`By faith Abraham, when he was tempted, offered up Isaac'.

Whatever the temptation may be through which we may be called to pass, it is a comfort to know that He Who

sits at the right hand above was made partaker of flesh and blood, was tempted like as we are, apart from sin, and is

`able to sympathize with our weaknesses'.

`Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of

need' (4:16).

This question of temptation, and in particular the meaning of the words `tempted like as we are yet without sin'

were given a careful examination in chapter 3, and the reader is earnestly exhorted to acquaint himself with this

exposition if for any reason its study has been overlooked, as it is vital both to the understanding of the epistle, and

for the safe guidance of the pilgrim through the wilderness of this world.

CHAPTER 5

MELCHISEDEC, THE PRIEST OF THE PERFECTED (Heb. 5:8).

Before seeking the relation of this order of Melchisedec priesthood with the theme of the epistle, we must be

clear as to its place in the context, and therefore call the reader's attention to the structure of Hebrews 5 to 6:

A 5:1-6.

Melchisedec Priest.

B 5:7-10.  The Priest perfected.

C 5:11 to 6:1.  The slothful (dull) versus the perfect.

B 6:1-10.  The saints Let us go on unto perfection.

The slothful versus the overcomers.

Melchisedec Priest.

It will be seen that the subject enclosed within these references to Melchisedec is that of the two classes under

notice through this epistle, namely:

(1) Those who attain unto perfection.

(2) Those who fail of it - the slothful.

There must be something peculiarly fitting therefore in this great title of Christ, and we propose to seek its

meaning and connection.

The opening reference is in a sphere of suffering:

`Prayers and supplications with strong crying and tears ... learned He obedience by the things which He suffered; and

being made perfect, (by these sufferings, 2:10) He became the author of a salvation which is age-lasting unto all

them that obey Him, called of God an high priest after the order of Melchisedec' (5:7-10 not AV JP).

The closing reference in this section gives to Christ the further title of `The Forerunner'. The Greek word

prodromos does not occur elsewhere in the New Testament, but in the LXX it occurs twice. In Isaiah 28:4 the

Hebrew is unfortunately rendered `hasty fruit'. The Hebrew equivalent bikkur is translated elsewhere by the word

`first-fruits' seventeen times. Cognates are translated `firstborn', `firstling' and `birthright'. This reflects upon the

teaching of the epistle to the Hebrews, for the saints who go on unto perfection are firstfruits, the Church of the

Firstborn, who do not, like Esau, sell their birthright for a little ease in this life. The other occurrence of prodromos

is found in Numbers 13:20 and is very similar; there the word is a translation of the Hebrew from which we have the

English `first-ripe'. It will be seen therefore that if we keep to Scriptural usage we shall not think of our Lord as

having gone to heaven as a kind of Forerunner going on before us to clear the way, but as the first-ripened fruit, a

pledge to the Father of the harvest that was to follow, a harvest of the many sons that He was leading through

suffering to glory. The passage in Hebrews 12:1-3 which speaks of Christ as the Captain and Perfecter of faith, the