Bible Commentaries
Hebrews

INTRODUCTION TO HEBREWS

The main historical circumstances of this Epistle may be summed up and considered under the following general heads:

I. By whom was the Epistle written?

II. Is it, or is it not, of canonical authority?

III. To whom was it written?

IV. For what purpose was it written?

V. When and where was it written?

VI. In what language was it written?

BY WHOM WAS THE EPISTLE WRITTEN?

Some have ascribed it to Clement of Rome; some to Barnabas, the companion of Paul; some to Silas or Silvanus; some to Apollos; some to Aquila; some to Mark; and some to Paul the Apostle. These hypotheses have all been maintained by able critics, and with some show of reason, as any one may see by referring to Da­vidson’s Introduction to the New Testament, Alford’s Prolegomena, or Stewart’s Introduction to this Epistle. But to my mind, it is quite evident that the last of these is the only hypothesis that is really worthy of our consideration, because it is the only one that is sustained by any reliable evidence. The others are all purely conjectural; and hence if it can be shown that Paul did not write the Epistle, then indeed we may as well give up all further inquiry about its authorship, and wait patiently for the revelations of the day of judgment. But that it is one of Paul’s genuine Epistles seems, at least, quite probable from the following considerations:

I. It is ascribed to Paul by many of the Christian Fathers, who, so jar as we know, had the best means oj information with regard to both its genuineness and its authenticity.

1. The first of these is Pantaenus, an eminent Oriental scholar, who was for several years President of the Catechetical School of sacred learning in Egypt. He flourished about A.D. 180, and he is spoken of by Eusebius and Jerome as a man of great learning and influence. None of his writings are now extant; but his testimony with regard to the authorship of the Epistle to the Hebrews is given by Clement of Alexandria in his work called Hypotyposis (Institutions). The work itself is now lost, but Clement’s testi¬mony, embracing that of Pantaenus, is given in an extract from it, preserved by Eusebius in the fourteenth chapter of the sixth book of his Ecclesiastical History. In this extract, Clement is attempt¬ing to explain why it is that Paul did not connect his name with the Epistle, and after giving his own opinion, he says, “But now as the blessed Presbyter [Pantaenus] used to say, Since the Lord, who was the Apostle of the Almighty, was sent to the Hebrews, Paul, by reason of his inferiority, as if sent to the Gentiles, did not subscribe himself an Apostle to the Hebrews, both out of reverence for the Lord, and because he wrote of his abundance to the He¬brews, as a herald and Apostle to the Gentiles.” This testimony is very direct, and comes from one who had rare opportunities of judging correctly about such matters. He had heard, as we learn from Photius, those who had seen the Apostles; and according to Eusebius (Eccl. Hist. B. v. 10), he was, on ac¬count of his great learning and piety, sent by Julian, Bishop of Al¬exandria, as a missionary to the East, even as far as to India. He was also, according to the same historian (Eccl. Hist. B. vi. 14), very highly commended by Alexander, Bishop of Jerusalem, about A.D. 212. And hence it would seem that the testimony of Pan¬taenus is entitled to very great respect in the settlement of this question. In matters of opinion he was of course liable to err, as we all are, and I do not therefore attach much importance to the reason which he assigns, in explanation of the fact, that Paul did not attach his name to the Epistle.

2. Next to the testimony of Pantaenus comes that of Clement of Alexandria. He was for some time a pupil of Pantaenus, and about A.D. 187 he succeeded him as President of the Catechetical School in Alexandria. His birthplace is uncertain, but in his Stro¬mata (Miscellanies), he tells us that he had been instructed by one teacher in Italy, one in Greece, two in the East, and one in Egypt. (Lard. Cred. vol. ii. 22.) He was therefore, no doubt, well ac¬quainted with the prevailing opinions of both the Eastern and Western churches, touching the Canon of the Holy Scriptures.

In his Ecclesiastical History (B. vi. 14), Eusebius has recorded the testimony of Clement with regard to the authorship of our Epistle. Eusebius says, “In his work called Hypotyposis, he [Clement] affirms that Paul is the author of the Epistle to the He¬brews ; and that, as it was addressed to the Hebrews, it was origi¬nally written in their language, and afterward translated by Luke for the Greeks—which is the reason why the coloring of the style is the same in this Epistle and in the Acts of the Apostles. The reason why Paul did not affix his name to the head of it, probably is, because the Hebrews had conceived a prejudice against him, and were suspicious of him. Very prudently, therefore, did he not place his name at the head of the Epistle, so as to divert them from the perusal of it.”

In his other works, Clement testifies several times to the same effect, touching the authorship of this Epistle.

3. Our next witness is the celebrated Origen. He was born in Egypt about A.D. 185, and was, from his youth, thoroughly in¬structed in both religion and philosophy. At the early age of eigh¬teen he was made Principal of the Catechetical School in Alexan¬dria, and in or about A.D. 213, he went to Rome in quest of reli¬gious knowledge. Afterward, he also visited Greece, Arabia, and Asia Minor, and in A.D. 231 he left Alexandria in Egypt, and went to Caesarea in Palestine, where he was long honored and re¬spected by Alexander of Jerusalem, and other Bishops of the East. Jerome calls him, “The greatest doctor of the Church since the Apostles.” And again he says, that he himself would willingly un¬dergo all the hatred that Origen had endured, if he had only his knowledge of the Holy Scriptures. (Lard. Cred. vol. ii. 38.) The testimony of this eminent scholar is therefore entitled to very great weight in the settlement of the question before us. This he has given very explicitly in several of his works. In his letter to Africanus, for example, he says, “But possibly some one pressed with this argument will have recourse to the opinion of those who reject this Epistle, as not written by Paul. In answer to such a one, we intend to write a separate discourse to show that Epistle to be Paul’s.” Still more full and explicit is his testimony given in the follow¬ing extract from Eusebius (Eccl. Hist. B. vi. 25). This learned historian says, “Origen decides thus in his Homilies upon it: The character of the style of the Epistle to the Hebrews has not the unpolished cast of the Apostle’s language, who professed himself to be a man unlearned in speech; that is, in phraseology. Besides, this Epistle, in the texture of its style, is more conformed to the Greek idiom, as every one must confess who is able to distinguish differences in style. Moreover, the ideas in the Epistle are admir¬able, and not inferior to those which are confessedly apostolic: and that this is true, every one must concede who has attentively read the writings of the Apostles. A little further on he [Origen] adds, If I were to give my opinion, I would say the phraseology and the texture belong to some one relating the Apostle’s senti¬ments, and, as it were, commenting on the words of his master. If any church, therefore, holds this to be an Epistle of Paul, let it re¬ceive commendation on account of this; for it is not without reason that the ancients have handed it down as Paul’s. Who wrote the Epistle, God only knows with certainty: but the report which has reached us, is that some affirm it to be written by Clement, Bishop of Rome; and some, by Luke, who wrote the Gospel and the Acts.” To some it may seem as if this testimony of Origen, given in his Homilies, is inconsistent with that which is given in his letter to Africanus, for in that he expressed his unqualified conviction that Paul is the author of the Epistle, and he avows his intention to write a discourse in proof of this; but in the extract from his Homilies he says, “Who wrote the Epistle God only knows certainly.” By this remark, however, he evidently does not intend to express any doubt as to the authorship of the Epistle, but only as to the person who in this case acted as Paul’s amanuensis. He seems to think that as Tertius wrote the Epistle to the Romans (Rom. 16: 22), so also in the present case some skillful rhetori-cian wrote for him the Epistle to the Hebrews, taking, perhaps, at the same time, with Paul’s consent and approval, some liberty with regard to the style and phraseology of the Epistle. But neverthe¬less in the latter extract, as well as in the former, he seems to agree with “the ancients” that the thoughts are Paul’s, and that he is therefore the real and proper author of the Epistle.

4. From the testimony of Origen we pass next to that of The Council of Antioch. This Council first met in A.D. 264, and was composed of about seventy or eighty Bishops, representing the most enlightened and influential churches in Western Asia. In a synodical letter written by this Council near the close of its second session in A.D. 269, touching the trial and condemnation of Paul of Samosata, the Epistle to the Hebrews is ascribed to the same Apostle that wrote the first and second Epistles to the Corinthians. This is apparent from the following extracts. The Bishops say, “Now the Lord is that Spirit, according to the Apostle [2 Cor. 3:17. ] And according to the same, For they drank of the spiritual rock, etc. [1 Cor. 10: 4].—And of Moses the Apostle writes, Es¬teeming the reproach of Christ greater riches, etc. [Heb. 11: 26].” See Davidson’s Introduction to the New Testament, vol iii. p. 191. There is scarcely any room to doubt that by “the Apostle” in this extract, the writer of this letter and the other members of the Council meant Paul the Apostle. And, if so, then this testi¬mony shows very clearly what was at that time the general opinion of the Eastern churches with respect to the authorship of the Epis-tle to the Hebrews; for this Council was composed of many of the most learned Bishops and Presbyters of Western Asia.

5. The next prominent witness in order is Eusebius the historian. He was born in Caesarea in Palestine about A.D. 264; and in A.D. 320, or perhaps sooner, he was made Bishop of the Church in that city. He became greatly distinguished for his piety and his learning, and was inferior to none of his contemporaries in his knowledge of ecclesiastical affairs. There can be no doubt, therefore, that he was well qualified to bear testimony in the case before us. This he has done repeatedly in his Ecclesiastical His¬tory. In B. iii. 3, for instance, he says, “Fourteen Epistles are clearly and certainly Paul’s: although it is proper to be known that some have rejected that which is written to the Hebrews, alleging that it is spoken against as not belonging to Paul.” In B. iii. 25, he classifies “the Epistles of Paul” among those that were received as canonical. And in B. iii. 38, speaking of the epistle of Clement, he says, “In which, inserting many sentiments of the Epistle to the Hebrews, and also using some of the very words of it, he [Clem¬ent] plainly manifests that this Epistle is no modern writing, and hence it has not without reason been reckoned among the other writings of the Apostle. For Paul having written to the He¬brews in their own language, some think that the Evangelist Luke, and others that this very Clement, translated it [into Greek] ; which last opinion is the more probable of the two, there being a resemblance between the style of the epistle of Clement and of that to the Hebrews; nor are the sentiments of these two writings very different.”

From these citations it is manifest that Eusebius received the Epistle to the Hebrews as one of Paul’s genuine letters; though, like Origen, he seems to have thought that some other person had translated what Paul had himself originally dictated.

After the age of Eusebius, this Epistle was commonly received throughout the East as an Epistle of Paul. Indeed, it was very generally so regarded from the beginning in the Egyptian, Greek, and Syrian churches. It was chiefly in the West that its Pauline authorship was, for a time, denied or doubted. About A.D. 180, Irenaeus, Bishop of Lyons in Gaul, is supposed to have denied its Pauline origin. We have no direct testimony from him touching this matter; but according to Photius, Bishop of Constantinople, Stephen Gober, a writer of the sixth century, says, “Hyppolytus and Irenaeus say that the Epistle of Paul to the Hebrews is not his.” (Lard. Cred. vol. ii., p. 165.)

Soon after this, about A.D. 190 or 200, Tertullian, a learned and noted Presbyter of the Church at Carthage in North Africa, as¬cribed this Epistle to Barnabas, the friend and companion of Paul. In his defense of the rigid disciplinary views of the Montanists (De Pudicitia, cap. 20), having, as he supposed, sufficiently proved his point from the other Epistles of Paul, and the first Epistle of John, he proceeds as follows: “Nevertheless, I am will¬ing, over and above, to allege the testimony of a companion of the Apostles; a fit person to show, at the next remove, what was the sentiment of the masters. For there is an Epistle of Barnabas, in¬scribed To the Hebrews, written by a man of such authority that Paul has placed him with himself in the same course of abstinence: Or I only and Barnabas, have not we power to forbear working (1 Cor. 9:6)? And certainly the Epistle of Barnabas [by which he means the Epistle to the Hebrews] is more generally received by the churches than the apocryphal Pastor of adulterers [the Shep¬herd of Hermas]. Admonishing then his disciples, he exhorts them to leave all first principles, and rather to go on to perfection, and not to lay again the foundation of repentance from the works of the dead. For it is impossible, he says, for those who were once enlightened,* and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted of the sweet word of God, if they shall fall away now at the end of the world, to recall them again to repentance, since they crucify again the Son of God to themselves, and put him to an open shame. He who learned this from the Apostles, and taught with the Apostles, never knew that a second repentance had been promised by the Apostles to an adulterer and a fornicator. For he excellently interprets the law, and shows its figures in the truth.” (Lard. Cred. vol. ii., p. 27.)

About the same time, or perhaps a little later, Caius, a learned Presbyter of Rome, seems to have also doubted the apostolic origin of this Epistle; so, at least, the case is represented to us by Euse¬bius. This historian says (Eccl. Hist. B. vi. 20), “There is, be¬sides, a discussion that has come down to us, of Caius, a most elo¬quent man, held at Rome in the time of Zephyrinus, against Pro- clus, who contended exceedingly for the Phrygian heresy [Mon- tanism] ; in which, while he censures the rashness and daring of his opponents in composing new scriptures, he makes mention of thirteen Epistles of the holy Apostle, not reckoning that to the He¬brews with the rest. And indeed, to this very time, by some of the Romans, this Epistle is not thought to be the Apostle’s.”

Several other Latin writers of the third century are often cited as witnesses against the Pauline authorship of this Epistle; such as Cyprian, Bishop of Carthage; Novatian, a Presbyter of Rome; and Victorinus, Bishop of Pettau in Pannonia. But the testimony of these writers is chiefly negative, implying doubt or uncertainty, rather than opposition. And this uncertainty prevailed in the West till about the middle of the fourth century. Then the tide of popular sentiment began to change; and soon after that the Epistle was acknowledged to be one of Paul’s genuine works by Hilary, Bishop of Poictiers; Lucifer, Bishop of Milan, and several other Western writers of some note.

6. But it was not till after the time of Jerome, A.D. 392, that the apostolic origin of the Epistle to the Hebrews was generally acknowledged in the Western churches. Jerome himself believed with the Greek Fathers that it was one of Paul’s genuine Epistles. But many of his Latin contemporaries still entertained doubts con¬cerning it. This is evident from sundry passages found in the writings of this most learned of all the Latin Fathers. But the fol-

lowing extract from his letter to Dardanus will suffice for illustra¬tion at present. He (Jerome) says, “This much must be said by ours, that this Epistle which is inscribed To the Hebrews, is re¬ceived as the Apostle Paul’s, not only by the churches of the East, but by all the ecclesiastical writers of former times; though most [of the Latins?] ascribe it to Barnabas or Clement; and that it makes no difference whose it is, since it belongs to an ecclesiastical man, and is daily read in the churches. But if the Latins do not commonly receive it among the canonical Scriptures, the Greek churches do the same with the Apocalypse of John. We, however, receive both; not following the usage of the present time, but the authority of the ancient writers, who for the most part quote both; not as they were wont to quote sometimes apocryphal books, but as canonical.”

7. Contemporary with Jerome was Augustine, Bishop of Hippo in North Africa. Among the Latin Fathers, he stood next to Je¬rome in point of scholarship; and in his profound and discriminat¬ing judgment of men and things, he was inferior to none of them. In his Commentary on the Epistle to the Romans he says, “Paul had a like salutation at the beginning of all his Epistles, with the exception of that which he wrote to the Hebrews; where he is said to have omitted his ordinary salutation designedly, lest the Jews who were obstinately opposed to him, taking offense at his name, should either read with an unfriendly mind, or neglect altogether to read what he had written respecting their salvation. For which reason, some have been afraid to receive that Epistle into the Canon of Scripture.”

Soon after this, the Epistle to the Hebrews was received, as a genuine Epistle of Paul, by the Council of Hippo and also by the third Council of Carthage. Other churches in the West soon ac¬quiesced in the more enlightened judgment of their brethren in the East; so that from about the beginning of the fifth century to the time of the Protestant Reformation in the sixteenth, the Pauline authorship of this Epistle was almost universally acknowledged in the Western as well as in the Eastern churches.

From these premises, then, it seems quite evident,

1. That in the East, where the Epistle to the Hebrews was first received, and where of course its historical circumstances were best understood, it was from the beginning indorsed by the most enlightened ecclesiastical writers, as an Epistle of Paul.

2. That for a time, many of the Western Fathers were in doubt concerning it. But that after more mature investigation, the churches of the West, as well as those of the East, were constrained to admit its Pauline authorship. From all of which, it follows with a very high degree of proba¬bility, if indeed not with absolute certainty, that the Epistle to the Hebrews is one of Paul’s genuine Epistles.

II. This conclusion is, I think, corroborated by the internal evidence of the Epistle. I am aware that many writers do not think so. Luther, Bertholdt, Schultz, Eichhorn, De Wette, Ullmann, Wieseler, Bunsen, Tholuck, Alford, and others, appeal to this source of evidence with much confidence, to prove that the Epistle was not written by Paul. They allege,

1. That the style of this Epistle is very unlike that of Paul, as we find it given and illustrated in his other writings. And I am willing to admit, that there is some force in this objection. Indeed, it is to my mind much the strongest argument that has ever been urged against the Pauline authorship of this Epistle. For it must be conceded, that its periods are generally more regular, ornate, and oratorical than those which are found in the other writings of Paul. This was felt and acknowledged by the an¬cients; as it is now, by most modern writers. But nevertheless I am constrained to think that the force of this argument has been greatly overrated; and that the evidence brought forward in sup¬port of it, falls far short of what is really necessary to produce con¬viction in an unprejudiced mind. For be it observed,

(1.) That the time, place, and circumstances, have a very great influence over the thoughts, feelings, and expressions of an author. How very different, for instance, is the style of Deuteronomy from that of Leviticus; and how very unlike the style of John’s Epistles is the style of the Apocalypse. But we know that Moses wrote both Leviticus and Deuteronomy; and that the same beloved disciple who wrote the Epistles of John, composed also the Apocalypse. The difference of style in these works arises, therefore, chiefly out of the various circumstances under which they were written. But who can rightly estimate the force and influence of all the impres¬sive and peculiar circumstances under which Paul wrote this most tender, sublime, and pathetic letter to his Hebrew brethren? And who can say how much they may have differed from the circum¬stances under which he wrote his Epistle to the Romans or to the Galatians? It seems to me that until we can do this, it is not be¬coming in us to dogmatize on the peculiarities of style that are found in this Epistle.

(2.) It is also further conceded, that the style of an author should always correspond with the nature and character of his work. The style of Virgil’s Bucolics differs very materially from that of his Georgies; and the style of his Georgies differs still more from that of his Aeneid. And this is to some extent true of all the Greek, Roman, and English classics. We do not expect to find in an epistle the stately and oratorical style of a regular treatise. But to this day, it is still a question with the critics, whether the so- called Epistle to the Hebrews possesses more of the characteristics of the former or of the latter. It is evidently of a mixed character; a unique sort of composition; without an exact parallel in all the other writings of Paul. It begins like a treatise, but it ends like an epistle. And hence we would naturally expect that its style would be somewhat more elevated and oratorical than that of an ordinary and formal epistle.

These two considerations, relating first to the influence of cir-cumstances, and secondly to the character of the composition, are perhaps sufficient to account for all that is peculiar in the style of this Epistle: especially if we give to Luke or Clement, as Paul’s amanuensis, some liberty of choice with regard to its phraseology. But as this cannot well be demonstrated, and as some may think otherwise, I would further suggest, as another possible modifying element in the composition of this Epistle, that the Holy Spirit may itself in this case have exercised a more than ordinary control over the style of the writer. If, for wise and benevolent reasons, it constrained Paul to withhold his name from his suspicious and prejudiced Jewish brethren; then why may it not, for like reasons, have also somewhat modified his style and phraseology? See 1 Cor. 2: 6, 13. For my own part, I know of no other limit to the influence of the Holy Spirit, in the work of inspiration, than the limit of sufficiency. God never does, either personally or by his Spirit, what is unnecessary to be done. But the Holy Spirit was given to the writers of both the Old and the New Testament, for

the purpose of enabling them to make a perfect book; and with the view of perfectly adapting it to the capacity, wants, and circum¬stances of all. Why, then, should it be thought incredible by any one, that God by his Spirit, should, in some cases, exercise an in¬fluence over even the style of the inspired writers ?

2. It is further alleged by some, that neither Paul nor any other Apostle could have written this letter; because in 2:4, the author says that the things pertaining to the great salvation had been handed down to himself and his contemporaries by those who had heard the Lord Jesus. And from this it is inferred by Bleek, Alford, and others, that the writer had neither seen nor heard Jesus; and consequently that he could not have been an Apostle.

But does this fairly follow from the premises? Does not an au¬thor often associate himself with his readers for the purpose of more effectually winning their hearts and softening his own admo¬nitions? In the sixth chapter of this same Epistle, the author says, “Wherefore leaving the first principles of the doctrine of Christ, let us go on to perfection; not laying again the foundation of repent¬ance from dead works, and of faith toward God, of the doctrine of baptisms, and of the laying on of hands, and of the resurrection of the dead, and of eternal judgment. And this we will do, if God permit.” Now are we to infer from this, that the writer of this Epistle was as delinquent as were those to whom he wrote ? Must we infer from this that he, as well as they, needed to be urged and admonished to go on to perfection in Christian knowledge; and that he, as well as his readers, was really in danger of apostatizing in consequence of his inexcusable neglect of the word of God? Surely not. The Epistle itself is a full and perfect refutation of any and every such allegation. But by a common figure of speech, the Apostle here associates himself with his readers, for the pur¬pose of softening his admonitions; and referring the more deli¬cately to their common trials, interests, and prospects.

And just so it is in the second chapter. By the same figure of rhetoric, the author here uses the first person plural instead of the second, for the purpose of more delicately and impressively con¬trasting the relations, prospects, and obligations of his Hebrew brethren in Christ, with those of the Israelites under Moses. He refers first to their greater responsibilities, as the recipients of the revelations which God had so graciously given them, through his own dear Son. “We” [Christians], he says, “ought to give the more earnest heed to the things which wc have heard,” etc. And then, still keeping up the same figure of thought for the sake of giving more tenderness and efficacy to his appeal, he asks the ques¬tion, “How shall we escape if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness both with signs, and wonders, and divers miracles, and gifts of the Holy Spirit, according to his will ?”

Manifestly, then, it was not the intention of the writer in all this to say that he was not an Apostle; that he had not seen and heard Jesus; and that he was now merely retailing to his brethren the secondhand reports of those who had been eyewitnesses of his majesty. Nay verily. This is but one of those masterly strokes of rhetoric in which the Epistle abounds from its alpha to its omega.

It should also be borne in mind that, in this instance, the writer may, and probably does, refer simply to Christ’s personal ministry on earth. And if so, then Paul might speak even literally as he does, without in any way renouncing his claims to be an Apostle of Jesus Christ. See Notes on 2:4.

3. It is urged as a third objection against the Pauline authorship of our Epistle, that the writing partakes somewhat of “the Alexandrian hue;” and that the Epistle must therefore have been composed by someone belonging to the Alexandrian School. Because, forsooth, the author uses some words and phrases which occur in the writings of Philo; and because, like this learned Jew, he interprets the law of Moses somewhat after the manner of an allegory, it is confidently inferred by Eichhorn, Bleek, Alford, and others, that he and Philo must have been educated in the same school of literature and philosophy. But did it never occur to these learned critics, that on this hypothesis all the writers of the New Testament, and especially Paul himself, must have been edu¬cated with Philo in the Alexandrian School? See, for instance, 1 Cor. 10: 1-12, and Gal. 4: 19-31. Compare also John 1: 1-14, with Philo Quis Div. Rer. Haer., Section 26. Surely, it would have been more reasonable, had these writers inferred that the author of our Epistle must have been very thoroughly educated in the School of Moses and of Christ.

Sundry other objections are frequently urged against the Pauline authorship of this Epistle. It is alleged, for instance, that Paul would not have written an anonymous letter; that he would not have written a letter to his persecutors; that he would have spoken more frequently of the Kingdom of God, the resurrection of the dead, and the final judgment. But all such allegations are without weight, and seem to have been invented merely for the purpose of sustaining a favorite hypothesis.

And such, it must be confessed, are also some of the arguments that are sometimes urged in favor of the Pauline authorship of the Epistle. Who, for instance, that is honestly and earnestly seeking for the truth, and that has proper views of the unity of the Scrip¬tures and the plenary inspiration of the sacred writers, would ever think of ascribing this Epistle to Paul, on the ground that its doc¬trine is in harmony with his other Epistles? In these investiga¬tions, we should never forget that the Holy Spirit is really in’a paramount sense the author of the whole Bible; and consequently that the sixty-six books of which it is composed, are all in perfect harmony with each other: for “holy men of God spoke as they were moved by the Holy Spirit.” (2 Pet. 1:21.) And hence we may feel perfectly sure, that the Epistle to the Hebrews would cor¬respond in doctrine with all the other Epistles of Paul, whether it were written by him or by any other inspired man. The above al¬legation is pertinent, therefore, so far as it may serve to determine, whether or not the Epistle was written by an inspired man; but no further. A writer must indeed be hard pressed, who will resort to such sophistry on either side of the question. The truth needs no such arguments for its support.

Is there, then, any evidence in the Epistle itself that it was written by Paul ? I think there is some; though I am willing to admit that it is not in and of itself wholly conclusive. But,

1. The simple fact that the Epistle is anonymous, is presumptive evidence that it was written by Paul. For surely the author, whoever he was, had some valid reason for withholding his name from a portion of those for whose benefit the Epistle was written. But what other reason can be assigned for this extraordinary omis¬sion, that so well accords with all the known facts of the case, as that which was alleged by Clement, Origen, Eusebius, Augustine, and other Christian Fathers: viz., that Paul did not prefix his name to the Epistle, lest its appearance might prevent many of his Jewish brethren from reading it, and judging of it by its own mer¬its? Certain it is, that no better reason than this has ever been assigned for the omission of the author’s name; and it is moreover equally certain, that in the light of all history, this reason applies to no one else so well as to the Apostle Paul, against whom a very strong and general prejudice existed among both the converted and the unconverted Jews of that age.

2. There is certainly much in the style, phraseology, and logical structure of the Epistle, which very much resembles the other writings of Paul. That the style is somewhat more elevated and rhetorical than that of his other Epistles, is of course conceded. But after making every reasonable abatement, it must, I think, be admitted that there is still much remaining, especially in the logical structure of the Epistle, which is essentially Pauline. For in¬stance, Paul’s manner of leaving for a time the regular and direct train of thought, and of returning to it again in the course of his argument, is very frequently and forcibly illustrated in this Epistle. An instance of this occurs in the beginning of the second chapter, where the writer breaks off from his regular line of argument, and returns to it again in the fifth verse. And again in the fifth chap¬ter, we have a still more striking and characteristic example of this Pauline peculiarity. Here the author breaks off at the word Mel- chisedek in the tenth verse, and does not return to his main sub¬ject, till h reaches the beginning of the seventh chapter. Other examples and illustrations will occur to the reader.

3. There are some expressions in the Epistle which seem to in¬dicate that it was written by Paul. Such, for example, as the following :

(1.) In 13:23, our author says, “Know ye that our brother Timothy is set at liberty; with whom if he come shortly, I will see you.” The word apolelumenon in this verse is somewhat ambiguous. It may mean, either that Timothy had been released from imprisonment, as in our English Version; or that he had been sent away on an errand. In either case, the remark seems to favor the Pauline authorship. For it is well known to all readers of the New Testament, that from the beginning of Timothy’s min-istry (Acts 16: 3) to the time of Paul’s martyrdom (2 Tim. 4: 9-21), he (Timothy) was a constant helper and companion of Paul. That he was with Paul in Rome, during the Apostle’s first

imprisonment, is evident from Phil. 2: 19; and also from the fact that Paul in his letters to the Philippians, Colossians, and Phile¬mon, has associated Timothy with himself in his several saluta¬tions. And hence it is much more probable, that he, rather than anyone else, would accompany Paul in his proposed journey to Palestine. Indeed, it seems quite probable that none but Paul would presume to speak for Timothy, as our author does in this case.

(2.) In 13:24, the author says to his Hebrew brethren, “They of Italy (apo tees Italias) salute you.” From this remark, Lard- ner, Hug, Stewart, and others, infer that Paul was most likely the author of the Epistle. Stewart says, “Paul writing from Rome, which had communication of course with all parts of Italy, and with the Italian churches; more or less of whose members, we may well suppose to have been often in Rome, may very naturally be supposed to have sent such a salutation. Indeed, the circum¬stances render this quite probable.”

Such, then, are some of the main reasons drawn from the Epis¬tle itself, which seem to favor the opinion that it was written by Paul. That they are not of themselves sufficient to produce entire conviction is an unprejudiced mind, I readily grant. But still, it seems to me, they should have considerable weight in settling this question; and that they serve to corroborate very materially the conclusion drawn from the external evidence: viz., that the Epistle to the Hebrews is in all probability one of Paul’s genuine Epistles. That Luke may have served as Paul’s amanuensis in composing it; and that, as an inspired man, he may with Paul’s consent have modified in some measure the style of the Apostle, is not at all im-probable. But unless we wholly ignore the testimony of the Chris¬tian Fathers, we are constrained to believe that Paul himself is the real author of this Epistle.

SECTION TWO

IS THIS EPISTLE ENTITLED TO A PLACE IN

THE CANON OF THE HOLY SCRIPTURES?

This is by far the most important of all the questions involved in the discussion of the historical circumstances of this Epistle. It matters but little to us, who wrote the Epistle; provided, that it can be proved from clear and satisfactory evidence, that the Epistle itself is entitled to a place in the Canon of the Holy Scriptures. And on this point, it gives me pleasure to say, the evidence is full, clear, and conclusive. For,

I. It is almost, if indeed it is not quite, certain that Paul himself, assisted perhaps by Luke, composed the Epistle. And hence we may justly infer that it is also almost, if not quite, certain that the Epistle is both inspired and canonical. The latter conclusion is just as valid as the former. For let it be first clearly proved, that Paul either wrote or indorsed this letter, and then of course there can be no doubt as to its canonical authority. And that Paul is its author, has, I think, been proved with such a degree of probability as falls but little short of absolute certainty.

II. This Epistle was quoted as Scripture, and used as such in the churches, for many years previous to the cessation of miraculous gifts; proving beyond a doubt that it was written by an inspired man, and that it was also frequently used and indorsed by those who had the gift of inspiration. For a full discussion of this proposition, I must refer the reader to my work on Reason and Revelation, Revised Edition, pp. 220-256. But for our present purpose, the following is, I think, quite sufficient. In A.D. 96, Clement of Rome wrote a very able and copious letter, in behalf of the Church of Rome to the Church of Corinth. In this letter, he frequently refers to our Epistle, and sometimes he quotes from it verbatim.

After Clement, we meet with no more very clear and direct ref­erences to the Epistle, till we come down to the time of Justin Martyr, who flourished about A.D. 140. In his Dialogue with Trypho the Jew, he makes several allusions to it. But it is not necessary that we should further multiply either quotations from it, or references to it. Those already cited from the epistle of Clem­ent, are quite sufficient for our present purpose. They prove be­yond all doubt,

• • That the Epistle to the Hebrews had been in existence for some time previous to A.D. 96. For Clement does not introduce it, or speak of it, as a novelty; but he refers to it, and quotes from it, as a well known document.

• • It is also perfectly evident from the given citations, that Clement himself received the Epistle, as canonical. For he quotes from it just as he quotes from other canonical books: not always, indeed, verbatim; for it was not the custom of the Christian Fa­thers to do so. For the most part, they no doubt quoted from memory; and they aimed therefore to give the substance, rather than the very words, of the Living Oracles. But they always ap­pealed to the Holy Scriptures, as writings of paramount authority on all questions of faith and piety. And just so does Clement re­peatedly appeal to our Epistle in his letter to the Church of Cor­inth. “As it is written,” he says, “who maketh his angels spirits; and his ministers a flame of fire.” It will not do to say with Bleek, Tholuck, and others, that Clement refers here to Psalm 104. The context is clearly opposed to such an allegation. That the author of our Epistle quotes from this Psalm, is of course admitted. But it is quite evident from what precedes and follows this citation, that Clement quotes directly from the Epistle itself: and furthermore, that he quotes from it just as he quotes from the other inspired and canonical books. Indeed, if we may judge from the number of his quotations, it would seem that he had a partiality for this Epistle.

• • It seems but just to conclude also from the given quotations, that the canonical authority of this Epistle, was, in A.D. 96, ac­knowledged also by at least the leading members of the Church of Corinth, as well as by those of the Church of Rome. Clement cer­tainly acted on this assumption; for surely he would not, in so grave a matter, have so often quoted from a document, the canoni­cal authority of which was not generally acknowledged by his Co­rinthian brethren.

But can we believe that the Overseers of the Church of Rome and the Church of Corinth, would receive as canonical an Epistle which had not the approval of their inspired contemporaries? That there were then still living in at least all the principal churches of Christendom, men who were supernaturally qualified to distinguish between what was spurious and what was dictated by the Holy Spirit, may be proved from both the Holy Scriptures and the testimony of the Christian Fathers. In the “First Epistle Gen­eral of John,” for example, a document which was also written about A.D. 96, the aged and venerable author cautions and admon­ishes his readers, to be on their guard as to what they should re­ceive as the word of God. In 4: 1, he says to them, “Beloved, believe not every spirit; but try the spirits whether they are of God: because,” he says, “many false prophets are gone out into the world.” And in 2:20, he says, “But ye have an unction [re­ferring to the gifts of the Holy Spirit] from the Holy One, and ye know all things.” And again in 2:27, he says, “But the anointing which ye have received of him abideth in you; and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” need not multiply witnesses on this point. From the testimony here given, it is abundantly evident, that in A.D. 96 or about the close of the first century, there were still living in the churches many who were, by the gifts of the Holy Spirit, specially qualified to distinguish between what was inspired and what was spurious in the literature of the times: and moreover, that these men were charged with the duty of exercising their spiritual gifts for this very purpose; so that the churches might not be imposed on by the craft and cunning devices of wicked and deceitful men. And hence it follows, that if the Epistle had not been inspired and given to the Church as a part of her Creed, it would have been at once con­demned and rejected as spurious, by the spiritual men of that age; and it never would have been received and quoted as canonical by any of the Christian Fathers. But we have seen that it was so re­ceived and so quoted by at least one of the most pious and enlight­ened of the Apostolic Fathers; and who, if he were not himself in­spired, had at least the very best opportunity of knowing what was the judgment of his inspired contemporaries with regard to it. And hence, we think, there is no room to doubt the canonical au­thority of the Epistle.

I. This Epistle is found in the oldest Versions of the New Testament. The first or earliest of these, now extant, is the Pe- shito, or Old Syriac Version; which, according to Prof. Gauson and many other able critics, was made about the close of the first century. Others fix the date of this translation at the beginning of the second century; and others again at or about A.D. 150. It con­tains all the books of the New Testament, except the second Epis­tle of Peter, the second and third of John, the Epistle of Jude, and the Revelation; and it contains no others. This, then, shows very clearly, that the Epistle to the Hebrews was received as canonical in Syria, and indeed I may say in the Eastern churches generally, about the close of the first century or the beginning of the second. The oldest Latin Versions made, according to our best authorities, about the same time as the Peshito, seem to have also contained this Epistle. At least there is no intimation to the contrary given by Jerome, Augustine, or any of the other Christian Fathers.

It is found also in all the ancient Catalogues of the canoni­cal Books of the New Testament; such as that of Origen, pub­lished about A.D. 220; that of Eusebius, A.D. 315; that of Atha­nasius, A.D. 326; that of Cyril, Bishop of Jerusalem, A.D. 348; and that of the Council of Laodicea, A.D. 363. These Catalogues are but an expression of the common sentiment of the Christian Fathers, resting of course primarily on the judgment and authority of the Apostles and other inspired men. On no other hypothesis, can we account for the marvelous unanimity with which the primitive Christians received and adopted the books of the New Testa­ment, as their only rule of faith and practice.

