Page 20 - October 2024 - Truth & Tidings

judgment. Recognising the recipients were the agency of the Spirit through faith, not
of Hebrew origin, we take these to be OT man. Any external or physical act they had
oracles which, as a whole, form a founda- seen in apostolic times (1Ti 4:14) was but
tion for understanding the mystery of the transitory and only served the purposes
Christ (see Eph 3:2-12). of transitioning from the dispensation of
The first pair marked the righteous Law to grace.
from the ungodly. “Repentance from While the “resurrection of the dead” (lit.
dead works” would have been expressed “of dead ones,” te nekros) was known to
in sacrifice and offering with a “broken OT saints (Joh 11:24; Heb 11:19), resurrec-
spirit” and “contrite heart” (e.g., Psa 51). tion was largely mentioned in high-level
Throughout all ages, “faith in God” is terms (Dan 12:2; Ecc 3:17). The Hebrews
the means by which a man is justified, are to grasp NT revelation on the hope of
or declared righteous (e.g., Heb 11:4,7; the resurrection to life “out from” among
Gen 15:6; Rom 3:22,28). But if faith is the the dead (ek nekros), beginning with Christ
primary thread of the letter, why are the and followed by saints from different
Hebrews exhorted to advance from “faith dispensations (Act 26:23; 1Co 15:23,51-57).
in God”? Furthermore, if unbelief was the The “resurrection of condemnation” of the
cause of the nation’s failure “to enter into (unbelieving) dead from all dispensations
his rest,” why are they exhorted to leave occurs at the final resurrection at the great
this foundation? While “faith in God” white throne judgment (Rev 20:5,11-14).
was right and proper for OT saints, the Likewise, they must understand that
gospel calls people to exercise faith in the God’s judgments are manifold and vary
Lord Jesus Christ (Gal 2:16). Hence, these in nature according to God’s dealings with
Hebrews are to press on to something the world, Israel, the nations, the Church
more – “repentance toward God, and faith and the unbeliever.
toward our Lord Jesus Christ” (Act 20:21). In verse 3, the writer includes himself
The term “doctrine of baptisms” is as he has done in the previous warnings
literally “teaching (or instruction) of (“us” and “we”), reminding us that every
washings” and refers to ceremonial Christian, young or old, has a responsibil-
cleansing or purification (see 9:10; Mar ity to fulfil. There are solemn implications
7:4,8). It is not believers’ baptism, for that for the attention we give to our spiritual
is always singular whereas the word here lives. Even the apostle Paul recognised
is plural. Rather, they must understand the possibility of being disqualified and
that external washing was illustrative of forfeiting “the prize” (1Co 9:24-27; Php
inward cleansing by the Word and the 3:13-16), despite being an heir of eternal
Spirit to maintain personal holiness and life. The clause “if God permits” further
communion with God (see Joh 13:10; Eph reminds us that growth is also subject to
5:26; Heb 10:22). The “laying on of hands” the sovereign will of God. Since it is pos-
was associated with sacrifice and offering sible for God to withhold blessing and
(Lev 1:4; 3:2; 4:4; 16:21), imparting God’s reward because of persistent neglect and
blessing (Gen 48:13-20), and conferring squandering of soul, let us press on all
authority upon His servants (Num 27:18- the more earnestly to perfection, to “the
23). They are to recognise that the physical measure of the stature of the fulness of
act was symbolic of a work now done by Christ” (Eph 4:13).

308 TRUTH kTidings October 2024