So we return to the Lord Himself. As He had no corrupt and depraved nature, He could never be `led away' by

lust and enticed and, that being the case, no amount of emphasis upon the words `in all points' can ever teach the

evil and destructive doctrine we have been considering. The very presence of temptation to sin pre-supposes evil

already within. He, the Saviour, could mingle with publicans and sinners and remain undefiled. Contrary to all law,

He could touch a leper and remain immune. We might as well consider that a sunbeam gathers contamination by

shining on a rubbish heap as that, even in the presence of the most gilded opportunity, Christ could be tempted to

Turning to the other Circumcision epistles we find that Peter alone uses the word peirasmos, translated

`temptation', and that three times.

`Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations'

(1 Pet. 1:6).

If it were needed, the fullest confirmation of this interpretation is contained in 1 Peter 4:12.

`Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing

happened unto you: but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory shall be

revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye ... let

none of you suffer as a murderer, or as a thief ...' (1 Pet. 4:12-15).

Other occurrences of the words `tempt' and `temptation' are Matthew 4:1-4; Matthew 6:13; which should be

read in the light of Revelation 3:10 and Matthew 26:41. None of these passages speak specifically of sin, but rather

the attack upon simple trust.

CHAPTER 3

THE PROFESSION OF THE HEAVENLY CALLING

The first word of Hebrews chapter 3 is hothen, which properly means `from whence'. The idea intended by its

use here may be expressed by saying, `Seeing that things are thus' (as indicated in Heb. 1 and 2), `then I ask you to

consider the One Who is both Apostle and High Priest of our profession'. The title High Priest is one which most

believers will associate with Christ, but how few realize His equal glory as THE Apostle!

One of the special aspects of the Gospel according to John is to set before us Christ as the Apostle and High

Priest. John's Gospel is divided into two sections, the first being the outer and public ministry (1-12, Apostle), the

second the inner or private ministry (13-21, High Priest). Both sections begin with a reference to His `own'. He

came to His own, and His own received Him not'. `Having loved His own which were in the world, He loved them

unto the end'. Here in this thirteenth chapter we see the Apostle and High Priest.

`Jesus knowing ... that He was COME FROM GOD' - The apostle.

`And WENT TO GOD' - The High Priest (John 13:3).

This is repeated in the wonderful seventeenth chapter:

`Jesus Christ, whom Thou hast SENT' - The apostle.

`I am no more in the world ... I COME TO THEE' - The High Priest (17:3,11).

The fact that Christ was the Sent One is the burden of the Gospel. It is aionian life to recognize Him as the Sent

One (17:3). The disciples are marked by the knowledge that Christ was the Sent One (8). The oneness of the

Father, the Son, and the saint, so marvellously indicated in verse 21, is with the object that the world might believe

that the Father sent Christ.

This is repeated with added words, all reminding us of Hebrews 2, `That they may be perfected into one, and that

the world may know that Thou hast sent Me' (23).

It was no new thought to the Hebrews that Messiah should be the Apostle, or the Sent One. In Isaiah 48:16 and

61:1 the Hebrew equivalent is used. According to Isaiah 19:20, the exodus from Egypt is to be repeated: `He shall

send them a Saviour, and a great One, and He shall deliver them. And the LORD shall be known to Egypt'. Moses

was evidently a `sent one' or an `apostle'.