Heb 6:1, 9:14 | Barnes | STEP | CHAPTER SIX ANALYSIS OF THE CHAPTER. In , the apostle had said that the Lord Jesus was called to the office of high priest after the order of Melchisedek, and that there were many things to be said of him which were not easy to be understood. They had not, he says, advanced as far in the knowledge of the true religion as might have been reasonably expected, but had rather gone back, . The design of this chapter seems to be, to warn them against the danger of going back entirely, and to encourage them to make the highest attainments possible in the knowledge of Christianity, and in the divine life. The apostle would keep them from entire apostasy, and would excite them to make all the advances which they possibly could make; and particularly he designs to prepare them to receive what he had yet to say about the higher doctrines of the Christian religion. In doing this he presents the following considerations. (1.) An exhortation to leave the elements or rudiments of the Christian religion, and to go on to the contemplation of the higher doctrines. The elements were the doctrines of repentance, faith, laying on of hands, the resurrection of the dead, and eternal judgment. These entered into the very nature of Christianity. They were its first principles, and were indispensable. The higher doctrines related to other matters, which the apostle called them now to contemplate, . (2.) He warns them, in the most solemn manner, against apostasy. He assures them that, if they should apostatize, it would be impossible to renew them again. They could not fall away from grace, and again be renewed; they could not, after having been Christians and then apostatizing, be recovered. Their fall, in that case, would be final and irrecoverable, for there was no other way by which they could be saved; and by rejecting the Christian scheme, they would reject the only plan by which they could ever be brought to heaven. By this solemn consideration, therefore, he warns them of the danger of going back from their exalted hopes, or of neglecting the opportunities which they had to advance to the knowledge of the higher truths of religion, vers. . (3.) This sentiment is illustrated by a striking and beautiful figure drawn from agriculture. The sentiment was, that they who did not improve their advantage, and grow in the knowledge of the gospel, but who should go back and apostatize, would inevitably be destroyed. They could not be renewed and saved. It will be, says the apostle, as it is with the earth. That which receives the rain that falls, and that bears its proper increase for the use of man, partakes of the Divine blessing. That which does not--which bears only thorns and briers--is rejected, and is nigh to cursing, and will be burned with fire. (4.) Yet the apostle says, he hoped better things of them. They had indeed receded from what they had been. They had not made the advances which he says they might have done. But still, there was reason to hope that they would not wholly apostatize, and be cast off by God. They had shown that they had true religion, and he believed that God would not forget the evidence which they had furnished that they loved him, . (5.) He expresses his earnest wish that they all would show the same diligence until they attained the full assurance of hope, . (6.) To encourage them in this, he refers them to the solemn oath which God had taken, and his sacred covenant with them confirmed by an oath, in order that they might have true consolation, and be sustained in the temptations and trials of life. That hope was theirs. It was sure and steadfast. It entered into that within the veil; it had been confirmed by him who had entered heaven as the great High Priest after the order of Melchizedek, . By such considerations he would guard them from the danger of apostasy; he would encourage them to diligence in the divine life; and he would seek to prepare them to welcome the more high and difficult doctrines of the Christian religion. Verse 1. Therefore . "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace--as much as strong meat is for those of mature years--leave now the elements of Christian doctrine, and go on to understand its higher mysteries." The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons. Leaving . Dismissing; intermitting; passing by the consideration of, with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements.� "Let us advance to a higher state of knowledge than the mere elements of the subject." On the sense of the word "leaving," or quitting with a view to engage in something else, see . The principles . Marg. The word of the beginning of Christ . Tindal renders it, "let us leave the doctrine pertaining to the beginning of a Christian man." Coverdale, "let us leave the doctrine pertaining to the beginning of a Christian life." On the word "principles" see . The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, "Let us no longer linger here.' We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed." The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of religion as being alone fitted to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel. Of the doctrine . Literally, "the word" λογον--reason, or doctrine of the beginning of Christ." That is, the word or reason that pertains to the elements of his system; the first principles of Christian doctrine. Of Christ . Which pertain to the Messiah. Either that which he taught, or that which is taught of him and his religion, Most probably it is the latter--that which pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which maybe regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them. Let us go on . Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines. Unto perfection . Comp. . The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to such an advance as would secure them from the danger of apostasy . If it should be said, however, that the word " perfection " is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked, (1.) that this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing--however reasonable--is no proof in itself that it is ever done. (2.) It is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it. (3.) There is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high. Not laying again the foundation. Not laying down--as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very corner-stones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice. Of repentance from dead works . From works that cause death or condemnation; or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms. It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death, (comp. , whether it be in open transgression, or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin, and a purpose to turn from it. . And of faith toward God . . This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith in the Lord Jesus that is spoken of. See . Here, however faith in God is particularly referred to. But there is no essential difference. It is faith in God in regard to his existence and perfections, and to his plan of saving men. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God-- "the God and Father of our Lord Jesus Christ;" and he who believes in the true God, believes in him as Father, Son, and Holy Ghost, the Author of the plan of redemption, and the Saviour of lost men. No one can believe in the true God who does not believe in the Saviour . Comp. . He who supposes that he confides in any other God than the Author of the Christian religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to believe in, any more than the god of the Brahmin has an existence. To believe in God , therefore, is to believe in him as he actually exists --as the true God--the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no confidence in the God that made him? (a) "dead works" (b) "toward God"