II. This Epistle contains within itself, so far as we are compe­tent to judge, full and satisfactory evidence of its own canonicity. For,

1. Its doctrine is in perfect harmony with that which is con­tained in all other parts of the Holy Scriptures. Not the slightest discrepancy, in this respect, has ever been found between this Epistle and the other canonical Books of the Old and New Testa­ments.

2. There is in it an air of authority, dignity, and majesty, which is wholly peculiar to the Sacred Writings. The reader, while pe­rusing and studying it, feels that he is dealing with that which is “quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and which is a discerner of the thoughts and intents of the heart.”

3. It has also a depth of meaning which is peculiar to the Holy Scriptures. When we read the works of Plato, Aristotle, Bacon, Locke, Newton, and Leibnitz, we meet with many things which re­quire much thought and patient investigation. But with due prep­aration and proper perseverance, we may overcome all difficulties. We feel at length that we have really become master of these works. We become conscious that we have, after much effort, fi­nally fathomed their greatest depths; and that we have learned all that is in them, and that can be learned from them.

But not so with the Holy Scriptures. They have a depth and fullness of meaning which is wholly inexhaustible; so that after we have studied them, with the greatest care and diligence, for ten, twenty, or even fifty years, we are still conscious that we have as yet come far short of sounding their greatest depths, or of compre­hending the immense fullness of their meaning. And hence it is that we return to them again and again, with even increasing inter­est, to explore still further the new fields of beauty, glory, and sub­limity which are constantly rising before our enraptured vision. This is to the diligent student of the Bible one of the strongest evi­dences of its Divine origin; and this he discovers in the Epistle to the Hebrews, as well as in all other parts of the Living Oracles.

We conclude, then, that the Epistle to the Hebrews is canonical,

1. Because it was in all probability written by the Apostle Paul.

2. Because it was quoted by the Apostolic Fathers in such a way as to clearly indicate that it was written by an inspired man; and that it was so received and indorsed by their inspired contem­poraries.

3. Because it is found in all the ancient Versions of the New Testament.

4. Because it is contained in all the most ancient Catalogues of the canonical Books of the New Testament.

5. And finally, because it has within itself all the internal evi­dences which serve to distinguish the Bible from other books, as the inspired word of God.

SECTION THREE
TO WHOM WAS THE EPISTLE FIRST ADDRESSED?

On this question the critics are still much divided. Nearly all of them agree that the Epistle was written primarily for the benefit of certain Jews who had become followers of Christ, and who were then in danger of apostatizing, through the manifold trials and temptations which they werp at that time enduring. But from this one point of agreement, they then diverge in all possible directions. Some think that it was written for all Jewish believers in Christ, wherever found. Others are of the opinion that it was written for the special benefit of those converted Jews who were then in Gala­tia, or who had been scattered abroad through the several prov­inces of Asia Minor. Others suppose that it was intended chiefly for those living in Greece; others, for those in Italy; others, for those in Spain; and others again, for those of them who were in Egypt. But the majority of writers believe that it was intended primarily for those Jewish converts to Christianity who were then living in Palestine. This is the opinion of Beza, Capellus, Mill, Pearson, Lardner, Michaelis, Hallet, Bertholdt, Hug, Schott, Bleek, Hofmann, Macknight, Davidson, Stewart, and many others. This, then, is the prevailing hypothesis; and that it is the correct one seems probable for the following reasons:

I. It is most in harmony with the title, “To the Hebrews,” which was at a very early date prefixed to the Epistle. Some, in­deed, are of the opinion that this title was prefixed to the Epistle by the author himself. But this is not probable. The inspired writers generally indicate in their introductory addresses the per­sons to whom they write. Thus, for instance, Paul says in the be­ginning of his letter to the Romans, “Paul a servant of Jesus Christ, a called Apostle, —to all that are in Rome, beloved of God, called saints,” etc. And in like manner are commenced nearly all the other Epistles. And hence it is not probable, that the inspired writers would prefix to their several letters what they were accus­tomed to express in their salutations.

But this much is certain, that the title was prefixed to our Epis­tle at a very early date, and most likely before the close of the Apostolic age; so that it, in all probability, received the sanction and approval of some of the inspired men of the primitive churches. For we know that it was quoted by some of the Chris­tian Fathers in the second century; and that it is found in the old­est versions of the New Testament, as well as in the oldest Greek manuscripts. And hence we must, in any event, regard it as a pre­fix of a very early date. And when we remember the jealous care with which the primitive Christians watched over their sacred writings; and their extreme unwillingness to allow any rash hand to interfere with them in any way, we are constrained to think that this title was most likely prefixed to the Epistle by those who were fully acquainted with the facts of the case; and that, as it denotes, the Epistle was in all probability first transmitted to the Hebrews.

But who were the Hebrews? Was this name used, like the name Israelite, to denote all the descendants of Jacob; or was it given to those Jews only who lived in Palestine and who spoke the Hebrew language ?

The word Hebrew occurs first in Gen. 14: 13, where the Septu- agint has perates, that is, one who passes over. It seems to have been first given to Abraham by the Canaanites, because he had come from the region beyond the Euphrates. This is the opinion of Origen, Chrysostom, Jerome, Theodoret, Munster, Grotius, Scalliger, Selden, Eichhorn, Gesenius, Fiirst, Jones, and others, though Josephus, Suidas, Bockhart, Drusius, Vossius, Buxtorf, Leusden, and some others derive the name from Eber (one that passes over), the great grandson of Shem, from whom Abraham was a descendant of the sixth generation. But whatever may be true of the origin of the name Hebrew, this much at least is cer­tain, that it is generally used in the Old Testament with reference to the external relations of God’s chosen people; and not like the patronymic Israelite, to denote their domestic relations and the fact of their descent from a common ancestry. And hence the name Hebrew is commonly used whenever foreigners are introduced as the speakers; or when the Iraelites are speaking of themselves to foreigners; or when they are in any way contrasted with foreign­ers.

And this, too, is very nearly its use in the New Testament, save that it is here used in a more limited sense. In the Old Testament, the name Hebrew was used co-extensively with the name Israelite to denote all the descendants of Jacob. But not so in the New Testament. As the name Hebrew was used to distinguish God’s ancient people from foreigners; and of course to eliminate from them everything that was foreign or exotic; it so happened that when a portion of them migrated into foreign countries, and there learned to speak the Greek language, they were, in consequence of this, no longer called Hebrews but Hellenists (Hellanistai). They were still regarded and recognized as Jews and Israelites, but not as Hebrews: the mere use of a foreign language serving, as it would appear, to eliminate them in some measure from the na­tive stock. And hence in the New Testament, the name Hebrew seems to have always some reference to the language, as well as to the many other boasted rights and privileges of the seed of Abra­ham. See Acts 6: 1; 2 Cor. 11:22; and Phil. 3:5.

If we are right in this view of the matter, and the title, “To the Hebrews,” was correctly applied by the ancients, then it follows that the Epistle was, as is generally supposed, addressed to the Jewish Christians in Palestine. For they were the only body of Christians in that age who spoke the Hebrew language (or rather the Aramaic, which was a corruption of the Hebrew) ; and who habitually used the Hebrew Scriptures, and these only, in their public assemblies. “No traces,” says Delitzsch, “are found of the existence of any such purely Jewish churches in the Dispersion, as the recipients of this Epistle must have been; while the Church of Jerusalem actually bore the title, ’The Church of the Hebrews’ (ton Hebraion ekklesia)”—(dementis Epis. ad Jacob, horn. 11: 35.)

I. This view of the matter is supported by the testimony of the Christian Fathers. So far as they have expressed any opinion on the subject, it is to the effect, that the Epistle was addressed to the Jewish believers in Palestine. On this point, Dr. Lardner says, “It may be taken for granted that this was the opinion of Clement of Alexandria, and Jerome, and Euthalius, who supposed this Epistle to have been first written in Hebrew, and afterward trans­lated into Greek. It may be allowed to have been also the opinion of many others who quote this Epistle as written to the Hebrews, when they say nothing to the contrary. Nor do I recollect any an­cients, who say, it was written to Jews living out of Judea. Chrysostom says that the Epistle was sent to the believing Jews of Palestine; and he supposes that the Apostle afterward made them a visit. Theodoret, in his preface to the Epistle, allows it to have been sent to the same Jews. And Theophylact, in his argument of the Epistle, expressly says as Chrysostom, that it was sent to the Jews of Palestine. So that this was the general opinion of the an­cients. (Lard. Cred. vol. 6, 12, 14.)

II. The internal evidence oj the Epistle harmonizes best with the supposition that it was addressed primarily to the Jewish be­lievers in Palestine.

There are some considerations growing out of the general scope and tenor of the Epistle, which seem to favor this view of the matter. Such, for example, as the following :

(1.) It is implied throughout the entire Epistle, that the per­sons addressed were perfectly familiar with all the rites and cere­monies of the Mosaic Economy; and, in this respect, it seems to look to Palestine as the place of its destination. For there, the people generally observed, with great care and tenacity, at least all the ceremonial requirements of the Law. There, the daily sacri­fices were still regularly offered; and there, all the males went up regularly to Jerusalem, at least three times a year, to celebrate their annual festivals. But it was quite different outside of Pales­tine. There, they had no daily sacrifices or other Temple services. And but few, comparatively, of the foreign Jews were in the habit of going up to Jerusalem to attend the yearly festivals. The natu­ral and necessary consequence of all this was, of course, a growing indifference for the laws and ordinances of Moses; and a want of that familiarity with the rites and services of the Temple, which is implied in this Epistle.

(2.) There is no allusion in this Epistle, as there often is in the other writings of Paul, to the controversies which were then preva­lent between the Jews and the Gentiles, outside of Palestine: but on the contrary, it is everywhere implied in this letter, that the trials and temptations of the persons addressed, arose wholly from the opposition of the unconverted Jews. And hence it is most likely, that the Church to which this Epistle was sent, was com­posed wholly or at least chiefly of Jewish converts; and that they were then in the midst of an unbelieving and persecuting Jewish population. But these conditions existed only in Palestine; where Paul himself was most violently persecuted during the last visit that he had made to Jerusalem, about five years previous to the time of his writing this Epistle.

(3.) The main fear of our author seems to have been, that the persons addressed were in danger of renouncing Christ, and falling back again to Judaism. But the danger of this was far greater in Palestine, and especially in Jerusalem than in any other place. In other provinces of the Roman Empire, the disciples of Christ were in quite as much danger of being misled by the tenets of Plato and Aristotle, as by the rites and ceremonies of Moses. But not so in Palestine. There the people were all zealous for the Law. (Acts 21: 20.) And there occurred in fact, through the influence of Ju- daizing teachers, the first schism in the Church of Christ. Early in the second century, and immediately after the second destruc­tion of Jerusalem by the Emperor Hadrian, those so-called Jewish Christians, known as Ebionites, who maintained the necessity of observing the Mosaic Law in order to the enjoyment of eternal sal­vation, withdrew from other Christians, and set up other congrega­tions of their own. They denied the divinity of Christ; rejected the Epistles of Paul; and maintained the universal and perpetual obligations of the Law of Moses. See Mosh. Eccl. Hist. vol. 1, p. 96. It would seem, therefore, that Paul was moved by the Holy Spirit to write this most convincing and heart-searching Epistle to his brethren in Palestine; many of whom were even then in great danger of apostatizing from the faith.

There are also some expressions in the Epistle, which go to show that it was written to the Jewish Christians in Palestine, and most likely to the Church in Jerusalem. Such, for example, are the following:

(1.) In 10: 32-34, our author says, “But call to remembrance the former days, in which, after ye were illuminated, ye en­dured a great fight of afflictions; partly, whilst ye were made a gazing-stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye both sympathized with them who were in bonds, and ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and an enduring substance.” These remarks all apply well to the Christians who were then living in Palestine; and, so far as we know, to no others. For previous to the date of this Epistle, believers in the Holy Land had suffered much from the violent opposition of their unconverted brethren. After the death of Stephen, we are told (Acts 8:1) that “at that time there was a great persecution against the Church which was at Jerusa­lem ; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles.” And again in Acts 12, we have given an account of the persecution of the same Church by Herod Agrippa. But outside of Judea, previous to the persecution of Nero in A.D. 64, the Roman emperors and the magistrates were generally opposed to persecution. See Acts 18: 12-17 and 19: 35-41. And hence it is most likely that the persecuted ones to whom the author refers in the tenth chapter of this Epistle, were the believers in Christ, in and around Jerusalem.

(2.) Again, from what is contained in Hebrews 13:12-14, we would infer that the persons addressed were living in a “city,” and that they were familiar with “the gate:” the same probably through which criminals had to pass on their way to Golgotha, and through which Christ himself was led to the cross. The author says, “Wherefore Jesus also that he might sanctify the people with his own blood suffered without the gate. Let us go forth, therefore, unto him without the camp, bearing his reproach. For here we have no continuing city, but we seek one to come.” In all this, there is no attempt at explanation. The writer evidently thought that a mere allusion to these matters was sufficient; which of course implies that the persons addressed were quite familiar with the facts and topographical circumstances to which he refers.

On the whole, then, I cannot but think with the ancients, that this Epistle was written for the benefit of the Hebrew Christians in Palestine; and that it was most likely addressed to those of them who were then living in Jerusalem. That it was addressed to some one congregation, seems probable from such expressions as occur in 13: 19, 23, etc. And if so, then to what other congregation would our author be so likely to address it as to that in the city of Jerusalem? There was the seat of all the adverse influences, against which the whole Epistle is directed; and from that city, as from a radiating center, would be most likely to go out into all parts of Palestine and the surrounding provinces, the very salutary influences of this Divine communication to the churches.

SECTION FOUR

FOR WHAT PURPOSE WAS THE EPISTLE WRITTEN?

The primary object of our author in writing this Epistle, was manifestly to persuade his Hebrew brethren in Christ to persevere to the end in their begun Christian course; and not to fall back again to Judaism. They had all been educated under the laws and institutions of Moses; their minds had been thoroughly molded in the form of doctrine which he had delivered to them; and all their religious habits and early impressions served to attach them to the imposing rites and ceremonies of the Law. And to these educa-tional predilections in favor of Judaism, there were added also many other causes of discontent and discouragement in their Christian course. The same spirit of envy and malice which had moved the unbelieving Jews to put to death the Lord of life and glory, still prompted and excited them to harass and annoy in every conceivable way his innocent and unoffending followers. The scribes and rulers exercised all their powers of logic, rhetoric, and sophistry, against the disciples of the despised Nazarene, as they were wont to call our Immanuel; and when the force of argu¬ment was unavailing, they had recourse to persecution. Some of them they killed; some, they put into prison; and others, they de¬spoiled of their goods:—and all this they did with the view of put¬ting a stop to the progress of Christianity, and inducing all to fol¬low Moses as their leader.

This was of course very discouraging to the followers of Christ in Palestine; and especially to those of them who lived in Jerusa¬lem, under the very shadow of the Temple, and in the midst of the most violent opposition from their unconverted brethren. The knees of many of them became feeble; their hands hung down; and their faith greatly wavered. (Hebrews 12:12-13.) They needed help; and it pleased God to send it to them through the agency of him who once thought that he ought to do many things contrary to^ the name of Jesus of Nazareth. (Acts 26:9.) Having himself but re¬cently suffered so much from the hand of Jewish persecutors, he knew well how to sympathize with those who were still suffering from the same cause; and how, with the help of the Holy Spirit, to give to his afflicted brethren that comfort and consolation which they so much needed under the circumstances.

For this purpose, he wrote to them this admirable Epistle; in the course of which he clearly demonstrates the infinite superiority of Christianity over Judaism; and shows, moreover, that the Gospel plan is really the only plan by which any sinner can be saved. He begins the first section of the Epistle (Hebrews 1:1 to Hebrews 2:4), by acknowl¬edging the sublime fact, that God had in ancient times spoken to the Fathers by the Prophets. But then he goes further, and as¬sures us that he has also “in the last of these days” spoken unto us by his Son, who is himself the heir of all things; the maker and upholder of all things; the effulgence of the Father’s glory and the express image of his essence; and who after he had by his own blood made expiation for our sins, sat down forever at the right hand of the Majesty in the Heavens, all the angels, principalities, and powers being made subject to him. In the second section (Hebrews 2:5; Hebrews 2:18), the author dwells chiefly on the humanity of Christ. He shows particularly that it is through the death, sufferings, and sympathies of the Lord Jesus, as a man, that the dominion of Satan will be brought to an end; the enslaved captives of his power set at liberty; and that the earth itself, purified by fire, will be again restored to the saints of the Most High. In the third section (Hebrews 3:1 to Hebrews 4:13), he contrasts Christ, as the Apostle of the New Covenant, with Moses, the Apostle of the Old. And while he concedes that Moses was a faithful servant in the house of God, he maintains that Christ is now faithful over God’s house as a Son; and that he is in fact as much superior to Moses, as the builder of a house is superior to the house. In the second and third para¬graphs, he notices the interesting fact to which David, speaking by the Spirit, refers in the ninety-fifth Psalm: viz., that Christ, as the Apostle of the New Institution, has provided for all his faithful fol¬lowers a rest which far surpasses in interest and duration all the rests which the Jews enjoyed under the Law of Moses. He then closes the section, by giving to his readers an admonition with ref¬erence to the heart-searching character of the word of God. In the fourth section (Hebrews 4:14 to Hebrews 5:10), he introduces the priesthood of Christ; speaks encouragingly of him as our great and sympathetic High Priest, who has gone up for us through the heavens, and through whom we may at all times approach God as suppliants, and ask for seasonable help. For he assures us that Christ did not usurp this office; but that, like Aaron, he was by God himself duly appointed to it; and that, like Melchisedek, he remains a Priest forever, having through his own death and mediation become the author of eternal salvation to all them that obey him. In the fifth section (Hebrews 5:11 to Hebrews 6:20), he makes a digression from his main line of thought, for the purpose of admonishing and exciting his He¬brew brethren to greater diligence in the study of God’s word. He here warns them against the great danger of apostasy; and then encourages them to hope and persevere to the end, trusting in the mercy and fidelity of God; who by both his word and his oath, has given great encouragement to all who have fled to Christ for refuge. In the sixth section (Hebrews 7:1 to Hebrews 8:5), he resumes the consideration of Christ’s priesthood; and by a series of arguments, he shows that it is in all respects greatly superior to the priesthood of Aaron. In the seventh section (Hebrews 8:6-13), he takes up and con¬siders particularly the two covenants.

And from the testimony of Jeremiah, who was by the Jews acknowledged to be a true Prophet, he first proves that it had long been God’s purpose to give to the people a better covenant than the Sinaitic: and then he proceeds to notice the points of contrast between the two, and to show wherein the New is superior to the Old. In the eighth sec¬tion (9: 1-10: 18), he speaks particularly of the sacrifice and me¬diation of Christ; and by a great variety of illustrations, he shows in many ways the immense superiority of his offering and administration over all the offerings and services of the Mosaic Economy. This section is one of the most profoundly interesting portions of the whole Bible. In the ninth section (10: 19-39), he makes a practical application of the leading points involved in the preceding discussions: dwelling particularly on the greater privileges and obligations of Christians, warning his brethren against the dangers of apostasy; and encouraging them by a reference to the sacrifices which they had voluntarily endured for the sake of Christ, and by the fact that their deliverance was then near at hand. In the tenth section (ch. 11), he discusses and illustrates very fully the nature, power, and influence of faith, both as a principle of endurance and as a means of enjoyment. In the eleventh section (ch. 12), he still further encourages his brethren to persevere in their Christian course, by referring to the example of Christ and many other illus¬trious witnesses of faith; reminding them, moreover, that God’s chastisements were all for their good; that there is no place of re¬pentance for the apostate; that the privileges of the New Covenant are greatly superior to those of the Old, involving, of course, greater responsibilities; and that the Kingdom of Christ is stead¬fast and enduring. In the twelfth section (ch. 13), the author con¬cludes with a brief notice of sundry matters, chiefly of a local and personal nature; devoutly praying for the perfection and welfare of those to whom he writes, and promising to make them a visit as soon as practicable.

Such is, in brief, a statement of the general scope and primary object of this very profound, comprehensive, and intensely interest¬ing Epistle. It was written primarily, as I have said, for the pur¬pose of persuading and encouraging the Hebrew Christians to per¬severe in their begun course, and not to yield to the false sugges¬tions and evil designs of their persecutors. But the Epistle has also an ulterior design. It was evidently intended by the Holy Spirit that it should form part of the Canon: and it was therefore written also for our comfort, encouragement, and consolation, as well as for the benefit of the persecuted and desponding Hebrew Christians.

That it is well adapted to our wants, and indeed to the wants and circumstances of the Church in all ages and in all countries, must be obvious to every one who properly understands it. For,

1. It is preeminently a book of motives. In composing it, the author had in view, not only the reason of man and his under¬standing, but also all the active and emotional principles of his na¬ture. Every chord that can influence the human will, and incline it to what is honest, just, pure, lovely, holy, and of good report, is perceived by the author, and touched with the hand of a master. And this is done, not by means of what is merely transient and cir¬cumstantial ; but it is done by presenting to the understanding and to the heart, motives high as Heaven, deep as Hell, and enduring as eternity. And hence it follows that while the world stands, this Epistle will be to the Church as an anchor of the soul, both sure and steadfast. No other portion of the written word is better cal¬culated to encourage all Christians to persevere in the Divine life, and to perfect holiness in the fear of God.

2. In this Epistle, we have also most clearly set forth the relations subsisting between the Old and the New Covenant; a proper understanding of which is of immense importance to the whole body of Christ. This is a subject which very greatly agitated the primitive churches, outside as well as inside of Palestine; and it is a subject on which Paul has said much in his other Epistles. But in this one, it is his main theme. Here, he virtually demonstrates in every section what he has plainly and formally stated in the eighth; viz., that the Law or Old Covenant was, in fact, but a shadow of the New; and that there was therefore really nothing in it to take away the sins of any man. It simply offered to the peo¬ple typical or relative pardon, through a typical Mediator; a typi¬cal High Priest; and typical sacrifices; until the Seed should come to whom the promise was made. True, indeed, the promise which God made to Abraham, before he left Ur of Chaldea, was of a two¬fold nature. It contained within itself, in a sort of embryonic state, the germs of both the Old and the New Covenant. The one related to the family of Abraham according to the flesh; and the other to his family according to the Spirit. The one had reference to the type; and the other to the antitype. The one was the basis of that which Paul describes as the shadow; and the other was the basis of that which he characterizes as the substance.

During the Patriarchal age, these two elements were so closely united, and so intimately blended together, that, to the eye of human reason, they seemed to be but as one. And even after the carnal element was fully developed in the Sinaitic Covenant, the spiritual element was still associated with it, and was even then pregnant with blessings to all who were of the seed of Abraham. But though the Law was very closely connected with the spiritual element of the promise, and though for a time it served to support and preserve it, as the oak supports and preserves the tender vine which clings to its branches, it was nevertheless at all times essen¬tially separate and distinct from it. For “the Law is not of faith.” (Gal. 3: 11.) Faith belonged to the other side of the Abrahamic promise. But the Law speaketh on this wise, “The man that doeth these things shall live by them.” (Rom. 10:50.) And hence the Law could save no one from his sins. (Rom. 3:20.) It was given for typical and other temporary purposes, till Christ should come; and it served, moreover, as a schoolmaster to bring us to Christ. (Gal. 3: 19, 24.) But when the time came for the full develop¬ment of that element of the Abrahamic promise which related to Christ, then the Sinaitic Covenant was no longer necessary. As a religious institution, it had then accomplished its purpose; and it was therefore taken out of the way to make room for the introduc¬tion of “a better Covenant which was established on better prom¬ises.” So reasons the Apostle; evidently for our sake, as well as for the sake of his Hebrew brethren.

SECTION FIVE

WHEN AND WHERE WAS THE EPISTLE WRITTEN?

From some expressions in the Epistle, we would infer that it was written some considerable time after the opening of the King¬dom of Christ, on the day of Pentecost A.D. 34. Such, for example, as the following: “For when for the time ye ought to be teach¬ers, ye have need that one teach you again which be the first prin¬ciples of the Oracles of God.” (5: 12.) By which the author evidently means, that so great a length of time had elapsed since their conversion to Christ, that they should, at the time of his writ¬ing, have been able to instruct others in the truths of the Gospel. And again in 10: 32, 33, he says, “But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazing- stock, both by reproaches and afflictions; and partly, whilst ye be¬came companions of them that were so used.” Here, the author clearly refers to a period of persecution, which had occurred at some considerable time previous to the date of his writing.

From other passages, it is equally plain that the Epistle was written before the destruction of Jerusalem; while the Temple was standing, and while the daily sacrifices were still offered. In 8:4, for example, the author says, “For if he [Jesus] were on earth, he could not be a Priest; seeing there are Priests who offer gifts according to the Law.” And again in 10: 11, he says, “And every Priest standeth daily ministering and offering oftentimes the same sacrifices which can never take away sins.” In both of these

passages, the Apostle clearly refers to the Temple services, as being still in existence. And hence we conclude that the Epistle was written before the destruction of Jerusalem in A.D. 70.

But from some other passages it is equally obvious, that the fall of Jerusalem and the destruction of the Jewish commonwealth were then very near at hand. In 10: 24, 25, our author says, “Let us consider one another, to provoke unto love and good works; not forsaking the assembling of ourselves together as the manner of some is: but exhorting one another, and so much the more as ye see the day approaching.” The word day is here used with reference to some well known time of trial, which was mani¬festly then near at hand; and to which the Hebrew brethren were all looking forward with much anxiety. But so far as we know, there is no other event in their history to which this reference so well applies, as to the siege and destruction of Jerusalem. For against the dangers of that short but eventful period, Christ had himself previously and solemnly warned his disciples. “When ye therefore,” he says, “shall see the abomination of desolation spo¬ken of by Daniel the Prophet, stand in the holy place; then let them who be in Judea flee into the mountains; and let him who is on the house-top not come down to take any thing out of his house; neither let him who is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days. But pray that your flight may not be in the winter, neither on the Sabbath-day: for then shall be great tribulation, such as was not since the beginning of the world to this time; no, nor ever shall be. And except those days should be shortened, there should no flesh be saved; but for the elect’s sake those days shall be shortened.” (Matt. 24: 15-22.)

In 10: 37, our author again refers to the same events, as then near at hand. He says, “For yet a little while, and he that shall come, will come, and will not tarry.” The coming One is mani¬festly Christ himself; and the coming that is here spoken of, is not his coming in person to judge the world; but it is his coming in providence for the destruction of Jerusalem and the removal of the Jewish commonwealth. Of these matters he himself speaks in Matt. 24: 29-34, as follows: “Immediately after the tribulation of those days [referring to the distress of the siege], shall the Sun be darkened, and the Moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the Son of man in heaven; and then shall all the tribes of the Earth mourn; and they shall see the Son of man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of a trum¬pet; and they shall gather together his elect from the four winds, from one end of heaven to the other. Now learn a parable of the fig-tree; When its branch is yet tender and putteth forth leaves, ye know that summer is nigh. So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things he ful¬filled” In this highly symbolical passage, there is probably refer¬ence also to Christ’s second personal coming to destroy the Earth and to judge the world: but certainly the primary reference is to his coming in providence to destroy Jerusalem, and so to put an end to the persecuting power of the Jewish nation. And to this, the author of our Epistle also manifestly refers in 10: 37; showing that the fall of Jerusalem was then very near at hand.

From Phil. 1: 21-26, and 2: 24, we learn, moreover, that while Paul was a prisoner at Rome, in A.D. 62, he fully expected to be delivered from his confinement, and to make another visit to Phi¬lippi. “And having this confidence,” he says, “I know that I shall abide and continue with you all, for your furtherance and joy of faith; that your rejoicing may be the more abundant in Jesus Christ for me by my coming again unto you.” And again, it seems probable from 13: 23, of this Epistle, that when it was written, Paul was then actually at liberty; and that it was his purpose to visit Jerusalem very soon in company with Timothy.

Putting these facts together, then, it seems most likely that the Epistle to the Hebrews was written at Rome, in A.D. 63, soon after the end of Paul’s first imprisonment. This is the opinion of Lardner, Mill, Davidson, and many others.

SECTION SIX

IN WHAT LANGUAGE WAS THE EPISTLE WRITTEN?

Some of the ancients thought that it was written in Hebrew, or rather in the Aramaic, which, at that time, was the vernacular lan¬guage of Palestine. This was the opinion of Clement of Alexandria, Eusebius, Theodoret, Euthalius, Theophylact, and probably also of Jerome. But this opinion does not rest on any historical basis. It does not appear that any of these Fathers had ever seen a copy of it in the Hebrew language; nor do they say that any one else had ever seen a copy. They knew that Paul had written a letter to the He¬brew brethren; and they would of course naturally suppose that he would write it in their own vernacular. On this ground, it is al¬leged, the report was first circulated in certain quarters that the Epistle was written in Hebrew. And afterward, it is thought, that this opinion was adopted by others, as a plausible hypothesis, in order to account for the diversity of style that is supposed to exist between this and the other Epistles of Paul.

But, so far as we know, the opinion of these Fathers, touching the original language of the Epistle, was wholly conjectural. And it is now very generally believed by the most eminent critics, that the Epistle was originally written in Greek. This is the view of Lightfoot, Whitby, Mill, Basnage, Wetstein, Lardner, Hug, Bleek, Stewart, Davidson, Ebrard, Alford, and many others who have carefully weighed the evidence on both sides. Alford says, “This has been the opinion of almost all moderns: of all, we may safely say, who have handled the subject impartially and intelligently.” In support of this hypothesis, it may be alleged,

1. That there is a strong presumption in favor of the Greek original, arising out of the circumstances of the case. For,

(1.) The Greek was then not only the most perfect of all lan¬guages, but it was also most generally used throughout the civi¬lized world. And hence it was properly chosen by God, as the lan¬guage of the New Testament Canon: as the medium through which to communicate the good news to every kindred, and people, and nation. Even the Gospel of Matthew, which was written for the benefit of Jewish converts in Palestine, seems to have been composed in Greek, as well perhaps as in Hebrew; and the Epistle to the Romans, though addressed to a Latin Church, was neverthe-less written in Greek.

(2.) The Greek was, on the whole, best adapted to the wants and circumstances of the Hebrew Christians. On this point Da¬vidson well remarks as follows: “Since the first Gospel had been composed by Matthew in Hebrew, about twenty years had elapsed,

during which the Greek tongue was rapidly acquiring greater cur¬rency among all classes in Palestine. It had encroached much on the vernacular dialect of the Hebrews. The destruction of Jerusa¬lem was now approaching. Within a very few years, the metropo¬lis was to be laid waste, and with it Judaism, as a system, was doomed to fall. The Hebrew polity was near its close; and under such circumstances, it would have been almost superfluous to com¬pose the letter before us in Hebrew. The Jewish Christians were soon to be incorporated more closely with the Gentiles in one body, and with one common tongue. To write in Greek was therefore to facilitate an amalgamation of all believers, both Jews and Gentiles; especially, as the Apostle saw that Judaism was virtually extinct. Hence he wisely consulted at once the benefit of Jewish Christians in Palestine; and of all future believers, by writing the letter in Greek.

2. It is thought that there are in the Epistle reasons sufficient to prove that it was written in Greek. Such, for instance, as the fol¬lowing :

(1.) Nearly all the quotations from the Old Testament are taken from the Septuagint, and not from the original Hebrew. This, it is presumed, would not have been the case, had the author been writing in Hebrew.

(2.) In the beginning of the seventh chapter, the author pauses to explain the Hebrew name Melchisedek: a circumstance which renders it probable that he was writing in Greek. True, indeed, a translator, as well as an author, may sometimes explain foreign words. But in this case, the explanation occurs in the regular course of the argument; and forms, in fact, a part of the author’s premises.

(3.) In 9: 15-18, the author makes use of the double meaning of the word diatheke, which means both a covenant and a will. The corresponding Hebrew word berceth always means a cove¬nant; and is never used in the Old Testament in the sense of a will.

(4.) The general construction of the Epistle favors the idea that it was written in Greek. “The construction of the periods,” says Alford, “is such, in distinction from the character of Oriental languages, that if it is a translation, the whole argumentation of the original must have been broken up into its original elements of

thought; and all its connecting links recast; so that it would not be so much a translation, as a rewriting of the Epistle.

For these reasons mainly, we concur with Alford and others, that the Epistle to the Hebrews is not a translation; but that, like all other parts of the New Testament, it was originally composed in Hellenistic Greek.

SECTION SEVEN

EXPLANATIONS

In preparing the following Commentary, I have endeavored...

1. To present to the reader such an analysis of each section as will best enable him to comprehend its logical bearings and rela¬tions. The connection of thought is carefully traced in each of these divisions; and at its close is given, as briefly as possible, the special scope of each of the several paragraphs of which it is com¬posed.

2. To give such an explanation of the text as will best serve to make the meaning plain and obvious to the common class of En¬glish readers; endeavoring at the same time to meet, as far as prac¬ticable, all such difficulties as are likely to embarrass young Preachers, Teachers or Bible classes, etc. For this purpose I have tried (1) to keep constantly ^before the reader the main scope of the whole Epistle; and to show, at the same time, the relative bear¬ings of the several sections, paragraphs, and clauses of which it consists; (2) to explain the design of Judaism, and its relations to Christianity, as an introductory part of the scheme and economy of redemption; (3) to show the perfect harmony of the Old and New Testaments, and their relations to each other as essential parts of the one complete and perfect revelation of God to man; (4) to ex¬plain the principles on which citations are made from the Old Tes¬tament Scriptures, in the course of this Epistle; and (5) to give to the classical student, as far as possible, without embarrassment to the English reader, the grounds of all the leading criticisms.

3. To lead and incline the reader to reflect on the infinite riches, beauties, and perfections of the inspired word: to help him look into it, as a mirror, where he may see reflected in their true colors and proportions the wants of his own character, and also God’s own appointed means of supplying them. For this purpose each section is followed with a few such leading reflections as, it is hoped, will incline and enable the reader to look deeper and deeper into the infinite fullness of God’s grace, as it is revealed to us in the Gospel.

The Text used in this Commentary is that of Bagster’s Critical English New Testament; in which are presented at one view the Authorized Version and the results of modern criticism. The design of the Publishers in preparing this edition of the New Testa¬ment was to make our Common English Version “a groundwork on which to exhibit the results of the criticism of the original text, for the use of the general reader. For this purpose they have taken the following critical Texts to furnish the readings which have been thus exhibited: those, namely, of Lachmann; of Tis- chendorf, in his last completed edition; of the Twofold New Testa¬ment, slightly altered in some places, on a careful review; of Al¬ford, as finally given in the abridgment of his larger work; and of Tregelles, as far as it has been already published. With each varia¬tion from the common reading, those of the above-named critical texts are cited in which such variation has been adopted; and, in addition, the principal documents by which it is supported, when¬ever such citation has been deemed material.”

Omissions from the common text are marked by brackets, as in 1:3; insertions are printed in italics and inclosed in brackets, as in 1:8; and variations are indicated by inclosing between two vertical lines both the common reading and the proposed substitute, the latter being always written in italics, as in 4: 7.

The following are the principal Manuscripts referred to in the critical and explanatory Notes.

Aleph—Codex Sinaiticus. The entire New Testament, with a few chasms. Century IV.

A—Codex Alexandrinus. The New Testament, wanting Matthew to 25:6, and John 6: 50 to 8: 52. Cent. V.

