COVENANTS AND THEIR RESPONSIBILITIES
37
The reader will remember the insistence that the structure of the epistle places upon the word `spoken'. The
Hebrews naturally clung to the Law, and the record of the majestic accompaniment on Sinai would intensify their
attachment to that law introduced by the words:
`And God spake all these words' (Exod. 20:1).
Here in Christ they would or should perceive One whose Voice could not only shake the earth, but the heavens also,
and be led to trust in Him whose Word is so powerful that it upholds all things. Creation is wonderful, but surely it
is equally a wonder how the creation with its multifarious activities, combinations and possibilities, `consists'.
Colossians 1:17 and Hebrews 1:3 give the only answer possible. He Whose hands laid the foundation of the earth,
and Whose fingers made the heavens (Psa. 102:25-27; Psa. 8:3) is the only possible upholder. The discovery of
atomic fission, the consciousness of the terrific force that resides in the smallest piece of matter, only intensifies our
appreciation of the Power that can and does hold these destructive forces in leash.
The Purification of sins
The glories of the Son are not introduced into the opening verses of this epistle without intention; they are now
to be focused upon the great work for which He left the glory, became a Man, and died upon the cross. The R.V.
omits the words `our' and `by Himself' reading:
`When He had made purification of sins' (Heb. 1:3 R.V.).
We should, however, be aware that not only are these words found in several ancient manuscripts, but are confirmed
by some ancient versions. Tischendorf restored them in his edition of 1858.
`In this verse the Apostle affirms the union of the human nature with the Divine, in the one Person of Christ, and
then proceeds in a natural order to speak of His exaltation and session in glory in that nature' (Bishop
Wordsworth).
`The Son of God being God Most High, humbled Himself and became Man; and as Man He received that glory
which He ever possessed as God' (Theodoret).
`This purification was "by Himself" di'heautou (Heb. 1:3), "through death" dia tou thanatou (Heb. 2:14)
"through His blood" dia tou idiou haimatos (Heb. 9:12) and "through the sacrifice of Himself" dia tes thusias
autou' (Heb. 9:26).
`This last expression I regard as the full form, expressing what is elliptically expressed in our text by di'heautou
"by Himself" (Moses Strut).
The word katharizo is used for the cleansing of a leper (Matt. 8:3), and the ceremonial cleansing of the outside of
the cup (23:25). It is used in the epistle to the Hebrews, as indeed are the other forms of the word, and it will
enlighten us as to the meaning if we consider all the other references in this epistle:
`How much more shall the blood of Christ, Who through the aionian Spirit offered Himself without spot to God,
purge (katharizo) your conscience from dead works to serve the living God?' (Heb. 9:14).
`For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the
purifying (katharotes) of the flesh' (Heb. 9:13).
`And almost all things are by the law purged (katharizo) with blood' (Heb. 9:22).
`It was therefore necessary that the patterns of things in the heavens should be purified (katharizo) with these'
(Heb. 9:23).
`Our bodies washed with pure (katharos) water' (Heb. 10:22).
As we examine these passages we shall observe that they do not speak primarily of the forgiveness of sins, or the
justification of the sinner; they do not speak of redemption, but of one only of its effects, viz., purification. The type
which will indicate fairly clearly the object of the work of Christ in Hebrews 1:3 is that of the `ashes of the heifer'.
The nineteenth chapter of Numbers gives a detailed statement of this institution. Let us briefly analyse the
record:
(1) The red heifer had to be without spot or blemish, and one upon which had never come a yoke.