PRIVILEGE AND RESPONSIBILITY
There are two distinct thoughts in connection with Christianity; that is, the thought of privilege and the thought of responsibility; they are distinct thoughts, but they are connected thoughts, and I think the scripture I have read would serve to emphasise in our minds the divine order in Christianity.
The divine order in Christianity is first privilege, and then responsibility, and I think that the secret (if one may speak of that which is so plainly set forth in the scriptures as a secret) of ability to take up and fulfil the responsibility that belongs to us hinges upon the measure in which we apprehend and enter into and enjoy what is privilege. An unenjoyed privilege conveys no power. The principle of that scripture which we find in the Old Testament—“The joy of the Lord is your strength”, is true now. I may see that a certain privilege belongs to me as a Christian, and I may assent to it in my mind; but if there is not the enjoyment of it, I derive no strength from it.
Let me say another thing that may perhaps be helpful. In taking up the scripture I have read it is of the greatest importance that everything connected with Christianity should be taken account of in a spiritual way; we must drop from our minds every thought of materialism—we are hindered by materialism to a much greater extent than perhaps we are prepared to acknowledge. I think it is a matter to be deplored that there seems to be so little ability to take account of spiritual things—that there is so little spirituality amongst us. It is only as we are spiritual that we can take account of things in a spiritual way.
The figures employed by the Spirit of God in the scripture I have read, especially in the first part of it—that part of it which pertains to privilege—are figures of material things. “Having therefore, brethren, boldness for entering into the holy of holies”. That, of course, to a mind acquainted with the letter of scripture brings before it that which was really material. We are speaking from Hebrews; there is nothing of the temple in Hebrews; there it is the tabernacle exclusively, and so the holy of holies would as a figure bring before us the west end of that tabernacle—tent of the testimony of Jehovah. There was the court surrounding the tabernacle and inside those curtains which rested upon the sockets of silver, and then the tabernacle was set with the face of it toward the east; and there was a twofold division—at the eastern end there was the holy place; there was the outer veil through which the priest must enter into the holy place; and in the west end of that tent behind the second veil was found the holy of holies.
Now we must drop the figure; it is all right to get the thought of the Spirit of God in the figure, but you must not be detained in your mind by the materialism of the figure.
There are two statements about Christ—one is a negative statement and the other is a positive statement; the negative statement is that Christ has not entered into the holy places made with hands—and that is the end, for you and me, as Christians, of the material thing; but in the same chapter (chapter 9) he says that Christ has entered into the holy of holies, so that there is that which the Spirit of God speaks of as the holy of holies, which is not at all material, but which is exclusively spiritual, and that is what we want to be concerned about, for it is a wonderful privilege, and I desire to speak very simply of it. I do not say too much about the holy of holies as figure, because there is that which is more important—I mean that which the figure leads to. I know I read this passage years ago, and I used nearly always to find my mind struggling with the thought of the holy of holies, trying to grasp what it must mean for us Christians, and I found on looking more closely at the passage that I was not taking much account of what follows—“Let us approach”. You draw near to God, and God is greater than the holy of holies; this is not the only statement of privilege, but it is a very encouraging word.
“Having therefore, brethren, boldness for entering into the holy of holies by the blood of Jesus, the new and living way which he has dedicated for us through the veil, that is, his flesh, and having a great priest over the house of God, let us approach”. I would that the Spirit of God might bring it home to us; it would be a poor thing if we missed it tonight; it would be a poor thing if we only thought of the holy of holies as a figure. To me it is most marvellous that God not only presents the wonderful privilege to us, but that God Himself seeks to encourage us to avail ourselves of it. Think of the Spirit of God saying, “let us approach”, let us draw near! Why then should there be any hesitation? I hope that we can all say that there are no fears—no hesitation any longer in approaching.
I have a good word to say to every believer here tonight: it is a very encouraging thought that when you touch privilege in Christianity you touch that which does not belong to any exclusive class; in that way Christianity in this epistle stands in marked contrast to Judaism. In the first place there was the court of the tabernacle; then the tabernacle, and inside the tabernacle there was first the holy place, and then was the most holy place. But there was a kind of exclusiveness connected with every part of it. The ordinary Israelite, legally clean, might enter within the curtain of linen which sheltered the court; he might tread the court of the tabernacle; he might enjoy the privileges of that court, but the first veil, which guarded entrance into the tabernacle, was the limit for him; he would not dare to pass behind that first veil. Not even the Levite, although he had a special place and special relationship to the priest, and special service connected with the things of God, would dare to pass within that first veil; none but the priest—a man thirty years of age and upwards, of the family of Aaron, a man who had been duly consecrated and set apart in a most solemn way to the priestly office; he alone could enter that holy place. But what about the most holy place, and that second veil? Well, you will bear with me if I read what the Spirit of God says about that second part of the tabernacle, chapter 9: 1: “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer, and the ark of the covenant overlaid roundabout with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; and over it the cherubim of glory shadowing the mercy-seat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people”.