B—Codex Vaticanus. The New Testament, wanting Hebrews from 9: 14, 1 and 2 Timothy, Titus, Philemon, and Revelation. Cent. IV.

C—Codex Ephraemi. Fragments of the New Testament, amounting to about two-thirds of the whole. Cent. V.

D—Codex Claromontanus. The Epistles of Paul. Cent. VI.

E—The Epistles of Paul. A later transcript of D.

F—Codex Augiensis. The Epistles of Paul. Cent. IX.

G—Codex Boernerianus. The Epistles of Paul. Cent. IX.

H—Fragments of the Epistles of Paul. Cent. VI.

K—The Epistles. Cent. IX.

L—Codex Angelicus Romanus. The Epistles of Paul. Cent. IX.

M—Codex Uffenbachianus. Fragments, embracing a part of Hebrews. Cent. X.

P—Codex Porphyrii. Acts, Epistles, and Revelation. Cent. VIII.

Book Overview - Hebrews

The Author. The writer nowhere indicates his name, and there is difference of opinion as to who wrote it. I am personally inclined to the view of those who regard Paul as the author, which for a long time was the common view. The main points against his authorship are that the language and style are dissimilar to Paul’s and that it is less like an epistle than any other book that bears his name. It seems clear, however, that the thoughts and course of reasoning are Pauline and the differences otherwise may be explained by the difference of purpose and spirit in writing. For the arguments for and against his authorship the student is referred to the larger commentaries and introductions to the New Testament literature.

Those To Whom It Was Written. It was, no doubt, addressed to Hebrew Christians, but whether to a special church or to those in a special locality, is a matter of dispute. Several things, however, may be learned about them. (1) They had steadfastly endured persecution and the loss of property. (2) They had shown sympathy with other Christians, Hebrews 6:10; Hebrews 10:32-34. (3) They had been Christians some time, Hebrews 5:12. (4) They knew the writer whom they are, by their prayers, to help restore to themselves, Hebrews 13:19. (5) They knew Timothy who was to visit them, Hebrews 13:23. (6) They were now in danger of apostacy to Judaism but had not yet resisted to blood, Hebrews 12:3-4 Hebrews 5:11 Hebrews 6:9. Their danger of going back to Judaism might arise from several sources. (1) There was a tendency to disbelieve Christ and his claims, Hebrews 3:12. (2) The elaborate worship of the Temple compared with the simple worship of the Christian church. (3) The Jews branded

The prophets are divided into two groups:

a. Major prophets—Isaiah, Jeremiah, Ezekiel, and Daniel.

b. Minor prophets—The names of the last twelve books of the Old Testament are the minor prophets.

There are others who are considered prophets:

a. Moses—Deuteronomy 18:15.

b. Aaron—Exodus 7:1—“Aaron shall be thy prophet.”

The preaching of the prophets may be generally summarized under three phases:

a. Judgments upon kingdoms.

b. The coming kingdom.

c. The King of kings.

Heb 1:1 in divers portions them as traitors and taunted them for turning against the law, which was given by prophets, angels, and Moses, and from the sanctuary ministered to by the priests of God. (4) They were suffering persecution.

Purpose and Contents. The purpose was to prevent apostacy from Christianity to Judaism and incidentally to comfort them in their suffering and persecution. To accomplish this purpose the author shows, by a series of comparisons, that the religion of Christ is superior to that which preceded it. "Better" is the key-word, which along with other terms of comparison such as "more excellent" is constantly used to show the superiority of Christianity. It is very much like a sermon, the author often turning aside to exhort, then returning to the theme.

Date. It was written from Jerusalem, Alexandria or Rome some time before A. D. 70, since the temple was still standing, Hebrews 9:6-7; Hebrews 10:1.

Analysis.

I. Christianity is Superior to Judaism because Christ through Whom
it was Introduced is Superior to the Messengers of Judaism, chs. 1-6.

1. He is superior to prophets, Hebrews 1:1-3.

2. He is superior to angels. Heb 1:4-2-18.

3. He is superior to Moses, including Joshua, chs. 3-6.

Three points in each of these comparisons are the same.

1. He is God’s son.

2. He is man’s Savior.

3. He is man’s high priest.

Neither prophets nor angels nor Moses equal Jesus in these points.

There are two notable exhortations, (a) Hebrews 2:1-4; (b) Hebrews 5:11-14 and

Hebrews 6:1-20 end.

II. Christianity in Superior to Judaism because Its Priesthood
is Superior to that of Judaism, Hebrews 7:1 to Hebrews 10:18.

1. Christ its priest is superior to the priests of Judaism, Hebrews 7:1-28
and Hebrews 8:1-6.

2. Its covenant is superior to that of Judaism, Hebrews 8:7-13.

3. Its tabernacle is superior to that of Judaism, Hebrews 9:1-28.

4. Its sacrifice is superior to those of Judaism, Hebrews 10:1-18.

III. Christianity is Superior to Judaism, because the Blessings it Confers
are Superior to those of Judaism. Hebrews 10:19-39 and Hebrews 11:1-40.

1. In the liberty of approach to God, Hebrews 10:19-39.

2. In the superior ground of faith, Hebrews 11:1-40 and Hebrews 12:1-17.

3. In our coming to Mount Zion instead of Mount Sinai, Hebrews 12:18-29.

IV. Practical Conclusion, Hebrews 13:1-25.

INTRODUCTION TO THE EPISTLE TO THE HEBREWS

The author of the book of Hebrews is the same Jehovah God who spake unto the fathers in the prophets (Hebrews 1:1). The penman whom God inspired to write the words of the epistle is unknown to us. At least a dozen individuals have been suggested as the penman of this grand book. The truth is as Origin (A.D. 181-252) stated many years ago that only God knows for certainty who wrote the book.

There is evidence that favors the apostle Paul as being the penman of this epistle. Some of the ancient manuscripts are inscribed, “The epistle of Paul to the Hebrews.”

1.    Clement of Alexander and his pupil, Origin, early historians, attribute the book to the apostle.

2.    Eusebius, the Jewish historian, and Augustine, an early writer about A.D. 392, testified that Paul wrote the Hebrews epistle.

3.    In a papyrus manuscript from Egypt, the Chester Beatty Manuscript from the early 3rd century, the Epistle of Hebrews appears in a collection of the writings of the apostle Paul.

4.    The logical approach in discussing the priesthood of Melchizedek in Hebrews 7 is similar to Paul’s logical approach to Christ’s resurrection in 1 Cor 15.

5.    The apostle Peter wrote to the Jewish Christians whom he referred to as sojourners of the dispersion (1 Peter 1:1).

6.    In his second letter Peter makes mention of the fact that Paul had also written to the Jewish Christians (2 Peter 3:15-16). Many believe that this has reference to the book of Hebrews.

7.    The closing verses of Hebrews thirteen are similar to Paul’s letters.

8.    The ideas presented in Hebrews are similar to those found in Paul’s letters.

9.    A number of phrases in Hebrews are similar to those found in Paul’s writings.

There are those who counter this evidence with other information which they claim establishes one other than Paul as the author. In truth, only God knows the inspired penman of Hebrews, and we should never spend so much time and effort studying, debating and discussing the penman of this book that we miss God’s great truths which are revealed in His word. When considering the penman of the epistle of Hebrews, remember this important principle: “The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deuteronomy 29:29).

TO WHOM WRITTEN

This epistle was written to Jewish Christians who were considering the possibility of leaving Christ and returning to Judaism. The Hebrews writer logically proves that they would be leaving the superior way and returning to an inferior religion. With very forceful argumentation the penman of the book proves the following truths.

1.    Jesus is superior to the prophets (Hebrews 1:1 to Hebrews 2:18).

2.    Jesus is superior to the angels (Hebrews 1:3 to Hebrews 2:18).

3.    Jesus is superior to Moses (Hebrews 3:1-6).

4.    Jesus is superior to Joshua (Hebrews 3:7 to Hebrews 4:13).

5.    The high priesthood of Jesus is superior to the priesthood of Aaron (Hebrews 4:14 to Hebrews 8:6).

6.    The new covenant is better than the old covenant (Hebrews 8:7 to Hebrews 10:39).

7.    Faith is then defined and illustrated (Hebrews 11:1 to Hebrews 12:2).

8.    Exhortations and warnings are given (Hebrews 12:3 to Hebrews 13:25).

The Hebrews writer reasons with the Jewish Christians, not to leave the better way for the inferior way!

DATE WRITTEN

Although the date in which the book was written is unknown, it was probably written before the destruction of the city of Jerusalem in A.D. 70.

DESTINATION OF THE BOOK

Although the destination is not mentioned in the book, commentators suggest nine different recipients. Some point to Hebrews 13:24 and maintain that the epistle was written from Rome.

PURPOSE OF THE BOOK

To establish the truth that Christ’s way is superior to that of Judaism, the Hebrews writer establishes the fact that Christ provides a better

1.	Covenant	Hebrews 7:22
2.	Promise	Hebrews 8:6
3.	Hope	Hebrews 7:19
4.	Priesthood	Hebrews 7:20-28
5.	Sacrifice	Hebrews 9:23
6.	Possession	Hebrews 10:34
7.	Country	Hebrews 11:16
8.	Things	Hebrews 11:40
9.	Blood for sacrifice	Hebrews 10:4; Hebrews 10:12
10.	Resurrection	Hebrews 11:35

STUDIES IN THE BOOK

OF HEBREWS

HEBREWS CHAPTER ONE

Moses introduces us to the book of Genesis with these majestic words: “In the beginning God created the heavens and the earth” (Genesis 1:1). The inspired writer of the book of Hebrews opens his epistle by telling us that the God of creation communicated with man: “God, having of old time spoken unto the fathers and prophets” (Hebrews 1:1). Unlike the gods created by men’s hands, the one true God is an intelligent being who in His wisdom and power can speak (communicate) with His created beings. The gods created by man have heads but they cannot think, they have ears but they cannot hear the pleas of their worshippers, they have eyes but they cannot behold the sacrifices which are offered unto them, they have mouths but they cannot speak to those who worship them, they have hands but they cannot feel, they have legs and feet but they cannot walk. Such are the gods which are created by men. When man creates a god he has complete control over it (Isaiah 44:12-20).

The one true God of the Bible (Ephesians 4:6) is not like the gods created by the hands of man because He is all powerful (Genesis 17:1), present everywhere (Jeremiah 23:24) and knows all things (Hebrews 4:13).

Hebrews 1:1

God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners,

The living God has always communicated His will to mankind in order for His creatures to be able to serve and worship Him acceptably. How did God accomplish this?

1. Directly - Isaiah 7:3; 1 Samuel 3:1-14.

2. Put the word in a prophet’s soul - Jeremiah 20:9.

3. Through dreams - Daniel 7:1.

4. By visions - Ezekiel 37.

5. Through angels - Genesis 19:15.

6. By voices - 1 Kings 19:12.

Hebrews 1:2

Hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds;

God speaks to mankind today but not in the same way as he did in olden times. That God would speak to mankind through Jesus was prophesied by God (Deuteronomy 18:18-19) and fulfilled in Jesus Christ (Acts 3:18-22). The apostles recognized that Jesus had the words of eternal life (John 6:68). Read again the prophecy of Deuteronomy 18 and note that the words, which were to be spoken by the prophet (Jesus Christ) would be the words of God. God speaks to man today through His son, Jesus Christ. The creator of the heavens and the earth does not communicate with man through gods, which have been created by the hands of men.

It is very important to notice that God’s revelation, which has been given to us in the Bible, is complete. He has “granted unto us ALL THINGS that pertain unto life and godliness” (2 Peter 1:3), “the faith ONCE FOR ALL delivered unto the saints” (Judges 1:3) and “that the man of God may be complete, FURNISHED COMPLETELY UNTO EVERY GOOD WORK” (2 Timothy 3:16-17).

The exalted status of Jesus Christ is seen in His being appointed heir of all things. As the Son of God, He is the heir, and all that, the Father has is His (John 16:15).

The creation of the worlds (ages, periods of time, the world and all that is within) are attributed to Jesus Christ (John 1:1-3; Colossians 1:13-17).

Hebrews 1:3

who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high;

Jesus Christ is the effulgence (brightness) of the glory of God. Observing the Christ, men could see the glory of God (John 14:9). Jesus is the very image of His substance. As a magistrate;’s seal makes an exact impression on a document, Jesus Christ is of the same divine substance as the Father.

Christ’s work in providence is seen in that He “upholds all things by the word of His power.”

When Jesus ascended into heaven He made sacrifice (purification) for the sins of mankind. This purification was made with His own blood (Hebrews 9:12) in heaven (Hebrews 9:24). It is important to note that Jesus made ONE SACRIFICE FOREVER and then sat down on the right hand of God (Hebrews 10:12).

Hebrews 1:4-7

having become by so much better than the angels, as he hath inherited a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? (Psalms 2:7) and again, I will be to him a Father, And he shall be to me a Son? (2 Samuel 7:14) And when he again bringeth in the firstborn into the world he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels winds, And his ministers a flame of fire: (Psalms 104:4). (Scriptures inserted identify the Old Testament passage quoted).

While some religious groups teach that Jesus is only an angel, the writer of Hebrews presents evidence in chapters 1 and 2 that Jesus is superior to the angels. The evidence is very carefully presented and is irrefutable. Since this is true, we need to heed what Jesus had to say.

1.    Jesus inherited a more excellent name than the angels, v-4.

1.    Jesus is referred to as the begotten Son, v-5.

3. Jesus is the Son in the Father (God) - Son relationship, v-5.

4. Jesus was given the honor of being the firstborn, v-6.

5. Jesus was worshipped by the angels, v-6. Angels are not the object of worship, Colossians 2:18 and Revelation 22:8-9, but the Son of God is.

6. Jesus is the Son of God. While Jesus has Sonship and rules (v-8), the angels are ministering servants, v-7 and v-14.

7. Jesus is referred to as God and His throne is described as being eternal, v-8.

8. Jesus was anointed by God, v-9.

Jesus sits at the right hand of God, v-13. None of the angels has been given that privilege.

The UNDENIABLE CONCLUSION, Jesus Christ is superior to the angels!

Hebrews 1:8

But of the Son he saith, Thy throne, O God, is forever and ever; And the sceptre of uprightness is the sceptre of thy kingdom. (Psalms 45:6).

Before the birth of Jesus, Gabriel told the virgin Mary that, “The Lord God shall give unto him the throne of his father David” (Luke 1:32). The scriptures also teach that there would be no end to His kingdom (Daniel 2:44; Luke 1:33; and the passage under consideration). Today some attempt to cloud the kingship of Jesus by attempting to make a distinction between the throne of David and the throne of God. These maintain that Jesus now sits on God’s throne but will not sit on David’s throne until a later time.

The Bible informs us that Solomon sat on the throne of the Lord (1 Chronicles 28:5) which is identified as David’s throne (1 Kings 2:12). Today Jesus sits on the throne of the Lord at God’s right hand (Acts 2:29-36). It is identified as the throne of the heavenly father (Revelation 3:21). Thus Jesus Christ now sits on the throne of the Lord which is the throne that David sat on (1 Chronicles 29:23). There are others who teach that Jesus is not yet reigning in His kingdom.

The prophet Zechariah said that the Branch, whom Isaiah the prophet identifies as Jesus Christ (Isaiah 11:1-2) would “sit and rule upon His throne” and “be a priest on His throne” (Zechariah 6:12-13). Jesus is High Priest now (Hebrews 3:1; Hebrews 4:14); therefore, He is now king ruling on David’s throne (1 Timothy 6:15-16).

The kingdom of Jesus was established on the day of Pentecost that is recorded for us in Acts chapter 2. Jesus promised the kingdom would come with power (Mark 9:1). He also promised the coming of the power (Acts 1:8). The power by the Holy Spirit came on the Jewish feast day of Pentecost (Acts 2) as did the kingdom. After Pentecost, the kingdom is always spoken of as being in existence (see Acts 8:12). Paul and the Colossians were in the kingdom (Colossians 1:13). John and the saints of the seven churches of Asia were in the kingdom (Revelation 1:4; Revelation 1:9). The church at Thessalonica was also in the kingdom of Jesus Christ (1 Thessalonians 2:12).

The church and kingdom include the same people, the saved or the church (Acts 2:47). The church consists of those who have been called by the gospel (2 Thessalonians 2:14) and obeyed it (Romans 6:17-18), and have been added to the church which is the spiritual body of Jesus Christ (Colossians 1:18; Ephesians 1:22-23).

The church is ruled by King Jesus who rules as an absolute monarch and has all authority (Matthew 28:18). The law in the kingdom/church of Jesus Christ is the inspired word of God (2 Timothy 3:16-17) which is His scepter of righteousness (Hebrews 1:8).

Jesus has fulfilled His work of high priest as far as making sacrifice for man’s sins and is now ruling as king and priest on David’s throne which is the throne of the Lord God (Hebrews 8:1). This fulfills the prophecy of Zechariah

Hebrews 1:9

Thou hast loved righteousness, and hated iniquity; Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. (Psalms 45:7)

Christians today should have the same love for righteousness (right living and things which are right in the sight of God), and should hate iniquity or sin. From this statement it is evident that God will not approve of sin in the lives of His children (Romans 12:1-2; Revelation 21:27). There are several reasons for hating sin.

1.    The sins of man crucified the Son of God (1 Corinthians 15:3).

2.    Sin will separate man from God (Isaiah 59:1-2).

3. The wages of sin is death (Romans 6:23).

Because of the things God said of the Son (Jesus Christ) in verses 8 and 9, God anointed Jesus above all others; He is the Son of God!

Hebrews 1:10-12

And, Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of thy hands: They shall perish; but thou continuest: And they all shall wax old as doth a garment; And as a mantle shalt thou roll them up, As a garment, and they shall be changed: But thou art the same, And thy years shall not fail. (Psalms 102:25-27)

These verses prove that Jesus is superior to the angels because of His work in creation. Not only did He lay the foundation of the earth, but the earth and heavens are the works of His hand (John 1:1-3). In addition to this, He will out last His creation and His years shall not fail (Hebrews 13:8).

Hebrews 1:13-14

But of which of the angels hath he said at any time, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet? (Psalms 110:1) Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?

In these verses there is a contrast between Jesus and the angels. The angels are ministering spirits while Jesus sits at the right hand of God (Hebrews 10:12-13). In addressing the angels, God never invited them to sit on His right hand but He did appoint Jesus to that exalted position. Once again the superiority of Jesus over the angels is demonstrated.

THE EXALTED POSITION OF THE SON

The exalted position of the Son is clearly pointed out in Hebrews chapter one. Jesus:

1.    Is the one through whom God speaks to man today, v-2.

2. Was appointed heir of all things, v-2.

3. Made the worlds, v-2.

4. Is the brightness of the Father, v-3.

5. Is the exact reproduction of God’s substance, v-3.

6. Upholds all things by the word of His power, v-3.

7. Is superior to the angels, v-4.

8. Is the firstborn one, v-6.

9. Sits enthroned forever, v-8.

10. Is addressed as God, v-8.

11. Loves righteousness, v-9.

12. Hates iniquity, v-9.

13. Was anointed by God, v-9.

To be acceptable to God today, we must accept Jesus as God’s spokesman, one who is superior to the angels, and one who is the Son of God. During His earthly ministry, Jesus stated, “For except ye believe that I am He, ye shall die in your sins” (John 8:24), and “No one cometh unto the Father, but by me” (John 14:6).

HEBREWS STUDY QUESTIONS

By Jim E. Waldron, evangelist

STUDY QUESTIONS CHAPTER ONE:

2.    What does the Hebrew writer affirm about God’s manner of speaking in time past?

3.    How does he speak to men in these last days?

3. How does the answer to question two help to clearly identify “these last days” (Cf., 1 Peter 1:20; Isaiah 2:2-4; Acts 2:17)?

4. What is affirmed concerning the Son’s part in creation?

5. What is meant by the Son is “the express image of His person”?

6.    Who does it mean He upholds “all things by the word of His power”?

7. When the Hebrew writer affirmed that the Son “sat down at the right hand of the Majesty on high” what did this convey to the Jewish student of Old Testament Scripture (See Psalms 110:1; Ephesians 1:18-21; 1 Peter 3:22; 1 Corinthians 15:25-26)?

8. Why according to 1:4 was the Son so much better than the angels?

9. How would you prove from 1:5 that the Son is not and never has been an angel?

10. How does 1:6 show the Son is superior to angels and that He is not a creature Himself?

11. In contrast to the deity of the Son angels are said to be what (See 1:7, 14)?

12. How could it be said that the Son’s throne was forever and ever (See Revelation 3:21)?

13. Who addresses whom as God in 1:8?

14. What does “a scepter of righteousness is the scepter of your kingdom” mean (Cf.,. Isaiah 11:4-5)?

15. How should we imitate the Son in what He loved and what He hated (1:9; Psalms 97:10; Psalms 119:163; Proverbs 6:16-19; Romans 12:9)?

16. What two things in creation are attributed to the Son’s acts of creation?

17. The well-established fact of the second law of thermodynamics says things are deteriorating or the whole universe is growing old or wearing out. How is this spoken of in Hebrews 1:10-12?

18. How does 1:13 show that Christ is not an angel and never has been?

19. What is confirmed about the work of angels?

HEBREWS CHAPTER TWO

The Hebrews writer in chapter 1 has proven beyond any doubt that Jesus Christ is superior to the angels. As we move into chapter 2, the context does not change; the theme is still that Jesus is superior to the angels.

SUPERIORITY OF JESUS OVER THE ANGELS IN CHAPTER TWO

1. Not to the angels but to Jesus Christ was given subjection of the worlds to come, v-6.

2. God put all things under His subjection, v-8.

3. Jesus Christ tasted death for every man, v-9.

4. Jesus is the provider of salvation for the lost, v-10.

5. Providing help (salvation) for the children of Abraham was not entrusted to the angels but to Jesus, vs-17-18.

Hebrews 2:1-4

Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them. For if the word spoken through angels proved stedfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit,according to his own will.

The word, “therefore” in Hebrews 2:1 points out the results of the facts of chapter 1. We need to give strict attention to what we have heard because it conies from Jesus Christ who is superior to the angels.

They had heard the word of God which is His power unto salvation (Romans 1:16), produces faith (Romans 10:17), enables the Christian to grow (2 Peter 3:18), will be the standard by which all mankind will be judged on the day of judgment (John 12:48).

The reason for their attention to the word of God is “Lest haply we drift away from it.” The idea is like a boat that has been rowed ashore and pulled part way out of the water and not tied to something secure. As the tide or water moves to and fro the boat just drifts, over a period of time, out to sea or to the middle of the body of water. Similarly, apostasy from the word of God does not take place overnight but is a gentle drifting from God’s word.

Congregations do not worship God as a faithful group of Christians on Sunday morning and return on Sunday evening as an apostate congregation. Departing from God is a small step at a time because man leaves God’s standard, the Bible. Solomon, a very wise man, was turned from the Lord God over a period of time (1 Kings 11:4).

It is amazing that some religionists teach that the child of God cannot leave God or so sin as to be separated from God and lost eternally. The Bible is filled with warnings and examples of those who attempted to direct their own steps (which is impossible, Jeremiah 10:23) and in so doing separated themselves from God. Note this truth in the following scriptures

1.    Cain-Genesis 4:3-5.

2. Nadab and Abihu - Leviticus 10:1-3.

3. Israel - Judges 17:6.

4.    Solomon - 1 Kings 3:3; 1 Kings 11:4.

5. The Galatian churches - Galatians 1:6-8; Galatians 4:8-9; Galatians 5:1-4.

6. Warning to the elders at Ephesus - Acts 20:28-31.

7. Instructions given to the young man Timothy - 1 Timothy 4:1-2; 2 Timothy 4:2-4.

RESPONSIBILITY TO THE HEARERS OF THE GOSPEL

Disobedience to the word of angels received a just recompense of reward. It should, therefore, be evident to the readers of the book of Hebrews that disobedience to the gospel, which brings the great salvation, would bring a more severe punishment because Jesus is greater than the angels (Hebrews 2:2-3).

Most Christians understand the responsibility of preaching the Gospel of Jesus Christ (1 Corinthians 9:16). Hebrews 2:1, however, like Luke 8:18, points to the responsibility of the hearer of the blessed gospel. Man is not excused when he disobeys God’s will for him.

How can we escape, to whom the Lord has spoken through His Son concerning this great salvation? It is implied that there is no escape; therefore, we must be obedient! The argument is simple but powerful. To disobey a message revealed/delivered by an angel brought certain punishment; therefore, punishment is sure if we reject the message of salvation which has been delivered through the Son because the Son is greater than the angels.

PURPOSE OF MIRACLES

In these four verses (Hebrews 2:1-4), we have clearly declared for us the purpose of miracles. They were to confirm the word of God. God bore witness by those who preached the message of salvation with:

1.    Signs - Signs from God that His word was being faithfully taught.

2.    Wonders - Caused the multitudes to wonder at what they saw and heard.

3.    Manifold Powers - Different types of power, the supernatural.

4.    Gifts of The Holy Spirit - According to the Apostle Paul in 1 Corinthians 12:4-11, there were nine spiritual gifts which could be given by the laying on of the apostles’ hands. (Acts 8:18). These were given to confirm the word of God (John 11:41-44).

Miracles were not performed just to relieve suffering (2 Corinthians 12:7-9; 1 Timothy 5:23; 2 Timothy 4:20), but to declare that the messenger’s message was truly of God (Acts 15:12). With the confirmed word (the Bible, 2 Timothy 3:16-17) available to us today, no further confir­ mation is needed (1 Corinthians 13:8-10).

Today, there are various religious groups who insist that Mark 16:17-18 is still applicable to God’s people and is to be practiced in these days to prove faithfulness to God. Deaths from drinking poison and from snake bites of those who claim to believe and practice the things written in Mark 16:17-18 continue to be reported periodically. Please note that Mark 16:18 also states, “they shall lay hands on the sick and they shall recover” (Mark 16:18 b). There should never be a death among those who claim such powers and drink poison or who are snake bitten if the latter part of Mark 16:18 is applicable today bccause someone could lay hands on them and they would recover.

CHARACTERISTICS OF THE HEALING

MIRACLES OF THE BIBLE

1. Instantaneous - Matthew 8:13; Matthew 8:15; Acts 3:7-9.

2. In some cases faith was not a requirement on the part of the ones upon whom the miracles were performed - John 11:39; Acts 13:11-12.

3. Healings were complete - Matthew 12:13.

4. Healings were not used to raise money - Acts 3:1-6.

5. Acknowledged by the enemies of Christ - Acts 4:16-17.

6. Christ did not plan special healing services but healed as He went from place to place to prove that He was the Christ - Matthew 4:23-25.

There is a wide variety of healing miracles in the New Testament. Individuals were healed of organic diseases, not merely functional disorders. The lame, blind, dumb, maimed, and lepers were healed. A severed ear was restored, (Luke 22:50-51) and the dead were restored to life (John 11:43-44).

The apostles were guided into all truth (John 16:13), taught all things (John 14:26), and were brought to a point where they could remember all that Jesus had taught them (John 14:26). Their words, teachings or doctrines have been confirmed, and there is no need for reconfirmation today. The word once confirmed and written down is final and needs no signs today to prove it is God’s word. (Revelation 22:18-19).

Hebrews 2:5-8

For not unto angels did he subject the world to come, whereof we speak. But one hath somewhere testified, saying, What is man, that thou art mindful of him? Or the son of man, that thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor, And didst set him over the works of thy hands: Thou didst put all things in subjection under his feet. (Psalms 8:4-9) For in that he subjected all things unto him, he left nothing that is not subject to him. But now we see not yet all things subjected to him.

Continuing his line of argumentation, the writer of Hebrews states that it was to Christ that God subjected the worlds to come, not to the angels. His proof is established from the Old Testament (Psalms 8:4-9). For years it has been debated whether this passage has reference to mankind in general or the Messiah, Jesus Christ. Matthew in his writings (Matthew 21:15-16) uses these verses in reference to Jesus Christ as did the apostle Paul (1 Corinthians 15:27; Ephesians 1:22). Verse 9 identifies the one who has been made lower than the angels as Jesus Christ. To be made lower than the angels one would have to be superior to the angels, and man has always been lower than the angelic host.

Verse 8 informs us of the great tragedy of man. God has subjected all things unto Jesus but not all have submitted to His rule/kingship. Some, even today, live in rebellion to Jesus and His will. This rebellion is sin (1 John 3:4) and the wages of sin is death (Romans 6:23).

SALVATION IS THROUGH JESUS CHRIST

Hebrews 2:9-17

But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man. For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings. For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, In the midst of the congregation will I sing thy praise. (Psalms 22:22) And again, I will put my trust in him. And again, Behold, I and the children whom God hath given me. (Isaiah 8:18) Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. For verily not to angels doth he give help, but he giveth help to the seed of Abraham. Wherefore it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.

Jesus was made a little lower than the angels to provide salvation for every man. Note the verses in this chapter concerning Jesus and the salvation of mankind.

Verse 9 - In response to the prophecy of Psalms 8:4-6 Jesus has been crowned. He also tasted death for every man.

Verse 10 - In coming into the world and taking on the likeness of man and dying on the cross, the provider (author or captain) of man’s salvation (Jesus) was perfected or made perfect. Does this mean that at one time Jesus was imperfect? No, Arndt and Gingrich in their Greek-English Lexicon define the word perfect as “bringing to an end, finish, complete.” Jesus was not made perfect in relation­ ship to His character, but He was made perfect in that He completed His goal (provided man with a way to obtain forgiveness from his sins).

Verses 11-13- Jesus calls the saved or sanctified ones, brethren.

Verses 14-15 - Jesus partook of (became) flesh and blood like man and died to bring to naught the power of the devil and delivered mankind from this bondage (Philippians 2:5-8).

Verse 16 - It was not through the angels that God provided salvation for the seed of Abraham (mankind), but through Jesus Christ.

Verse 17 - Jesus became flesh and blood like his brethren in order to become a merciful and faithful high priest and to make propitiation (atoning sacrifice) for the sins of the people.

Verse 9 points out that Jesus Christ died for all men. Jesus did not die for one class of men, but for every man and woman. He died for each of us! Christ died on the cross because of our sins. Man, the sinner, is cleansed by the precious blood of Jesus (Hebrews 9:22, 1 Peter 1:18-19), not by the blood of bulls and goats (Hebrews 10:1-4).

It is the responsibility of the saved, the church, to declare the gospel to all. The lost must be taught in order to have the opportunity to obey and be forgiven of sin which separates man from God (Isaiah 59:1-2), to escape punishment in hell, and to enjoy eternal life in heaven with God (Ephesians 3:10-11; Mark 16:15-16).

Although superior to the angels, for a short period of time Jesus became a little lower than angels to accomplish His redemptive work (Philippians 2:5-11).

Verse 11 - God who sanctifies and those who are sanctified (Christians) are one and Jesus is not ashamed to call them brethren (Psalms 22:22; 2 Samuel 22:3; Isaiah 8:17-18). This emphasizes the family nature of God’s people or the church.

Verses 12-13 - “Sing praise unto you.” Each time in the New Testament when music is mentioned in the worship of Christians, singing is always specified (Acts 16:25; Romans 15:9; 1 Corinthians 14:15; Ephesians 5:19; Colossians 3:16; James 5:13). There is no Biblical authority for the use of mechanical instruments of music in the worship of the people of God.

Verses 14-15 - Since God’s children are flesh and blood, Jesus became flesh and blood in order to bring to naught (to render inoperative) the power of the devil. Jesus was victorious over the devil and his power of death (1 Corinthians 15:53-58). Jesus removed the bondage of the fear of death by bringing eternal life to light (2 Timothy 1:10) through the gospel and by providing a means for man’s forgiveness of sins (1 Corinthians 15:54-56).

Verse 16 - Salvation was not provided by the angels, (no angel was appointed as the captain of man’s salvation), but it came through the Son, Jesus Christ. This verse also points to the superiority of Jesus over the angels.

Verse 17 - To become a merciful and faithful high priest, and to be a sacrifice for man, Jesus came as man, that is, He became God in the flesh (Matthew 1:23 became man to help man. The work of Jesus as hig is discussed further in Hebrews 9:11-28.

Hebrews 2:18

For in that he himself hath suffered being te he is able to succor them that are tempted.

Verse 18 - Jesus became flesh and bloo tempted, and died on the cross in order that He ir qualified to succor (help, aid) man. The Bible teac] Jesus “hath been in all points tempted like as we without sin” (Hebrews 4:15). Jesus was tempted 1 the lust of the flesh (Matthew 4:3-4), the pride (Matthew 4:5-6) and the lust of the eyes (Matthew We should be thankful to God for such a qualifu priest. Our thankfulness to God should be evident obedience to Him and His Son.

OUR NEED FOR CHRIST AND OUR GRATITUDE FOR

HIS WORK SHOULD LEAD US TO ACCEPT HIM

1. Why remain in the service of the devil whose reward for his servants are death and eternal separatior God (Romans 6:23)?

2. Break the bondage to the devil and sin through obeying the gospel (Romans 6:17-18; Romans 6:2-5).

3. Christ was not ashamed to be made in the likeness of man in order to save us (Hebrews 2:9-10; Hebrews 2:17), and we ought to be grateful to be identified with Him by becoming sons of God in Him (Galatians 3:26-27).

STUDY QUESTIONS CHAPTER TWO:

1. To whose authority does the writer refer when he says “therefore”? (Cf„ Matthew 28:18-20)

2. What is meant by “the word spoken by angels”? (Acts 7:53; Galatians 3:19)

3. Illustrate how transgressions and disobedience received a just reward (retribution) under the law (Numbers 15:32-36)?

4. “How shall we escape” if we do what?

5. The writer affirms our salvation was first spoken of by the Lord and confirmed by whom?

6. How did God bare witness to that spoken by the Lord and the apostles.

7. Contrast the scriptures description of man’s origin with that of the Darwinists (evolutionists).

8. What is the one great thing man has not subdued which will ultimately be totally conquered by Jesus (1 Corinthians 15:24-26)?

9. In response to the prophecy about man being crowned with glory and honor (Psalms 8:4-6) what does the writer affirm about Jesus?

10. When did the coronation of Jesus take place? (Daniel 7:13-14; Acts 2:33-36; Ephesians 1:18-23; Hebrews 8:1; Hebrews 10:12-13)

11. The theory of John Calvin that Christ only died for a special group, called the “elect,” is false because, He, by the grace of God tasted death for whom?

12. How could it be said the author of salvation was made perfect through suffering?

13. In what manner can it be said that He who sanctifies and those sanctified are all of one (1 Corinthians 12:27)?

14. Why is Jesus not ashamed of those who belong to the body (the church)?

15. Write out the prophecy that foretold Christ would call His sanctified ones “brethren”?

16. Discuss the concept of Christ singing in the midst of the congregation.

17. How did the Messiah speak of His followers Isaiah 8:18? (Cf.,Hebrews 2:13; Isaiah 9:6)

18. What does “He Himself shared in the same” mean?

19. Christ became flesh that through death He might do what?

20. How did Christ release men from the fear of death? (Cf., 1 Peter 1:3-4)

21. What is meant by “He does not give aid to angels?”

22. How did Christ give aid to the seed of Abraham?

23. Why was it necessary for Christ to be made like His brethren?

24. What does it mean that Christ made propitiation for the sins of the people?

25. Why is Jesus so very able to aid mankind?

HEBREWS CHAPTER THREE

JESUS IS SUPERIOR TO MOSES

Hebrews 3:1-6

Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus; who was faithful to him that appointed him, as also was Moses in all his house. For he hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honor than the house. For every house is builded by some one; but he that built all things is God. And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a son, over his house; whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end.

