Correspondence.

One For Many. —Kindly explain the falling away in Heb. 6:1-61Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3And this will we do, if God permit. 4For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:1‑6). In the consideration of Scripture it is vastly important to view it in the connection given it by the Holy Ghost. Nov this epistle is addressed to those among the Hebrews or Jews who had professed faith in Christ. In Heb. 5:11-14,11Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:11‑14) the apostle reproaches them for lack of growth in the truth; they were no more than babes when they should have been teachers. Let them advance beyond “the word of the beginning of Christ” (R.V. margin), which refers to His presentation in the days of His flesh (compare Mark 1:11The beginning of the gospel of Jesus Christ, the Son of God; (Mark 1:1); 1 John 1:1,1That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (1 John 1:1) for this use of “beginning”; also 2 Cor. 5:1616Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. (2 Corinthians 5:16)). In verses 1 and 2, he reminds the Jewish disciples of certain truths known and taught before the cross, which were but the foundation of their knowledge. He next deals (vers.3-6) not with an infantile condition as before, but with open apostasy. The first class had not grown up into the teachings of Christianity from Judaism; but there were others among them who had openly abandoned Christianity and gone back to Judaism (it is not “if they fall away,” but “have fallen away”; not a possibility but a fact). This was sin against the light of a most serious nature, and it was impossible to renew such to repentance, since they had crucified Christ for themselves, and put Him to open shame. Having given up Christ, there was none else for them. These apostates had participated in many privileges which the apostle enumerates, causing some to wonder whether they had been children of God. But this could not be; nor is there a single word to imply that they were born again, which is essential to living relationship with God. “Enlightened” is to have the testimony of Christ, for not all upon whom the light shines become the sons of light. Tasting the heavenly gift” is hearing of Christ in His heavenly associations in contrast with His earthly or Messianic glories. “Partakers of the Holy Ghost” seems strong, and so it is; only the sharing is in an outward way, as being among those with whom the Spirit wrought. They themselves had not become the subjects of His regenerating and sealing power. To taste the goodness of God’s word is to receive it with joy, which however is not always a sign of the Spirit’s work (Matt. 13:20, 2120But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. (Matthew 13:20‑21)). “The powers of the coming age” were the miracles of healing, &c., which were frequent in the early church, and which mere professors like Simon Magus (Acts 8) might witness to their condemnation not salvation. They are called so from being samples of that power which will exempt from sickness and suffering in that age (the millennium).
W.E. — (1) Is there any typical reason why the high priest wore linen garments in Leviticus 6:10,10And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar. (Leviticus 6:10) as on the great day of atonement? Linen was the ordinary official dress of both Aaron and his sons, and seems to typify righteousness in a manward aspect, as gold is the figure of divine righteousness. Linen set forth the righteousness needed by the priest to represent man to God, and gold that needed to represent God to man. There is nothing however in Leviticus 6:1010And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar. (Leviticus 6:10) to indicate, as the querist supposes, the high priest; it was more probably one of his subordinates. (2) What is typified by the sin offering being eaten in the holy place (Lev. 6:2626The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. (Leviticus 6:26))? Eating is identification; so the priest identified himself with the victim that was offered and judged for sin, Christ was the sin offering, as He is now the Priest. God “made him sin” for us; and He also enters into it in compassionate love. Aaron’s sons might eat of it too; so that all saints may take up the cause of others in this sense, by entering into what Christ has done for their sin. The sin offering was eaten in the holy place, being exclusively for the priests, in contrast with the peace offering eaten by the people. (3) Leviticus 23:12-1612And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the Lord. 13And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savor: and the drink offering thereof shall be of wine, the fourth part of an hin. 14And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. 15And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: 16Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the Lord. (Leviticus 23:12‑16). Can you give me the typical import of the burnt and meat offerings at this feast; of the change from a handful (Lev. 2) to two tenth deals of fine flour; of the drink offering; and the new meat offering? The sheaf of firstfruits is Christ in resurrection; hence the burnt and meal offerings (of sweet savor) spew that the value and perfection of His devoted life and death to God are inseparable from Him as risen. The meal offering on this occasion was for the whole congregation, while in Leviticus 2 for an individual. The handful was the portion burnt for a memorial, and was probably taken out by the priest, not by the worshipper (Lev. 2:99And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savor unto the Lord. (Leviticus 2:9)). The drink offering of wine was a figure of joy, and not at all singular in this instance, as it accompanied the daily sacrifices (Ex. 29:4040And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering. (Exodus 29:40)). The new meal offering seems to be so called because the wave loaves contained leaven in direct contrast with Leviticus 2:11,11No meat offering, which ye shall bring unto the Lord, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire. (Leviticus 2:11) typifying the assembly first formed at Pentecost, wherein there is evil, though none in Christ. (4) Is there any typical application of the elders witnessing the smiting of the rock (Ex. 17:55And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. (Exodus 17:5))? We cannot say. As Moses represented God, so the elders were chosen to represent the people. We know the smitten rock was Christ (1 Cor. 10:44And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. (1 Corinthians 10:4)); and a reference to the elders round the cross is suggested (Luke 23:3535And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. (Luke 23:35)). (5) What preparation does the Lord speak of in John 14:2, 32In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:2‑3)? We do not know any more than we know what became of Noah’s ark, or what books Paul left at Troas — and for the same reason.
M. M. M. —Kindly explain in what sense it is said, No man hath seen God at any time” (John 1:1818No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18); 1 John 4:1212No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. (1 John 4:12)), since it is written of the elders that they “saw God and did eat and drink” (Ex. 24:9-119Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. 11And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. (Exodus 24:9‑11)), and “the scripture cannot be broken.” John speaks of God as a Spirit, Whose infinite Being is beyond the sight as also beyond the comprehension of man, especially in a Moral way. For man was utterly ignorant of God, nor could he have known Him had not the only-begotten Son, God manifest in the flesh, declared Him (John 1:1818No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)). And; now Christ is on high, God dwells in us and we in Him. God is seen in us (1 John 4:1212No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. (1 John 4:12)). In Exodus God is not revealing His love but solemnly assuring Israel of His presence. Hence such indications of that presence as could be seen by the creature were granted to them to certify the part God took in the covenant. Compare Manoah’s words (Judg. 13:2222And Manoah said unto his wife, We shall surely die, because we have seen God. (Judges 13:22)). There is of course no contradiction. If the bearing of each phrase on its context be sought, the true force may be seen.