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furniture, going on to distinguish between the daily service of the priests and the annual
ministry of the High Priest alone:--
"The Holy Spirit shewing this, that the way into the holiest of all was not yet made
manifest, while as the first tabernacle was standing (which was a figurative representation
for that season which was present) according to which both gifts and sacrifices were
offered that could not make him that did the service PERFECT, as pertaining to the
conscience, being imposed (as to meats and drinks and divers BAPTISMS, fleshly
ordinances) until the time of reformation. But Christ being come an high priest of good
things to come, by a greater and more PERFECT tabernacle . . . . ." (Heb. 9: 1-11).
Here we se the place of these "baptisms"; they were fleshly or typical ordinances, and
while they may have some place in the education of babes, and had a place in the church
of the Acts period, they had no place with those who sought to go on unto perfection.
THE LAYING ON OF HANDS was the means used to bestow spiritual gifts. One
has only to be familiar with the teaching of I Corinthians to understand that the
possession of these miraculous gifts was not one of the marks of the "perfect" (see
I Cor. 12:, 13:, 14:). To rest in them would be to fail. The third pair is eschatological.
THE RESURRECTION OF THE DEAD.--Some think like "baptisms" have to be left
behind in the sense of being undispensational, others like repentance and faith because
they are elemental and do not bear the idea of continual repetition. Others, like
resurrection, are fundamental, and to be under the necessity for continual proof and
instruction on such a point argued no good for the doubter. The further teaching of
Heb. 11: 35 and 40 where a "BETTER resurrection" is linked with being "made
PERFECT" naturally assumes as fundamental the resurrection of the dead.
AIONIAN JUDGMENT (Din Olamim) is the eleventh fundamental of the Jewish
creed. The student of Ecclesiastes will the more clearly see the fundamental nature of
this truth. It involves both reward and punishment. It is the basis upon which alone the
apostle could urge believers to take joyfully the spoiling of their goods, and to follow in
the steps of those who obtained a good report, who in this life were losers, but who
believed unto the "GAINING OF THE SOUL" (10: 39).
Such is the foundation. There was something more needed for the "perfect" however
than a bare foundation. I Cor. 3: is a commentary upon that fact. To have the
foundation beneath one's feet means salvation, but to have nothing more means salvation
"so as by fire". The reader has only to glance along to Heb. 6: 8 to see the parallel.
None such have gone on unto perfection. This is the goal of the epistle and every item
introduced is a factor in the process. It will be easier when we have gone over them all to
bring them together and observe their inter-relation than it would be now at the beginning
of our enquiry. The word of the beginning of Christ and of the oracles of God is milk for
babes. The perfect must have solid food. "Therefore", says the apostle:--
"Leaving . . . . . let us go on . . . . . not laying again . . . . . and this we will do if God
permit" (Heb. 6: 1-3).