Read e-book Persuaded of Better Things

It appears, from several passages in this Epistle, that the Hebrews, to whom it was written, were suffering under severe persecutions; and not being firmly established in the faith, they manifested under the pressure of these heavy trials a wavering disposition. It is for this reason that we find the Apostle Paul intermingling in this Epistle solemn warnings and admonitions with suitable encouragements.

He felt for them as undergoing persecution; but his keen, discerning eye perceived in some of them symptoms of wavering; and this led him to speak to them in a tone of solemn admonition, such as we scarcely find in any other of his Epistles. In the sixth and tenth chapters, especially, of this Epistle, we find two most solemn warnings; and perhaps there are no two chapters in the Bible which have more tried God's people than those just mentioned. As the text is intimately connected with the fearful warning in the sixth chapter, it will be necessary for me, as briefly as is consistent with clearness, to drop a few hints on it, before I enter on the words of the text.

In so doing, I shall set out by stating it as my firm persuasion that the Holy Spirit is not speaking of the children of God in that place; but that when he is describing those whom, if they should "fall away", it is impossible "to renew again unto repentance", he means professors of religion, entirely destitute of a work of grace on their souls.

If we look at the words, there certainly seems to be a very near approach to what takes place in the heart of a child of God; and yet, if we examine the passage more minutely, we find nothing said in it of a work of grace, nothing of repentance unto life, nothing of faith in Christ, nothing of hope in God's mercy, nothing of love towards the people of God; in a word, nothing of that spiritual teaching which makes a man wise unto salvation.

The first thing said of these dreadful characters, is, that they were "once enlightened".

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The apostle does not say they were quickened into spiritual life, regenerated, and born again; but he speaks of them as being "enlightened". Now there are two different kinds of enlightenment; the one, spiritual and saving, such as the apostle speaks of in Eph 1: In these passages, spiritual saving light is spoken of; what the Lord himself calls the "light of life"; that is, not merely light to enlighten the understanding, but life accompanying it to quicken the soul.

But there is another enlightenment, and of that the apostle speaks here, the enlightening of the natural understanding; not a spiritual light, such as attends a regenerating work on the conscience, but an intellectual light, whereby the truth is perceived by the natural mind in the letter of the word. There were gifts of healing, of tongues, of prophecy, and others such as we find mentioned in 1Co These were given for the profit of the body, and were distinct things from grace, as the apostle declares in 1Co These gifts then, are called "heavenly gifts", as being communicated from heaven for certain purposes; but are not "grace", whereby the soul is regenerated.

In the exercise of these gifts a natural pleasure was found by their possessors, here called "tasting". Similarly in our day, there are gifts in prayer, gifts in preaching, gifts in conversation, gifts in interpreting and expounding the Scriptures. Now a man may have all these gifts, and yet be entirely destitute of grace; and when he exercises them, he may find a certain pleasure and delight in their use, which is called a "tasting of the heavenly gift"; and is perfectly distinct from eating the bread of life, enjoying the presence of God, and feeding by faith on the savory meat of the gospel.

But it is also said, they were "made partakers of the Holy Spirit". This perhaps is one of the most stumbling expressions in the whole passage; but I think we may clear it up by comparing Scripture with Scripture. Do we not read of Saul that "the Spirit of God came upon him, and he prophesied"? Is it not also recorded when on one occasion Saul sent messengers to take David, in two successive instances, when they came into the presence of Samuel, "the Spirit of God was upon the messengers, and they also prophesied"?

Do we not read too what the Lord says, "See, I have called by name Bezaleel, the son of Uri, the son of Hur, of the tribe of Judah; and I have filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship, to do all the work of the tabernacle? Thus in this outward sense, a man may be "made a partaker of the Holy Spirit"; his natural understanding being illuminated, but his soul never regenerated, nor the grace of God communicated to his heart.

Balaam and his donkey both spoke as God moved their tongues, but the rider was no more regenerated than his beast. There may be also a natural relish for "the good word of God", and a receiving of the gospel with gladness which is meant by the expression "the world to come" , where there is no peace nor joy in believing. But the Apostle having shown how far a man may go in a profession, and prove at last utterly destitute of vital godliness, proceeds to bring forward a word of encouragement and consolation for the people of God, who might have been tried and exercised with the solemn warning set before them.

He therefore adds, in the words of the text, "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. What does he mean by these "better things"? He means graces in opposition to gifts; the work of the Spirit upon the heart and conscience, as a thing distinct from any mere profession of religion, or any mere intellectual understanding and natural reception of truth. And why are these "better things"? They are better, because gifts are for time, grace for eternity; gifts profit the church, grace saves the soul; gifts puff up men with pride, grace gives a single eye to the glory of God; gifts, when unaccompanied by the grace of God, harden the heart; grace melts and softens the soul, and makes it fit for "the inheritance of the saints in light"--gifts leave a man where they find him, or I might rather say, unaccompanied by grace, worse than they found him for the more a man touches sacred things with unclean hands, the more hardening effect they have upon him , while grace in its communication, makes a man a new creature, and lifts him up into the eternal enjoyment of the Three-One God.

Inasmuch then, as eternity is better than time, salvation better than damnation, and heaven better than hell; so are the blessed graces and teachings of God's Spirit in the soul "better" than the highest gifts and brightest attainments which are short of the work and witness of the Holy Spirit in the heart. But the Apostle adds also, "things that accompany salvation" , which he was "persuaded" those to whom he wrote were in possession of.