The writer addresses the Hebrew Christians as “Holy Brethren.” Again we see the family nature of the church in which the living God is the Father (Galatians 1:1; Galatians 1:3; Ephesians 1:12), Jesus Christ is the older brother (Hebrews 2:11-12) and all Christians are brethren (Matthew 23:8). Not just brethren, but HOLY brethren. The term holy means dedicated, consecrated to God, sacred and reserved for God and His service. Paul speaks of the Christian as being a living sacrifice (Romans 12:1-2), that is, consecrated to God. Christians are described as being a holy priesthood, a holy nation, designating the character of God’s people (1 Peter 2:9). In the New Testament we read of the holy city (Matthew 4:5), the holy one of God (Mark 1:24), holy angels (Mark 8:38), holy prophets (Luke 1:70), holy scriptures (2 Timothy 3:15) and holy brethren (Hebrews 3:1). Christians are to be holy and without blemish (Ephesians 5:27-28).

Christians are partakers of a holy calling. It is the call of the gospel (2 Thessalonians 2:14) for men and women in sin to leave the way of death (Romans 6:23) and follow the light into eternal life (John 3:19-21).

Jesus was an apostle of God. The word apostle simply means, “one sent.” Jesus was sent by God into the world (John 3:16) to provide a way of forgiveness for sinful mankind (Hebrews 2:9-11).

Jesus is high priest and offered the necessary sacrifice once for all for sinful mankind (Hebrews 9:23-28; Hebrews 10:12). Remember that Jesus was to be priest and king on His throne (Zechariah 6:12-13) at the same time. He is high priest now; therefore, He is king ruling over His kingdom now.

When Jesus is designated as apostle and high priest He is identified as

1. God’s representative among men, and

2. Man’s representative before the throne of God (1 Timothy 2:5).

There are many Christians who declare concerning the heavens and the earth, that God designed and built them. But in the next breath they will declare that the heavens and the earth came by blind chance. For them it is as if it just happened. The Bible tells us of the creation of the ’ world and all that is therein:

1. Genesis 1.

2. Psalms 19:1; Psalms 104:24.

3. Isaiah 45:18.

The builder is God and Jesus is one with God (John 1:1-3; John 10:30).

Now comes the comparison: Moses is faithful as a “servant” while Jesus is faithful as a “Son.” While both were faithful, Christ is superior because He is the Son/Heir.

Jesus Christ is faithful as a Son over His house, whose house are we — Christians are members of the house, family of God (Acts 2:47; Ephesians 1:22-23), if we hold fast. Notice the condition of being a part of the house of God: “IF” we hold fast our “boldness and the glorying of our hope firm unto death.” To be a part of God’s house man must be faithful to God the Father up to and including death (Revelation 2:10).

Israel should have been faithful to Moses even as the Hebrew Christians should now be faithful to Jesus. If the Jews had believed Moses, they would have accepted Jesus (John 5:46). The Christian has a greater call to be faithful since Jesus is greater than Moses.

JESUS IS SUPERIOR TO JOSHUA

Hebrews 3:7-19

Wherefore, even as the Holy Spirit saith, Today if ye shall hear his voice, Harden not your hearts, as in the provocation, Like as in the day of the trial in the wilderness, where your fathers tried me by proving me, And saw my works forty years. Wherefore I was displeased with this generation, And said, They do always err in their heart: But they did not know my ways; As I sware in my wrath, They shall not enter into my rest. (Psalms 95:7-11) Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God: but exhort one another day by day, so long as it is called today; lest any one of you be hardened by the deceitfulness of sin: for we are become partakers of Christ, if we hold fast the beginning of our confidence firm unto the end: while it is said, today if ye shall hear his voice, harden not your hearts, as in the provocation. (Psalms 95:7-8) For who, when they heard, did not provoke? nay, did not all they that came out of Egypt by Moses? And with whom was he displeased forty years? was it not with them that sinned, whose bodies fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that were disobedient? And we see that they were not able to enter in because of unbelief.

In this section of Hebrews 3, a contrast is made between the rest offered by Joshua (Canaan, the land that flowed with milk and honey) and the rest offered by Jesus Christ (eternal life in heaven). The rest offered by Jesus is greater than the rest offered by Joshua; therefore, Jesus is greater than Joshua. The Hebrew Christians are reminded that the Jewish nation was not allowed to enter into the rest offered by Joshua because of their disobedience (Numbers 14:22-39). The Hebrews writer then warns the Hebrew Christians to beware lest they fall away and lose the rest (heaven) which is offered by Jesus Christ.

In this chapter we see the appropriate use of the Old Testament. While Christians are not under the authority of the law (Galatians 4:21-31), it can still be used to teach us a number of lessons (Romans 15:4). In this passage the Hebrew Christians are warned not to be disobedient as were their fathers. If they followed the example of their fathers, they would lose the rest offered by Jesus Christ. The Old Testament is the Christian’s divine history book while the New Testament of Jesus is His law (Romans 3:27; Romans 8:2; Galatians 6:1; James 1:25).

The disobedience of Israel was caused by the hardening of their hearts, turning away from the instruc­ tions of the Lord. When the Bible refers to the heart of man, it is describing the entire being.

With the heart man:

1. Reasons (thinks) - Luke 5:22.

2. Loves - Matthew 22:37.

3. Wills (purposes) - 2 Corinthians 9:7.

4. Obeys - Romans 6:17-18.

5. Believes - Romans 10:10.

6. Is Convicted - Acts 2:37.

When the Hebrews writer says that they hardened their hearts, he indicates that they had turned from God in their thinking, love, will, obedience, belief and conviction. They had rejected God with their entire being. The result of their disobedience was forty years in the wilderness in which the bodies of the disobedient fell by the wayside (Numbers 14:1-34; Hebrews 3:16-17). The end result was they were not allowed to enter into God’s rest (verse 11). What a high price to pay for their rebellion against God, the loss of the promised land, Canaan. The warning to the Hebrew Christians: don’t make the same mistake that ancient Israel did.

Israel’s disobedience was not just an isolated act, for the scriptures state that, “they did always err in their heart” (verse 10), their disobedience was continual.

Burton Coffman in his commentary on Hebrews, makes these notes (below) on verse 12. Five definite facts emerge from this verse:

1.    It is possible for God’s children to fall away from the living God.

2.Such a disaster is due to an unbelieving heart.

3. An unbelieving heart is evil, not smart.

4. God is not a mere influence, but a living being

5. There are adequate grounds upon which a Christian may avoid falling away.

Concerning falling from grace (God’s favor), the Bible teaches the possibility and the reality of this in the case of those who are disobedient to God (1 Timothy 1:19-20; 1 Timothy 4:1; 1 Timothy 5:8; 1 Timothy 6:10; 1 Timothy 6:21 and 2 Timothy 2:18).

Verse 13 gives one characteristic of sin; that is, it is deceitful. “Exhort (to call urgently, to beseech) while it is day lest any one of you be hardened by the deceitfulness of sin.” Deceit involves trick or fraud. Read the account of Eve’s temptation (Genesis 3:1-6) and you will see that she was beguiled (deceived) (2 Corinthians 11:3). Both Eve and Jesus were tempted through the lust of the flesh, lust of the eyes and the vainglory (pride) of life (Genesis 3:1-6; Matthew 4:1-11; I Johns 2:15-16). Eve succumbed to the temptation. Jesus did not (Hebrews 4:15).

Application of the warning is given in the last six verses of chapter 3. If you become a partaker of Christ (in the common salvation, kingdom, etc.) do not harden your hearts as the children of God did when they came out of Egypt. The children of Israel displeased God, were denied entrance into the promised rest and fell in the wilderness, according to God’s word (Numbers 14:34-35).

In verse 15, the Hebrew Christians are admonished, “harden not your hearts.” Man has a choice, he is a free moral agent (has the power of choice). When man chooses to disobey God, he makes the decision which will exclude him from heaven, the promised rest.

*****SPECIAL NOTE*****

The student should be aware that the Greek manuscripts were not divided into chapters and verses when first written. They were written in capital letters without spacing or punctuation marks.

ITWOULDLOOKSOMETHINGLIKETHIS

When chapters were later added, sometimes the chapter divisions were made in the middle of a sermon or argument without regard to context. Such is the case with Hebrews chapters 3, 4 and 5. Even though there is a break between these chapters, the writer continues discussing the same subject.

STUDY QUESTIONS CHAPTER THREE:

1.    How does the writer address the Hebrew saints?

2.    What does it mean “partakers” of the heavenly calling? (John 12:36; 2 Corinthians 3:18; 1 Peter 1:3-4; John 14:1-6; Hebrews 9:24)

3.    What does the designation “apostle” for Jesus tell us?

4.    What does the designation of high priest tell us about Jesus’ present work? (Hebrews 4:14-16; Hebrews 8:1-2)

5.    What is meant by “our confession”? (Cf., Matthew 10:32-33)

6. Christ’s faithfulness is compared to that of whom in God’s house?

7. Why is Jesus counted worthy of so much more glory than Moses?

8. What empirical fact is stated in Hebrews 3:4, which shows the laws of physics prove the existence of God?

9.    The Spirit testifies that Moses was faithful as what in God’s house?

10. What position does Jesus hold in God’s house in contrast to that of Moses?

11. After affirming that Christians are the house of Christ what warning doos the Spirit give?

12. How does the writer show that the words of scripture are the words of the Spirit?

13. How many times are the Hebrew saints reminded of the statement, “today, if you will hear his voice, do not harden your hearts...? (Check chapters 3 & 4)

14.The statement “do not harden your heart” is found in Psalms 95 where it was first spoken about what?

15. Where was the foundation for the error of those who rebelled in the wilderness?

16. What does the writer warn of when he says, “beware, brethren”?

17. The Spirit makes it clear that what is to be mutual among God’s people?

18. What is meant by “today” (2 Corinthians 6:2)?

19. What warning does the Spirit give concerning that which leads to a hardened heart?

20. List five ways the writer identifies those “in the rebellion.”

21. To whom did God swear they would not enter His rest?

22. What word is used in Hebrews 3:19 that is parallel to ‘‘those who did not obey” in Hebrews 8?

HEBREWS CHAPTER FOUR

Hebrews 4:1-13

Let us fear therefore, lest haply, a promise being left of entering into his rest, any one of you should seem to have come short of it. For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not profit them, because it was not united by faith with them that heard. For we who have believed do enter into that rest; even as he hath said, As sware in my wrath, they shall not enter into my rest: (Psalms 95:11) although the works were finished from the foundation of the world. For he hath said some­ where of the seventh day on this wise, And God rested on the seventh day from all his works; and in this place again, They shall not enter into my rest. (Psalms 95:11) Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, he again defineth a certain day, Today, saying in David so long a time afterward (even as hath been said before), Today if ye shall hear his voice, harden not your hearts. (Psalms 95:7-11) For if Joshua had given them rest, he would not have spoken afterward of another day. There remaineth therefore a sabbath rest for the people of God. For he that is entered into his rest hath himself also rested from his works, as God did from his. Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do.

There is no break in thought or context even though we move into chapter 4. The writer continues to discuss the rest prepared by Jehovah God.

Verse 1 - Even though the Israelites were unable to enter into God’s rest (Canaan), a promise of rest remains for God’s children. The Hebrew Christians were told to fear the possibility of falling short and failing to enter into God’s rest for them (heaven).

Verse 2 - The gospel (good news) had been preached to the Jews, the children of Israel (what they needed to do to enter the promised land, Canaan) and also to the Hebrew Christians (what they needed to do to enter the rest offered by Jesus). The word of hearing did not profit Israel because it was not united by faith. There was nothing wrong with the message; the fault was with the Hebrews (Luke 8:18). Deuteronomy 28 relates the tragic results of unbelief. Many passages in the New Testament stress the need for doing God’s word and not merely hearing it (Matthew 7:21; Hebrews 5:9; James 2:17; James 2:23-26). The Hebrew Christians received the good news (the book of Hebrews); how would they accept it? Would they be like their fathers ’ and be disobedient to God’s instructions, or would they be obedient and enter into heaven, the eternal rest offered by Jesus Christ?

Verse 3 - The rest offered by Jesus is available, but only to those who believe. Israel did not believe; therefore, they did not enter Canaan (Numbers 14:26-34). The rest was available as Canaan, the promised land, had been prepared for them (Deuteronomy 6:10-15), and it was theirs if they would be obedient to God.

Verses 4-5 - Proof that God had prepared all things is seen in the fact that He had finished His works and He rested on the seventh day (the sabbath of creation). He also indicated that the disobedient would not enter into His rest.

Verse 6 - The failure of Israel (those who were delivered out of Egypt) to enter into God’s rest does not negate God’s promise and invitation for mankind to enter into the rest now offered by Jesus Christ TO THE OBEDIENT! The student of this epistle should note the emphasis which is placed on obedience - and also that many promises of God depend upon man’s loving obe­ dience to His word (Galatians 5:6).

Verses 7-9 - A promise and a warning! A rest remains for the children of God; hear His voice and harden not your hearts. Two periods of rest are contrasted in verse 8.

1.    The rest offered by Joshua to the Jews who came out of Egypt.

2. Another day, there remains a sabbath rest for the people of God.

The sabbath rest in verse 9 is not the observance of the sabbath day because the Jewish sabbath was in existence > during the time of Joshua but the rest of verse 8 was not. , Therefore a sabbath rest remained for the people of God. The weekly sabbaths were abolished at the cross (Ephesians 2:15; Colossians 2:14).

Verses 10-11 - Exhortation and warning. The Hebrew Christians are instructed to give diligence (to be in a hurry, to be in earnest) to enter into that rest, and let no man follow the disobedient example of those Moses led out of Egypt.

Verse 12 - This verse discusses the power of the word of God. The word is said to be:

1. Living - Constantly alive.

2. Active - Energetic, productive.

It is powerful and can expose and destroy false teachings (2 Corinthians 10:3-5).

It is powerful enough to lead the unbeliever to faith in Jesus Christ (Romans 10:17; Hebrews 5:8-9).

3. It is sharper than any two-edged (double-edged) sword.

4. Piercing soul, spirit, joints and marrow.

The concept is that God’s word pierces “through” the soul, spirit, joints and marrow,

indicating that the word penetrates to the innermost recesses of man’s spiritual being.

5. A discemer of the thoughts and even the intents of the heart. The meaning

of the word discern is to divide, separate, thus to judge. It is powerful enough to sift

out and analyze the thoughts and motives of man’s heart. The word knows man better

than he knows himself.

In this description of the word, we see the importance of preaching just the pure word of God. The word of God (truth) can make men free from sin and error (John 8:32,), and it is God’s power unto salvation (Romans 1:16). The word of God, however, mixed with just a little error, can cause man to lose his soul. Many people in the world, and even members of the church of Christ, are quick to agree that the Bible is God’s inspired word (2 Timothy 3:16-17; Peter 1:3) and even acknowledge the power of it (Romans 1:16, Hebrews 4:12). The difficulty arises when the word is applied to the work of the church and the everyday living standards of the Christian (Romans 12:1-2; Galatians 5:19-21). The word of God is useless unless application is made to our lives (James 2:22). Our lives are not hidden from God, and this is a great comfort to the obedient, but what a terrifying thought it is for those who live in disobedience to God (Hebrews 12:29; Hebrews 10:31).

THE REST DESCRIBED IN HEBREWS

THREE AND FOUR

Hebrews 3:18 - The word “rest” here applies to Canaan, the promised land. Israel was not able to enter into that rest because of disobedience (Hebrews 4:2), and the word of hearing was not united by faith (Hebrews 4:2).

Hebrews 4:4 - God rested on the seventh day.

Hebrews 4:7 - Yet, there was another day of rest.

Hebrews 4:8 - Not the rest of the promised land.

Hebrews 4:9 - It is God’s rest for His faithful (heaven).

Hebrews 4:11 - Give diligence to enter that rest. Joshua did indeed lead the faithful children of Israel into the rest of Canaan, but not those who rebelled against God for they perished in the wilderness (Numbers 14:28-34). Yet, there is another rest, a greater rest which remaineth for the people of God. Jesus Christ provides this.rest, therefore He is greater than Joshua.

Thus far the writer of the book of Hebrews has proven the superiority of Jesus over:

1. The prophets (Hebrews 1:1-2) gave God’s word to Israel.

2. The angels (Hebrews 1:4 to Hebrews 2:17) who gave the word to the prophets.

1.     Moses (Hebrews 3:1-6) - God’s law came through Moses.

4. Joshua (3:7-4:13) - led the obedient of Israel into the promised rest (Canaan).

All of this would be to no avail if Israel did not have a high priest to mediate salvation. Aaron, the high priest, was very great among God’s servants in Israel. The writer of Hebrews now proceeds to prove that Jesus is superior to Aaron as high priest.

JESUS IS SUPERIOR TO AARON

Hebrews 4:14-16

Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need.

Verse 14 - Jesus Christ is high priest (Hebrews 3:1) and He has passed through the heavens (Hebrews 9:24) to a holy place not made with hands, but into heaven itself. Because of this, the Christian is to HOLD fast to his confession. A child of God is not faithful by accident; he must strive for obedience if he is to please God.

Verse 15 - Christians have a perfect high priest (Hebrews 2:17-18) who is qualified to serve mankind. He was tempted in all points like we are; yet He was without sin (1 Peter 2:22). In chapter 3 we noted that Jesus was tempted even as we are today, through the lust of the flesh, the lust of the eyes and the pride of life. In all of His temptations, He was victorious over the temptations and was without sin. It is important to note that temptation is not sin. Jesus was tempted yet was without sin. Tempta­tion is an invitation to sin, rebelling against God’s instructions. Eve said yes to the invitation to sin (Genesis 3), Jesus said no (Matthew 4).

One of the great blessings of being a Christian is that we have a mediator:

1.    A great high priest (Hebrews 4:14).

2. A high priest who makes intercession on our behalf (Hebrews 7:25).

3.    A high priest who understands (Hebrews 4:15).

4. A high priest who is sinless (Hebrews 4:15).

5. A high priest through whom Christians have access to the throne of God (Hebrews 4:16).

6. A high priest through whom we obtain mercy (Hebrews 4:16).

7. A high priest through whom we find grace to help us (Hebrews 4:16).

Christians (men and women) are priests in the kingdom of God (1 Peter 2:9), and Jesus Christ is their high priest. There is no human priest between the Christian and the living God.

Verse 16 - The overall result of having such a high priest is that Christians (through Jesus Christ) can boldly (without fear) enter the very throne room of God and find mercy and grace for help in time of need. How tragic it is to go through life without this great high priest.

STUDY QUESTIONS CHAPTER FOUR:

2.    By the word “therefore” the writer shows that God’s promise of what remains valid?

2. Why does the Hebrew writer say, “let us fear”?

3. In what way was the gospel preached unto the ancient Hebrews? (Isaiah 53; Colossians 1:25-27; 1 Peter 1:10-12)

4. Why did hearing the word and even seeing God’s mighty works for forty years in the wilderness not profit the Jews in the wilderness?

5. Of whom does the writer affirm, We “do enter that rest”?

6. Concerning “the rest” promised to God’s people what works were prepared from the foundation of the world? (Matthew 25:34)

7. God concluded His works of creation from the foundation of the world including the place of rest for His people (Matthew 25:34), therefore it remains that some must what?

8. Tell who and why certain ones will not enter God’s rest?

9. What two different words are used to mean the same thing in Hebrews 3:19; Hebrews 4:6?

10. What conclusion could one draw from the Holy Spirit’s repetition (3 times) of “today, if you will hear His voice...”?

11. Under Joshua the Israelites did not obtain the rest God had truly prepared for His own, therefore what is true?

12. The Spirit affirms that when one enters God’s rest he has what?

13. What does the Spirit imply when He says we should be diligent?

14. What are the three strong words used to describe the Spirit’s sword?

15. Discuss briefly the need for the word to distinguish between soul and spirit? (Numbers 19:11; Matthew 10:28; 1 Peter 3:20; 1 Thessalonians 5:23)

16. The statement the word of God is able to pierce to “joint and marrow” (a figure) means what?

17. What is so frightening to men and women about the expression of the word being a “discemer of the thoughts and intents of the heart”?

18. What two expressions remind us of the omniscience of God?

19. What does the writer affirm about Jesus the Son of God in Hebrews 4:14?

20. In light of the fact this book was first written to Jewish Christians what was the writer’s lesson in “let us hold fast our confession”? (Cf., John 12:42; Matthew 10:32-33)

21. How can we rest assured that our High Priest can sympathize with us?

22. Even though Jesus of Nazareth was tempted what was true?

23. Since we have such a High Priest who is our advocate (1 John 2:1) how may we approach the throne of grace?

24. If we do approach the throne in boldness through Christ of what are we assured?

HEBREWS CHAPTER FIVE

Aaron

Jesus Christ

1. Taken from m an (Hebrews 5:1). 2. Ordained for m an (Hebrews 5:1). 3. Duties (Hebrews 5:1). 4. Personal qualifications (Hebrews 5:2). 5. Divine call (Hebrews 5:4).

1. More than man (Hebrews 1:3). 2. Ordained for man (Hebrews 2:16-17). 3. Was the perfect sacrifice (Hebrews 9:14). 4. Appointed high priest by God (Hebrews 5:5-6). 5. Christ had no sinful infirmities as did Aaron and his successors (Hebrews 4:15). 6. Christ’s high priesthood is after the order of Melchizedek. Had no prede­cessor and no successor (Hebrews 5:9-10). 7. Christ is high priest and king(Zechariah 6:13; Hebrews 7:1-28; Hebrews 8:1-4). 8. Author of eternal salvation (Hebrews 2:10; Hebrews 5:9).

Verse 7 - These tests and trials befell Him during His earthly ministry, or in the days of His flesh (Mark 14:32-42).

Verse 8 - Although Jesus Christ knew what obedience was, He had never experienced it until He came to earth and lived among men.

Verse 9 - Through His stay on earth He was made perfect (see comments on Hebrews 2:10). Having fulfilled His work on earth, He was qualified to provide a way of salvation for sinful humanity. Note that this salvation is offered to those who obey Him. Obedience is absolutely necessary in order to obtain salvation (Matthew 7:21; Romans 6:17-18). Salvation is offered to all men, but it must be accepted by man.

Verse 10 - Jesus was appointed by God (not man) to be high priest after the order of Melchizedek.

A STERN REBUKE

Hebrews 5:11-14

Of whom we have many things to say, and hard of interpretation, seeing ye have become dull of hearing. For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not solid food. For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe. But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil.

The writer in this passage issues one of the strongest rebukes in the New Testament (see also 1 Corinthians 3:1-3). This rebuke came because the Hebrew Christians had not grown in the grace and knowledge of Jesus Christ (2 Peter 3:18). There is more to being a Christian than being baptized and added to the church. After we become a member of the body of Christ (the church) we must continually follow the directions of the head (Colossians 1:18; John 13:34-35; John 14:15; Mark 16:15; Hebrews 10:25; 2 Corinthians 9:6-7).

Verse 11 - The writer had many things to say about Melchizedek’s priesthood, but did not because they were dull (slow, sluggish) of hearing. The difficulty was not with the teachers but with the students. The reasons for this could have been many: a lack of interest in spiritual matters or maybe they did not want to disrupt their current life styles (see Luke 8:9-15, especially verse 14).

Verse 12 - The Hebrew saints had been Christians long enough that they “ought” to be teaching others. The word “ought” is one of moral obligation. Instead of being teachers, they had need that someone teach them the rudiments of the first principles of the oracles of God. The word rudiments (basics) adds a deeper tone of rebuke as it suggests the basic things of the basic elements of the Christian faith.

Verse 13 - They had gone back to the point that they needed milk and not solid food. They were like babes in Christ, without experience in the word of righteousness. They had not grown in Christ. Today when an infant is born into a family, the mother does not begin feeding him/her vegetables, rice or meat, but the infant is fed milk from his mother’s breast or from a bottle.

We should realize that the time comes when the baby is to change his diet from milk to solid food. First princi­ ples are necessary but there comes a time when the babe in Christ must go on to maturity. It is quite acceptable for mothers to bring their newborn into the worship services and feed them, but it would be quite distressing to see a mother feeding a 20 year old son or daughter only milk. There comes a time when babes (spiritually) must grow to maturity.

There also comes a time in the Christian’s life when he or she is to become a teacher, even though it may be in a simple capacity. There are children, young people, new converts, younger women (Titus 2:3-4) and adults to be taught the word of God. It is difficult to understand why a novice (one recently converted) is often more effective as a teacher than a Christian who has heard the truth for many years. Churches should have training programs to prevent this.

WHY PEOPLE FAIL TO GROW

Some reasons why Christians fail to grow after they have become children of God:

1. They are slothful.

2. They are self-righteous and do not feel the need.

3. Growth might bring responsibilities that they do not want.

4. The churches do not obey the fourth part of the great commission (Matthew 28:20 or 2 Timothy 2:2).

HOW A CHRISTIAN CAN GROW SPIRITUALLY

1. Desire it.

2. Realize growth is necessary.

3. Seek to overcome a lack of growth.

4. Study the word of God (2 Timothy 2:15).

5. Take advantage of indepth training programs (2 Timothy 2:2).

6. Practice what you learn (Hebrews 5:12-12).

It is tragic that some are too lazy to grow spiritually. They are not willing to sacrifice time to study and meditate on the word of God because they are more interested in the affairs of this world. Christians today should be like those of Berea for they received the word with all readiness of mind and searched the scriptures daily (Acts 17:10).

While some are too lazy to grow, others are self-righteous. They feel that they have arrived as far as Bible knowledge is concerned. If they stay with the basics, which they have obeyed, they can look down on those who have not obeyed. Such an attitude is ungodly.

With the increase in knowledge comes the responsi­ bility of living on a higher spiritual plain. Many are satis­ fied with a low level of spiritual existence.

To grow spiritually, the newborn Christian (babe in Christ) must realize that there is room for growth in his/her life and have a sincere desire to grow spiritually.

When growth is not taking place in the Christian’s life, he/she should seek the cause. There are many causes for the lack of growth:

1. Ignorance of Bible teaching.

2. Carelessness.

3. Lack of real interest in spiritual matters.

These are just a few.

To grow, the Christian must study the word of God (2 Timothy 2:15), use the lessons learned (Hebrews 5:14) and then press on toward the goal (Philippians 3:12-14).

Verse 13 - Everyone that partaketh of milk is without experience of the word of righteousness. Their diet was exclusively milk. The word babe in this verse describes an infant, one who is immature.

Verse 14 - The writer points out that the mature man takes solid food and can discern good and evil. It is evident that God demands growth on the part of His children. If a Christian will study daily the word of God, live it in his every day life, he/she will grow in the grace and knowledge of Jesus Christ.

STUDY QUESTIONS CHAPTER FIVE:

1. Tell four things said about a high priest taken from among men.

2. Those who served as high priest under the law had to do what for themselves as well as for the people?

3. What statement in Hebrews 5:4 has been taken out of its context for years to teach that a preacher must get a special call?

4. The Word (John 1:1-3) did not seek to glorify Himself, but the Father Himself declared what?

5. What did the Father declare about the Son’s Priesthood? (Cf., Psalms 110:1-4)

6. Compare Matthew 26:36-39 with Hebrews 5:7 and tell how the latter sheds light on the former.

7. How could it be said that Jesus “learned obedience” by the things He suffered?

8. In what sense could it be said of Jesus “having been perfected?”

9. List three references from Hebrews where Jesus is called the author of our faith or salvation?

10. Jesus, in being obedient to the Father (John 6:38; Hebrews 10:7), became the author of eternal salvation to whom?

11. After speaking of Melchizedek what did the writer say of his reader’s perception?

12. The Hebrew writer shows that it is expected of Christians that they do what?

13. What were the Hebrew Christians in need of due to their failure to grow in the grace and knowledge of Jesus?

14. What is true of the Christian who only takes the milk of God’s word?

15. The writer explains those of full age are whom?

HEBREWS CHAPTER SIX

WHAT THE HEBREW CHRISTIANS NEEDED

TO DO TO GROW SPIRITUALLY

Hebrews 6:1-8

Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God, of the teaching of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God, and the powers of the age to come, and then fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessings from God: but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned.

The writer closes chapter 5 with sharp criticism of the Hebrew Christians for not growing. He opens chapter 6 with instructions on what they needed to do in order to grow.

Verses 1-2 - They were told first to leave the first principles of Christ. They were not told to abandon the first principles, but to let go of them, to build on them, to press on to perfection (maturity). It does not mean that they are not to be reminded of these things (2 Peter 1:12-15). It is simply an admonition to leave this level of knowledge and go on to maturity.

INSPIRED INSTRUCTIONS

1. Not laying again a foundation of repentance from dead works. Vincent in his Word Studies in the New Testament states, “Works without the element of life which comes through faith in the living God.” It could also embrace the concept of attempting to be justified by works of merit. This, of course, is impossible for salvation is by grace through faith (Ephesians 2:8).

2. Of faith toward God. The Law of Moses required faith in God as creator, ruler, judge and the one who rewarded those who sought Him in faith (Hebrews 11:6). The Christian must have faith in God as revealed in Jesus Christ (John 1:1; John 1:8-9). Faith requires that we submit completely to His will (Romans 4:20-21).

Teachings of baptisms. There are several baptisms mentioned in the New Testament:

a. Holy Spirit baptism, Matthew 3:11.

b. John’s baptism, Matthew 3:6-7.

c. The baptism Christ underwent, Matthew 3:13-17.

d. The baptism commanded by Jesus, Matthew 28:19; Mark 16:16, Acts 22:16, which is the one baptism (Ephesians 4:5).

e. Baptism of fire, Matthew 3:11.

Baptism of the Holy Spirit was never commanded; it was a promise (Matthew 3:11) and was administered by divinity (God/Christ). It was a promise made by God through the prophet Joel (Joel 2:28) that he would pour out His spirit upon all flesh. This promise was fulfilled when the Holy Spirit was poured out upon the twelve apostles (Jews) (Acts 1:5; Acts 1:26 to Acts 2:4), and later when the Holy Spirit was poured out upon the Gentiles (Acts 11:15) to prove that God had granted them repentance unto life (Acts 11:15-18).

Jesus was a sinless individual and was not baptized for remission of sins, but was baptized to fulfill all righteous­ ness (Matthew 3:15). It would have been sin if Jesus had not been baptized because he would have failed to fulfill the righteousness of God.

The baptism that Jesus commanded (Matthew 28:18-19; Mark 16:16) is necessary to enter the death of Jesus Christ (Romans 6:3-4) and it can be administered by man. The apostles were instructed to go, make disciples, baptize them and teach those who were baptized to go do the same to others. This is the one baptism mentioned by the apostle Paul in Ephesians 4:5. It is the baptism into the death of Jesus Christ (Romans 6:3-4) and the baptism that places one in Christ (Galatians 3:27). It is the baptism that will allow mankind to escape the baptism of fire (Matthew 3:11) which is, as the context shows, eternal punishment. The baptism commanded by Jesus is into the death of Christ (Romans 6:3-4). It was in Christ’s death that He shed His precious blood (John 19:34). When a believing, repenting, confessing sinner is baptized into the death of Jesus Christ, he contacts the blood of Jesus Christ and is cleansed from his/her sins (Acts 2:38).

The laying on of hands. The apostles laid their hands on some to confer miraculous gifts (Acts 8:14-17; Acts 19:1-6). Hands were laid on those who were to serve tables (Acts 6:3), and some were appointed to a special mission by the laying on of hands (Acts 13:3). The apostle Paul gave Timothy a gift through the laying on of hands (2 Timothy 1:6). The elders of the church also laid hands on Timothy (1 Timothy 4:14).

The resurrection of the dead was and is an important aspect of the gospel of Christ, but was not to be a point at which Christians stopped studying and applying the weightier matters of the gospel. The Sadducees were wrong in denying the resurrection (Matthew 22:23-33). Christ’s resurrection is a promise of our own resurrection (Romans 8:11; 2 Timothy 1:10; 1 Peter 1:3-9).

And of the eternal judgment. Jesus teaches that all men will be judged by His word (John 12:48; see also Acts 17:30-32). These things were to be a foundation for build­ ing (going on to maturity), not a resting place.

Verse 3 - This is what we will do if God permits. If God gives us sufficient time we will grow. Not only does God want his children to grow, He requires it.

Verses 4-6 - These verses describe the most tragic thing that can happen to a child of God. To become an apostate, to leave the Christian life and return to sin is no t less than spiritual adultery, being married to Christ (Romans 7:4), yet joined again to the world. Note carefully the description of those who had left the faith.

1. These were once enlightened, instructed and had learned.

2. They had tasted the heavenly gift, and had partaken of Christ the living bread (John 6:51).

3. They had been partakers of the Holy Spirit, the indwelling Spirit (Acts 5:32; Acts 6:3; Acts 6:5), and some received miraculous gifts by the laying on of the Apostles’ hands (Acts 6:6; Acts 6:8).

4. They had tasted the good word of God.

5. They had tasted of the powers of the age to come, that is of heaven itself as revealed in the gospel (Matthew 25:34; 1 Thessalonians 4:15-17; Philippians 1:21; Philippians 1:23).

6. Having fallen away, that is becoming apostates, they left Christ. There are those who maintain that once one becomes a child of God he can’t sin so as to be lost eternally. Here is an example of someone who did.

Remember also Paul’s statement about some of the Galatians (Galatians 5:4). Concerning this passage some maintain that those that fell away only tasted the word, but did not take it in, that is they did not really partake of it. If this interpretation is true, one might say that Jesus tasted death but did not really partake of it (Hebrews 2:9).

Some translations give verse 6 as, “If they shall fall away . . The word, “if,” is not in the original language. The second aorist participle (PARAPESONTAS) in Greek is translated, “and having fallen away.” ( Vincent’s Word Study in the New Testament).

It is impossible to renew them again unto repentance. As long as the apostates are living a life which brings shame to Christ, it is impossible to renew them unto repen­ tance. God will forgive anyone who will repent and turn to Him. It is possible for man to harden his heart to the point that he will not repent of his sins.

Verses 7-8 - In verses 1-6 of this sixth chapter of Hebrews, the inspired writer describes those who have become apostates (one who has embraced Christ, and then leaves Him and goes back into sin). Verses 7 and 8 give an example of this from nature. Unfaithful Christians are com­ pared to land, which in spite of the care being given to it does not bring forth a good crop. Such a piece of land is worthy to be cursed and burned over.

Consider a few things which God has provided for man:

1. Extended His grace (Ephesians 2:8).

2. Extended His mercy (Titus 3:5).

3. Sent His son (John 3:16; Matthew 1:21).

4. Provided the gospel (1 Corinthians 15:1-4)

5. A way of salvation through obedience to that gospel (Hebrews 5:8-9).

6. Spiritual blessings in Jesus (Ephesians 1:14).

7. Plus many, many more.

In spite of these and other loving considerations from God the Father, countless individuals refuse to serve their creator. They are like the land, which brings forth thorns and briars, whose end is to be burned.

Punishment awaits the ungodly, for God is a God of justice (Romans 3:26; Romans 11:22; Hebrews 12:29; Hebrews 10:31). The wicked will be punished (John 5:28-29; Romans 1:18; 2 Thessalonians 1:7-8; Matthew 25:46). The individual who thinks he can live his life contrary to God’s will and still be saved is deceiving himself.

CONFIDENCE IN THE HEBREW

CHRISTIANS

Hebrews 6:9-12

But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak: for God is not unrighteous to forget your work and the love which ye showed toward His name, in that ye ministered unto the saints, and still do minister. And we desire that each one of you may show the same diligence unto the fullness of hope even to the end: that ye be not sluggish, but imitators of them who through faith and patience inherit the promise.

Verse 6 - Even though the writer had rebuked his Hebrew brethren, he states, “We are persuaded better things of you.” The better things which the writer expected of these Christians were the things which accompany salvation.

What are some of the things which accompany salvation?

