00.4 - Introduction to American Edition

INTRODUCTION TO AMERICAN EDITION To produce a satisfactory exposition of one of the most wonderful books of the New Testament, the Epistle to the Hebrews, is no small task. More than any other Epistle this Epistle goes to the Old Testament Scriptures, the Levitical institutions, historical events, and to the Psalms, and shows from all not only the fulfillment of types, sacrifices, prophecies, but proves throughout the completeness, perfection and glory of the New Covenant. It is the Epistle of Perfection, and the Perfection which it unfolds is Jesus Christ entered into the Holy of Holies, a Priest after the order of Melchizedek. Ephesians makes known to the heart the heavenly possessions which are ours in Christ Jesus, and Hebrews bids us to enter into the Holiest of all and worship there. The Epistle looks back to the blood which was shed, and shows all accomplished through it. However, it does not linger there, but its chief aim is the place in the Highest Heavens, where He lives ― Jesus Christ the same yesterday, to-day and forever. Nor is this all. That Christ is coming again is a well known doctrine of the Word of God, and the Epistle to the Hebrews unfolds this precious Hope as many of the others do. The first and second chapters make it so clear that only one, who willfully turns away from the light does not see it. The first begotten is to be brought in again into the habitable earth (Hebrews 1:6). The second chapter shows Him as Son of Man from the eighth Psalm, and that all things are yet to be put under His feet. Later in the Epistle we find the statement that He who was offered once, He who appears now in the presence of God for us, is to come the second time, without sin, to them that wait for Him. The exhortation in the tenth chapter (Hebrews 10:22-25) has for its basis the approaching of the day, and the comfort for the tried and persecuted Hebrew Christians is in the same chapter: "For yet a little while and He that shall come will come and will not tarry." The man who goes into this Epistle, this inexhaustible mine of God’s revelation, to make known its unsearchable riches, must therefore be well furnished. He must have full grasp of the entire Old Testament Scriptures, especially the Levitical institutions. He must have heart knowledge of the Person and the Work of our Lord Jesus Christ, His work for us on the cross, His work for us in the Holy of Holies, and His future Glory. Without the knowledge of the latter the Melchizedek Priesthood of Christ (still future in its exercise), a Priest upon His throne, can hardly be understood. Nor is this all. The Epistle was written primarily to Hebrew Christians, who were peculiarly situated, surrounded still by the shadows of a dispensation past and gone. It is almost impossible to understand certain parts of the Epistle, except the conditions and circumstances of these Hebrew Christians are understood and taken into consideration. It is here where many expositors have failed. This is especially the case with the 6th and 10th chapters. Arminianism has built much of its unscriptural theory of falling from Grace upon the well known statements contained in these chapters. Many others are kept from a real enjoyment of the assurance of salvation by a misapplication of the exhortations contained in these two chapters. A correct understanding of the primary meaning makes these passages clear. And now the man, who under God was fitted to unfold this Epistle and write a solid scriptural and spiritual exposition of it, we do not hesitate to say is Adolph Saphir.

Adolph Saphir, whose voice is no longer heard in the earth, was a Hebrew by birth. Brought up in an orthodox family, he had from childhood a good knowledge of the oracles of God committed to the Jews (Romans 3:3). When quite young he was saved by Grace and the dead letter became spirit and life in him. He soon developed through the Grace of God, into the man as he has often been described, "a man mighty in the Scriptures." His "Christ and the Scriptures" and "the Divine Unity of the Scriptures" are unanswerable arguments for the verbal inspiration of the Word of God. As a Hebrew Christian he had a grasp of Scripture, and of God’s purposes such as few Gentile minds acquire. His exposition of Hebrews is a masterpiece in which all the wonderful knowledge of the Scriptures given to him by the Head in Glory is brought out. It is a joy to read this book. It has a freshness about it which refreshes. It is simple, clear, its language not only interesting, but eloquent. The exposition was delivered in form of lectures in England during 1872 and 1873. Large crowds of all denominations, Episcopalians, Congregationalists, Methodists, Baptists, and others attended them, and wonderful blessing came through the lectures, which were shortly after issued in book form. The English edition in one volume being exhausted it has been made possible to issue from the plates, imported into this country, a new edition in two volumes, and we shall not be at all surprised if the value and beauty of this exposition is once discovered, that other editions will become necessary. We bespeak a large sale for, and great blessing in the edification of the body of Christ through this work.