Hebrews 6:1

CHAPTER SIX

ANALYSIS OF THE CHAPTER.

In Heb 5:10,11, the apostle had said that the Lord Jesus was called to the office of high priest after the order of Melchisedek, and that there were many things to be said of him which were not easy to be understood. They had not, he says, advanced as far in the knowledge of the true religion as might have been reasonably expected, but had rather gone back, Heb 5:12-14. The design of this chapter seems to be, to warn them against the danger of going back entirely, and to encourage them to make the highest attainments possible in the knowledge of Christianity, and in the divine life. The apostle would keep them from entire apostasy, and would excite them to make all the advances which they possibly could make; and particularly he designs to prepare them to receive what he had yet to say about the higher doctrines of the Christian religion. In doing this he presents the following considerations.

(1.) An exhortation to leave the elements or rudiments of the Christian religion, and to go on to the contemplation of the higher doctrines. The elements were the doctrines of repentance, faith, laying on of hands, the resurrection of the dead, and eternal judgment. These entered into the very nature of Christianity. They were its first principles, and were indispensable. The higher doctrines related to other matters, which the apostle called them now to contemplate, Heb 6:1-2.

(2.) He warns them, in the most solemn manner, against apostasy. He assures them that, if they should apostatize, it would be impossible to renew them again. They could not fall away from grace, and again be renewed; they could not, after having been Christians and then apostatizing, be recovered. Their fall, in that case, would be final and irrecoverable, for there was no other way by which they could be saved; and by rejecting the Christian scheme, they would reject the only plan by which they could ever be brought to heaven. By this solemn consideration, therefore, he warns them of the danger of going back from their exalted hopes, or of neglecting the opportunities which they had to advance to the knowledge of the higher truths of religion, vers. Heb 6:4-6.

(3.) This sentiment is illustrated Heb 6:7,8 by a striking and beautiful figure drawn from agriculture. The sentiment was, that they who did not improve their advantage, and grow in the knowledge of the gospel, but who should go back and apostatize, would inevitably be destroyed. They could not be renewed and saved. It will be, says the apostle, as it is with the earth. That which receives the rain that falls, and that bears its proper increase for the use of man, partakes of the Divine blessing. That which does not--which bears only thorns and briers--is rejected, and is nigh to cursing, and will be burned with fire.

(4.) Yet the apostle says, he hoped better things of them. They had indeed receded from what they had been. They had not made the advances which he says they might have done. But still, there was reason to hope that they would not wholly apostatize, and be cast off by God. They had shown that they had true religion, and he believed that God would not forget the evidence which they had furnished that they loved him, Heb 6:9,10.

