In Heb. 6:11Therefore 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, (Hebrews 6:1) we are told to "go on unto perfection," but certainly it is not to perfection in the flesh. This was the error of the Galatian believers, and brought strong reproof upon them. They were remonstrated by the Spirit of God as being "foolish," "bewitched," and as those who did "not obey the truth," in that having "begun in the Spirit," they afterward sought to be made perfect in the flesh (Gal. 3:33Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? (Galatians 3:3)). They "did run well," but they seemed to have lost sight of what Christ crucified had done for them, and to have forgotten that they had two natures, that "which is born of the flesh" and "that which is born of the Spirit." They had let slip the blessed fact that they were now "not in the flesh" (though the flesh was in them), but "in the Spirit," a new creation in Christ Jesus, which neither circumcision, law, nor any ordinances of any kind, could bring about or alter. "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." Gal. 6:1515For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. (Galatians 6:15).
It is certain, then, that the going on to perfection mentioned here does not support the false notion, so subversive of Christianity, and so severely censured in Scripture, of seeking to be made perfect in the flesh. As to moral principle, we should, as God's children, seek to imitate our Father, as the Lord said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Matt. 5:4848Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:48). This is a totally different thought from being made perfect in the flesh. The truth is that the believer will not lose this evil principle in him, which is born after the flesh and in which dwells nothing good, until the Lord comes, or until the believer is called home to glory through death.
In order to understand what is meant here by "let us go on unto perfection" (or full growth), we need to remember that the epistle is written to Hebrews, and that the expression occurs nowhere else in Scripture. Those addressed had been born and educated in a religious order of things which, though it recognized man in the flesh and under law, was divinely instituted before Christianity was brought in. These Jewish things abounded with types and shadows of realities now made known. They had been accustomed to think of the rudimentary truths of "repentance from dead works, and of faith toward God." They were familiar with divers washings or "baptisms," "laying on of hands" on the sacrifices, and they believed in the "resurrection of the dead" and "eternal judgment." But these things were only the beginning of Christ's doctrine; they were infantile truth, the "milk" of divine revelation as compared with "strong meat," which God has given us since the accomplished work of His beloved Son and the gift of the Holy Ghost.
Many of • these Hebrews were still connecting Christianity with a system on earth, and were taken up with the early glimpses of divine revelation, instead of the fuller enjoyment of knowing God's Son now glorified as the central object of God's present ways. The consequence was that there was no spiritual progress. Instead of being teachers, as they ought to have been, they needed to be taught again "the first principles of the oracles of God." Because of this failure, there was no hope of their knowing in a practical way a truly Christian footing, and progressing in the truth, until they received in faith the "strong meat" which communicated to souls the perfections of the Person, work, and offices of a Messiah not now on earth (though He will be), but glorified in heaven (Chap. 5:11-14).
"Therefore," said the writer to these Hebrews, connecting this portion with what had gone before, "leaving the principles of the doctrine of Christ, let us go on unto perfection." What seems to have brought the writer to this point in the epistle was that he desired to say "many things" to them about the "high priest... after the order of Melchisedec," the Son in heaven, but they were "dull of hearing." They did not have the sense of the contrast between Judaism and Christianity, but were so taken up with Jewish things which dimly pointed to Christ, instead of with Christ Himself, that their state of soul was low indeed. The inspired writer knew they would not advance until they recognized the Messiah now in heaven as a totally distinct thing, contrasted with the Jewish system which still surrounded them, for the temple was then standing, and some "shadowy things" of Judaism were still going on. Deliverance could only come by their being taken up with the personal glory of the Son, the eternal efficacy of His one offering, His all-prevailing and unchangeable priesthood, and His present intercession for us in the sanctuary above. Here we have perfection, a perfection which not only has its source in divinely "perfect love," but one which gives "perfect peace" to the believer, because he has a perfect conscience and a perfect way of approach to God.
To Christ in heaven the writer of the epistle directed the hearts of these Hebrews. Likewise, when we are under the Spirit's guidance, we pass through the various chapters with our feet consciously on earth, but with our eyes directed to the glorified Son of man in heaven.
