PERFECTION

PERDITION

OR

`Could not make him that did the service PERFECT, as pertaining to the conscience' (Heb. 9:9).

The apostle reduces the ceremonial and typical ordinances to two heads, viz. : (1) Meats and drinks; (2) Divers

baptisms. A reading of Leviticus 11-15 will give some idea of his meaning. Writing to Gentile believers in another

connection, he says:

`Touch not; taste not; handle not; which all are to perish with the using' (Col. 2:21,22),

showing this man-made prohibition is vain. He turns the believer's attention away from the `shadows', for, says he,

`the body is of Christ', and directs their hearts and minds to where Christ sitteth on the right hand of God. It will be

observed that we do not follow the A.V. and translate `divers washings', but use the word `baptisms'. This brings

the apostle's argument into line with that of Hebrews 5 and 6, where, in urging the reader to `go on unto perfection',

he says `leave ... not laying again ... the doctrine of baptisms'. The one great reason for leaving these gifts and

sacrifices, this Tabernacle service, these distinctions between meats and drinks, these washings, dippings and

sprinklings, is that they were all `carnal ordinances', and these ordinances can no more lead on unto perfection than

could the `carnal commandment' of Hebrews 7:16 `perfect the Son' (7:28) in His office as High Priest after the

order of Melchisedec.

Not only were these ordinances `carnal', they were temporary, they were `imposed until the time of reformation'

(Heb. 9:10). The word `imposed' suggests a burden. In Luke 5:1 it is `to press upon' as a crowd, or `to lay on' as a

stone on a grave (John 11:38).

Peter expresses this conception when he speaks of the law as `a yoke which neither our forefathers nor we have

been able to bear' (Acts 15:10). This burden was but for a time `until the time of reformation':

`The law made nothing perfect, but the bringing in of a better hope did' (Heb. 7:19).

`The law was our schoolmaster (pedagogue) unto Christ' (Gal. 3:24).

REFORMATION. This word bears two meanings:

(1) The idea of getting back to some primitive simplicity that had become obscured, or

(2) The idea of a radical change that reforms the subject.

The Greek word diorthosis (reformation) does not occur elsewhere in the Scriptures, but diorthoo comes in

Jeremiah 7:3 in the command, `amend your ways'. The time of reformation dawned when `grace and truth' came by

Jesus Christ, in contrast with the `law that was given by Moses' (John 1:17). This reformation introduced better

promises, a better hope, and had as its basis a better Covenant, ministered by Christ the Mediator of the better

Covenant. The argument is designed to lead the Hebrew believer to see the temporary character of these laws,

which according to the teaching of their Rabbis were eternal and unchanging (see Acts 6:13,14). The abiding Priest,

the once offered Sacrifice, the unchanging Covenant, the sure and steadfast hope, these touched the conscience, led

on to perfection and were found only in Christ.

A 9:7,8. ONCE every year `not without blood'.

B 9:9.  The present season.

C 9:9-. a Gifts and sacrifices.

b No perfection, not touch conscience.

C 9:10-. a Meats, drinks, baptisms.

b Carnal ordinances.

B 9:10 The season of reformation.

A 9:11,12.  ONCE into the holy place, `by His own blood.'