(5.) He expresses his earnest wish that they all would show the same diligence until they attained the full assurance of hope, Heb 6:11,12.

(6.) To encourage them in this, he refers them to the solemn oath which God had taken, and his sacred covenant with them confirmed by an oath, in order that they might have true consolation, and be sustained in the temptations and trials of life. That hope was theirs. It was sure and steadfast. It entered into that within the veil; it had been confirmed by him who had entered heaven as the great High Priest after the order of Melchizedek, Heb 6:13-20. By such considerations he would guard them from the danger of apostasy; he would encourage them to diligence in the divine life; and he would seek to prepare them to welcome the more high and difficult doctrines of the Christian religion.

Verse 1. Therefore. "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace--as much as strong meat is for those of mature years--leave now the elements of Christian doctrine, and go on to understand its higher mysteries." The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons.

Leaving. Dismissing; intermitting; passing by the consideration of, with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements.� "Let us advance to a higher state of knowledge than the mere elements of the subject." On the sense of the word "leaving," or quitting with a view to engage in something else, see Mt 4:20,22, 5:24.

The principles. Marg. The word of the beginning of Christ. Tindal renders it, "let us leave the doctrine pertaining to the beginning of a Christian man." Coverdale, "let us leave the doctrine pertaining to the beginning of a Christian life." On the word "principles" see Heb 5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, "Let us no longer linger here.' We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed." The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of religion as being alone fitted to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel.

Of the doctrine. Literally, "the word" λογον--reason, or doctrine of the beginning of Christ." That is, the word or reason that pertains to the elements of his system; the first principles of Christian doctrine.

Of Christ. Which pertain to the Messiah. Either that which he taught, or that which is taught of him and his religion, Most probably it is the latter--that which pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which maybe regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them.

Let us go on. Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines.

Unto perfection. Comp. Heb 2:10. The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to such an advance as would secure them from the danger of apostasy. If it should be said, however, that the word "perfection" is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked,

(1.) that this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing--however reasonable--is no proof in itself that it is ever done.

(2.) It is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it.

(3.) There is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high.

Not laying again the foundation. Not laying down--as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very corner-stones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice.

Of repentance from dead works. From works that cause death or condemnation; or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms. It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death, (comp. Eph 2:1, whether it be in open transgression, or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin, and a purpose to turn from it. Mt 3:2.

And of faith toward God. Mk 16:16. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith in the Lord Jesus that is spoken of. See Acts 20:21. Here, however faith in God is particularly referred to. But there is no essential difference. It is faith in God in regard to his existence and perfections, and to his plan of saving men. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God-- "the God and Father of our Lord Jesus Christ;" and he who believes in the true God, believes in him as Father, Son, and Holy Ghost, the Author of the plan of redemption, and the Saviour of lost men. No one can believe in the true God who does not believe in the Saviour. Comp. Jn 5:23, 17:3. He who supposes that he confides in any other God than the Author of the Christian religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to believe in, any more than the god of the Brahmin has an existence. To believe in God, therefore, is to believe in him as he actually exists--as the true God--the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no confidence in the God that made him?

(a) "dead works" Heb 9:14 (b) "toward God" Heb 11:6

Hebrews 9:14

Verse 14. How much more shall the blood of Christ. As being infinitely more precious than the blood of an animal could possibly be. If the blood of an animal had any efficacy at all, even in removing ceremonial pollutions, how much more is it reasonable to suppose may be effected by the blood of the Son of God!

Who through the eternal Spirit. This expression is very difficult, and has given rise to a great variety of interpretation.--Some Mss., instead of eternal here, read holy, making it refer directly to the Holy Spirit. See Wetstein. These various readings, however, are not regarded as of sufficient authority to lead to a change in the text, and are of importance only as showing that it was an early opinion that the Holy Spirit is here referred to. The principal opinions which have been entertained respecting this phrase are the following.