1. The Christian is a new person in Christ; therefore, he is to live as a new creature (Romans 12:1-2; Colossians 3:1-10; Revelation 21:27).

2. The Christian is to grow in Christ (2 Peter 3:18; 2 Peter 1:5-11). As we have seen in Hebrews 5:11-14, to fail to grow is to fail to please God.

3. The Christian has the responsibility to teach others the gospel of Christ (Matthew 28:18-20; Mark 16:15; Acts 2:42; Ephesians 3:10-11).

4. The follower of Jesus has the responsibility of engag­ ing in acts of benevolence (Matthew 25:31-46).

5. The Christian has the opportunity and responsibility to worship God. The first criteria for worship is found in John 4:24 : the worshipper must worship God in spirit and truth.

a. In spirit, from within, the inner man.

b. In truth, according to God’s will (Matthew 7:21; John 17:17).

There are certain acts of worship which are ordained and approved by God:

1. Singing (1 Corinthians 14:15; Ephesians 5:19; Colossians 3:16).

2. Observing the Lord’s Supper (Acts 20:7; 1 Corinthians 11:23-30).

3. Prayer. In prayer we petition God for His blessings, wisdom, and strength (1 Thessalonians 5:17). It is perfectly all right to petition God for His blessings. In the model prayer in which Jesus taught His disciples to pray (Luke 11), the last three petitions were:

a. For daily bread (Luke 11:3).

b. For forgiveness (Luke 11:4).

c. To be delivered from evil (Luke 11:4).

While praying for God’s blessings, the Christian should not forget to pray prayers of thanksgiving.

4. Stewardship (giving into the treasury of the church) is for the purpose of accomplishing the work God has assigned His people (1 Corinthians 16:1-2). The Christian should give cheerfully and sacrificially (2 Corinthians 9:6-7). The work of the church is to be supported by the free will offering of Christians.

5. Studying God’s word and meditating upon it in the assembly of the saints is an urgent part of worship (Acts 20:7).

Verse 10 - According to Matthew 25:40, those things performed on behalf of the Lord’s people are considered done to/for the Lord. The Hebrew Christians had worked and labored in love for others, yet there was a need for balance in their lives. They were ministering to the saints (Hebrews 6:10), but they lacked growth, spiritual wisdom and discernment (Hebrews 5:11-14).

The Hebrew Christians needed to grow spiritually and minister to the saints to be well pleasing unto God.

Verse 11 - “Every one of you” shows God’s care and concern for each individual. God wants all to be saved and He wants the saved to continue in the way of truth. They should give the same diligence to grow as they had in their benevolent work. This was “unto the fullness of hope,” that is, the assurance of eternal life.

Verse 12 - There is a contrast found between verses 11 and 12. In verse 11 Christians are encouraged to show diligence or earnestness, and in verse 12 they are admonished not to be slothful or dull (same word is used in Hebrews 5:11, slothfulness suggests dullness, laziness and lethargy). The Hebrew Christians were encouraged not to be slothful but to be followers of the faithful, that is, those who through faith and patience inherit the promise.

The scriptures speak of imitating or following the example of the righteous (1 Corinthians 1:11; 1 Thessalonians 1:6; 1 Thessalonians 2:14, Ephesians 5:1) and avoiding the fellowship of the wicked (Ephesians 5:11).

A preacher was walking through a burial ground and saw this inscription on one of the tombstones:

Dear friend as you are now,

So once was I.

As I am now you soon will be

So prepare yourself to follow me.

Someone had added:

To follow you I am not content

Until I find out which way you went.

The Hebrew Christians were encouraged to follow those who through faith and patience inherit the promises. Faith is a very important, although an often misunderstood, term (Hebrews 11:6; Romans 10:17; Romans 5:1).

Faith is more than just acknowledging a fact. There were those in the New Testament who believed certain facts, but did not act upon them (James 2:19; John 12:42). The faith that saves involves obedience to God’s will (James 2:24-26). Noah is an excellent example of such faith (Genesis 6:22) in that he did ALL that God commanded him.

Those who receive the promises, the wonderful things God does for His children, will be those who exhibit obedient faith through patience. God’s promises are a sure basis for the hope set before us.

Hebrews 6:13-20

For when God made promise to Abraham, since he could swear by none greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. (Genesis 22:16-17). And thus, having patiently endured, he obtained the promise. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us: which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil; whither as a forerunner Jesus entered for us, having become a high priest for ever after the order of Melchizedek.

Verses 13-15 - God made a promise to Abraham (Genesis 22:16-17) and to this promise God made himself his own witness: He swore by himself. When Abraham patiently endured, he obtained the promise. God was faithful; the promise was fulfilled.

Verse 16 - A general principle is stated concerning oaths. Men swear by that which is greater. In the disputes of men the oath guarantees the truthfulness of the claim that is made.

Verse 17 - God swore by Himself; He Himself stands as the guarantee for His word.

Verse 18 - Those who have laid hold on the hope promised by God can rest assured that it will become a reality for at least three reasons:

1. Because of God’s promise.

2. Because of God’s oath.

3. Because it is impossible for God to lie.

Verse 19 - This hope given by God is an anchor of the soul that is sure and steadfast. It can be depended on!

Verse 20 - Enter into that which is within the veil. Reference is to the Holy of Holies (In the Old Testament tabernacle) where the high priest entered annually to make sacrifice for sins. It was the location of the mercy seat where God’s presence dwelt (Leviticus 16). Jesus as our forerunner entered for us into the holy place made without hands, which is into heaven itself (Hebrews 9:24). There He made sacrifice for our sins (Hebrews 9:23-28). Jesus Christ could do this because He was made high priest by the authority of God, after the order of Melchizedek. (See Psalms 110:1-4).

STUDY QUESTIONS CHAPTER SIX:

1. Chapter six of Hebrews opens with the admonition that children of God should go beyond what?

2. What does the writer mean by “let us go on to perfection?”

3. List the six areas the Spirit names as fundamentals to the faith of a Christian.

4. Give a brief explanation of “the foundation of repentance from dead works.” (See Romans 2:4-5; 2 Corinthians 7:10; Matthew 3:8; Acts 26:20)

5. Discuss briefly “a foundation.. .of faith toward God.” (Cf., Hebrews 11:6; John 8:24)

6. Why would the doctrine (teaching) concerning “baptisms” be fundamental to one’s under­ standing of the gospel? (John 1:25-26; Matthew 28:18-20; Acts 19:1-7)

7. Show from the scriptures at least two different reasons for the laying on of hands by one or more saints on others (Acts 8:18; Acts 13:3; cf. Numbers 8:10).

8. Briefly state why the resurrection is an elementary principle of the Christian’s beliefs. (Cf., 1 Corinthians 15:1-4; 1 Corinthians 15:13-18)

9. Briefly state why the doctrine of eternal judgment is an elementary principle of the faith? (Cf., Matthew 25:31-33; Acts 17:30-31; Hebrews 9:27)

10. A person may stumble into sin and repent (Mark 14:72; Luke 17:3; Acts 8:18-24), but the Hebrew writer makes it clear that it is possible for one to fall so far and so hard that it is impossible to do what?

11. List the five ways the Hebrews writer identifies the blessings to those in Christ.

12. Describe how a child of God has “tasted the heavenly gift.”(Cf., 2 Peter 1:3-4)

13. How have we become partakers of the Holy Spirit? (Galatians 3:14; Ephesians 3:17; Romans 10:17)

14. What is the simple, but sweet adjective applied in Hebrews 6:5 to the word of God?

15. From these verses, Ephesians 1:3; Ephesians 1:18-20; Ephesians 2:5-6 discuss how the child of God has tasted “the powers of the age to come”

16. How is it possible for Christians to “crucify again for themselves the Son of God”? (Cf, 10:29)

17. Name some ways a Christian can put Christ to an open shame (Cf., Ephesians 4:1; Hebrews 10:26-29).

18. What farming illustration does the writer use to show dependable Christians receive blessings from God?

19. What does the Hebrew writer say about a similar piece of land (or individual) who produces thorns and briers?

20. Although the writer had shown the Hebrew Christians the horror of apostasy he was confident of what?

21. The writer told the Hebrew saints that God was not unjust to forget what?

22. What example does the writer give concerning their work for God?

23. The Hebrew Christians were encouraged to show diligence toward what?

24. What does the writer really mean when he says, “do not become sluggish”?

25. The Hebrew saints were encouraged to imitate whom?

26. Man (e.g., Abraham) is finite; how does the Hebrew writer show that God is infinite.

27. What was the great promise with an oath that God gave to Abraham?

28. What did Abraham do (according to the text) to obtain that promise?

29. The Hebrews writer shows that people in general the earth over accept what to end a dispute?

30. What does, God determined to show “the immutability of His counsel” mean?

31. How did God confirm the immutability of His promise to the heirs of that promise?

32. The writer says that in the two immutable things (God’s promise and His oath) it was impossible for God to do what?

33. Since all things are possible with God (Matthew 19:26) why do the scriptures say it is impossible for God to lie? (Cf., Psalms 89:14; James 1:13)

34. Those two immutable things (the promise and the oath) proved that God’s people might have what?

35. This strong consolation is for those who have fled to God for refuge in order to lay hold on what?

36. What is hope to the soul of the Christian?

37. How is Christ the forerunner for us (Cf., Hebrews 9:24)?

38. How many times is it stated in Hebrews that Jesus is a priest “after the order of Melchizedek”? (See chapters 5,6,7)

HEBREWS CHAPTER SEVEN

JESUS A HIGH PRIEST AFTER

THE ORDER OF MELCHIZEDEK

Hebrews 7:1-10

For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace; without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually. Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils. And they indeed of the sons of Levi that receive the priest’s office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham: but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promises. But without any dispute the less is blessed of the better. And here men that die receive tithes; but there one, of whom it is witnessed that he liveth. And, so to say, through Abraham even Levi, who receiveth •f tithes, hath paid tithes; for he was yet in the loins of his father, when Melchizedek met him.

In this section of Hebrews there is one of the clearest arguments made to prove that the priesthood of Jesus Christ is superior to the priesthood of Aaron. The argument is presented as follows:

1. Melchizedek was king of Salem and priest of the most high God.

2. Abraham paid tithes to Melchizedek (Hebrews 7:4).

3. Melchizedek blessed Abraham and the less is blessed of the better (Hebrews 7:7).

4. Aaron, of the tribe of Levi from whose descendants the high priest was selected, while still in the loins of Abraham, paid tithes to Melchizedek.

5. The priesthood of Melchizedek was superior to the Aaronic priesthood; Jesus was made priest after the order of Melchizedek; therefore, His Verse 1-2 - Melchizedek was king of Salem and priest of God (Genesis 14:18). Such an arrangement would have been impossible under the law of Moses (the Jewish dispensation) because the priests had to be from the tribe of Levi and the kings came from the tribe of Judah (Genesis 49:9-10). Jesus was both high priest and king in true likeness of Melchizedek. Melchizedek means “my king is righteous.”

Verse 3 - Melchizedek is said to be:

1. Without father.

2. Without mother.

3. Without genealogy.

4. Having neither beginning of days.

5. Nor end of life.

Some maintain in view of verse 3 that Melchizedek had to be either an angel or the Son of God. He could not have been the Son of God because Jesus was made like him (Hebrews 7:17). If he were an angel, he could not have been a high priest (Hebrews 5:1). Melchizedek was a man (Hebrews 7:4). This verse does not apply to the person of Melchizedek but to his priesthood. He did not receive his priesthood from being bom into a family (genealogy) but was, as was Jesus, appointed of God to be priest.

Hebrews 7:11-25

Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar. For it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing concerning priests. And what we say is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest, who hath been made, not after the law of a carnal commandment, but after the power of an endless life: for it is witnessed of him, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:4) For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God. And inasmuch as it is not without the taking of an oath (for they indeed have been made priests without an oath; but he with an oath by him that saith of him, The Lord sware and will not repent himself, Thou art a priest for ever); (Psalm 110:4) by so much more also hath Jesus become the surety of a better covenant. And they indeed have been made priests many in number, because that by death they are hindered from continuing: but he, because he abideth for ever, hath his priesthood unchangeable. Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.

Verses 11-14 - If the Levitical priesthood was sufficient to fill man’s spiritual need, why was another priest (Jesus) appointed after the order of Melchizedek and not after the order of Aaron?

The law of Moses specified the tribe of Levi as the tribe from which the priests were selected (Numbers 1:50-54, 3:6, 16:9; Deuteronomy 10:8; Hebrews 7:5). Yet, Jesus was from the tribe of Judah and was made our high priest (Hebrews 3:1; 7:14). For Jesus, who was from the tribe of Judah, to be priest, there had to be a change of the law (Heb 7:12), for no man from the tribe of Judah under the old law ever gave attendance to the altar (Heb 7:13).

This passage, along with Galatians 4:21-31, is one of the strongest arguments in scripture to prove that we are not under the law of Moses (the Old Testament) today. If we are under the law of Moses today, Jesus could not be high priest and could not have made sacrifice for man’s sins (Hebrews 9:23-28), which would leave mankind doomed to eternal destruction.

Hebrews 7:26-28

JESUS CHRIST THE PERFECT HIGH PRIEST

For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once for all, when he offered up himself. For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointed a Son, perfect­ ed for evermore.

In Hebrews 7:15-28 the superiority of Christ’s priesthood is clearly and authoritatively set forth:

1. Christ’s priesthood was not made after the law of carnal (earthly) commandment but by the power of God (Hebrews 7:16-17).

2. The new priesthood of Jesus brings a better hope (Hebrews 7:19) through which we draw near to God.

3. The priesthood of J esus came by the oath of God (Hebrews 7:20-21).

4. Jesus is the surety (guarantee) of a better covenant. His death, burial, resurrection, ascension and taking His place on the throne of God declare that He is a surety of a better covenant (the New Testament).

5. The permanency of Jesus’ priesthood is declared. The priests on earth are many in number because their number is decreased by death. Jesus abides forever (Hebrews 7:24).

6. Jesus Christ is capable of saving man (Hebrews 7:25).

7. Jesus Christ makes intercession for the saved (Hebrews 7:25).

8. The superiority of Christ’s high priest­ hood is seen in that Jesus Christ is sinless (Hebrews 7:26-27).

9. Christ’s sacrifice is sufficient and is once for all Heb (7:27).

10. Jesus was perfected forevermore (Hebrews 7:28).

STUDY QUESTIONS CHAPTER SEVEN:

1. Where in the Old Testament do we read of Abraham paying tithes to Melchizedek?

2. What three titles are given to Melchizedek?

3. On what occasion did Abraham meet Melchizedek?

4. How does the Holy Spirit interpret the title “king of Salem”?

5. From Hebrews 7:3 name five differences between the descendents of Aaron as priests and Melchizedek.

6. The exalted state of Melchizedek’s priesthood is shown by the fact that Abraham did what?

7. How does the story of Levi paying tithes in Abraham illustrate how all mankind sinned in Adam (Romans 5:12)?

8. What is the answer to the Hebrews writer’s rhetorical question in Hebrews 7:11?

9. What affirmation in Hebrews 7:12 is devastating to those who affirm we are under the law (Ten Commandments) today?

10. Hebrews 7:13-14 reminds us that those from the tribe of Judah did not do what under the law?

11. How does the writer show that Judah was prevented from presiding at the altar by the silence of the scriptures?

12. The change of the Levitical priesthood is “far more evident” because of what fact?

13. Jesus’ priesthood did not come according to what kind of commandment?

14. The oath of God to make a new priesthood did what to the former commandment of the law, which made the Levitical priesthood?

15. Why could the law make nothing perfect? (Cf., Acts 13:39; Romans 3:20; Galatians 3:16)

16. The Hebrew writer quotes what portion of scripture to prove God took an oath to make Jesus priest after the order of Melchizedek? Give quote and reference.

17. Since the Christ was appointed priest by the oath of God Himself, Jesus has become the surety (guarantee) of what?

18. Why does Jesus have an unchangeable priesthood?

19. As High Priest before God Jesus is able to do what for those who come to God through Him? (Cf., Judges 1:24)

20. Jesus saves His people to the uttermost or completely because He ever lives to do what?

21. List five descriptive phrases the writer uses to show that Jesus is most fitting as High Priest.

22. Why does Jesus not need to make offerings daily as the priests did under the law?

23. What does He offered Himself once for all mean?

24. Contrast the appointment by the law with that of the oath.

HEBREWS CHAPTER EIGHT

TRANSITIONAL CHAPTER

Chapter 8 is a transition between Hebrews chapters 5 through 7 and 9 through 10, verse 18. Chapters 5 through 7 discuss the personnel of the priesthood while chapters 9 through 10, verse 18 discuss the service of the priesthood.

HEBREWS 8:1-13

Now in the things which we are saying the chief point is this; We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. For every high priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this high priest also have somewhat to offer. Now if he were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law; who serve that which is a copy and shadow of the heavenly things, even as Moses is warned of God when he is about to make the tabernacle: for, see saith he, that thou make all things according to the pattern that was showed thee in the mount. But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises. For if that first covenant had been faultless, then would no place have been sought for a second. For finding fault with them, he saith, Behold the days come, saith the Lord, That I will make a new covenant with the house of Israel and with the house of Judah; Not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them forth out of the land of Egypt; For they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and on their heart also will I write them: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his fellow-citizen, And every man his brother, saying, Know the Lord: For all shall know me, From the least to the greatest of them. For I will be merciful to their iniquities, And their sins will I remember no more. In that he saith, A new covenant, he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.

Verse 1 - After making sacrifice for the sins of man (His work as high priest), Jesus sat down on the right hand of God (filling the position of being king), (Psalms 110:1-2; Hebrews 8:1; 1 Corinthians 15:24; 1 Timothy 6:15). Thus, like Melchizedek, Jesus was both priest and king which fulfills the prophecy of Zechariah 6:12-13.

Verse 2 - Jesus is the minister of the true tabernacle which the Lord pitched, not man (Hebrews 9:11; Hebrews 9:24).

Verse 3 - Since the work of the high priest was to offer gifts and sacrifices, Jesus as high priest now must have something to offer (Hebrews 9:12-14). Thus we read in Hebrews 9:12, “with His own blood He entered the Most Holy Place once for all (time) having obtained eternal redemption (for us).” Jesus as man’s high priest is not idle (Hebrews 7:25).

Verse 4 - We studied this under Hebrews 7:14, but here we want to note this verse makes it very clear that Jesus Christ will never serve as King on this earth, for He must according to the prophet be King and Priest on His throne (Zechariah 6:12-13). Yet, this verse Hebrews 8:4, says if He were on earth he wouldn’t be priest. This is a most devastating blow to the theory of the earthly reign of Jesus in Jerusalem.

Verse 5 - The Levitical priest served in the earthly tabernacle, which was simply a shadow or copy of heavenly things. Even the earthly tabernacle was to be constructed according to the pattern given to Moses by God (See Exodus 25:40). This speaks of the acceptance of God’s authority; He said make the tabernacle according to my instructions. In building the tabernacle, Moses was not at liberty to add, subtract, or change God’s instructions in any way. In the New Testament there is a pattern for:

1. The government of the church which Jesus built (Acts 14:23; Philippians 1:1).

2. The worship of the church (John 4:23).

3. The plan of salvation (Acts 2:36-47).

4. Work of the church (Ephesians 3:10-11).

5. Purity of living (Romans 12:1-2).

As with Moses, man today does not have the authority to change what God has authorized. The Holy Spirit by Paul told Timothy, “hold fast the pattern of sound words” (2 Timothy 1:13). The tabernacle pictured heavenly things:

THE TABERNACLE PICTURED

HEAVENLY THINGS

1. Altar of sacrifice, where animal blood was shed to foreshadow Jesus, as our perfect sacrifice, who shed His blood to redeem us (Hebrews 9:12).

2. The bronze laver can be compared to baptism, which provides entrance into the church, the body of Christ (Colossians 1:18; Acts 2:37-47).

3. The Holy Place represents the church of Jesus Christ, for it (the church) must be entered before one can enter the Most Holy Place - heaven (John 3:3-5).

4. The Table of Showbread foreshadowed the Lord’s supper, which is eaten weekly on the first day (Acts 20:7).

5. The Altar of Incense is representative of the prayers of the saints (Revelation 8:4).

6. As the golden candlestick gave light in the temple, just so the word of God gives light to His people (1 John 1:7).

7. The Holy of Holies represents heaven itself where God resides (Hebrews 9:24).

8. The ark of the covenant resided in the holy of holies. The mercy seat, on top of the ark of the covenant, was where the high priest on the day of atonement sprinkled the blood of animals for his and Israel’s sins (Leviticus 16). The presence of God was on the mercy seat (Exodus 25:21-22).

Verses 7-12 - Jesus hath obtained a more excellent ministry and is a mediator of a better covenant which has been enacted on better promises.

Verses 7 and 8 - In these verses two covenants are mentioned, the Old Testament and the New Testament. The writer states very clearly that the first covenant was faulty and a second covenant was established (First covenant, Exodus 20:2; Deuteronomy 5:6; new covenant, Hebrews 8:6. There was definitely a change in the covenants). A covenant is a contract between two parties to which both parties are bound. This new covenant (New Testament, Hebrews 9:15-17) was prophesied by the prophet Jeremiah (Jeremiah 31:31-34).

Verse 9 - The New Testament (covenant) was to be different from the first The old was made with His people when he brought them out of Egypt (1 Kings 8:9; 1 Kings 8:21; Deuteronomy 5:6). The Law of Moses was the same as the law of God (Nehemiah 8:1; Nehemiah 8:8). In Romans 3:13-15; Romans 3:18-19 the Psalms are referred to as the Law (See also Nehemiah 9:12-14). The children of Israel broke the covenant they had received from God, and he punished them for their disobedience.

Verse 10 - The new covenant is one that is written in the hearts of the people rather than one that is written on stone as was the first. This is true because no one can be a Christian without knowing the Lord through faith, which comes by hearing and believing the word in one’s heart (Romans 10:17). See next verse.

Verse 11 - Under the Jewish system children were born into a covenant relationship with the God of Abraham, Isaac, and Jacob; then they were taught God’s word (Deuteronomy 6:6-10). Under the new covenant a sinner must be taught the word of God and obey it before he can enter into covenant relations with God (Romans 10:11-15).

Verse 12 - Under the New Testament, sins forgiven are not remembered (Hebrews 8:12) as they were under the first covenant (Hebrews 10:3).

Verse 13 - Two covenants were named, the new and the old. The Holy Spirit testified in Hebrews 8:13 that the first covenant was ready to vanish away. The first (old covenant) was nailed to the cross of Jesus (Colossians 2:14) and was taken from the Jews (Galatians 3:25). When Jesus’ prophecy of Jerusalem’s destruction (Matthew 24:2; Matthew 24:15-34) was fulfilled in A.D. 70 there was no longer a setting for the Jews to keep the law. The genealogies were totally destroyed. There was no longer a legitimate priesthood to practice or keep the law.

STUDY QUESTIONS CHAPTER EIGHT

1. What two facts are found in the writer’s major point so far?

2. How does Hebrews 8:1 relate to Zechariah 6:12-13?

3. The Spirit affirmed that Christ, as High Priest at the right hand of God’s throne, is the minister of what two things?

4. Using the symbolism of the tabernacle (See Hebrews 8:5) what constitutes the holy place and most holy place in “the true tabernacle” which the Lord erected (consult Hebrews 3:6; 1 Timothy 3:15; Ephesians 2:19-22; 1 Peter 2:5; Hebrews 9:12; Hebrews 9:24)?

5. In God’s pattern of the tabernacle every high priest was appointed to offer gifts and sacrifices to God, therefore what was necessary for Christ? (Cf., Hebrews 9:14)

6. The Spirit plainly affirmed that if Christ were on earth He would not be what?

7. Why does the fact that Christ cannot be a priest on earth destroy the pre-millennial doctrine that Christ will be king on earth in Jerusalem (See Zechariah 6:12-13).

8. The Spirit made it clear that the Old Testament tabernacle was a copy and a shadow of what?

9. Concerning the tabernacle under the law what was Moses divinely instructed to do?

10. Read Exodus 25:40; Exodus 40:16 and tell how Moses responded to the command to make all things according to the divine pattern.

11. Consult 2 Timothy 1:13 and tell what we are required to do concerning the New Testament pattern.

12. Why does the Spirit say Christ has obtained a more excellent ministry than that of the earthly tabernacle?

13. What is the “better covenant” of which Christ is mediator? (Cf., Matthew 26:28; Hebrews 9:15-17)

14. What was the nature of the promises to those who were seeking to enter the land of Canaan? (Cf., Deuteronomy 4:1; Deuteronomy 28:4-8)

15. List three (or more) better promises under the New Testament (Acts 2:38; 1 Peter 3:20-21; Mark 10:29-30; 1 Thessalonians 3:4; Romans 2:7; John 14:1-3; 1 Peter 1:4).

16. Why was it necessary to bring in a second (the new) covenant?

17. Since Israel broke the first covenant (Jeremiah 31:32) what did God declare?

18. What did God say the New Covenant would not be like?

19. How are the New Testament laws written on the heart? (Romans 10:17; 1 Peter 1:18-25)

20. How is it that a man could be a Jew and not know God, but this is impossible for a man who is a Christian? (Hebrews 11:6)

21. What are the two blessed promises found in Hebrews 8:12?

22. By making the New Testament (covenant) He made the first covenant what?

23. Why would the Hebrews writer in the period prior to Jerusalem’s fall (AD 60-70) say the old covenant “is becoming obsolete and growing old (and) is ready to vanish away?”

HEBREWS CHAPTER NINE

CONTRASTING THE OLD

WITH THE NEW

Contrast of the first covenant (Old Testament) with the second covenant (New Testament) is continued in chapter 9. The writer points out that the second covenant superior to the first and replaces it (Hebrews 8:13). To prove this the writer of Hebrews contrasts the sanctuaries and the divine services to show that only under the new covenant can man be forgiven of his sins.

Hebrews 9:1-10

Now even the first covenant had ordinances of divine service, and its sanctuary, a sanctuary of this world. For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the showbread; which is called the Holy place. And after the second veil, the tabernacle which is called the Holy of holies; having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant; and above it cherubim of glory overshadow­ ing the mercy-seat; of which things we cannot now speak severally. Now these things having been thus prepared, the priests go in continually into the first tabernacle accomplishing the services; but into the second the high priest alone, once in the year, not without blood, which he offered for himself, and for the errors of the people: the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is still standing; which is a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect, being only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.

Verse 1 - The first covenant was a sanctuary of this world and had ordinances of divine services. Notice the terminology: “had ordinances” is used (past tense) because the second covenant had already arrived.

Verses 2-5 - The tabernacle is described: The Holy place which contained the table of showbread and the candlestick (Hebrews 9:2). After the second veil, in the Holy of Holies was the altar of incense, and the ark of the covenant wherein was a golden pot containing the manna, Aaron’s rod that budded (Numbers 17:1-11), and the tables of the covenant. Above the ark the cherubim and on the top of the ark the mercy seat.

We note that the Holy of Holies is spoken of as having the altar of incense (Hebrews 9:3-4), but in Exodus 30:6-8 it is stated that it is in the Holy place. It was used by the priest each morning and evening (Exodus 30:7-8). If it was in the Holy of Holies, it would not be able to be used daily because the high priest alone could enter the Holy of Holies and that was just once a year. It was also used on the day of atonement (Exodus 30:1-10).

Note carefully that the Hebrews writer speaks of the Holy of Holies as having the altar of incense, not that the altar was located in the Holy of Holies. Remember the context: the writer was describing THE ORDINANCES OF DIVINE SERVICE. The altar of incense played a very important part in the priest’s activity on the day of atonement. Moses wrote that the high priest was to bum incense that the cloud of incense might cover the mercy-seat and preserve the life of the high priest (Leviticus 16:12-13). On the day of atonement the altar of incense was closely connected with the Holy of Holies.

Verse 6 - The priest served in the tabernacle daily. They lighted lamps each evening and trimmed them every morning (Exodus 27:21; Exodus 30:7-8). Each sabbath day they replaced the loaves on the table of showbread (Leviticus 24:5-8). They burned incense twice daily on the golden altar of incense, which coincided with the morning and evening sacrifices, and with the lighting and trimming of the lamps (Exodus 30:7-8; Luke 1:10). All of these services were performed in the Holy Place.

Verse 7 - Once a year the high priest entered the Holy of Holies and offered sacrifice for himself and the people.

Verse 8 - The Holy Spirit testifies that the way into the Holy Place (the Holy Place not made with hands, the Christian system with its promise of complete forgiveness) could not be made manifest while the first tabernacle (the Jewish system with all of its symbols) was still standing.

Verse 9 - Under the Jewish system the gifts and sacrifices could not make the conscience clean and the worshipper perfect (complete). The writer later in his writ­ings indicates that sins were remembered year by year when the high priest on the day of atonement (once every year) made sacrifice for the sins of the people (Hebrews 10:1-4).

Verse 10 - These acts of worshipping God — meat offerings, drink offerings, and divers (different) kinds of washings —were imposed until the time of the Christian period (Exodus 29:41; Genesis 35:14; Exodus 29:4). The purpose of the first covenant was to prepare the people for the coming of Jesus Christ (Galatians 3:23-29).

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Hebrews 9:11-22

THE CHRISTIAN AGE SUPERIOR

TO THE JEWISH AGE

But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemp­ tion. For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God? And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance. For where a testament is, there must of necessity be the death of him that made it. For a testament is of force where there hath been death: for it doth never avail while he that made it liveth. Where­ fore even the first covenant hath not been dedicated without blood. For when every commandment had been spoken by Moses unto all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God commanded to you-ward. Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood. And according to the law, I may almost say, all things are cleansed with blood, and apart from shed­ ding of blood there is no remission.

Verse 11 - The writer now begins to explain in very clear terms the superiority of the new covenant over the old. Jesus Christ is high priest of the more perfect taber nacle (Hebrews 9:24), which is not of this material creation and which is not made with hands.

Verse 12 - Christ entered into this Holy place once for all (in contrast to the Jewish high priest who went into the Holy of Holies of the tabernacle once a year) with His own blood. Christ’s purpose was to obtain eternal salvation for mankind. The very fact that the blood of Jesus Christ was taken into heaven to purchase our redemption tells us that:

1. The New Covenant is superior to the old.

2. Jesus’ high priesthood is superior to Aaron’s.

3. Christ’s way is superior to the Jewish system.

Verses 13-14 - Contrast of sacrifices. The blood and ashes of a heifer ceremonially cleansed the flesh, but the blood of Jesus Christ cleanses the conscience. Christ was without blemish, without sin (1 Peter 2:22). Again the superiority of the Christian system can be seen.

Verse 15 - And for this cause, that the sacrifice of Jesus can cleanse the conscience, He is the mediator of a new covenant or testament. The Greek word signifies both covenant or testament. The New Testament provided redemption for those who lived under the old covenant (testament), that they might be partakers of the eternal inheritance.

Verses 16-17 - When men make a will (last will and testament), it does not become effective until the testator dies. The same was true of the New Testament of Jesus Christ; it never came into existence until he died.

Verses 18-22 - The superiority of the new covenant is clearly shown by the blood which was used in the dedication. The old covenant and the things associated with the Jewish system were dedicated with the blood of animals (Hebrews 9:19-21), but the new covenant was dedicated in heaven with the blood of the Son of God (Hebrews 9:23-26). In Hebrews 9:22, the writer states that all things are cleansed with blood and apart from shedding of blood there is no forgiveness. This passage ought to help us to see the importance of baptism. Paul said in Romans 6:3 that one is baptized into the death of Christ. It was in His death that Christ shed His blood (John 19:34). When one is baptized into the death of Christ (Romans 6:3), he contacts the blood of Jesus Christ and is cleansed from all sin. Those who maintain that one can be saved without baptism are (in reality) teaching that one can be saved without the blood of Jesus.

Hebrews 9:23-28

THE NEW TESTAMENT DEDICATED

WITH A GREATER SACRIFICE

It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place year by year with blood not his own; else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself. And inasmuch as it is appointed unto men once to die, and after this cometh judgment; so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation.

Verse 23 - As the earthly things of the first covenant had to be dedicated, even so the heavenly things, which included all that was and is necessary for man’s salvation, Christ’s sacrifice and work as high priest, had to be dedicated, but with better sacrifices.

Verse 24 - Jesus entered into heaven (Holy place not j made with hands) to appear before the face of God for us.

Verses 25-26 - Jesus did not have to enter into the Holy place not made with hands to offer himself as a sacrifice many times, but once for all time He put away sin by the sacrifice of Himself. Again the superiority of Christ as high priest over the priests of the Jewish system is made clear. The Levitical priest had to enter the Holy of Holies of the tabernacle on a yearly basis; Jesus entered into the Holy place (heaven) one time (Hebrews 9:24-26; Hebrews 10:12). This passage declares the superiority of:

1. Christ’s priesthood.

2. Christ’s sacrifice.

3. The ministry of Christ.

4. The new covenant.

Verse 27 - Man will not live forever. It is appointed (laid aside, stored up) for man to die. As men die once, so Christ offered himself once. This scripture very distinctly destroys the foolishness of reincarnation with its philoso­ phy of many births and deaths. After death comes the judgment. The Bible is very clear on this point: there will be a time when men will give an account for the way they have lived on this earth.

=> All will appear before the judgment (Matthew 25:32; Romans 14:10).

=> Both the righteous and wicked will be there (John 5:28-29; Acts 24:15).

=> Some will be saved in heaven and some will be lost in hell (Matthew 25:46).

Verse 28 - When Jesus came to the earth the first time it was to be the perfect sacrifice to provide man with a way to remove his sins (Romans 5:6; Romans 5:8; 1 Corinthians 15:3). When Jesus returns, it will be apart from sin. He will not be coming to work for the redemption of man, but to claim His own (1 Thessalonians 4:13-18). Thank God for this hope.

THE HIGH PRIESTHOOD OF JESUS

1. Christ is a superior high priest (proven in Hebrews 4:14-16, and chapter 7).

2. Jesus serves in a more perfect tabernacle (Hebrews 9:11).

3. Jesus offered a superior sacrifice, His own blood (Hebrews 9:12-13) which cleanses from sin (9:15).

4. A new covenant purchased by the blood of Jesus (Hebrews 9:15).

5. The New Testament came into authority when Christ died (Hebrews 9:17). The two covenants (first and second) cannot be in effect at the same time. The first required animal sacrifices, the second the blood of Jesus. If man today lives under the first, then he must offer animal sacrifices, which negates the sacrifice of Jesus.

6. The old covenant and the vessels were dedicated with animal blood, but the second covenant (New Testament) was dedicated with the blood of Jesus (Hebrews 9:16-17).

NOTE ON THE ROMAN CATHOLIC

DOCTRINE OF THE MASS

The Roman Catholic Church teaches that each time a mass is conducted by a priest, Jesus is offered as a sacrifice.

This sacrifice is identical with the sacrifice of the cross inasmuch as Jesus Christ is priest and victim in both; the only difference lies in the manner of offering, which is bloody upon the cross and bloodless on our altars.

(Taken from a Catholic publication, The Question Box , page 263).

Again from “Father ” Smith Instructs Mr. Jackson is the following:

The manner in which the sacrifice is offered is different. On the cross Christ physically shed His blood and was physically slain, while in the mass there is no physical shedding of blood nor physical death, because now Christ can die no more. On the cross Christ merited and satisfied for us, while in the mass he applies to us the merits and satisfaction of his death on the cross.

At the mass, as at the last supper and on Calvary, Christ is the victim offered, and when the conse­ cration of the mass is effected by his representative, he is the real priest who makes his own offering.