In chapter 1 we look at the Son, by whom the worlds were made, who, "when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." v. 3.
In chapter 2 the proper attitude of a believer on earth is described as gazing on the Lord in glory. "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor." Chap. 2:9.
In chapter 3 we are to consider Him, not only as the One who came down from heaven, but who has also ascended there, and entered into His priestly office for us. "Consider the Apostle and High Priest of our profession, Christ Jesus." verse 1.
In chapter 4 we behold Him as Man having passed through the heavens, yet Son of God. He is there as our sympathizing High Priest, so that we may hold fast our confession, and boldly approach God's throne where we find grace for help in times of need. What unutterable blessedness we know in present intercourse with the Son of God where He now is! "Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession [confession]. For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." vv. 14-16.
In chapter 5 we see Him as the Man, yet God's Son, who was on earth offering up prayers and supplications with strong crying and tears unto Him who was able to save Him out of death, but now Priest by divine appointment after the order of Melchisedec. "So also Christ glorified not Himself to be made a high priest; but He that said unto Him, Thou art My Son, to-day have I begotten Thee.... Called of God a high priest after the order of Melchisedec." vv. 5-10.
In chapter 6 we see Him as the forerunner who is gone inside the veil for us who are still running the race here. What a blessed object for the contemplation of our hearts! "Within the veil; whither the forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchisedec." vv. 19, 20.
In chapter 7 we are still gazing on the Son in heaven, and we see His eternal and unchangeable character, as able to save us right on to the end, and ever living to make intercession for us (vv. 24-28).
In chapter 8 He is presented to us as a sitting priest who is presently active in the sanctuary in heaven. These were entirely new ideas to a Jew. Their priest, from Aaron downward, could never sit down. He was always standing because of the many sacrifices he had to offer which could never take away sin. But "We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." vv. I, 2.
In chapter 9 we learn that He entered heaven itself by His own blood, and that He now appears before the face of God for us, having obtained eternal redemption. He has made the power of it known to us by the eternal Spirit as we go on toward our eternal inheritance (vv. 12-24).
In chapter 10 we are instructed that we have liberty to enter into the holiest by the blood of Jesus where He is, and are assured by the witness of the Holy Spirit that our sins and iniquities will be remembered no more (vv. 14, 19), and that the coming of our Lord is nigh. "Yet a little while, and He that shall come will come, and will not tarry." v. 37.
In chapter 12 we are enjoined to look away from every other object and unto Him who ran the race of faith perfectly; unto Him who endured the cross and despised the shame, who resisted sin unto blood and is sitting at the right hand of the throne of God. While waiting to meet Him at His coming, we are sustained and cheered by thus being occupied with Him where He now is (vv. 1, 2).
In chapter 13 we are supposed to be so occupied with Him, and all of God's goodness and mercy to us in and through Him, as to be offering "by Him" the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks "to His name." Furthermore, like Him, we are not to forget to minister to those around us.
It is clearly the mind of God that we should now, while on earth, know the heaven opened to faith by the rent veil. It is also His mind that we should have personal occupation with our Lord Jesus Christ there. This truth delivers us from a weak and infantile state of soul. It is not "milk," but "strong meat," because it ministers to us the perfections of Christ in heaven, the eternal efficacy of His one offering, and of His divinely-appointed and unchangeable priesthood as sitting on the throne of God.
It is well to lay this to heart, and to ask ourselves often, "Am I taken up with the Son of God in glory on account of what He is in Himself and what He is to God? Am I occupied with the One in whom are all my resources, blessings, joy, strength, and inheritance?" The more we ponder this epistle, the more we shall be convinced that our souls have not fully enjoyed the blessings which the accomplished work of the Son entitles us to, unless we are consciously inside the veil where He now is and offering to God the sacrifice of praise and thanksgiving as purged worshipers. Then our hearts delight to sing-
"0 fix our earnest gaze
So wholly, Lord, on Thee,
That with Thy beauty occupied,
We elsewhere none may see."
H.H. Snell