But now in Christianity, when you touch privilege, you touch that which is common to every Christian. When we come to Christianity, not a privilege belongs to the apostle Paul that does not belong to you and to me; if it were office, or gift, or apostolic authority, we should all have to take a back seat; but as to privilege, as to approach, there is no difference. Are there young Christians among those to whom I am speaking now? You may say, But it is not long since I was converted—since I got peace with God. Let me say to you (and get the good of this into your soul; it is intended to cheer you), you are just as much entitled to the privileges of Christianity as the most advanced Christian. Men may stand out in connection with their gifts; it is not very common, but the Lord does seem to put His mark on one and another, whom He has gifted, and they are marked in that respect amongst their brethren, something like Saul, who, amongst the children of Israel, stood head and shoulders above all of them—there are such, and for my part I think it is our wisdom to recognise them; but when it comes to privilege, all distinctions are wiped out, it belongs alike to all. Look at the term which the Spirit of God uses—look at that lovely word “Having therefore, brethren, boldness”, &c. Are you one of these brethren? I thank God that I am. I am not aware that the term is used in two senses. It may be used in the sense of our relationship one to another, or it may be used as it was used by the Lord when He said: “Go to my brethren”; and again as we get in chapter 2: 11 of this epistle: “Both he that sanctifies and those sanctified are all of one; for which cause he is not ashamed to call them brethren”. But it belongs to us all, and I think, beloved, the Lord would distinctly encourage our hearts tonight in connection with the marvellous privilege which belongs to us.
Well, “Having therefore, brethren, boldness”. What is boldness? It is liberty title. “By the blood of Jesus”. I wish I could speak of that properly. Is it a question of cleansing? “The blood of Jesus Christ his Son cleanses us from every sin” (1 John 1: 7); and one believer is no more cleansed than another. But it is not here exactly the blood in its cleansing efficacy—it is a question of approach; it is the blood giving a divine title to enter into the holy of holies. Hebrews is a wonderful epistle. I would that we were all more familiar with it. It would be a wonderful thing for us. It is not only that propitiation has been made, but Christ has entered into the holy of holies. He has entered in for every believer. He has entered in in the power, the virtue, the efficacy of His own blood. Do you want any better title to enter than that? You might as well ask me if I want anything better than the blood to cleanse me from every sin: “the blood of Jesus Christ his Son cleanses us from every sin”. That is true, but it is just as true, and would admit of just as emphatic a statement that the blood has opened the way into the holy of holies for every one of us; there is nothing more to be done. Christ has entered into the presence of God for us ... then where He is is the holy of holies.
“The new and living way which he has dedicated for us through the veil, that is, his flesh, and having a great priest over the house of God”—not high priest, here it is great priest—“let us approach”. We could not enter there without the Priest, but the Priest is there: the blood has been shed, the way into the holiest has been opened for us—boldness to enter there is the privilege alike of every believer, young and old, whatever they may be—they are one of the “brethren”; they are embraced in that blessed term.
Now do you want to think of the subjective side? We will dwell on it for a moment. We may, and I would like to assert that there is holy liberty to take account of ourselves subjectively. The scripture says: “let us approach”—with what kind of a heart?—a “true heart”. There are various sorts of hearts spoken of in scripture, there is a “true heart”. A true heart is a heart that beats responsively to the wonderful way that God has come out in the blessed Person of His Son, In chapter 3: 3 we get: “Wherefore, holy brethren, partakers of the heavenly calling” (there is no other calling in Christianity than a heavenly one), “consider the Apostle and High Priest of our confession, Jesus”, Heb 3: 1. Now a “true heart” is a heart that beats responsively to what has come out in Him as the Apostle—it beats in answer responsively to that.
Then, “In full assurance of faith”. Why should we make any difficulty about that? Are you not a believer? are you not in full assurance of faith? are you doubting? are you questioning anything that God says? God forbid. “Sprinkled as to our hearts from a wicked conscience”. That is no rare or exceptional attainment; that is true alike of every Christian. I remember when I had a wicked conscience, but thank God it has gone and it will never come back. I know I have failed, but that is not a wicked conscience.