(From: “Father ” Smith Instructs M . Jackson, pgs. 157 & 169)

QUESTIONS

1. In view of Hebrews 9:22, of what value is a bloodless sacrifice?

2. The Bible teaches that Christ’s sacrifice was once for all (Hebrews 9:12; Hebrews 9:26; Hebrews 9:28; Hebrews 10:10; Hebrews 10:14); how can he be offered daily?

3. Where is the authority (in the new covenant) for the mass?

In Hebrews 10 there is a contrast made between the daily offering of sacrifices (Hebrews 10:11) and the one time sacri­ fice made by Jesus Christ (Hebrews 10:10).

The daily “sacrifice of the mass” by the Roman Catho­ lic clergy is eloquent testimony of the adoption by the apostate church of Jewish practices, which were found in the tabernacle and temple.

The assertion by this same group of men that by means of transubstantiation “the host” is transformed “literally into the body and blood of Christ” is blasphemy. It flies in the face of the Holy Spirit’s testimony that Christ “entered the Most Holy place once for all” (Hebrews 9:12). The Spirit also affirmed that Jesus’ sacrifice was not such “that He should offer Himself often” (Hebrews 9:25) as the high priest of Israel had done, for “He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself’ (Hebrews 9:26). The tradition of transubstantiation which is so loved by Roman Catholics makes void the word of God in that it pretends to sacrifice “the ‘very body and blood’ of Jesus,” even though the Holy Spirit says He never had to suffer repeated offerings. Truly Jesus’ own words are applicable: “all too well you reject the com­ mandment of God that you may keep your tradition” (Mark 7:9). Not only is it blaspheming for the clergy to say they are presenting the body and blood of Christ over and over to God, but their pretense that they as men are worthy to do such also reveals their iniquity. For we are told that Christ “through the eternal Spirit offered Himself without spot to God” (9:14). Mere men, as the Roman Catholic clergy, have no right whatsoever to say they are offering Christ in the mass.

STUDY QUESTIONS CHAPTER NINE

1. Of what two things does the Spirit remind the Hebrew saints that the first (old) testament had?

2. What does the writer say about the first room of the tabernacle?

3. What was the portion of the tabernacle behind the second veil called?

4. What three things does the Hebrews writer say was in the Ark of the Covenant?

5. What was the cover of the Ark of the Covenant called, which was over shadowed by the cherubs of glory?

6. How did the writer say he did not have the time or space to write specifically of the tabernacle’s make-up?

7. Under the law the priests daily entered the holy place of the tabernacle, how did this contrast with the entering of the second room or the most holy place?

8. When the high priest entered the most holy place on the set day (Yom Kippur) each year, what did he take with him?

9. What was the Holy Spirit indicating by not allowing anyone except the high priest to enter the most holy place and that on one day in a year?

10. What does the Spirit mean by the term “Holiest of All” in Hebrews 9:8 (See Hebrews 9:12; Hebrews 9:24).

11. What is “the way” that has been made for mankind to enter the true Most Holy Place (Hebrews 10:20)?

12. What part of Hebrews 9:9 is a parenthetical sentence that says the tabernacle was a figure or symbol of God’s true (spiritual) tabernacle today?

13. Explain briefly why the sacrifices in the tabernacle could not make the worshippers perfect in regard to conscience? (See Hebrews 10:4)

14. Describe in one phrase the things the tabernacle was concerned with.

15. What is meant by “until the time of reformation”? (Cf., Hebrews 7:12; Hebrews 8:7 : Colossians 2:14)

16. With what glowing terms (Hebrews 9:11) does the writer describe the true tabernacle of God (Hebrews 8:2) today, which consists of the church on earth (Hebrews 3:6) and the heavenly Jerusalem (Cf., Hebrews 12:22-23)?

I7. With what (Hebrews 9:12) did Christ as High Priest enter Ithe Most Holy Place in heaven? (Cf., Hebrews 9:24)

18. What does it mean that He entered that Most Holy Place “once for all”?

19. By the presentation of His own blood before the throne of God what did Christ obtain?

20. Describe things used in the Old Testament to ceremonially cleanse a person under the law (Cf., Hebrews 9:13; Hebrews 9:19; Numbers 19:9).

22. How did Christ offer Himself to God?

23. The Spirit says in this context Christ’s blood was shed to purge (cleanse) what?

24. To what does the writer refer back to when he says “for this reason”?

25. Christ is mediator of what?

26. The Spirit tells us Christ by His death not only mediated the New Testament (covenant) to purge our consciences from dead works, but He also did what?

27. The Spirit says the death of Christ for those under the first covenant and the dedication of the New Covenant was that those who are called might what?

28. How are men and women called to God? (2 Thessalonians 2:14; 1 Peter 1:23; 1 Peter 1:25; Mark 16:15-16)

29. What principle of law does the writer use as an

illustration?

30. In light of the fact that the New Testament was not in force until the death of Christ, the testator, what must we conclude concerning the covenant under which the thief lived? (Cf., Luke 23:40-43; Colossians 2:14)

31. What were the first two things on which Moses sprinkled the mixture of animal blood, water, scarlet wool and hyssop?

32. What is hyssop (See 1 Kings 4:33; dictionary).

33. What did Moses declare to the people about that mixture of animal blood and other things?

34. On what other things did Moses sprinkle that blood?

35. The Hebrew writer said according to the law almost all things were cleansed (purged) by what?

36. The Holy Spirit at this point in the text makes what affirmation about forgiveness of sins?

37. Consult Leviticus 17:11; Leviticus 17:13-14 and state why God would hold blood in such high esteem?

38. We have seen (See question 216; Hebrews 3:6; Hebrews 12:22-23) that the holy place and the most holy place represented the church and the heaven, what are they called in Hebrews 9:23-24?

39. The tabernacle’s two rooms are said to have been copies (representations) of the things in the heavens; in what sense can it be said that the church is in the heavens (See Ephesians 1:3; Ephesians 2:5-6)?

40. Observe that “heavens” is plural in Hebrews 9:23 and singular in Hebrews 9:24; how would you account for this? (See again Ephesians 1:3; Ephesians 2:5-6)

41. How does the Roman Catholic doctrine of transubstantiation, daily sacrifice of the mass and presentation of the “the host” fly in the face of Hebrews 9:25-26?

42. Compare Isaiah 2:2-4; Acts 2:17; Hebrews 1:1-2 and 1 Peter 1:20, then define “at the end of the ages.”

43. What statement by the Holy Spirit once and for all destroys the concept of reincarnation (the concept of many births and many deaths)?

44. Just as surely as man will die he must also do A what?

45. What does it mean Christ will appear a second time apart from sin (See 2 Corinthians 5:21; 1 Peter 2:24; Hebrews 9:28)?

Hebrews 10:1-4

HEBREWS CHAPTER TEN

BLOOD OF ANIMALS POWERLESS

TO REMOVE SINS

For the law having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh. Else would they not have ceased to be offered? because the worshippers, having been once cleansed, would have had no more consciousness of sins. But in those sacri­fices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins.

Verse 1 - There are three important considerations in this verse.

1.The law was but a shadow of the good things to come.

2. Sacrifices were made year by year.

3. The sacrifices of the shadow (law) could not cleanse (make perfect) the worshipper.

A shadow is an image or the outline of that which is reality. No amount of repetition can turn a shadow into reality (the real thing).

Some of the good things to come were:

1. Better sacrifice.

2. Better covenant.

3. Better hope.

4. Better redemption.

5. Better inheritance.

6. Better high priest.

7. Better rest.

Of these good things the law was a mere shadow, but With the coming of Christ the shadow gave way to the actual or real thing. Shadow is used in reference to the law of Moses while the actual represents the things of Christ. In view of this, which is the greatest covenant?

Verses 2-3 - The Hebrews writer draws the logical conclusion. If the sacrifices under the Jewish system could make man perfect, then there would be no need to repeat them year by year. But as it actually was, there was a remembrance of sins year by year. Why is this the case?

Verse four supplies the answer.

Verse 4 —It is not possible for the blood of bulls and goats to take away sins. The only thing capable of taking away man’s sins is the blood of Jesus Christ (Hebrews 9:11-14; 1 Peter 1:18-19). The sinner is cleansed by the blood of Jesus Christ through his obedience to the will of God (See Hebrews 5:8-10).

Hebrews 10:5-10

THE COMING OF THE PERFECT SACRIFICE

Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. (Psalms 40:6-8). Saying above, Sacrifices and offerings and whole burnt offerings and sacrifices for sin thou wouldest not, neither hadst pleasure therein (the which are offered according to the law), then hath he said, Lo, I am come to do thy will. He taketh away the first, that he may establish the second. By which will we have been sancti­ fied through the offering of the body of Jesus Christ once and for all.

Verses 5-10 - The purpose of Christ’s coming. Since the blood of animals could not take away sins (Hebrews 10:8), Jesus Christ came in the fashion of a man (Philippians 2:5-11),

1. To take away the first or old covenant (testament) and establish the second (covenant), that is the New Testament (Hebrews 10:9).

2. To provide man with a means whereby his sins could be forgiven (Hebrews 10:10).

3. The offering of Jesus was “once for all” time.

Hebrews 10:11-14

COMPARISON OF THE JEWISH PRIESTS AND JESUS CHRIST

And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins; but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; henceforth expecting till his enemies be made the footstool of his feet. For by one offering he hath perfected for ever them that are sanctified.

In verse eleven through fourteen the writer makes a comparison between the priests of the old covenant and Jesus the mediator of the new covenant. We can see the superiority of the priesthood of Jesus Christ by the sacrifice he offered and what was accomplished by it.

Verse 12 - Jesus sat down on the right hand of God where He is ruling over His kingdom (Luke 1:32; 1 Timothy 6:14-15). He is both King and priest (Hebrews 3:1; 1 Timothy 6:14-15), thus fulfilling the prophecy of Zechariah 6:13.

Verse 13 - There will come a time when every knee will bow before Jesus Christ (Philippians 2:10), although not all at this present time have submitted themselves to Him (Hebrews 2:8).

Verse 14 - The Hebrews writer again repeats the fact that by one offering salvation has been made possible to sinful man.

Jesus sacrificed Himself:

1. Once for all (Hebrews 10:10).

2. One time for the sins of the world (Hebrews 10:12).

Hebrews 10:15-25

PROMISE OF THE NEW COVENANT

AND THE BLESSINGS OF CHRIST

And the Holy Spirit also beareth witness to us; for after he hath said, this is the covenant that I will make with them after those days, saith the Lord: I will put my laws on their heart, And upon their mind also will I write them; then saith he, and their sins and their iniquities will I remember no more. (Jeremiah 31:33-34). Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; and having a great priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water, let us hold fast the confession of our hope that it waver not; for he is faithful that promised: and let us consider one another to provoke unto love and good works; not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh.

Verse 15 - It is interesting to note that before quoting Jeremiah the prophet the writer stated, “The Holy Spirit also bearing witness to us . . .” He did not attribute the words of prophecy to Jeremiah (the penman) but to the Holy Spirit. Just another testimony for the inspiration of the Bible. Preachers would do well to adopt this expression in quoting the scriptures. That is, they should in giving a scripture affirm, the Holy Spirit witnesses to us (only through the Word) or the Spirit testifies (only through the Word).

Verses 16-17 - Jeremiah’s prophecy of a covenant which would not be a covenant like the first or old Sinai covenant, but one which would be in the heart and would enable mankind to obtain the remission of sins.

Verse 18 - When sins of men and women are forgiven there is no more need for further sacrifice.

Verses 19-20 - Since Jesus is our high priest and we are under the new covenant, which is the New Testament:

1. “Let us therefore draw near with boldness unto the throne of grace” (Hebrews 4:16).

2. “Having therefore, brethren, boldness to enter into the Holy place by the blood of Jesus” (Hebrews 10:19).

In prayer the Christian can enter into the very throne room of God, and through the blood of Jesus Christ, the sinner can enter into the Holy Place (the church). Jesus provided the way through His sacrifice on the cross. The Spirit also reveals to us we are the priesthood of believers (true Christians, 1 Peter 2:5). Yet, even royal priests who serve Christ in His kingdom approach the Father (John 16:23) through Him as high priest (Hebrews 4:14).

Verse 21 - We have a great high priest (Jesus) over the house of God (the church, 1 Timothy 3:15) therefore:

1. Let us draw near with a true heart in the fullness of faith (Hebrews 10:22).

2. Let us hold fast the confession of our hope (Hebrews 10:23).

3. Let us consider one another to provoke unto love and good works (Hebrews 10:24).

4. Do not forsake the assembly of Christians (Hebrews 10:25).

Verse 22 - The expression “having our hearts sprinkled” is in reference to the blood of Jesus being sprinkled on our inner person, that is the heart. This contrasts to the sprinkling of the blood of bulls and goats under the law in a literal sense. Having our bodies washed in “pure water” has reference to being baptized in just plain water in contrast to the agency of ceremonial cleansing under the law which consisted of water, the ashes of a heifer, scarlet wool and hyssop (Hebrews 9:1-3).

In other words, the washing of water is a reference to baptism under Christ. The baptism found in the great commission (Matthew 28:18-20), which was commanded by Jesus, is necessary for forgiveness of sins and entrance into Christ’s spiritual body, the church. This is because the word reveals:

1. Baptism is necessary for salvation (Mark 16:16).

2. Baptism is for the remission of sins (Acts 2:38; Acts 22:16).

3. Baptism places one into Jesus (Galatians 3:27).

4. Baptism is into the death of Christ in which the blood of Jesus was shed (Romans 6:3).

5. Baptism is commanded (Acts 10:48).

6. The blood of Jesus, contacted in baptism, washes away man’s sins (Acts 22:16).

7. Baptism saves us (1 Peter 3:21).

In view of these scriptures it is quite evident that baptism is absolutely essential to man’s salvation.

Baptism is immersion in water (Acts 8:37-39). The apostle Paul refers to baptism as a burial (Romans 6:4; Colossians 2:12). The meaning of the Greek word (baptidzo) is to dip, submerge or immerse.

Verse 23 - The writer admonishes the Hebrew Christians to hold fast their confession of hope. The confession of hope embraces the entire scope of the Christian’s life. The Christian life is one which must be cultivated. The Christian must grow and be faithful to the Lord (Revelation 2:10).

Verse 24 - Consider one another (John 13:34-35). The brotherhood of the church is very strong. Christians are to provoke (incite, stimulate) one another unto love and good works. We are commanded to love the brotherhood (1 Peter 2:17). Three Greek words for love are:

1. AGAPAO - This is the love of the will. It describes the love that even extends to one who does not deserve it. It is a sincere desire for the best for the one loved. This word is used in John 3:16 and 1 Corinthians 13.

2. PHILEO - The love of affection. This is the love shared by friends and family.

3. EROS - Sexual love (lust), which is not used in the Bible.

The Bible teaches that the Christian is to love:

1. God - Matthew 22:37.

2. Brethren - John 13:34-35.

3. Enemies - Matthew 5:44.

4. Neighbors - James 2:8.

5. Self - James 2:8.

This appreciation for one’s own worth or value should not be confused with arro­ gance or worldly pride.

In each of these verses a form of AGAPAO is used. This is the highest level of love named in the Bible. It is the love of will, the sincere desire for the individual to receive the very best.

Verse 25 - Christians are admonished to be faithful in attending the assembly of the saints. Christians are to meet on the first day of the week for the purpose of worshipping God. When they worship God as a congregation:

1. They observe the Lord’s Supper (1 Corinthians 11:23-29; Acts 20:7).

2. They contribute of their money into the treasury of the local congregation in order that the work of the church might be accomplished (1 Corinthians 16:1-2; 2 Corinthians 9:6-7).

3. They jointly praise God with the fruit of the lips (Hebrews 13:15; Ephesians 5:19), while teaching and admonishing one another (Colossians 3:16) “in psalms and hymns and spiritual songs” (Ephesians 5:19).

4. They engage in a study of God’s word (Acts 2:42) and meditate upon it (Psalms 1) while hearing it proclaimed (Acts 20:7) in the assembly.

5. Their prayers go up before God as a sweet smelling incense (Acts 4:31; Revelation 8:3; 1 Thessalonians 5:17).

Because Christians enjoy communion (fellowship) with God and each other, they should never forsake their assembling together. Christians were to exhort one another as they saw the day approaching. Much has been written concerning what day is meant by, “the day approaching.” Three suggestions have been made:

1. The first day of the week.

2. The destruction of the city of Jerusalem.

3. The judgment day.’

We rule out the first day of the week because the exhorting took place on the first day of the week.

Also ruled out is the judgment day because no signs were given (Mark 13:32) as to when it would come. The generation to which Hebrews was addressed would not see the judgment day arrive, but that generation (Matthew 23:36; Matthew 24:34) would seethe day of Jerusalem’s fall. For signs had been given concerning the destruction of that great city (Matthew 24:3-16). This would mark the end of the Jewish system. If Hebrew Christians deserted Christ for Judaism and it (the Jewish system) ended with the destruc­ tion of Jerusalem in A.D. 70, what would they do?

The “day approaching” was the destruction of Jerusa­ lem. Jesus himself in warning His followers had said, they would be able to “see the abomination of desolation . . .standing in the holy place” (Matthew 24:15), which had references to the armies of Jerusalem’s destruction and desolation. Thus the Spirit here says concerning the approach of that day of doom “so much the more as you see the day approaching” be even more zealous to assemble. There could hardly be a more potent argument to fulfill attendance every Sunday than this. Because the Spirit was saying to a believer, in spite of the civil strife which you are experiencing in wars and rumors of wars (Matthew 24:6) in Palestine, you still must not forsake the assembly.

The admonition still stands, forsaking not the assembling. It is here commanded by God, and is a part of serving Jesus (Matthew 5:16; Matthew 6:33).

Hebrews 10:26-31

THE WILLFUL SIN

For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain fearful expectation of judgment, and fierceness of fire which shall devour the adversaries. A man that hath set at nought Moses law dieth without compassion on the word of two or three witnesses: of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace? For we know him that said, Vengeance belongeth unto me, I will recompense. (Deuteronomy 32:35). And again, The Lord shall judge his people. (Deuteronomy 32:36). It is a fearful thing to fall into the hands of the living God.

Verse 26 - The term “willful sin” is a term that expresses a spiritual condition. If man continues and persists in sin and rejects the gospel of Jesus Christ there is no other way for him to obtain forgiveness. Compare the attitude of Simon the sorcerer (Acts 8:21-24) and king Agrippa (Acts 26:28), and the difference becomes clear. Simon followed Peter’s admonition while Agrippa refused Paul’s. When man turns his back on God’s way, there is no other sacrifice available for him, and he is lost. God will forgive man when he turns from his sins and obeys God’s will for him, but when he persists in willful sin, there is no sacrifice in the universe available for him.

That the expression, “for if we sin willfully after we have received the knowledge of the truth,” should occur immediately after the strong admonition not to forsake the assembly is most significant. For when one willfully forsakes the assembly, he is counting the blood of the covenant pictured in the Lord’s supper as not worthy of his attention. He or she is substituting his or her own desires, pleasures, lust or whatever for the fellowship of the saints. If God had Moses execute a man for discarding the Sabbath, and he did (Hebrews 10:28), how much more punishment is esteemed worthy for complete disregard for the sacred assembly by willfully forsaking it.

Verse 27 - The result of rejecting the sacrifice of Jesus is a fearful expectation of judgment. Eternal punishment waits for those who reject God’s offer for salvation (Matthew 25:46; John 5:28-29).

The punishment is described as a fierceness of fire. Many today object when a gospel preacher preaches on the subject of Hell, but the same Bible that teaches about Heaven (eternal life) also teaches about Hell (eternal punishment) (Matthew 25:46).

Hell is a biblical subject. The Greek word GEENNA (translated Hell of fire) is used twelve times in the New Testament. Eleven of the twelve times it is used by the Son of God Himself (Matthew 10:28 is an example).

The Bible describes Hell as:

1. A place where there is no hope (John 8:24; John 8:21; Revelation 20:14-15).

2. A place where there is no rest (Revelation 14:11; Revelation 20:10).

3. A place of darkness (Matthew 25:30).

4. A place of pain (2 Thessalonians 1:7-9).

5. An eternal abode (Matthew 25:46; 2 Thessalonians 1:9).

Revelation 21:8 tells us of some who will live eternally in this place of punishment.

1. Fearful - Those who will not stand for righteousness. Such are those who are so fearful of relatives, friends or family that they will not take a stand for Jesus Christ.

2. Unbelieving - Lack of faith in God and His Son. Atheist, infidel, agnostic, humanistic and others who deny God.

3. Abominable - Defiled by the world. That which is often associated with false worship.

4. Murderers - Those who take the lives of others. Killers of mothers, fathers, brothers, sisters, neighbors, friends, little children and others.

5. Fornicators - Those guilty of sexual immorality. Such include adulterers, homosexuals and those who commit bestiality.

6. Sorcerers - Those who practice witchcraft, black magic, claim psychic powers or use drugs illegally such as hallucinogens.

7. Idolaters - Those who worship images, icons, men or other creatures.

8. Liars - Those who do not tell the truth, those who deceive, twist or pervert the truth.

Man makes his own decision as to where he will live eternally. The faithful Joshua declared unto the children of Israel, “choose you this day whom you will serve” (Joshua 24:15). Man makes the choice by the life he lives on earth.

Verse 28 - Those who violated Moses’ law died without mercy on the testimony of two or three witnesses according to God’s orders. This among other things shows that God keeps His word, even punishing the unrighteous. We must remember that God is a God of love (1 John 4:16), but He is also a God of justice (Hebrews 12:29).

Verse 29 - A greater punishment waits for those who reject Jesus Christ and His covenant. Jesus is greater than Moses (Hebrews 3:1-6), and His new covenant is greater than the old (Hebrews 8:6 to Hebrews 10:18). This illustrates why willfully forsaking Christ is such a heinous crime and why there is no sacrifice for such a one.

To apostatize (leave the faith) is to:

1. Spurn and trample underfoot the Son of God.

2. Hold Jesus up to contempt (Hebrews 6:6), while nowing at He is the Christ.

3. Count the blood of Christ as “common,” an unholy thing (Hebrews 9:15-22; Hebrews 13:20).

4. To insult the Holy Spirit (Hebrews 10:29).

Verse 30-31 - God will judge His people, and take vengeance (Romans 12:19) on those who reject Him and serve evil. It will, because of His justice, be a fearful thing to fall into the hands of the living God (Hebrews 12:29).

Hebrews 10:32-39

ENCOURAGEMENT GIVEN

But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; partly, being made a gazingstock both by reproaches and afflictions; and partly, becoming partakers with them that were so used. For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye have for yourselves a better possession and an abiding one. Cast not away therefore your boldness, which hath great recompense of reward. For ye have need of patience, that, having done the will of God, ye may receive the promise. For yet a very little while, He that cometh shall come, and shall not tarry. But my righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him. (Habakkuk 2:3-4) But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.

Verse 32 - Exhorted to remember their former days of faithful service while they suffered for Christ.

Verse 33 - Their sufferings identified:

1. Gazing stock. That is as a spectacle to the world, viewed as sport or as a public show in the arena.

2. Reproach, evil words, jeered, scoffed at, reviled (1 Peter 4:4).

3. Afflictions, bodily persecutions. Why were the Christians persecuted? There is antagonism between good and evil (John 3:19-21; 2 Timothy 3:12). Jesus told the apostles “if they persecuted me, they will also persecute you” (John 15:20).

Verse 34 - Their reaction to this persecution. They had compassion on those in bonds and they were not discouraged over the loss of material goods. Here is a scripture that modem Christians have not come to grips with. The mind is boggled by the statement you “joyfully accepted the plundering of your goods, knowing that you have a better and more enduring possession for yourselves in heaven.” Only when we truly stop loving this world (1 John 2:15-17) will we be able to “joyfully accept the plundering of (our) goods” in order to be loyal to Jesus. In this reaction of the Hebrew Christians we see their love for God and their brethren (See 1 John 3:16).

Verse 35 - Christians are admonished to maintain their boldness or their great confidence in Jesus Christ as God’s Son and their redeemer.

Verses 36-38 - Encouraged to have patience. Remember God’s word is faithful and having done the will of God, you will receive the promise. The Hebrew Christians were encouraged to continue on.

God is pleased with the righteous who live by faith, BUT, He is displeased with those who shrink back. The Christian must press on (Philippians 3:14).

Verse 39 - God’s children are not of those who draw back unto perdition (spiritual destruction, eternal punish­ ment), but they serve God faithfully.

STUDY QUESTIONS CHAPTER TEN:

1. The writer maintains that the law had only a shadow of the good things to come and not what?

2. The Spirit affirmed that the sacrifices under the law could never do what?

3. What would have been true if the sacrifices under the law had made the worshippers perfect?

4. What was the reason those under the law were regularly being made conscious of their sins?

5. The Spirit affirmed in Hebrews 9:22 that remission of sins could not take place without the shedding of blood, but in 10:4 He boldly says what is not possible?

6. Since the blood of bulls and goats could not take away sins it was therefore necessary for what to take place? (Hebrews 9:14; Luke 24:26; 1 Peter 1:18-19)

7. The Hebrew writer attributes the words of Psalms 40:6-8 (Hebrews 10:5-7) to whom?

8. Under the law God commanded animal sacrifices (Exodus 29:38; Leviticus 16:3; Leviticus 16:5) in what sense could the Christ say, “sacrifices and offering you did not desire” and in such “You (God) had no pleasure” (See 1 Samuel 15:22-23; Matthew 9:13; Micah 6:6-8)?

9. What was written in the volume of God’s book concerning the purpose of the Messiah’s coming (Cf., John 6:38)?

10.In the immediate context of Hebrews 10:8-10 what does the writer mean when he says, “He (Christ) takes away the first that he may establish the second”?

11. By the will of the Father we have been sanctified through what? (Cf., Matthew 7:21; John 6:38)

12. The writer reminds the Hebrew saints that the daily sacrifices under the law could not do what?

13. When the writer uses the term “this man” to whom does he refer (Cf., John 1:14; 1 Timothy 2:5)?

14. In Hebrews 10:12 how did the Spirit affirm the eternal nature of Jesus’ offering?

15. Read Psalms 110:1-2; Daniel 7:13-14; Zechariah 6:12-13 and tell the significance of the Hebrew writer’s statement to his Jewish audience that “He (Christ)... sat down at the right hand of God from that time waiting till His enemies are made His footstool.”

16. “From that time” refers to what day? (Cf., Acts 2:30-36; Ephesians 1:18-23).

17. Compare Hebrews 10:14 to John 17:17 and express the Biblical concept of sanctification.

18. Faithful men of God have always maintained that the Holy Spirit bears witness with our spirit (Romans 8:16) that we are children of God through His (the Spirit’s) testimony in the word; how does Hebrews 10:15 support this fact?

19. The Spirit’s testimony (Hebrews 10:16-17) which is taken from Jeremiah 31:31-34 shows that continual remission of sins is tied to the law of Christ being written where (Cf., 1 John 1:7; 1 John 2:24; John 8:31)?

20. What is the most wonderful promise found in Hebrews 10:17?

21. How is it that Christians can have boldness to enter the holiest of places? (Cf., Hebrews 4:16)

22. What is the new and living way that was consecrated by Christ through which we enter the most holy place?

Since we have a great High Priest over the house of God the Hebrews writer said let us do what?

24. Read Hebrews 9:13-14; Hebrews 9:19; Hebrews 9:21; Hebrews 10:21 then tell with what “our hearts (have been) sprinkled from an evil conscience.”

25. Read the statements about the mixture used under the law “for the purifying of the flesh” (Hebrews 9:13; Hebrews 9:19) then tell what the Spirit means by having “our bodies washed with pure water.” (Cf., John 3:5; Acts 8:36-38; 1 Peter 3:20-21)

26. We are to hold fast to the hope of eternal life, which we confess, is in Christ Jesus, without doing what?

27. The Holy Spirit in Hebrews 10:23 affirms that, God who has promised the good things in Christ is what? (Cf., 2 Peter 3:9)?

28. We are to consider one another in order to stir up what among us? (Cf., Titus 2:14; Titus 3:1; Titus 3:8; Titus 3:14; John 13:34-35)

29. What is the direct command given to God’s people concerning the assembly of the saints?

30. How does Hebrews 10:25 show that encouragement to faithfulness is not just the responsibility of the preacher?

31. Read Jesus’ prophecy in AD 30 (Matthew 24:5-25; Matthew 24:32-34; Luke 21:20-24) concerning signs to be given about Jerusalem’s destruction (AD 70) and tell what day the Hebrew Christians could see approaching in the decade of AD 60-70.

32. List at least three sins committed when one willfully forsakes the assembly on the Lord’s day.

33. If those who have received the knowledge of the truth sin willfully (“are again entangled” in the pollution of the world - 2 Peter 2:20) and thereby reject Christ as their sin offering what sacrifice is available for them?

34. What two things (Hebrews 10:27) can those who were once enlightened (Hebrews 6:4) expect when they apostatize from the truth?

35. What illustration from the law is used to provoke saints to faithfulness?

36. Name three vile sins (Hebrews 10:29) a Christian commits when he turns from Christ, stops assembling with the saints and otherwise cuts himself off from true service to God.

37. What does the writer affirm about vengeance in the context of warning his readers about forsaking Christ?

38.In light of the statement, “the Lord will judge His people;” tell what 2 Corinthians 5:10 and Col. 3; 25 say about judgment.

39. The warning “it is a fearful thing to fall into the hands of the living God” is for whom? (Cf., Hebrews 4:6; Hebrews 6:4-6; Hebrews 10:25-26)

40. The writer asked the Hebrew saints to recall what?

41. To what time does the term “after you were illuminated or enlightened” refer?

42. What had the saints endured shortly after their conversion?

43. In what two ways had the saints suffered?

44. The writer speaks of his fellow Christians having compassion on Him during what time?

45. Why does the writer say the Hebrew saints joyfully accepted the confiscation or plundering of their goods (possessions)?

46. Why were the Jewish Christians told to not cast away their confidence in Christ?

47. Why did the writer tell his audience you have need of endurance?.

48. What is the key to safety and eternal salvation found in the quotation from Habakkuk 2:3-4 that was true under the law and under Christ?

49. What does the writer mean by those who draw back unto perdition? (Cf., Hebrews 6:4-6)

HEBREWS CHAPTER ELEVEN

THE GREAT CLOUD

OF

FAITHFUL WITNESSES

Hebrews 11:1-3

FAITH

Now faith is assurance of things hoped for, a conviction of things not seen. For therein the elders had witness borne to them. By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.

Verses 1-3 - The Expositor’s Greek Testament says of verse one, “Faith is that which enables us to treat as real the things that are unseen.” Faith is based on evidence (Romans 10:17). Faith is not a leap in the dark, but belief of reliable testimony of God as seen in the heavens that declare the glory of God (Psalms 19:1-3) as observed by man since the creation of the world (Roman 1:20) in the things He has made and most explicitly in the reliable testimony of eye witnesses as those who witnessed the resurrection of Jesus Christ of Nazareth (Acts 5:32). A common characteristic of the individuals in Hebrews eleven is they did something. What they did was to act upon God’s word; they obeyed God’s instructions. Faith is absolutely necessary to be pleasing to God (Hebrews 11:6). A grand example of faith is seen in the life of Noah. God commanded Noah to build an ark and gave him instructions for its construction. Noah heard the word of God and acted upon it, doing all that God commanded (Genesis 6:22). Years later the Hebrew writer stated that Noah acted by faith (Hebrews 11:7).

Concerning faith, Thayer’s Greek-English Lexicon says, A conviction, full of joyful trust, that Jesus is the Messiah - the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ.

It is evident that this description of faith involves joy, trust and obedience. It also acknowledges Jesus Christ as the author of man’s salvation, and that salvation is in the kingdom or church of Christ.

Verse 3 - By faith we understand that the worlds have been framed, but not from things which appear. God spoke the world into existence (Genesis 1). The Hebrews writer has previously stated that every house is built by someone, but He who built all things is God (Hebrews 3:4; Colossians 1:13; Colossians 1:16). By faith in the word of God we understand that the worlds were made by the command of God from nothing. In Genesis the word “create” (Hebrew word is BARA which is used in Genesis 1:1; Genesis 1:21; Genesis 1:27) means to create something out of nothing.

Hebrews 11:4-12

THEY LIVED BY FAITH

By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh. By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he hath had witness borne to him that before his translation he had been well-pleasing unto God: and without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that He is, and that He is a rewarder of them that seek after Him. By faith Noah, being warned of God concerning the things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith. By faith Abraham, when he was called, obeyed to go out unto a place, which he was to receive for an inheritance; and he went out, not knowing whither he went. By faith he became a sojourner in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise: for he looked for the city which hath the foundations, whose builder and maker is God. By faith even Sarah herself received power to conceive seed when she was past age, since she counted him faithful who had promised: wherefore also there sprang of one, and him as good as dead, so many as the stars of heaven in multitude, and as the sand, which is by the sea-shore innumerable.

Verse 4 - Abel (Genesis 4:1-8) was faithful to God’s instructions because faith comes by hearing the word of God (Romans 10:17). Even though Abel is dead his example speaks to us today the need for obedience (See Revelation 14:13). His example declares today that God rewards the obedient.

Verse 5 - Enoch (Genesis 5:21-24) is said to have walked with God. “Walking with God” is a very beautiful expression used by the Hebrews to describe man’s relation­ ship with God. Beside Enoch it is also used to describe Noah’s relationship with God (Genesis 6:9), the children of Israel (1 Kings 8:23-25), and Job (Job 29:3). It is said of Enoch that he had been well pleasing unto God. To be well pleasing to God, man must be obedient to His will (See Matthew 7:21).

Verse 6 - Without faith it is impossible to be well pleasing unto God. The one who comes to God must believe that He is, and that Jesus Christ is His only begotten son (John 1:14; John 3:16).

Verse 7 - By faith Noah acted on God’s instructions (Genesis 6:22). God spoke, Noah heard, Noah obeyed and the Hebrews writer, hundreds of years later, stated that by faith Noah built the ark. Noah walked with God and his obedience to God’s word condemned the world.

Verse 8 - Abraham did not question or argue with God, he simply obeyed (Genesis 12:1-9), that is, he received the word of God and acted upon (obeyed) it. This is saving faith - a bedrock conviction that God is and acting upon that conviction in all of life.

Verse 9 - Abraham was a sojourner on earth. He knew the world was not his permanent dwelling place. Verse 13 of this same chapter refers to God’s people as being pilgrims, as does 1 Peter 2:11. The concept is that a sojourner or pilgrim is just passing through a land on his way to his homeland. It is tragic when men and women today put all of their time and energies in laying up treasures in this life and neglecting the world to come (Matthew 6:19-24). “For our citizenship is in heaven” (Philippians 3:20).

Verse 10 - Abraham looked beyond this life to heaven itself. This eternal city is described in the apostle John’s writings (Revelation 21:1 to Revelation 22:16). Its “builder and maker is God.”

Verse 11 - Sarah conceived at an age when she was past child bearing (Genesis 17:21; Genesis 18:11; Genesis 21:1-7), and she did this by faith in His promise even though it made her laugh when she first heard it. Because of her faith in God’s testimony to her, her laughter turned into such joy that she named her son - “laughter” - Isaac.

Verse 12 - Promise made to Abraham many years before (Genesis 12:2-6; Genesis 22:17), and renewed with Isaac and Jacob (Hebrews 11:9). It was through Abraham’s descendants that Jesus Christ would be born, and through the Christ that all nations would be blessed with the opportu­ nity of the forgiveness of sins (Matthew 1:1-2; Matthew 1:16). How sad it is that there are so many in the world who do not accept the salvation made available by God. How sad also it is that the redeemed are not more busy telling the lost of this salvation (Luke 19:10).

