1. What is the difference between Purpose and Counsels? -
"Purpose" is a fixed will. " Counsels " are the wisdom and wise plans according to, and to which this will is directed.
No doubt they did. The Jewish Christians broke bread apart (χατ’οἷχον), but they all frequented the temple. They believed Jesus to be the Christ, but still He was the Messiah connected with the Jews, who, but for God's interference, would not have let in the Gentiles. See Acts 10: 11. and 20: 20, 21.
3. What would you say of Heb. 2?
The habitable earth to come is the present object of my attention and faith. The passage is "the habitable earth to come, whereof we speak," and so in Acts 17 He has given assurance to all men.
I have no objection to say "every man," in Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9); the word that would dispose me to it is " by the grace of God:" though it does not convince me. He does it by grace, not through sin. The " sons " you would refer it to come after, and πάντος cannot refer to them. I query if it would not be πάντων if it referred to men. And things are spoken of before. These words are not men but things (Eph. 1:2222And hath put all things under his feet, and gave him to be the head over all things to the church, (Ephesians 1:22), and Col. 1:16,2016For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16)
20And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20)). There τὰ πάντα.
4. What is the difference between " Mercy" and " Mercies?"
It is a mistake to connect Rom. 12 with 9.-11. It connects with the end of ch. 8.; and all that precedes 9.-11. is an annex, to show how to reconcile "no difference " with the positive promises of God. Law was clear; they had broken it; but they had forfeited the promises in rejecting Christ, in whom they were; yet God would fulfill them as faithful; only, then, in His wisdom, it would be from mercy. Ἕλεος is more showing mercy; οἰχτιρμὀς compassion, which though touching are different things. " Mercy " is more active dealing, or way of dealing; " compassion," more subjective feeling.
5. What is the Worship of the Epistle to the Hebrews?
In Hebrews God is approached in His nature as God; we go into the holiest. It is not the relationship of the Father with his child, nor is it union with Christ and the church, the entirely new thing; but "first began to be spoken by the Lord;" had " by the prophets;" and in " the last " of their days. It connects Christianity with the old thing, only substituting the heavenly reality for the forms or patterns of things in the heavens. We are pilgrims on earth, and Christ in heaven for us. Hence, though it is for partakers of the heavenly calling as we are (not union in the church), it reaches out like Joseph's boughs over the wall to the persecuted remnant in the last days, who, though not having a heavenly calling, will have a heavenly portion; though Christ has to do with it when we go to God, in that we have a High Priest over the house of God. We go to the "throne of grace," our great High Priest being there (never to the Priest), though as Lord we do. But while we go in Christ's name, and so only can, there is no priest with the Father. Deut. 25. does not go beyond the Jewish order developed in Hebrews, and is very beautiful in that aspect. The defect of a tract on worship I saw in old times was that it was only Hebrew s' worship, not the worship of the Father.
The priest in Deut. 26. was the necessary administrator of such things in Israel, and we are all priests; but it was the offerer said all directly. Anything offered to God must have been by the priest then. Still we have a High Priest over God's house, who is at the right hand of God, in the presence of God for us; but this is not as coming to the Father.
6. What would you say of the Sleep of the Soul which some talk of?
As regards the sleep of the soul, it is a miserable doctrine that comes simply from Satan acting on man's reason. It is generally connected with annihilation, but not always in this country; but it is a heartless doctrine. The Lord tells the thief he shall not wait till the kingdom, but that he should that day be with Him in paradise. Was he to be fast asleep, knowing nothing of Him, or anything else? It is monstrous! We are " absent from the body, and present with the Lord;" but if that means being fast asleep, we might as well be at the other end of the universe! "To depart and be with Christ is far better.;" that is, being fast asleep and unconscious is better than serving Christ and ministering to His glory! The apostle did not know which to choose, to live which was Christ, or be fast asleep! It was gain, that is to be unconscious, compared with serving Christ faithfully here!
But not only do these passages show the moral absurdity of this notion to every spiritually-intelligent Christian, but there is no such thought in Scripture as the soul's sleeping. It is a beautiful expression, signifying that death was only falling asleep to awake again, but it is the man always that falls asleep, never the soul. Thus in the case of Lazarus. Then said He plainly, Lazarus is dead (or has died). That is, falling asleep means, plainly expressed, dying. So when Stephen was killed, he fell asleep. Stephen did, not his soul; so "some are fallen asleep."
It is in contrast with, "some remain unto this present." " All live to Him." Were the souls of the rich man or Lazarus fallen asleep? They tell me it is a Jewish figure. I agree with them: but it is not a figure of the soul being asleep. The falling asleep is always attributed to the man, never to the soul, and always means the Christian's dying; and is a beautiful expression for his not being, as we say, " dead and gone."
Another thing to remark is, that it is never said of the wicked that they will not be raised, or that their souls are asleep, for they will be raised; but it shows the true and lovely force of the expression as to the saints; they are " in Christ; " and it is no dark and gloomy uncertainty; they have fallen asleep to the day they lived in, but that is all.
But there is no such statement in Scripture as the soul sleeping; nor is there such a thought any more than such a statement. It is the living saint who falls asleep, and according to Scripture it means dying.