“And washed as to our body with pure water”. You know that when one of the family of Aaron was thirty he was consecrated; he was brought to the door of the tabernacle and he was washed as to his body with pure water; and there is that which answers spiritually to that in Christianity. It is not a matter of attainment, but, “And such were some of you: but ye are washed, but ye are sanctified”, 1 Cor 6: 11. That washing is complete—it never needs any repetition. It is like what the Lord said in John 13: 10 about His disciples (making the exception of Judas), “He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean”. Well now, there was the priest. He was washed all over; then he was brought to the brazen altar, and there were three sacrifices—the burnt offering, and the sin offering, and the ram of consecration—and when it was a question of the ram of consecration the blood was brought and put upon the tip of the right ear, and upon the thumb of the right hand, and upon the great toe of the right foot. Never was that repeated. Once was enough, and if once was enough then, do not you think once is enough now? Thank God, it is. Do you think God is inviting us to approach, do you think God is spreading out before us the blessed privilege of entering the holy of holies knowing that we are not fit? He knows we are fit, and reminds us of our fitness. That ought to make every believer’s heart exceedingly glad. Do you say, What do you do in the holiest? You do not do anything. When you get there, you find it is a wonderful place. You will find Christ there in the presence of God, and Christ there is the Antitype of what was literally in the holiest. Outside the veil there was the candlestick, the golden altar of incense, and the table of shewbread—all these were outside, but what was there inside? Read verses 4, 5 of chapter 9. Christ is the blessed Antitype of all these things, and when you enter there, you will contemplate Him.
We need to be enlarged: we do not know Christ in all His blessed relations. We want to know what Christ is in relation to God, and to the vast system of God’s counsels and purpose; we sometimes sing about the universe of bliss, but do we take in what a wonderful thing it is to come to know Christ in what He is in relation to God? These things in the holiest set forth what Christ is in relation to God and the purpose of God, and how God will by means of Christ bring to pass a universe of bliss. What we need, beloved, is spiritual education; in the world it is not very difficult to discern a man of education; and we need to be spiritually educated. It is in the holy of holies—the presence of God—where Christ is known in His relation to God and in His relation to the whole system of the purpose and counsels of God—that is what we need to know. If a man is educated naturally, it comes out in his life—he has got a knowledge of things, an understanding of things, so that, being an educated man, he is capable of doing things that other people are not capable of. But we ought to be thoroughly educated on the line of Christ and what Christ is in relation to God. That would bring about such an enlargement, such an expansion in our souls that we have not yet known. We live too much in relation to ourselves even in divine things. Charles Wesley said—
Myself in things divine I sought …
And murmur’d that I found them not.
We need to get thoroughly educated; then we can come out in our responsibility, and what is the proof of your education? The first proof of it is that you “hold fast the confession of the hope unwavering”. You go dead against the current of this world. It is not the rapture in Hebrews which is the hope; the point of the hope in Hebrews is: “For yet a very little while he that comes will come, and will not delay” chap 10: 17. He is going to “appear to those who look for him the second time without sin for salvation”, chap 9: 28.
My brethren, do not give up; do not give up to the currents—especially the religious currents—of this world. Today (December 25) is a great time of high religious festivities, and, beloved, there is no connection between it and the hope. There are things that belong to our responsible life in flesh, but, as J N Darby says—
And stayed by joy divine,
As hireling fills his day,
Through scenes of strife and desert life
We tread in peace our way.
You are a stranger here—a “Gershom”.
Now what is the next thing? You “hold fast the confession of the hope unwavering, for he is faithful who has promised”. You hold fast the confession of the hope that is based on the promises of God, and the promises of God are based upon the faithfulness of the One who promised. Is not that a good foundation?
Then, “let us consider one another for provoking to love and good works”. If you are spiritually educated, the saints are the people you will be occupied with. Now as to the way we are to consider one another—“good works”. I can tell you exactly how to provoke your brethren to love; that is, by loving them; there has never been any other way like it; and you provoke them to good works by doing good works yourself—very simple and practical.
“Not forsaking the assembling of ourselves together, as the custom is with some; but encouraging one another, and by so much the more as ye see the day drawing near”, v 25.
Driving hard and fast bargains now is the spirit of the world; it is everywhere, this rush after shillings and pounds. It ought to concern us to keep wholly separate from the terrible spirit of commerce, and the rush after things here. “How hardly shall they that have riches enter into the kingdom of God”, Mark 10: 23! We ought to be able to see that the day is drawing near. We profess to believe in the second coming of our Lord Jesus Christ; we need to be thoroughly aroused about it.
The Lord grant, beloved, that we may be encouraged in respect of our privilege, and that we may so know and so enjoy it that we may be able to answer to our responsibility and to come out in the way this scripture indicates, so that we may be here not only for His glory, but so to connect His glory with the welfare of His people, that we may be here for the promotion of His interests among His people and for the mutual encouragement of each other.