Hebrews 11:13-16

THE HEAVENLY COUNTRY

These all died in faith, not having received the promises, but having seen them and greeted them from afar, and having confessed that they were strangers and pilgrims on the earth. For they that say such things make it manifest that they are seeking after a country of their own. And if indeed they had been mindful of that country from which they went out, they would have had opportunity to return. But now they desire a better country, that is, a heavenly: wherefore God is not ashamed of them, to be called their God; for He hath prepared for them a city.

Verses 13-14 - Those who did not receive the promise were Abraham, Sarah, Isaac and Jacol) Abel, Enoch, and Noah had all died before God’s pi#ise to Abraham. Through faith and trust, Abraham, SaiJh and their famous son and grandson could see God’s promise fulfilled. Realizing this, they understood that tfY as God’s people were strangers and pilgrims in this present world. The Christian is also one who is passing through this world while making preparation for eternity (Genesis 23:4; Psalms 39:12; 2 Corinthians 5:6; 1 Peter 1:17). Those who confess themselves strangers and pilgrims are looking for a better country than this earth can provide. They are looking for the rest (heaven) which wp promised to them (Hebrews 4:8-13; Hebrews 11:16).

Verse 15 - If they had been concerned about the lands they had left, they would have had opportunity to return to them. They, however, had obediently left those lands and possessions in search for a better country that is a heavenly abode (Hebrews 11:16).

Verse 16 - This verse speaks of a better covenant, one which was prepared for them by God. These of faith had their priorities in order; they knew that most important things in their lives were centered aroufld God. It is indeed sad today that some cannot see the heavenly city for the world in which they live. Being overly concerned about this present world, they fail to make preparation for the world to come.

Hebrews 11:17-31

ACTIVE FAITH

By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten son; even he to whom it was said, In Isaac shall thy seed be called: accounting that God is able to raise up, even from the dead, for whence he did also in a figure receive him back. By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones. By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king’s commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter; choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. By faith he kept the passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were swallowed up. By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.

Verses 17-19 - To Abraham the faithful (Nehemiah 9:7-8), whose faithfulness we are to follow, God promised that his seed would inherit the land of Canaan (Genesis 12:1-2; Genesis 15:13-21). When the promise was made Abraham had no children. Abraham suggested that Eliezer, his faithful servant, be allowed to inherit his house (Genesis 15:2). God repeated that his covenant was between Him and Abraham. Abraham still had no son. Next Abraham suggested that Ishmael, his son by an Egyptian woman who was Sarah’s handmaid (Genesis 16:15), be allowed to be his heir (Genesis 17:18). Again God said “No,” and promised him a son (Genesis 17:19; Genesis 18:10). In time God’s promise was fulfilled and Sarah bore Abraham a son whom he named Isaac. Abraham was one hundred years old and Sarah over ninety when Isaac the son of promise was bom (Genesis 17:17; Genesis 21:5). When Isaac was a young man (Genesis 22:1-5) God tested Abraham. God told Abraham to take Isaac into the land of Moriah and offer him as a burnt offering. From Abraham’s viewpoint, God was com­ manding him to kill his only son through whom God’s promise was to be fulfilled (Hebrews 11:18). Abraham didn’t ques­ tion or argue with God but obeyed immediately. Abra­ ham’s faith was so strong that he believed that God would raise Isaac from the dead if he sacrificed him (Hebrews 11:19). James speaks of Abraham’s faith being made perfect by his obedience to God (James 2:20-23). Abraham the faithful is called “the friend of God”-(James 2:23). Just like Abraham, we must be obedient to the commands of God to be a friend of God.

Verses 20-22 - The faithfulness of Isaac, Jacob, and Joseph.

Verse 23 - The faith of Moses’ parents. When Pharaoh decreed that the sons bom to the Hebrew people were to be destroyed, Moses’ parents, not fearing the king, hid Moses for three months and then made provisions to keep him alive (Exodus 1:22-2:1-5).

Verses 24-29 - Moses who was meek above all the men which were upon the face of the earth (Numbers 12:3), was a great man of faith. By faith he

1. Refused to be called the son of Pharaoh’s daughter (Hebrews 11:24).

2. Chose to share ill treatment with the people of God rather than enjoy the pleasures of sin for a season (Hebrews 11:25).

3. Forsook Egypt (Hebrews 11:27).

4. Kept the Passover (Exodus 12:21-24; Hebrews 11:28).

5. Passed through the Red sea (Exodus 14:16; Hebrews 11:29).

During the time of Moses, Egypt was a great and powerful nation. As a member of Pharaoh’s household he had prestige, riches and education (Acts 7:22). Because of his faith, he looked for greater riches than the treasures of Egypt and allowed God to mold his life to be a faithful servant.

Moses recognized what many people today do not: the pleasures of sin last for a short time, then eternity begins. Sin separates man from God (Isaiah 59:1-2) and brings spiritual death (Matthew 25:46; Romans 6:23).

Verse 30 - By faith the walls of Jericho fell (Joshua 6), but note that the people had to be obedient to God’s instructions.

Verse 31 - Rahab’s faith saved her (Joshua 2:15-19). James states that Rahab was saved by works (obedience). Faith must be completed by works of obedience (James 2:14-26) to be acceptable to God.

Hebrews 11:32-40

MORE OF THE FAITHFUL

And what shall I more say? For the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel, and the prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens. Women received their dead by a.resurrection: and others were tortured, not accepting their deliverance: that they might obtain a better resurrection: and others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves, and the holes of the earth. And these all, having had witness borne to them through their faith, received not the promise, God having provided some better thing concerning us, that apart from us they should not be made perfect.

Verse 32 - The list of those who walked by faith continued:

1. Gideon (Judges 6:11 to Judges 8:35).

2. Barak (Judges 4:6-16).

3. Samson (Judges 13:24 to Judges 16:31).

4. Jephthah (Judges 11:1-40).

5. David (1 Samuel 16:1 - 2 Samuel 1:1 to 2 Samuel 24:25).

6. Samuel (1 Samuel 1:20 to 1 Samuel 16:23).

7. The prophets - There were many prophets, but especially Jeremiah, who wept over the spiritual condition of Israel.

Verses 33-35 - The results of their faith.

Verses 36-38 - The sufferings of those who were faithful to God. They were:

1. tortured, mocked, scourged, imprisoned, stoned, sawn asunder,

2. tempted, slain with the sword, destitute, afflicted, ill-treated,

3. wandered in deserts and mountains, they lived in caves and holes of the earth.

The writer tells us that the world was not worthy of these faithful ones (Hebrews 11:38). Some who live the Christian life today are:

1. burned alive.

2. beaten.

3. disinherited.

4. driven from their homes.

Verses 39-40 - These faithful who had witness borne to them through their faith did not receive the promise, the promise of total redemption through Abraham’s seed, who is Jesus Christ. It was not until Christ died that these faithful received the promise of the eternal inheritance (Hebrews 9:15).

STUDY QUESTIONS CHAPTER 11

1. Faith is the bed rock belief of things we hope for. How is this expressed in 11:1 ?

2. Faith is the acceptance of the testimony concerning things not seen (Cf., 1 Peter 1:8). How is this expressed in Hebrews 11:1 ?

3. Translators supplied the word “good” (Hebrews 11:2); what is the import of the statement without “a good”?

4. No man observed the framing of the worlds; why do Christians have an understanding about such?

5. The Hebrew writer plainly declares the things that are seen were not made from what?

6. What made Abel’s sacrifice more excellent than that of Cain?

7. How would it have been possible for Abel to offer by faith? (Cf., Romans 10:17)

8. Abel’s sacrifice bore witness to what?

9. How does the text indicate that Abel’s offering to God was more than a one-time thing?

10. To what does the word “it” refer in verse Hebrews 11:4?

11. Find the “testimony” in Genesis that showed God was pleased with Enoch and write it.

12. What is absolutely necessary for a person to please God?

13. Give the two requirements the Hebrew writer declares are necessary in acceptable faith?

14. How did Noah demonstrate that his faith was acceptable to God?

15. What three things did Noah accomplish by building the ark?

16. What was Abraham’s response to God’s call for him to go out?

17. What is indicative of the Spirit’s statement that Abraham sojourned in the land of promise?

18. What is the implication of the fact that Abraham, Isaac and Jacob all dwelt in tents?

19. Abraham was content with dwelling in tents, because he waited for what?

20. How does the Spirit show us that Sarah’s ability to conceive was a miracle of rejuvenation?

21. Why was this blessing granted to Sarah?

22. For centuries men believed the number of stars was very limited; now we know they are number­ less; what comparison (Hebrews 11:12) is evidence of scientific foreknowledge on the pages of the Bible?

23. How could it be said, Abraham, Sarah, Isaac and Jacob were assured of the promises and embraced them?

24. What is the significance of the fact that Abraham, Sarah, Isaac and Jacob confessed they were strangers and pilgrims on this earth? (See Hebrews 11:10)

25. Those who confess they are strangers and pilgrims on this earth make a plain declaration of what? (Cf., 1 Peter 2:11)

26. If Abraham and Sarah had had a strong determination of mind to return to their home in Mesopotamia what would have been true?

27. What did Abraham and Sarah desire instead of an earthly home?

28. Because Sarah and Abraham did not desire an earthly home, but a heavenly one what was God’s response to them?

29. Discuss the city God has prepared for those of faith like that of Sarah and Abraham (Revelation 21:10; John 14:1-3).

30. What was Abraham’s response when God tested his faith concerning Isaac through whom God had promised to give seed to Abraham?

31. What was so remarkable about Abraham’s concept that God would raise Isaac from the dead?

32. Of what was the writer speaking when he said, “in a figurative sense”?

33. Whom did Isaac bless by faith?

34. Name the two that the Spirit said Jacob blessed, while leaning on his staff worshipping?

35. How does the writer state that Joseph expressed his faith?

36. How does the Spirit say Amram and Jochebed demonstrated their faith?

37. What were the two reasons Moses’ parents decided to save him?

38. When Moses became of age what did he do in ’ showing his faith?

39. Between what two things did Moses choose in demonstrating his faith?

40. What did Moses esteem as being greater than the treasures of Egypt?

41 What does it mean when it says Moses “looked to the reward”? (Cf., Hebrews 11:10; Hebrews 11:14-16; Hebrews 12:22).

42. According to the Hebrew writer what was the basic motivating factor that made Moses forsake Egypt?

43. Moses and the people were protected against what, when they by faith kept the Passover and the sprinkling of the blood on the lintel and the door posts of their houses?

44. How is the success of believers and unbelievers contrasted in Hebrews 11:29?

45. How does the statement concerning the fall of Jericho strongly support the fact that faith must be demonstrated in the way God prescribes in order to be effectual? (Cf., Joshua 6:15)

46. In spite of the imperfections obviously in the life of Rahab how did she overcome them?

47. Name the six individuals and one group who according to the Hebrew writer prevailed because of faith? (Hebrews 11:32)

48. What are the nine things listed that were accomplished by those men of faith? (Hebrews 11:33-34)

49. Read the stories of two Old Testament women who because of faith received their sons back from the dead (1 Kings 17:17-24; 2 Kings 4:14-37), then tell who raised the two to life again.

50. Why were some willing to be tortured even unto death?

51. List 12 ways (Hebrews 11:36-37) the writer says men and women of faith suffered.

52. What does the expression “of whom the world was not worthy” tell us about God’s regard for the righteous? (Cf., Psalms 116:15)

53. List four piaces the saints of God had to hide out due to the enmity of the world (Hebrews 11:38).

54. Identify “the promise” which the Old Testament saints had not received by showing what it was not (Joshua 21:43; Nehemiah 9:8) and what it was (Galatians 3:16; Ephesians 1:10; 2 Timothy 2:10; Galatians 3:26-29; Revelation 14:13).

55. The word “us” in Hebrews 11:40 applies to whom?

56. In what sense is the word “perfect” used in relation to uniting the Old Testament saints with the church of Christ (Matthew 8:11; Ephesians 1:10; Hebrews 12:12-23?

HEBREWS CHAPTER TWELVE

WARNINGS AND EXHORTATIONS

Hebrews 12:1-4

ENCOURAGING WORDS

Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God. For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, fainting in your souls. Ye have not yet resisted unto blood striving against sin:

Hebrews 12:1-4

ENCOURAGEMENT OFFERED

Verses 1-4 - Encouragement to run the race which is before us (1 Corinthians 9:24). Things which should moti­ vate us to run the race:

1. The great cloud of witnesses, those who lived by faith (Hebrews 11), who are examples for us.

2. The fact that Jesus endured all that we endure and more (Hebrews 12:2).

3. Jesus is the author and finisher of our faith (Hebrews 12:2).

4. Keep our eyes on Jesus (Hebrews 12:2).

5. See the joy and reward which is before us.

6. Recognize that we have not suffered unto blood as have some (Hebrews 12:4).

Lay aside every weight that hinders us in living the Christian life. In training, runners used weights to prepare for the race, but when they ran the race they cast them aside so they would not be hindered. Such weights could be anything that hinders our serving God faithfully.

1. Habits.

2.    Associates (1 Corinthians 15:33).

3. Activities which are not Christ-like.

The sin which so easily besets us. The besetting sin has been variously identified. One author identifies it as discouragement basing his conciusjons on the following passages of scripture:

1. Do not be weary, fainting in your souls (Hebrews 12:3).

2. Lift up the hands that hang ciown (Hebrews 12:2 )

3. Strengthen the palsied knee (Hebrews 12:2 )

4. Accept chastisement as proof Gf God’s love (Hebrews 12:5-6).

5. Admonished them to make straight paths (the righteous way) for their feet (Hebrews 12:13).

6. Anything which would hinder our obedience to God is to be cast aside.

Verse 4 - While the Hebrew Christians were having difficult times, the writer reminds them that they had not resisted unto blood (death).

Hebrews 12:5-13

CHASTISEMENT - PROOF OF SONSHIP

And ye have forgotten the exhortation which reasoneth with you as with sons? My son, regard not lightly the chastening of theLord, or faint when thou art reproved of him; For whom the Lord loveth he chasteneth, And scourgeth every son whom he receiveth. (Proverbs 3:11-12) It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom his father chasteneth not? But if ye are without chastening, whereof all have been made partakers, then are ye bastards, and not sons. Further­ more, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they indeed for a few days chastened us as seemed good to them; but he for our profit, that we may be partakers of his holiness. All chastening scemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness. Wherefore lift up the hands that hang down and the palsied knees; and make straight paths for your feet, that that which is lame be not turned out of the way, but rather be healed.

Verses 5-13 - Not only had they not resisted unto blood, they had forgotten that as children of God they were subject to the chastening of a loving God. The Bible has much to say about a physical father chastising his son (Proverbs 13:24; Proverbs 23:13-14; Proverbs 22:15; Proverbs 29:15). The Bible also speaks of the living God (the father of spirits 12:9) chastis­ ing his children (Proverbs 3:22; Deuteronomy 8:5).

COMPARISON OF THE TWO

Earthly Chastisement		Heavenly Chastisement
	1. Out of love. 2. Dealt with as a son. 3. Inconsistent (as it seemed good to them). 4. Confined to earthly life	1. Out of love. 2. Dealt with as a son 3. Never arbitrary, 4. Seeks to purge God’s children and secure for them eternal life, the essential require­ment of which is holiness

Verse 9 - The father of spirits is God (Numbers 16:22; Numbers 27:16). The prophet Zechariah refers to God as being the one who formed the spirit of man within him (Zechariah 12:1), while Solomon states that at death the spirit of man returns to God who gave it (Ecclesiastes 12:7). Sometimes the word spirit is used to describe the inner man (Hebrews 12:23) and other times the word soul is used to describe the same (Acts 2:31) which will never die and which man cannot kill (Matthew 10:28). At times the two (soul and spirit) are used interchangeably (Acts 17:16, 2 Peter 2:8). At other times the word soul is used to simply mean life as with the living creatures of Genesis 1:20. In Numbers 19:11 the Hebrew word for soul is used to mean a dead body. One should not be confused by the use of the word soul in different manners for often different words are used in different ways. We know that man consists of spirit, soul and body (1 Thessalonians 5:23). That is, man consists of spirit, which is the true person that lives on after the body goes to dust (Matthew 22:31-32, 2 Peter 1:13-14) and life (soul - Genesis 2:7) and body.

Verse 10 - Earthly fathers chastise (discipline) their children as it seems good to them. Of course being human they make mistakes. The chastisement from God is for our profit that we might be holy. God is not unjust in His dealings with His children, nor does He make mistakes.

Verse 11 - God’s children do not enjoy chastisement and it many times brings grief to them. The writer points out that the end result is peaceable fruit which is the fruit of righteousness.

Verses 12-13 - This may very well be a reference to the athletic games of that century, describing an athlete who has reached his limits. Many times Christians become discouraged and feel like they have reached their limits, but they are admonished to take courage and press on (Galatians 6:9). The Hebrew Christians were to make straight paths for their feet which would also assist weaker Christians (1 Thessalonians 5:14).

Hebrews 12:14-17

WARNINGS AND ADMONITIONS

Follow after peace with all men, and the sanctifi­ cation without which no man shall see the Lord: looking carefully lest there be any man that falleth short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled; lest there be any fornicator, or profane person, as Esau, who for one mess of meat sold his birthright. For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears.

Verse 14 - The Christian is to be an individual of peace (Romans 1:7; Romans 2:10; Romans 5:1; Romans 8:6; Romans 14:17; Romans 14:19). Our God is a God of peace (Romans 16:20; 1 Corinthians 14:13), and the gospel a gospel of peace (Romans 10:15). While peace is a fruit of the spirit (Galatians 5:22), and the peace of God is to rule in the heart of the Christian (Colossians 3:15), peace should never be attained by compromising the truth of God. Paul tells us, “IF it be possible, as much as in you lieth, be at peace with all men” (Romans 12:18). Some­ times preaching and practicing the things of Christ will cause one’s own household to be set against him (Matthew 10:35). God’s word must always reign supreme in our lives (Acts 5:28-32) and cannot be compromised for the sake of peace. Sanctification (holiness) is essential for eternal life. When one becomes a Christian he is sanctified, set apart for the glory of God (Matthew 5:16). Remember God has set apart for Himself him who is godly (Psalms 4:3).

Verses 15-17 - The grace of God has appeared bringing salvation for all men (Titus 2:14), but man can fail to receive that grace. Man may after receiving it grieve the Holy Spirit by his ungodly life (Ephesians 4:30), and man can fall from grace (Galatians 5:4). Bitterness of soul because of wickedness destroys man’s relationship with God.

Two examples are given: Fornicators, those who engage in sexual sins, and profane persons. The Greek word (PORNEIA) embraces all sexual immorality (Adultery, fornication, homosexuality, lesbianism, and bestiality).

1. Adultery - unlawful sexual union between two individuals one of whom is married to another.

2. Fornication - unlawful sexual union between two who are not married (1 Corinthians 6:18). This word is sometimes used interchangeably with adultery (1 Corinthians 5:1).

3. Homosexuality - unlawful sexual union between two men (Romans 1:27; 1 Corinthians 6:9).

4. Lesbianism - unlawful sexual union between two women (Romans 1:26).

5. Bestiality - the sexual union between an animal and a human being (Exodus 20:19).

6. The Christian is to abstain from all forms of forni­ cation (1 Corinthians 6:18).

Profane persons, like Esau. A profane person is one who does not value spiritual things, like Esau who sold his birthright (his right to the inheritance, Genesis 25:34) for bread and a pottage of lentils. Esau had no reverence for that which was sacred and sold his birthright in Abraham’s family for physical gratification. Some today show their profaneness by giving up the great opportunity of wors ping God to worship at the altar of pleasure or gratification. Esau placed more importance upon the physical, the here and now, than he did upon the spiritual life. Later he sought to regain his lost birthright (blessings) with tears but was unable to reverse the situation.

Hebrews 12:18-29

MOUNT SINAI AND MOUNT ZION

For ye are not come unto a mount that might touched, and that burned with fire, and unto blacki and darkness, and tempest, and the sound of a trum and the voice of words; which voice they that h« entreated that no word more should be spoken i them; for they could not endure that which enjoined, If even a beast touched the mountain, it s be stoned; and so fearful was the appearance, Moses said, I exceedingly fear and quake: but ye come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of firstborn who are enrolled in heaven, and to God Judge of all, and to the spirits of just men made perfect and to Jesus the mediator of a new covenant, and to blood of sprinkling that speaketh better than that of Abel. See that ye refuse not him that speaketh. For they escaped not when they refused him that wait them on earth, much more shall not we escape who away from him that warneth from heaven: whose voice then shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe: for our God is a consum­ ing fire.

Verses 18-21 - In these verses the writer draws a contrast between Mount Sinai on this earth and Mount Zion of the heavenly Jerusalem where the old and new covenants originated. From Sinai came the law through Moses (Exodus 19:9-16; Exodus 20:18-21; Deuteronomy 4:13; Deuteronomy 9:19), and from Mount Zion came the gospel of Jesus Christ which was preached for the first time on Pentecost of Acts two (Acts 2:37-47). Read carefully Paul’s comments on this in Galatians 4:21-31.

Verses 22-24 - The Hebrew Christians had not come to the old covenant but unto

1. The new Zion.

2. The heavenly, not the earthly, Jerusalem.

3. An innumerable host of angels.

4. The church of the first bom ones.

5. God the judge of all.

6. Spirits of just men made perfect such as Abraham, Isaac and Jacob (Matthew 8:11; Matthew 22:32).

7. Jesus the mediator of a new covenant.

Verses 25-26 - Do not refuse Him that speaketh but be obedient to Him. Israel was punished when they refused to follow God’s law which was delivered through Moses (he that warned them on earth), and it will be impossible to escape Him (God) who warns us from heaven. When God’s law was given through Moses from Mount Sinai, the mountain quaked (Exodus 19:18) and the people trembled (Exodus 19:16). There will come a time when God will once again make heaven and earth tremble (Haggai 2:6). The things which are shaken shall be removed, but those things which are not shaken may remain.

Verses 28-29 - The Hebrew Christians had received a kingdom which could not be shaken. The writer had already pointed out that they had come to the general assembly and church of the firstborn. The word “church” designates those who have been called out of darkness into the l^ght of Jesus Christ (Colossians 1:13). The word kingdom refers to this nation of God’s people and the type of government over it. The government is one which is an absolute monarchy.

The kingdom was to come with power (Mark 9:1); the power was to come with the Holy Spirit (Acts 1:8). Luke records the coming of the Holy Spirit upon the apostles in Acts 2 (Acts 2:1-5). On this same day about three thousand accepted the entrance requirements (Acts 2:38-41) and became members of Christ’s kingdom. The kingdom had come with power, when the power came with the Holy Spirit. The Holy Spirit came on Pentecost; therefore, the kingdom was established on Pentecost of Acts 2. Some who lived during the apostles’ lifetime were to see the kingdom come with power (Mark 9:1). Such disciples as Peter, Andrew, James and John did see the kingdom come on that day. Paul affirmed that he and those in the church at Colossae were in the kingdom (Colossians 1:13). Paul said that the Thessalonians were in the kingdom (1 Thessalonians 2:12). John the apostle and the seven churches of Asia were in the kingdom (Revelation 1:4; Revelation 1:9). The terms kingdom and church are used interchangeably (Matthew 16:18-19). Observe the following facts:

1. Christ is the head of the church (Colossians 1:18); He is also king over His kingdom (Colossians 1:13).

2. One is baptized into the church (1 Corinthians 12:13), and one is born again (baptized) into the kingdom (John 3:5).

3. The Lord’s table (The Lord’s Supper) is in the church (1 Corinthians 11:26), and also in the kingdom (Luke 22:29-30).

4. Saved are in the kingdom (Colossians 1:13), and also in the church (Acts 2:47).

HEBREWS CHAPTER TWELVE

QUESTIONS

1. Who is the founder and perfector of our Faith?

2. Look at Hebrews 10:15-17 and explain how it can be said the saints of the Old Testament serves as witnesses to us.

3. Identify some weights apart from sins, which often hold saints back.

4. Should we regard “the sin which so easily ensnares us” as one specific sin or sin in general as used in John 1:29?

5. What phrase is used by the Spirit in reference to the Christian’s race, which tells us that it is not like a sprint but like a marathon?

6. What are the two words used to describe Jesus in reference to our faith?

7. In what sense is the word “author” used in reference to the Christ? (Cf.., Hebrews 5:8-9)

8. In what sense is the phrase “finisher of our faith” used in reference to Jesus? (Hebrews 7:25)

9.Why was Jesus willing to endure the cross with its shame? (Cf.., Deuteronomy 21:23)

10. When the Hebrew writer says Jesus “sat down at the right hand of the throne of God” what was he affirming (Zechariah 6:13; Acts 2:30-36; 1 Peter 3:22; Revelation 3:21; Matthew 28:19-20)?

11. When Christians become weary and discouraged in their souls what should they consider?

12. What statement in Hebrews 12:4 shocks the mind of the timid, faint-hearted Christian?

13. Give two reasons why we should not despise the Lord’s chastening or be discouraged when rebuked by Him?

14. If we endure chastening what is true?

15. If the child of God never has any tribulation, persecution or chastening what should he or she consider (Cf., 2 Timothy 3:12)?

16. What illustration does the writer use to show we ought to more readily be in subjection to the Father of spirits?

17. What is the profit that comes to the saint because of chastening by the Lord?

18. Although no tribulation or chastening is joyful at the moment what does it yield? (Cf., Mark 10:29-30)

19. What does the writer mean when he says “those who have been trained by it?”

20. Hebrews 12:1; Hebrews 12:12 helps us realize the writer was familiar with what?

21. What are the four metaphors in 12:12 and 13?

22. Make a spiritual application of “hands that hang down?”

23. How is the writer using the term “that what is lame?”

24. Saints are admonished to pursue what with all men (Cf., Romans 12:18-21)?

25. What does the writer mean by “holiness” (1 Peter 1:16; Matthew 5:9; Colossians 3:5; Colossians 3:8-10; Colossians 3:12; 1 Peter 2:2; 1 Peter 2:11)?

26. What is true if our religion does not bring forth holiness in our lives? (Cf., James 1:26)

27. What does the writer mean by “looking diligently, lest anyone fall short of the grace of God” (Matthew 26:41; 2 Timothy 4:5; 1 Peter 5:8; Galatians 5:4).

28. How can a root of bitterness between two individuals cause many to be defiled?

29. Since the scriptures (Genesis 25:29-34) do not picture Esau as having a problem with fornication what is the thrust of Hebrews 12:16?

30. Why is the story of Esau’s repentance such a sober warning to those who might sin thinking they can repent later?

31. What does the writer mean by telling the Hebrew saints “you have not come to a mountain that may be touched?”

32. What mountain does Hebrews 12:18-20 have reference to (Cf., Exodus 19:12; Exodus 19:16; Exodus 20:18)?

33. How is the strictness of God illustrated (Exodus 19:12; Hebrews 12:20) concerning His command for the people not to come upon the mountain?

34. How did the sight of Mount Sinai affect Moses at the time of the founding of the nation of Israel?

35. In coming to Christ the Hebrew saints had not come to a physical mountain; but to what mountain had they come?

36. To what city did the writer of Hebrews say the saints had come?

37. God’s voice shook the earth at Sinai, but what did He promise in Haggai 2:6?

38. How did the Hebrew writer interpret the shaking of earth and heaven?

39. Identify that which cannot be shaken (Daniel 2:44; Matthew 16:18-19; Hebrews 12:28)

40. The prophecy of Daniel 7:22 foretold that the time would come for the saints to possess the kingdom; in this connection what did the writer of Hebrews say his readers were receiving?

41. Since we as God’s people have received the kingdom how does the writer say we are to serve God? (Cf., Colossians 1:13)

42. What does our God is a consuming fire mean? (Cf., Jeremiah 5:14; John 12:48; 2 Thessalonians 1:6-9)

HEBREWS CHAPTER THIRTEEN

FAITH AND EVERYDAY LIVING

Hebrews 13:1-6

CHARACTERISTICS OF LIVING

THE CHRISTIAN LIFE

Let love of the brethren continue. Forget not to show love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are ill-treated, as being yourselves also in the body. Let marriage be had in honor among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for himself hath said, I will in no wise fail thee, neither will I in any way forsake thee. So that with good courage we say, The Lord is my helper; I will not fear: What shall man do unto me? (Psalms 118:6)

Verse 1 - The inspired penman of Hebrews compli­ ments these Christians by acknowledging the fact that they s loved their brothers in Christ. Loving our brethren is an .essential characteristic of the Christian life (1 John 3:9-11; 1 John 4:7; 1 John 4:19-21). Love’s standard is found in John 13:34-35. The Hebrew Christians were admonished to allow this fine characteristic to continue.

Verse 2 - Do not forget to show love (hospitality) unto strangers. Remember the events in the lives of Abraham, Lot, Gideon, and Manoah (Genesis 18:19; Judges 6:11; Judges 13:2-25).

Verse 3 - Remember those in bonds and those that are ill-treated as if you yourselves were in bondage and were being ill-treated. The apostle Paul taught that there is one body (the church of our Lord Jesus Christ), but many members, and when one member suffers all members of the body suffer with the suffering Christian (1 Corinthians 12:14; 1 Corinthians 12:26).

Verse 4 - Marriage exalted. Marriage is to be held in honor (esteem, respect) among all, and the marriage bed is to be undefiled. Marriage is a beautiful relationship, which involves God, man and woman.

All creation saw that it was not good for man to be alone (Genesis 2:18). From a rib from Adam’s side woman was created for man (Genesis 2:21-22). Woman is a help meet for man (Genesis 2:18). The scripture states that man shall leave father and mother and be bonded to his wife (the two shall become one flesh, Genesis 2:24; Matthew 19:5). In the home the husband is the head of the household (Ephesians 5:23), and is responsible for its guidance. Wives are to be in subjection to their husbands (Ephesians 5:22). The wife is to manage the house (1 Timothy 5:14).

The word of God further states that what God has joined let not man put asunder (Matthew 19:6). The husband is to love his wife as Christ loved the church and gave himself for it (Ephesians 5:25), and as his own body (Ephesians 5:28). The wife is also to love her husband (Titus 2:4). When husband and wife follow God’s instruc­ tions concerning marriage, their marriage will bring joy to them and will honor God.

The marriage bed is to be undefiled. Husband and wife have a mutual responsibility to fulfill the sexual needs of their mate (1 Corinthians 7:1-4). To withhold one’s self from the sexual union is to be guilty of fraud (1 Corinthians 7:5). This sexual relationship is to be pure, reserved for one’s husband or wife. When another person is brought into the picture, the marriage is adulterated. God’s plan is one man for one woman for one lifetime. God’s judgment will come upon fornicators and adulterers (See comments iOn Hebrews 12:16 for definition of terms). While many in the world view nothing wrong with fornication, the apostle John says that unrepentant fornicators will live eternally in Hell (Revelation 21:8). Christians are to be faithful to their husbands or wives and both are to flee fornication (1 Corinthians 6:18).

Verse 5 - God has promised to care for His own (Psalms 37:25), so there is no need to be a lover of money (1 Timothy 6:10). Christians need to have contentment not covetousness (Colossians 3:5). This does not mean that a Christian cannot advance himself by seeking and taking a higher paying job, but to be content and not become a lover of money. The Bible has much to say about money and worldly possessions (Matthew 6:19-34; Matthew 19:16-26; Luke 12:13-21; Acts 5:1-11). The New Testament teaches the proper use of money:

1. Provide for one’s family (1 Timothy 5:8).

2. Support the Lord’s work (1 Corinthians 16:1-2, 2 Corinthians 9:6-8).

3. Should give sacrificially (2 Corinthians 8:1-4).

4. Give in order that the gospel may be preached (Mark 16:16).

5. Give so that those who are in need can be assisted (James 1:27).

We should put our trust in God, for He will never leave us nor forsake us. If we place our trust in riches, they will not provide security (Proverbs 23:5; Matthew 6:19-34). The Christian should remember that all things belong to God and we are stewards of that which He has entrusted to us (Psalms 50:10).

Verse 6 - This verse is a response to the promise in verse 5, “I will never leave thee, nor forsake thee.” The Lord is my helper. In what way?

1. He has left us a pattern for a successful life and marriage.

2. He helps us to overcome temptation (Matthew 4; 1 Corinthians 10:13).

3. He is our advocate (1 John 2:1-2) and pleads our case for us before the throne of God (Hebrews 4:14-16).

4. He is our mediator (1 Timothy 2:5).

Hebrews 13:7-17

INSTRUCTIONS AND ADMONITIONS CONTINUE

Remember them that had the rule over you, men that spake unto you the word of God; and considering the issue of their life, imitate their faith. Jesus Christ is the same yesterday and today, yea and forever. Be not carried away by divers and strange teachings: for it is good that the heart be established by grace; not by meats, wherein they that occupied themselves were not profited. We have an altar, whereof they have no right to eat that serve the tabernacle. For the bodies of those beasts whose blood is brought into the holy place by the High priest as an offering for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. Let us therefore go forth unto him without the camp, bearing his reproach. For we have not here an abiding city, but we seek after the city which is to come. Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. But to do good and to communi­ cate forget not: for with such sacrifices God is well pleased. Obey them that have rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this were unprofitable for you.

Verse 7 - Remember those who had the rule over you. The HebrewS writer spoke of them in the past tense. There are several possibilities to consider:

1. Could refer to the apostles who had authority over them and taught them. The authority of the apostles is mentioned in Philemon 1:8.

2. Could refer to the elders who had miraculous power such as those who are mentioned in James’ writings (James 5:13-16).

3. Reference could be to the elders who were worthy of double honor who labored in word and teaching (1 Timothy 5:17).

They were to follow the example of these faithful teachers (1 Corinthians 11:1). The power of example is evident from the scriptures (1 Peter 3:1-2; Matthew 5:16).

Verse 8 - The unchangeable Christ. Jesus is steady, unfaltering, and steadfast. He does not change from day to day (John 1:1; John 1:14; Matthew 26:63-64; Mark 14:61-62; Luke 23:3). He doesn’t command something one day and something different the next day.

Verse 9 - Do not be carried away by strange teachings or doctrines (Colossians 2:8; Colossians 2:18). Let the inner man be established by God’s word.

Verses 10-16 - Jesus Christ is the adequate sacrifice for the Christian, and those who followed the Jewish system had no right to this altar since they were tied into animal sacrifices. Jewish sacrifices (the ones whose blood was taken into the Holy of Holies) were burned outside the camp. Jesus Himself suffered outside the gate of Jerusa­ lem. Christians are to join the Christ bearing His reproach, looking for an eternal city which is to come. We have a sacrifice to offer unto God, the fruit of our lips:

1. Confessing Christ (Matthew 10:32; Romans 10:9-10).

2. Prayer (1 Thessalonians 5:17; 1 Timothy 2:1-4).

3. Singing praise unto God (James 5:13; Ephesians 5:19).

Verse 17 - Those who have oversight of the church. There are those within the church who have the Responsibility of watching for the souls of Christians. They are referred to as:

1. Elders (Acts 20:17). Their qualifications are found in Titus 1:5-7. Elder denotes one who is older.

2. Elders are also called bishops (Acts 20:17; Acts 20:28), but the word overseer is a better translation for the Greek word, EPISKOPOS, for it means one who oversees or superintends. The qualifications for being an elder or overseer in Christ’s church are also recorded in 1 Timothy 3:1-7.

3. Congregational elders or overseers are shepherds (Ephesians 4:11; 1 Peter 5:1-2; Acts 20:17; Acts 20:28). Peter exhorted the elders to tend (shepherd) the flock (the church of Jesus Christ).

Elders, overseers, shepherds are always appointed in the plurality (Acts 14:23; Philippians 1:1) and are to do the work willingly (1 Peter 5:2). They should be chosen by the congregation (Acts 6:2-3) according to the Holy Spirit qualifications (1 Timothy 3:1-7; Titus 1:5-11). Elders are not lords over the flock. They are not dictators, imposing their will upon the congregation over which they have the oversight (1 Peter 5:3). Shepherds over God’s people are subject to the chief shepherd, Jesus Christ (1 Peter 5:4). Their responsibility is to implement the instructions of the eternal Father.

