PERFECTION

PERDITION

OR

Christ not ashamed.

b 6:4.  The heavenly gift.

c 8:5.  The shadow of heavenly things.

B Place, The

c 9:23. The heavenly things themselves.

a 11:16. The better country,

a heavenly, God not ashamed.

b 12:22. The heavenly Jerusalem

(Holy City).

If we trace the teaching associated with this word, we are led on through participation of the `gifts', which were

anticipations of the age to come (ch. 6), and from the shadow to the real Tabernacle `heaven itself', to the heavenly

country, and heavenly Jerusalem. Hebrews 12:18-21 speaks of Moses, verses 22,24 of `Jesus the Mediator of the

New Covenant'. Connected with the latter is the perfecting of those who were sanctified. There we see them, `the

church of the firstborn, which are written in heaven'. These are associated with `the spirits of perfected righteous

ones' and the `innumerable company of angels'. How any can confuse such a description with the right hand of God

above all principality and power is beyond our understanding. So far as we are concerned we see a decided

difference from the words used, and keep it so.

It was the consciousness of this heavenly calling that supported Abraham, Isaac and Jacob, enabling them to

`confess that they were strangers and pilgrims on the earth'. As we have pointed out before, there is a close parallel

of principle between Hebrews and Philippians, and the consciousness of the high calling in Philippians 3 enables the

believer there to count all things loss, making the same confession of faith and to hold loosely `earthly things'.

Let us remember what is connected with `confessing to His name' (Heb. 13:13-16) and the many passages which

link suffering with future glory.

When the apostle wished to lead the Hebrew believers to appreciate the excellency of Christ, he first drew

attention to the difference that must be realized between God speaking `by the prophets' and God speaking `in Son'.

He then proceeds to speak of the excellent name of Christ as compared with angels, and again the emphasis is,

`Thou art My Son'. In chapter 3 the apostle approaches the tenderest spot in the Hebrew mind, the place and honour

of Moses. In the Jewish hymns for the Sabbath come the words:

`Thou calledst him Thy faithful servant, and didst put a glorious crown on his head when he stood before Thee in Mount

Sinai, etc.'.

The Scriptures themselves emphasize the isolated dignity of Moses:

`I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth ...

whosoever will not hearken unto My words which He shall speak in My name, I will require it of Him' (Deut.

Deuteronomy 34:10 adds:

`There arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face'.

When the apostle spoke of the angels he did not hesitate to show their inferiority to Christ, but when he speaks of

Moses, he is careful to bring forward the highest commendation which Scripture affords. Christ was faithful, as also

Moses was faithful in all his house. The reference is to Numbers 12:6-8 where the Lord severely reproves the

attitude of Aaron and Miriam, saying:

`lf there be a prophet among you, I the LORD will make Myself known unto him in a vision, and will speak unto him in

a dream. My servant Moses is not so, who is faithful in all Mine house. With him will I speak mouth to mouth,

even apparently, and not in dark speeches; and the similitude of the LORD shall he behold'.

There can be no question that in all the range of Old Testament history no name could mean so much to a

Hebrew as that of Moses. The apostle had to overcome this reasonable prejudice, and show them One Who was