PERFECTION

PERDITION

OR

related with the ascended Lord (Eph. 4:11,12). The high privilege of the believer who has been `made to sit together

in the heavenlies in Christ Jesus' (Eph. 2:6), and also the power to walk in newness of life, are related to the fact that

Christ now `sitteth at the right hand of God' (Col. 3:1).

Not only do the epistles of the Mystery stress the fact of the Lord's ascension, but the epistle to the Hebrews

does also. Let us notice some of the references:

`When He had by Himself purged our sins, sat down on the right hand of the Majesty on high' (Heb. 1:3).

`We have a great High Priest, that is passed into the heavens, Jesus the Son of God' (Heb. 4-14).

`We have such an High Priest, Who is set on the right hand of the throne of the Majesty in the heavens' (Heb. 8:1).

`Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now

to appear in the presence of God for us' (Heb. 9.24)

`But this man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God' (Heb. 10:12).

`Looking unto Jesus ... Who ... is set down at the right hand of the throne of God' (Heb. 12:2).

These, and all passages which speak of the Lord's heavenly ministry and intercession necessitate the Ascension.

We shall understand our calling the better if we keep this fact before us.

lt is necessary to remember that the apostle makes pointed allusion to the great day of atonement in Hebrews 9.

To this solemn day refer the statements concerning the blood of bulls and goats, as also the entry into the holiest of

the high priest alone once every year. The mediation of the high priest on the day of atonement accomplished a

reconciliation for the year. In vivid contrast, the effect of Christ's one Offering is called an aeonian redemption, and

as it touched the conscience needs no repetition.

Israel are the aeonian people (Isa. 44:7)

Christ is the author of aeonian salvation (Heb. 5:9).

By His blood He obtained aeonian redemption (Heb. 9:12).

This blood of the New Covenant ensures the aeonian inheritance (Heb. 9:15).

The New Covenant itself is called the aeonian covenant (Heb. 13:20).

Israel are a typical people, and foreshadow in their calling and history the wider dealings of God with man

during the course of the ages.

It now becomes necessary to the argument of the apostle that he should establish the superiority of the offering

of Christ, and this he does by a series of comparisons. The first comparison is drawn between the offerings that

were provided by the law to sanctify those who had become unclean, and the cleansing power of the blood of Christ.

A 13.

For if. The fact assumed

B 13.

The blood, and ashes of heifer

C 13.

Sanctifieth to the purifying of the flesh

How much more. Superiority assumed

The blood of Christ

Purge conscience from dead works.

The argument cannot be appreciated fully without a knowledge of Numbers 19. There the Lord commands

Israel to bring:

(1) A red heifer without spot, wherein is no blemish and upon which never yoke came.

(2) The heifer was slain, and the blood sprinkled before the Tabernacle.

(3) The remaining carcase, together with cedar wood, hyssop and scarlet, was burned, and the ashes gathered

and laid up without the camp, with which the water of separation was made.