We like to call the attention of the reader to the introductory remarks. These ought to be carefully studied and read a number of times, for these remarks will greatly help in the understanding of the entire Epistle In these remarks he gives a short sketch of the Epistle and dwells especially on the Jewish Christians and their situation in Jerusalem. We do not think another man has grasped so forcefully the circumstances in which these Hebrew Christians were when the Epistle was written by the Holy Spirit. He clearly shows them in their national relation, loving and hopeful, with an apostate Judaism fast ripening for its complete overthrow. They were still going to the ceremonial worship and upholding Levitical institutions. It was a transition period in which they lived. It was difficult to realize for them the new age of the church and all it meant. Thus we read in these introductory remarks: "Surrounded by temptations of a peculiarly sifting character, tested by persecution and reproach most fitted to shake their faith and loyalty to the Messiah, rejected by the nation, the apostle speaks to them, in language of intense and piercing earnestness, of the fearful danger of apostasy, and points out to them that it was a mark of the true Israel, and a necessary sign of the follower of Jesus, to be despised and persecuted ― that the proper position of the God-chosen saint, of the believer, was outside the camp, bearing reproach, enduring the cross, and despising the shame." We put the above words in italics because it seems to us they are heading up all the exhortations contained in the Epistle. After all the doctrinal statements and proofs of the greater glory of the New Covenant and the passing of the old dispensation of shadow things, the Holy Spirit exhorts to go out of the camp, to have done with earthly tabernacles and earthly ceremonies. We call attention to this because of late both in Europe and America the teaching has been given, that a believing Hebrew should even now, not sever his connection with his nation and still continue with the Law of Moses and practice certain ceremonies, as well as keep the seventh day. That such a position and teaching is altogether unscriptural and untenable needs hardly to be demonstrated here. The transition period is past long ago, the new age has come and is drawing to its close, but as long as it lasts and the church is being gathered out, it is no longer "to the Jew first," nor is there a distinction between Jew and Gentile in the body of Christ. The church complete and caught up to meet her Lord in the air, there will be once more a Jewish-believing remnant in the earth, which remnant is not a part of the one body, and that remnant, like the Hebrews in the transition period before the destruction of Jerusalem, will cling to the national Hope and they will not be disappointed. The believing Jew in Christ has no national Hope. His Hope is the blessed Hope of a coming Christ for His own.

Adolph Saphir brings this out very strongly in his exposition. Nor does he confine himself to the Jewish phase, but he is very pronounced against Judaistic Christendom. One of the finest and strongest passages in this exposition is the following: "Before the coming of Jesus the shadows symbolized truth to believing worshippers. After the coming of Jesus it must fade and vanish before the substance. If this is true of the Levitical priesthood, which was of divine appointment, how much more fearful is the assumption of any priestly title, position and function during the new dispensation. All Christians are priests. To imitate a revival of that which God Himself has set aside by a fulfillment, perfect and glorious, is audacious, and full of peril to the souls of men. It is not even the shadow of a substance, but the unauthorized shadow of a departed shade."

There are a few interpretations, touching, however, none of the essential doctrines of the Bible, from which some of our readers may differ; to enter into some of these in a short preface would hardly be advisable. We fully believe, and know others share this belief with us, that Saphir on Hebrews is the best work on this Epistle in print.

Again and again in reading through the book the thought came to us how it is possible for other Hebrews to read such a sublime exposition of their Scriptures by one of their own and to remain indifferent. We hope and pray that through this new edition not only the body of Christ may be edified, but that some Hebrews may find Him of whom Moses and the Prophets speak. May the blessing of our Lord rest upon it all.

A. C. GAEBELEIN.

80 Second Street, New York,

June, 1902.