What then is "salvation"? In looking at salvation, we must consider it from two points of view; salvation wrought out for us, and salvation wrought out in us. Salvation was wrought out for us by the finished work of the Son of God, when he cried with expiring breath, "It is finished.

But there is a salvation which is wrought out in us; the manifestation and application of that salvation which Jesus has wrought out by his sufferings, blood-shedding, and death--and this we can only know experimentally, so far as the blessed Spirit brings it into our hearts, and seals it there with holy unction and heavenly savor.

But all the people of God cannot feel sure they have this salvation as an experimental reality; doubts, fears, darkness, and temptations becloud their path; Satan hurls his fiery darts into their souls; and they are unable to realize their interest in the Lord Jesus Christ and his salvation.

They do not doubt whether the Lord Jesus is the Savior of those who believe; they know that there is no other refuge for their guilty souls but the blood of the Lamb. They are effectually stripped from cleaving to a covenant of works; they are not running after things that cannot profit them, nor hiding their heads in lying refuges; from all these things they are effectually cut off, and cut out by a work of grace on their souls.

But through the unbelief of their hearts, the deadness of their frames, the barrenness of their souls, and the various temptations they are exercised with, they fear they have not the marks of God's family, and are not able to realize their saving interest in the love and blood of the Lamb. The Apostle, therefore, speaks of "things that accompany salvation"; that is, certain marks and signs, certain clear and indubitable tokens of the work of grace on the soul.

And, speaking to the Hebrews, he says for their comfort and encouragement, "we are persuaded", whatever be your doubts and fears, whatever the darkness of your mind, however exercised with sharp and severe temptations, "we are persuaded" you are in possession of those "better things", of those "things that accompany salvation"; and that this salvation is therefore eternally yours. Let us then with God's blessing, endeavor to trace out a few of these "better things", these "things that accompany salvation"; and show how far better and more blessed they are than any gifts that hypocrites or mere professors may be in possession of.

A work of grace on the soul then, is "a better thing" than any mere gift, and is "a thing which accompanies salvation". And what is a work of grace on the soul? It is to be quickened by the Spirit of God into spiritual life; it is to be made a new creature, by being brought to experience the almighty work of God on the conscience, renewing us in the spirit of our minds; and it consists in the communication of eternal life to the soul, with all its blessed consequences.

But wherever this work of grace takes place in a man's soul, there will be certain fruits and results that follow out of it. A man cannot be a partaker of the grace of God, and remain where he was before the Spirit quickened his soul; being "a new creature, old things are passed away" with him, and "all things are become new".

And thus, being a new creature, and having the life of God in his soul, it will be manifested by the certain fruits that invariably spring out of it. But though we speak in this manner, we are persuaded of better things for you, things that accompany salvation,.

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But we are sure in your regard, beloved, of better things related to salvation, even though we speak in this way. But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. Dear friends, we are saying this to you, but we really expect better things from you that will lead to your salvation.

But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation. Dear friends, we have to say these things. But we are sure of better things in your case. We are talking about the things that have to do with being saved. Even though we speak like this, dear friends, we are convinced of better things in your case—the things that have to do with salvation. But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner.

Dear friends, even as we tell you this, we are sure of better things for you. These things go along with being saved from the punishment of sin. We are confident that you are meant for better things, things that come with salvation. Nevertheless, dear friends, we trust to see better of you, and things that accompany salvation, though we speak this way.

Even though we speak in this way, beloved, we are confident of better things in your case, things that belong to salvation. Even though we speak in this way, my dear people, we are confident that there are better things to be said about you, things that point to salvation. Having said that, beloved, we are fully convinced that there are more beautiful and excellent things, which flow from your salvation.

Though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation. But even though we speak like this, loved ones, concerning you we are convinced of better things—things coming with salvation.

We are convinced that you are made for better things, the things of salvation,. But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. This is the way we talk.

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But dear people, we are sure that better things are true about you. Yes, you show all the good ways of people who have been saved from their wrong ways. But, ye most dear-worthy, we trust of you better things, and near er to health, though we speak so. Published by Tolle Lege Press. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, without written permission from the publisher, except in the case of brief quotations in articles, reviews, and broadcasts.

Used by permission of Tyndale House Publishers Inc. The man was the high priest. The manner of approach to God was once a year with trepidation, for any sensible man would tremble at the thought of entering the very presence of God. That inferior covenant of external regulations can never be put over us again; it is done away in Christ. The new covenant is also more glorious than the old. How shall not the ministration of the spirit be rather glorious?

The second giving of the Ten commandments was only a picture of how gracious God is. The new covenant is so much more glorious, for God gave us His Son. Where is this greater and more perfect tabernacle? It is not a physical place on earth like the tabernacle of old. Rather, it is this: The knowledge that He is there, wherever we gather unto Him, is so much better than having to make a pilgrimage somewhere to be approved, or meet in a certain place to be heard.

We can gather to worship Him in a home, a building, a cave, under a tree — the place matters not. The only thing that matters is that He is there. This is not a future hope but a present enjoyment. It is the Spirit of God who glorifies the Lord in our hearts through the knowledge of His sacrifice for our sins.

Those sacrifices covered sins committed, but could never take away sin — that which is in our very nature that causes us to commit sins. So that one sacrifice truly broke the bondage to sin that we were in.