(1.) That which regards it as referring to the Holy Spirit, the third person of the Trinity. This was the opinion of Owen, Doddridge, and Archbishop Tillotson.

(2.) That which refers it to the divine:nature of Christ. Among those who have maintained this opinion are Beza, Ernesti, Wolf, Vitriuga, Storr, and the late Dr. J.P. Wilson, MSS. Notes.

(3.) Others, as Grotius, Rosenmuller, Koppe, understand it as meaning endless or immortal life, in contradistinction from the Jewish sacrifices which were of a perishable nature, and which needed so often to be repeated.

(4.) Others regard it as referring to the glorified person of the Saviour, meaning that, in his exited or spiritual station in heaven, he presents the efficacy of blood,

(5.) Others suppose that it means Divine influence; and that the idea is, that Christ was actuated and filled with a Divine influence when he offered up himself as a sacrifice--an influence which was not of a temporal and fleeting nature, but which was eternal in its efficacy. This is the interpretation preferred by Prof. Stuart. For an examination of these various opinions, see his "Excursus xviii." on this epistle. It is difficult, if not impossible, to decide what is the true meaning of the passage amidst this diversity of opinion; but there are some reasons which seem to me to make it probable that the Holy Spirit is intended, and that the idea is, that Christ made his great sacrifice under the extraordinary influences of that Eternal Spirit. The reasons which lead me to this opinion are the following.

(1.) It is that which would occur to the great mass of the readers of the New Testament. It is presumed that the great body of sober, plain, and intelligent readers of the Bible, on perusing the passage, suppose that it refers to the Holy Ghost, the third person of the Trinity. There are few better and safer rules for the interpretation of a volume designed like the Bible for the mass of mankind, than to abide by the sense in which they understand it.

(2.) This interpretation is one which is most naturally conveyed by the language of the original. The phrase, the spirit τοπνευμα has so far a technical and established meaning in the New Testament as to denote the Holy Ghost, unless there is something in the connexion which renders such an application improper. In this case there is nothing certainly which necessarily forbids such an application. The high names and classical authority of those who have held this opinion are a sufficient guarantee of this.

(3.) This interpretation accords with the fact, that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy Spirit. Comp. Jn 3:34. Though he was Divine, yet he was also a man, and as such was under influences similar to those, of other pious men. The Holy Spirit is the source and sustainer of all piety in the soul; and it is not improper to suppose that the man Christ Jesus was, in a remarkable manner, influenced by the Holy Ghost in his readiness to obey God, and to suffer according to his will.

(4.) If there was ever an occasion on which we may suppose he was influenced by the Holy Ghost, that of his sufferings and death here referred to may be supposed eminently to have been such an one. It was expressive of the highest state of piety--of the purest love to God and man--which has ever existed in the human bosom; it was the most trying time of his own life; it was the period when there would be the most strong temptation to abandon his work; and, as the redemption of the whole world was dependent on that act, it is reasonable to suppose that the richest heavenly grace would be there imparted to him, and that he would then be eminently under the influence of that Spirit which was granted not "by measure unto him." Jn 3:34.

(5.) This representation is not inconsistent with the belief that the sufferings and death of the Redeemer were voluntary, and had all the merit which belongs to a voluntary transaction. Piety in the heart of a Christian now is not less voluntary because it is produced and cherished by the Holy Ghost, nor is there less excellence in it because the Holy Ghost imparts strong faith in the time of temptation and trial. It seems to me, therefore, that the meaning of this expression is, that the Lord Jesus was led by the strong influences of the Spirit of God to devote himself as a sacrifice for sin. It was not by any temporary influence--not by mere excitement; it was by the influence of the Eternal Spirit of God; and the sacrifice thus offered could, therefore, accomplish effects which would be eternal in their character. It was not like the offering made by the Jewish high priest, which was necessarily renewed every year, but it was under the influence of one who was eternal, and the effects of whose influence might be everlasting. It may be added, that if this is a correct exposition it follows that the Holy Ghost is eternal, and must therefore be Divine.

Offered himself. That is, as a sacrifice. He did not offer a bullock or a goat, but he offered himself. The sacrifice of one's self is the highest offering which he can make: in this case it was the highest which the universe had to make.

Without spot. Marg. "Or, fault." The animal that was offered in the Jewish sacrifices was to be without blemish. See Lev 1:10, 22:19-22. It was not to be lame, or blind, or diseased. The word which is here used and rendered "without spot" αμωμος--refers to this fact, that there was no defect or blemish. The idea is, that the Lord Jesus, the great Sacrifice, was perfect. See Heb 7:26.

Purge your conscience. That is, cleanse, purify, or sanctify your conscience. The idea is, that this offering would take away whatever rendered the conscience defiled or sinful. The offerings of the Jews related in the main to external purification, and were not adapted to give peace to a troubled conscience. They could render the worshipper externally pure, so that he might draw near to God, and not be excluded by any ceremonial pollution or defile. merit; but the mind, the heart, the conscience, they could not make pure. They could not remove that which troubles a man when he recollects that he has violated a holy law and has offended God, and when he looks forward to an awful judgment-bar. The word conscience here is not to be understood as a distinct and independent faculty of the soul, but as the soul or mind itself reflecting and pronouncing on its own acts. The whole expression refers to a mind alarmed by the recollection of guilt--for it is guilt only that disturbs a man s conscience. Guilt originates in the soul remorse and despair; guilt makes a man troubled when he thinks of death and the judgment; it is guilt only which alarms a man when he thinks of a holy God; and it is nothing but guilt that makes the entrance into another world terrible and awful. If man had no guilt he would never dread his Maker, nor would the presence of his God be ever painful to him, Gen 3:6-10; if a man had no guilt he would not fear to die--for what have the innocent to fear anywhere? The universe is under the government of a God of goodness and truth, and, under such a government, how can those who have done no wrong have anything to dread? The fear of death, the apprehension of the judgment to come, and the dread of God, are strong and irrefragable proofs that every man is a sinner. The only thing, therefore, which ever disturbs the conscience, and makes death dreadful, and God an object of aversion, and eternity awful, is GUILT. If that is removed, man is calm and peaceful; if not, he is the victim of wretchedness and despair.

From dead works. From works that are deadly in their nature, or that lead to death. Or it may mean from works that have no spirituality, and no life. By "works" here the apostle does not refer to their outward religious acts particularly, but to the conduct of the life---to what men do; and the idea is, that their acts are not spiritual and saving, but such as lead to death. See Heb 6:1.

To serve the living God. Not in outward form, but in sincerity and in truth; to be his true friends and worshippers. The phrase, "the living God," is commonly used in tile Scriptures to describe the true God as distinguished from idols, which are represented as dead, or without life, Ps 115:4-7. The idea in this verse is, that it is only the sacrifice made by Christ which can remove the stain of guilt from the soul. It could not be done by the blood of bulls and of goats--for that did not furnish relief to a guilty conscience--but it could be done by the blood of Christ. The sacrifice which he made for sin was so pure and of such values that God can consistently pardon the offender, and restore him to his favour. That blood, too, can give peace--for Christ poured it out in behalf of the guilty. It is not that he took part with the sinner against God; it is not that he endeavours to convince him who has a troubled conscience that he is needlessly alarmed, or that sin is not as bad as it is represented to be, or that it does not expose the soul to danger. Christ never took the part of the sinner against God; he never taught that sin was a small matter, or that it did not expose to danger. He admitted all that is said of its evil. But he provides for giving peace to the guilty conscience by shedding his blood that it may be forgiven, and by revealing a God of mercy who is willing to receive the offender into favour, and to treat him as though he had never sinned. Thus the troubled conscience may find peace; and thus, though guilty, man may be delivered from the dread of the wrath to come.

(a) "who through" 1Pet 3:18 (1) "spot" "fault" (b) "purge" Heb 10:22 (c) "serve" 1Pet 4:2