The work of elders is to rule well (1 Timothy 5:17). This is the same word as used in 1 Timothy 3:4-5; 1 Timothy 3:12. As a father rules, governs, guides his house, the elders are to rule, govern, guide the group of Christians undet their oversight in the way of righteousness. The responsibility of Christians is to obey them, submit to their leadership.

The Christian is to live such a life that it will bring joy to the life of the elders. If the Christian lives a life contrary to the Lord’s instructions, it will grieve those who watch in behalf of their souls, and that would be unprofitable to the Christians as they would be lost eternally in Hell.

Hebrews 13:18-21

BENEDICTION

Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things. And I exhort you more exceedingly to do this, that I may be restored to you the sooner. Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen.

Verses 18-19- Request for prayer. Christians are to be in a prayerful mood constantly (1 Thessalonians 5:17). Peter was an individual of prayer (Acts 10:9) as was the apostle Paul (Philippians 1:9; Colossians 1:9; I Thessa­lonians 5:25; 2 Thessalonians 1:11; 2 Thessalonians 3:1). Prayer is the dvenue or opportunity to talk with God. We need to express our needs and to offer our thanksgiving to Him for His many blessings. Prayer should be offered on behalf of our brothers and sisters in Christ (James 5:16). We should pray for all people, for rulers and all in authority (1 Timothy 2:1-4). Something was hindering Paul from joining (being restored to) them and he requests that prayers be offered on his behalf that the hindrances might be removed.

Verses 20-21 - Verse 20 speaks of Christ’s resurrection from the dead. He also speaks of an eternal covenant which was sealed with the blood of Jesus (Hebrews 9:11-15; Matthew 26:28).

Hebrews 13:22-25

EXHORTATION

But I exhort you, brethren, bear with the word of exhortation: for I have written unto you in few words. Know ye that our brother Timothy hath been set at liberty, with whom, if he come shortly, I will see you. Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen.

Verse 22 - The writer exhorts his readers to bear (to heed) with the exhortation that they had received from him. This is a reminder that the word of God is not profitable unless it is put into practice in our every day living.

Verse 23 - Timothy was free and would be traveling once again with the apostle Paul. There is no record of Timothy being imprisoned, although he may very well have been. Another possibility is that Timothy had completed a task assigned to him by Paul and at this time was free to join him.

Verse 24 - Greetings sent to the elders (those who have the rule over you). Greetings sent to the saints. Saints are those who are Christians (Romans 1:17; Romans 15:25; 1 Corinthians 1:2; 2 Corinthians 1:1; 2 Corinthians 8:4; Ephesians 1:1; Ephesians 6:18; Philippians 1:1; Hebrews 10:17). Saints are those who have been sanctified by their obedience to the gospel of Jesus Christ. They of Italy salute you. There are two major views of this phrase.

1. The epistle was written from Italy and they were sending their greetings to the Hebrew Christians who would be receiving the epistle.

2. A group of disciples (from Rome) who were with the Hebrews writer sent their greetings to the readers of the epistle.

Verse 25 - Grace (the favor of God) be with you. Those who maintain that the apostle Paul was the penman of the book of Hebrews point out that this was Paul’s customary way of closing his letters (Romans 16:20; 1 Corinthians 16:23; 2 Corinthians 13:14; Galatians 6:18; Ephesians 6:24; Philippians 4:23; Colossians 4:18, I Thessalonians 4:28; 2 Thessalonians 3:18; 2 Timothy 4:22; Titus 3:15, and Philemon 1:25).

STUDY QUESTIONS CHAPTER 13

1. What is the beautiful statement at the very beginning of Hebrews 13?

2. What is the reason given for us to not forget to entertain strangers?

3. Name two groups the saints were told to remember?

4. Why do you believe the writer reminded the Christians that they were in body (flesh)?

5. What does the writer state concerning the universal acceptance of the state of matrimony?

6. What does “the bed undefiled” mean? (Cf., 1 Corinthians 7:3-5)?

7. What is the warning concerning illicit sexual practice either prior to marriage or outside one’s own marriage (Cf.., 1 Corinthians 6:18)?

8. What rule is given that strikes at the heart of greed, gambling, the lottery, extortion, bribery and such like? (Cf., Colossians 3:5; Ephesians 5:5)

9. What is to be our attitude toward material possessions? (Cf., 1 Timothy 6:6-10)

10. What is the exceeding and great promise found in the law (Deuteronomy 31:6; Deuteronomy 31:8), which here follows the admonition to be content with the possessions we have?

11. What quotation from the book of Psalms (Psalms 118:6) does the writer say a Christian may state with boldness? (Cf., Proverbs 28:1)

12. Who is spoken of when the writer says remember those who rule (lead) over you (Cf, I Tim. 3:17; 1 Peter 5:1-2)?

13. What statement is given that speaks of the eternal nature of Jesus?

14. What is the warning concerning various and strange doctrines? (Cf., Romans 16:17)

15. A grave warning is given to Christians, who have much, that their hearts should be established with grace and not be preoccupied with what?

16. What is the altar which the Hebrew saints had (and have) to which even the priests and Levites of the tabernacle had no right to eat (13:13; Matthew 26:26-28; 1 Corinthians 10:16; 1 Corinthians 10:21)?

17. What illustration from the Day of Atonement (Yom Kippur) under the law (Leviticus 16) is used in comparison to Jesus’ suffering outside the city wall of Jerusalem?

18. The Hebrew writer reminds us that Jesus suffered outside the city gate of Jerusalem for what purpose? (Cf., 1 Peter 1:18-19)

19. What great spiritual lesson (Hebrews 13:13) was given to the Jewish Christians who had a heritage that esteemed the physical city of Jerusalem as most holy?

20. What is said (Hebrews 13:14) that again puts down the Jewish appreciation of earthly Jerusalem? (Cf., Hebrews 11:10; Hebrews 11:13-14)

21. What city is meant by “we seek one to come” (Hebrews 11:10; Hebrews 12:22; Revelation 21:10; Revelation 21:16; Revelation 21:21)?

22. By Jesus we are to continually offer what to God?

23. What “instrument” are we to use in giving this sacrifice of praise?

24. What other sacrifices are referred to in Hebrews 13:16?

25. State two points from Hebrews 13:17 that make it abundantly clear that the reference to those whom we are to obey are the congregational elders (Cf., Acts 20:28; 1 Peter 5:1-4)?

26. Christians are to be submissive to the elders that they may watch over us with what?

27. The writer asked the saints to do what for him and his companions?

28. The writer was confident of what?

29. Why did the writer especially urge the saints to pray for him?

30. What does the writer affirm that the God of peace did?

31. What title is given to the Lord Jesus (Cf., John 10:11; 1 Peter 5:4)?

32. The writer states, may the God of peace “make you complete in every good work to do His will” through what two things (See Hebrews 13:20-21)?

33. God wants to work what in us?

34. How does God work in us (1 Thessalonians 2:13; Ephesians 6:17)?X

35. What is the final appeal to the Jewish saints in light of the strong statements to them in the book?

36. What two things in Hebrews 13:23 and Hebrews 13:25 might cause us to believe Paul wrote the book (See 1 Timothy 1:2; 6:51; Colossians 4:10; Colossians 4:18)?

37. What is not found at the end of the book which would cause us to think Paul did not write the book (2 Thessalonians 3:17)?

38. The writer sent a special greeting to whom?

HEBREWS MEMORY WORK

Hebrews 1:1-3

Hebrews 1:8-9; Hebrews 2:1

Hebrews 2:2-4

Hebrews 2:9; Hebrews 2:14-15

Hebrews 4:14-16

Hebrews 5:8-10; Hebrews 7:12

Hebrews 8:1; Hebrews 8:12; Hebrews 9:12

Hebrews 9:15-17

Hebrews 9:22; Hebrews 9:24, 29

Hebrews 10:12-13; Hebrews 10:24-25

Hebrews 10:28-29

Hebrews 11:3-4

Hebrews 11:6; Hebrews 11:24-26

Hebrews 12:2; Hebrews 12:5-6

Hebrews 13:1-2; Hebrews 13:4

Hebrews 13:15-17

The Epistle of Paul to the Hebrews

Introduction

B.W. Johnson

That this Epistle is entitled to a place in the New Testament Scriptures has been discussed but little in comparison with the question of its authorship. It is quoted at large by Clement of Rome before the close of the first century, by Ignatius, Polycarp, Justin Martyr, Irenaeus, and others in the second century, is found in the Versions of the second century, is named in the Ancient Canons, and is affirmed to be a part of the Holy Scriptures by the Council of Antioch (a.d. 269) and of Nice (a.d. 325); as well as by the later councils.

On the other hand, both the ancient and modern church have been divided concerning the writer to whom it is to be ascribed. Contrary to the usual custom the writer’s name is not given in the opening verses, nor in the closing salutations. It differs somewhat in style from any other portion of the New Testament. Some have thought it improbable that Paul, the Apostle to the Gentiles, should have addressed an Epistle to the Hebrews; for these, and perhaps other reasons, many devout critics have held that it was written by Barnabas, or by Apollos, or by Luke, and even Clement of Rome has been named as the author. In the ancient church the East with one consent declared in favor of Paul, while the West asserted that it belonged to some other writer, though in modern times the Latin Church has decided the question by the weight of infallibility in favor of the apostle to the Gentiles. Luther and Calvin both held that it was not Pauline, and have been followed by many moderns.

The limits of this work will not allow details concerning this discussion, and I will content myself with briefly stating reasons why I think it is to be ascribed to Paul. (1) There is no proof whatever, of any kind, that any one else was the author. There is only conjecture. (2) Paul is named as the author in the second century by Christian Fathers who were the disciples of men who had sat at the feet of the apostles. (3) The greatest of the Ante-Nicene Fathers who make mention of its authorship affirm that it was written by Paul. (4) It was written in Paul’s lifetime, for the temple was evidently still standing; it was written by a friend of Timothy, written from Italy, and evidently by one who was a prisoner. (5) The salutation, or benediction with which it closes is found in the other thirteen epistles of Paul, and is found in the New Testament epistles of no other writer. Paul alone invokes grace upon those whom he addresses as his farewell words. (6) The second Epistle of Peter, an Epistle evidently written to Hebrews, declares that Paul had written an Epistle to them. “As our beloved brother Paul, according to the wisdom given to him hath written unto you; as also in all his Epistles.” This refers to some particular letter, sent to the same persons whom Peter was addressing, and hence there seems to be little doubt that there existed, before Peter died, an Epistle to the Hebrews written by Paul. (7) The argument is thoroughly Pauline. There can be no doubt, even if the language is not Paul’s, that he inspired the thoughts. Hence, we are justified in concluding that the Epistle is really one of Paul’s, even if his thoughts are in part clothed in the language of another writer.

It is addressed to Hebrews; evidently Hebrew Christians; probably not so much those of Jerusalem as the “Dispersion,” the multitudes of Jewish Christians in Gentile lands. It shows that those addressed were persecuted, were in danger of being tempted to fall away, that they had not yet shed their blood for Christ, and, in order to strengthen them, the superiority of Christianity to Judaism is demonstrated by showing the superlative excellence of Christ. He is (1) superior to the prophets; (2) superior to the angels; (3) superior to Moses. (4) His priesthood is superior to that of Aaron, being a priest after the order of Melchizedek. (5) Then the superiority of the New Covenant to the Old is shown, being a better covenant, based upon better promises. This is shown in Chs 8, 9, 10, and then follows in the remaining chapters an exhortation to steadfastness, based upon faith and strengthened by examples of the heroes of the faith.

It is evident from the closing words, whatever may have been the writer’s reasons for not incorporating his name in the Epistle, that he was well known to those addressed. He asks their prayers, prays for them, speaks of visiting them with Timothy, and closes with the usual Pauline farewell benediction.

Hebrews Chapter One

Christ Greater Than Angels and Prophets

B.W. Johnson

Summary—The Message Spoken by the Son. The Glory of the Son. His Superiority to the Angels.

1-4. God, who. Instead of the introductory greetings usual in an Epistle, the apostle plunges into the midst of his subject by a grand exordium. At sundry times. Rather, “In divers portions,” as in the Revision. The Old Testament was give in “portions,” not all at once, and at wide intervals. Spoke. Though prophets might be chosen as the instruments, the message was that of God. While God spoke through them, the prophets were only men.

2. Hath in these last days. “At the end of these days” (Revision). At the end of the Jewish dispensation. Spoken unto us by his Son. “Last of all he sent his Son.” The importance of the message is shown by the messenger. No longer an inspired prophet, but, instead, the Son of God is the speaker. Whom he hath appointed heir of all things. The Father delivered all things into the hands of the Son (Acts 2:36; John 17:10). “The heir is lord of all” (Galatians 4:1). By whom also he made the worlds. Through his agency or instrumentality. Christ, the Logos, is represented as God’s medium in creation. See note on John 1:1.

3. Who being the brightness of his glory. A manifestation of the glory of God. The very image of his substance. In Christ we have a tangible, visible representation of the substance of God. We see God in him. “He that hath seen me hath seen the Father” (John 14:9). By the word of his power. The Son hath all power, and his power was always manifested by his word. He spoke and it was done, whether it was to still the winds or to raise the dead. So in creation, the word was spoken and it was done. When he had by himself purged our sins. Made an atonement for them. Sat down at the right hand of the Majesty on high. Of God. The right hand was always the place of honor. See note on Ephesians 1:20.

4. Having become so much better. Superior to the angels. His superiority is shown in the greater name, which he received by inheritance; that of the Son. Our Savior has other names, but this name only is received by inheritance. This superiority is shown by the manner in which God addresses the Son. The apostle particularly shows Christ’s superiority to the angels, because through angels the Jewish law was given. See Acts 7:53; Galatians 3:19; Hebrews 2:3.

5-12. For to which of the angels. To none of them did he ever use such language as follows. The style in which the Father addresses Christ shows his superiority to the angels. Thou art my Son. See Psalms 2:7. The second Psalm was regarded by the Jews as a prophecy of the Messiah. This day have I begotten thee. What day is referred to in the prophecy? Acts 13:32-33 answers the question by quoting this very passage and declaring that it was fulfilled in the resurrection of Christ from the dead. He was born from the dead and God, who raised him, thus demonstrated that he was his Son. I will be to him a Father, etc. Quoted from 2 Samuel 7:14. They were spoken originally of David’s son Solomon, chosen to be king after him, but he was in a certain sense a type of Christ. Expression “Son of David,” “Seed of David,” while applicable to Solomon, pre-eminently refers to Christ.

6. When he again bringeth the first born into the world. Macknight thinks that Christ was brought into the world the first time when he was born at Bethlehem; that the time referred to here is when he comes again to judge the world. Whatever the time referred to, Psalms 97:7 shows his superiority to the angels for it says, “Let all the angels of God worship him.”

7. But of the angels he saith. The quotations made show how God speaks to and of the Son, but quite different are the words used of the angels. He maketh his angels spirits. In the Revision we have “winds” instead of “spirits.” The Greek word is Pneumata, a word which uniformly in the New Testament means spirit, and spirits in the plural, and I believe that “spirits” is the better rendering. The passage is quoted from Psalms 104:4 and means that he maketh spirits his messengers, or angels, and flaming ones (the burning seraphs) his ministers. It is incongruous with the thought to introduce into the passage winds and lightnings, natural phenomena, when the theme is the status of angel intelligences.

8. But to the son. The quotation is from Psalms 45:6. Thy throne, O God. Then the Son has an eternal throne, and is divine. The sceptre, etc. He then has a kingdom, and rules it with a righteous scepter. The point is that he is a Divine King with an eternal throne.

9. Therefore God, even thy God, etc. Because of the holiness of the Son, God the Father hath anointed him. The exaltation of the Son cometh from the Father. He is the Anointed, and above all other anointed kings, priests, and prophets.

10. And thou Lord in the beginning. From Psalms 102:25-27. A part of the preceding part of the Psalm speaks of the Messiah’s Kingdom, and hence these verses may well apply to the Messiah, especially as they harmonize with what we are told elsewhere of his glory. See notes on John 1:1.

11. They shall perish. All created things shall grow old and pass away.

12. As a vesture shalt thou fold them up. The heavens shall be rolled away. They are rolled up to be put away like a worn out garment. But thou art the same. The Son is eternal, the same yesterday, to-day and forever.

13, 14. Sit thou on my right hand. Quoted from Psalms 110:1. Make thy enemies thy footstool. The custom is alluded to of putting the feet on the necks of conquered enemies. See Joshua 10:24-25. This passage is applied to Christ in Acts 2:35, and in 1 Corinthians 15:25.

14. Are they not all ministering spirits? The real office of the angels is indicated. It is to give service in working out the plans of God for the salvation of the elect. The passage does not teach that each heir of salvation has a guardian angel, but that the angels do service in working out the Divine plans in behalf of the saved.

The work of angels can be learned in the Scriptures from the missions in which they are engaged. It is to aid in carrying out the plans of God for the government and salvation of our race. Under the rule of Christ they are his ministers to aid in the work of redeeming man. For examples of their work, see Genesis 19:1-26; 2 Kings 19:35; Acts 12:23; Judges 1:6; Acts 10:1-8; Matthew 18:10; Acts 5:19, etc. Christ is Lord; they are servants.

Hebrews Chapter Two

The Superiority of the New Dispensation

B.W. Johnson

Summary—The Danger of Neglecting the Great Salvation; the Salvation Offered by Christ. The Superiority of Christ to the Angels Further Shown. Christ, the Divine Man, Put Over All Things. Fitted to be Our Savior by Taking upon Himself Humanity; and by Suffering. Hence, He Took Not the Nature of Angels, But Became the Seed of Abraham. He, a Tempted and Suffering Savior, Can Succor Us Who Suffer and Are Tempted.

1-4. Therefore we ought to give the more earnest heed. Because the message to us is spoken, not by angels or prophets, but by the Son of God. To the things which we have heard. To Christ’s gospel, and to his words of instruction. Lest... we should let them slip. Lest we should let them slip from us because we drift away from them and refuse to heed them.

2. For if the word spoken by angels. The Jewish law. See notes on Acts 7:53 and Galatians 3:19. The law was given through the medium of angels, as was confessed by the Jews. See Josephus, Antiq. 15:5, 3. Was steadfast. Confirmed by a penalty upon transgressors. Every transgression. Nothing is plainer in all Jewish history than that obedience to the law was rewarded and disobedience punished.

3. How shall we escape. How then, if this was true of the law, can we hope to escape if he neglect the message of the Son? So great salvation. Not a temporal, but an eternal salvation, the salvation of the gospel. Begun to be spoken by the Lord. More especially after his death and resurrection when he bade his disciples go into all the world and preach the gospel to every creature. Was confirmed to us. If Paul was the writer of Hebrews he places himself in the position of the church, for elsewhere he tells us plainly that he received the gospel from the Lord himself. The apostles who had heard and seen the risen Christ first proclaimed his gospel publicly on Pentecost, an event evidently alluded to in this passage.

4. God bearing them witness. God bore witness to the truth of their words by the signs and wonders of Pentecost. He also bore witness afterwards by giving them miraculous powers, and by the extraordinary gifts of the Holy Spirit. Note that when he Law was given on Sinai God bore witness by signs and wonders. Also when the gospel, the message of Christ, was given on Mt. Zion God bore witness with signs and wonders.

5-12. The world to come. Literally, “the inhabited earth in the future.” The Jewish dispensation was called by the Jews “the present world.” A dispensation following it would be “the world to come.” The reference is rather to the future gospel ages than to the eternal world. These are not subjected to the angels.

6. But one in a certain place. David, in Psalms 8:4.

7. Thou madest him a little lower than the angels. Man, for the time, was made lower than the angels. Yet he was crowned, as the Psalmist tells us, with glory and honor, and given dominion.

8. Thou hadst put all things in subjection under his feet. This introduces the point of the quotation. It declares that all things (except God, 1 Corinthians 15:27) have been made subject to man. But we do not see our race in dominion over the heavens, the powers of nature and eternal world.

9. But we see Jesus. Jesus is the solution of the problem. He was made while in the flesh on earth apparently lower than the angels, and suffered death, but he, the Son of Man, who died as mortals die, the now glorified man, has “all power in heaven and in earth” (Matthew 28:18). Through him, the Son of Man, all things are subjected to glorified humanity. Taste death for every man. To die. He became man in order that he might die for every man, and because of the suffering of death was crowned (Philippians 2:9). It was after his suffering that “all power was given unto his hands.” Compare 1 Corinthians 15:27; Ephesians 1:20; Philippians 3:21.

10. For it became him. It became God, was fitting, and God’s purpose. For whom are all things. God, who is over all and possesses all. Paul uses this expression Romans 11:36; Colossians 1:6; 1 Corinthians 8:6. The captain of their salvation. Christ, a Prince and a Leader. Perfect. Not perfect in holiness, for he was sinless, but perfectly fitted to be our Savior. To this end it was needful that he should also suffer as one of our race.

11. Both he that sanctifieth. He who makes men holy by purging them of their sins, and those who are made holy are all of one. Are made of one nature because he took our nature and suffered. Hence he is not ashamed to call all the saved, though they are mortals, by the name of brethren. This is done in the Hebrew Scriptures (Psalms 22:22). The language quoted from the Psalm is ascribed to Christ, but is addressed to God. The point is that the speaker calls the worshipers brethren.

12. In the midst of the church. In the Psalm “Congregation” is the term used. The Revision has so rendered it here.

13-15. And again. A quotation is now given from Isaiah 8:17, in which the Messiah is represented associating himself with the saints as all children of God. The point is that Christ makes himself the brother of the saved. Verses 17 and 18 are quoted in order to give this point clearly.

14. He himself likewise. As these children are all mortal he, though divine, took on himself our mortality. He did this, that through death he might bring to nought the power of him who first brought death on our race. It was needful that he be clothed with mortality in order to die, and needful to die in order to deliver men from the power of sin and give them a glorious hope.

15. That he might deliver them. Not only from sin, which gives death its sting, but from all fear of death by giving the hope of a blessed life to come.

16-18. He took not the nature. He did not lay hold of an angel form in order to save angels, but the human form and nature, in order to be our Savior. He chose to be the seed of Abraham, being the Son of Mary, a descendant of Abraham.

17. It behoved him to be made like his brethren. Hence, for the reasons given above, it was necessary that he take our nature. A merciful and faithful high priest. To be our high priest he must be in full sympathy with us, having experienced our trials and our sufferings. To make propitiation. As our high priest he made atonement for us. Conscious of all our frailties he intercedes for us. In him, the Divine man, all who are found in him are justified before God.

18. In that he suffered, he is able to sympathize with all who suffer and to succor all who have trials and need help.

These two chapters show that Christ is higher than the angels, and hence that the gospel is superior in its demands to the Law. They show that to Christ as the Son of Man, subjected to death, and glorified, all things have been subjected; that he becomes a brother to the saints, and that he took our nature, suffered and tasted death, in order that he might become a faithful and merciful high priest, touched with a feeling of our infirmities, able to make atonement for us, and to come to us with an Elder Brother’s help in every time of need.

Hebrews Chapter Three

Christ Superior to Moses

B.W. Johnson

Summary—Our Apostle and High Priest. He Above Moses, as the Builder is Above the House. Moses a Servant in the House; Christ the Son. Lessons Drawn from Israel Under Moses. How the Israelites Provoked God in the Wilderness. How He Refused Them Admission to the Rest. Unbelief Caused Their Fall.

1, 2. Wherefore. Seeing Christ is so exalted as the first and second chapter show. Holy brethren. Christians made holy by being purged of their sins. Partakers of the heavenly calling. Called by a gospel which came from heaven and which will lead those who obey it, and thus become partakers, to heaven. Consider the Apostle and High Priest. Christ. An apostle is one sent. Moses, in this sense, was an apostle. Christ was sent from heaven. The Twelve were sent out by Christ. He is not only Apostle, but High Priest; superior to both Moses and Aaron combined. Our profession. More correctly, “Our confession,” that is, of all confessors of Christ. The confession of Peter (Matthew 16:16) was the confession of primitive Christians.

2. Who was faithful. As Moses was faithful to his trust, so has Christ been. In all his house. The house of Israel, the nation, the congregation of God. Israel, a type of the church, is spoken of under the figure of a building. In Numbers 12:6-8, it is declared that Moses was faithful in his house.

3-6. For this man was counted worthy of more glory. Jesus, the house-builder, the builder of Israel, as well as of the church, the Divine Savior, is more glorious than Moses, a member of the house of Israel, even as the builder of the house is superior to the house.

4. Every house is builded by some one. The word man does not occur in the Greek. The meaning is “every house has a builder, but the Builder of all things is God.” He built the house of Israel, but Christ is God manifest to us, the Divine personality at work in human redemption; hence, the builder of the typical church, as well as of the antitype.

5. Moses was faithful, etc. See Numbers 12:7. As a servant. Not as the builder, or as the master, but as a waiting man in the house. For a testimony. The whole ministry of Moses was a “testimony” to what would follow after, a shadow of what was to come. This will be brought out more fully in subsequent chapters.

6. But Christ as a son. Moses was a waiting man in the Lord’s house, but Christ, the Son, is Lord over the house, his own church. Whose house we are. “Ye are God’s building” (1 Corinthians 3:9); “My church” (Matthew 16:18). If we hold fast the confidence. We Christians, are Christ’s house, and will continue to be Christ’s house, if we hold fast, etc. The possibility of falling away, as Israelites fell away from God’s house of Israel, is pointed out in the following verses.

7-11. Wherefore. Take warning from the fate of Israel. As the Holy Ghost saith. The words quoted are found in Psalms 95:7-11. David there exhorts his brethren to learn a lesson from Israel in the wilderness, and not to provoke God. To-day if you will hear his voice. At that very time. So to-day, and ever, God wishes us to hear him, to-day, not to-morrow.

8. Harden not your hearts. To harden the heart is to reach such a state that God’s voice makes no impression. As in the provocation. The Hebrew of the Psalm says Like Meribah. The meaning is “Harden not your hearts as our fathers did at Meribah.” See the account in Exodus 17:1-7. See also Numbers 27:14, where Kadesh Meribah is named. Both may be referred to. Day of temptation. Day of trial.

9. When your fathers tempted me, proved me. Tempted me by proving me. Seeing how much murmuring and sin I would endure. Saw my works forty years. All his mighty manifestations in their behalf during all the period of their sojourn in the wilderness.

10. Wherefore I was grieved. The word more nearly means “disgusted.” They do alway err. Not simply by making mistakes, but their hearts are wrong.

11. So I sware in my wrath. A figure of speech which means that God, indignant at their unbelief and sin, declared they should not enter Canaan. See Numbers 14:20-35. Shall not enter my rest. Canaan, while the Israelites were yet in bondage, was promised as a land of rest. On the weary journey in the wilderness it was still looked to as the rest. To prohibit from entering the rest was then to prohibit from entering Canaan. It is, however, a type of heaven, the land of eternal rest. Hence, the warnings that are pointed out in the next verses.

12-19. Take heed... lest, etc. They fell from unbelief, which led them to depart from God. Take heed, lest you Hebrew Christians seeking the heavenly rest, should so fall.

13. But exhort one another daily. Continually stir each other to duty, lest you be hardened against God’s voice by the deceitfulness of sin. How sin does deceive us by making false promises of happiness and of safety.

14. Partakers of Christ. In fellowship with Christ, partakers of his benefits and glory. If we hold, etc. If we persevere to the end. The Israelites started well, but did not persevere. The only final perseverance of the saints is to persevere until the work of life is over.

15. While it is said. The thought and connection are, “You are partakers of Christ, if you remain steadfast, and listen to the exhortation, To-day if ye will, etc.”

16. For some, when they had heard, did provoke. Some in the wilderness heard God, but refused to listen, and did not provoke him. Howbeit not all. There were a few exceptions; Joshua and Caleb, Eliezer, and perhaps some more of the Levites.

17. With whom was he grieved forty years? With what sort of persons? The answer is, with them that sinned, all of whose bodies were left in the wilderness.

18. To whom sware he? etc. It was to them who sinned because of their distrust of God. See Numbers 14:20.

19. So we see... because of unbelief. It was unbelief that kept them out of Canaan. Hence, the lesson which is given more fully in the next chapter. These warnings show us that the Hebrew Christians addressed were subjected to trials, and some of them in danger of apostasy, falling away through unbelief. Hence, the fate of Israel in the wilderness is pointed out. If unbelief shut out the Israelites from the rest in Canaan, unbelief will shut the gates of heavenly rest to those who have started on the way.

Hebrews Chapter Four

The Rest that Remaineth for the Saints

B.W. Johnson

Summary—Diligence Needful to Enter the Rest. A Rest for the Saints. God’s Rest a Type. Old Israel Did Not Find the True Rest. There Remaineth a Rest.

1-3. Let us therefore fear. God’s promises are conditional. A rest is promised, but we must take heed that we do not come short of it by failing to keep the conditions.

2. For unto us was the gospel preached. We have the promises of the gospel, but they had the promises of an earthly land of rest preached to them. They broke the covenant on which the promises were based. The word preached did not profit them. The reason was that it was not received in unfaltering faith. Hence they did not obey it. So unbelief would make the gospel to us of none effect.

3. For we which have believed. Believers in Christ enter into rest; have the hope of the promised rest. To have the rest is conditioned upon a trusting faith. If they shall enter into my rest. Rather, “They shall not, etc.” See Revision. It is the same quotation that is found in Hebrews 3:11. The argument is that the Israelites were excluded from God’s rest, and hence it follows that some others must enter in, since the rest has not been prepared in vain. Although the works were finished. Though God completed his work in six days and rested the seventh, a type of the rest to be given to his saints, yet keeping the Sabbath is not entering into that rest.

4-7. He spake in a certain place. In Genesis 2:2. There it is stated that “God rested on the seventh day from all his works.” The Sabbath rest was therefore established long before Israel was denied entrance into the rest. Hence it is not the rest.

5. In this place again. In Psalms 95:11, which declares that Israel should not enter into God’s rest. Though Israel had kept the rest of the Sabbath, they had not entered into God’s rest, as this language shows. The rest of the Sabbath is not then the promised rest, nor is Canaan below, from which nearly all Israel was once excluded, because David exhorts the people, though in Canaan, to enter into the rest.

6. Seeing... that some must enter. Since God has a rest for his people, and it is not made in vain, there must be some who enter therein. Those to whom it was first offered entered not because of their unbelief. Hence it remaineth to all who, like Joshua and Caleb, have faith.

7. Again he limiteth a certain day. The thought is that there is a day of opportunity. If that day is passed by, the opportunity is gone. The word of the Lord is, To-day if, etc.

8-11. For if Jesus. “Joshua” in the Revision. Jesus is the Greek form of the Hebrew word Joshua. Joshua led Israel over the Jordan into Canaan, but that did not give them complete rest. If that had been true, David would not have exhorted them to seek to enter into rest. Five hundred years after they entered Canaan this exhortation is given in the 95th Psalm.

9. There remaineth therefore a rest. Since God has a rest for his people, and neither the Sabbath nor Canaan is the rest, these being only types of that rest, a rest remaineth to the people of God.

10. For he that is entered into his rest. When God rested on the Sabbath, the type of the true rest, his works ceased. So when our rest comes, weary toil, trials and sufferings will be over.

11. Let us labor therefore. Since this glorious rest, the heavenly rest, remains for faithful believers, we should seek to enter upon it, and especially take heed that we do not come short through unbelieving disobedience as did Israel.

12, 13. For the word of God. The Israelites came short because they refused to hear the word of the Lord. If we could enter in, we must take heed to the word. It is living and active (Revision), sharper than any two-edged sword. Cutting keenly and in all directions. Dividing of soul and spirit. It not only gives life, but slays, as was the case with the Israelites who fell in the wilderness, and pierces to the soul and spirit. It reaches the very fountains of life. A discerner of the thoughts. It lays bare the thoughts and the intentions.

13. Neither is there any creature. In Christ appears the Word in personal form, while in the gospel we have his spoken word. Here the reference is to the personal Word. Every creature is manifest before him, and all our deeds and thoughts are open to his eyes.

14-16. Seeing then that we have a great high priest. As has been shown Our high priest now makes intercession in the true Holy of Holies.

15. For we have not a high priest, etc. A high priest must be in sympathy with those for whom he ministers. Christ, who took upon himself our infirmities, is such a high priest. He was tried and tempted as man, but remained sinless.

16. Let us therefore come boldly. Because our high priest can be touched by our infirmities.
The throne of grace. The Jewish high priest interceded before the mercy-seat. We may come boldly to the mercy-seat, knowing that our loving Elder Brother is our high priest in the heavens. Hence we may always have confidence when we ask for grace to help in time of need.

The practical lesson of the chapter is that the True Rest promised remains. It was not the Sabbath day, nor was it Canaan. It is the heavenly rest of which these are types. Unbelieving disobedience excluded the Israelites from the typical rest of Canaan. So, too, it will exclude those who have started to enter into the heavenly rest if they refuse to hear Christ through unbelief. The believing Joshua and Caleb entered into Canaan. So, too, the true and faithful believers who follow Christ will enter into the rest above.

Hebrews Chapter Five

The Superiority of Christ’s Priesthood

B.W. Johnson

Summary—The Office of a High Priest. High Priests Chosen of God. Christ a Priest of the Order of Melchizedec. He Learned Obedience Through Suffering. The Need of Learning the Deeper Truths of the Gospel.

1-3. Every high priest taken from among men. Such as Aaron and all the high priests of Israel. Is ordained for men. He is appointed to officiate in holy things and to intercede in behalf of his fellow-men. God did not need the high priest, but men needed him. That he may offer both gifts and sacrifices. “Gifts” were strictly bloodless offerings, while “sacrifices” required the life of the victim. These were offered in behalf of men, either by the high priest in person, or under his direction.

2. Who can have compassion, etc. It is needful that the high priest be one in sympathy with men, because he has experienced in person the common infirmities of the race. Otherwise, how could he be a merciful high priest touched by the infirmities of men?

3. And by reason hereof. Of his own infirmity, in that he was of men. Ought, as for the people, so also for himself. As one of a sinful race he needed to approach God in his own behalf, as well as in behalf of men. He offered “atonement for his own sins and for the sins of the people.” This was shown forth in the very garments he wore when he offered the national atonement once a year. On the shoulder of the ephod (Exodus 28:10) were two onyx stones, on which were engraved the names of the twelve sons of Jacob, the representatives of all the tribes of Israel, of Levi the priestly tribe as well as the others. As he stood before the mercy-seat interceding, he bore all these names before the Lord.

4-6. And no man taketh this honor unto himself. He must be called to it by God. Aaron was so appointed. See Exodus 28:1; Leviticus 8:2.

5. So also Christ glorified not himself. Did not take the office of himself, but God called him to his priesthood. The time is pointed out when he was so called. It was when God said, Thou art my son, to-day have I begotten thee. This refers to when Christ was begotten from the dead, the first-born of the new creation. See Ephesians 1:20-23. At this time he entered fully, at the call of God, upon his high priesthood in behalf of men.

6. A priest forever after the order of Melchisedec. Christ’s priesthood continues while time endures. He is not of the order of Aaron, but of Melchizedek, a king as well as a priest. See Genesis 14:18-19. For a fuller discussion of the priesthood of Melchizedek, see notes on Hebrews 7:1-10.

7-10. Who in the days of his flesh. Christ, while on earth, is referred to. When he had offered up prayers, etc. A particular time when these earnest supplications were offered is pointed out. The agony of Gethsemane is meant. It was then that he said, “If it is possible, let this cup pass from me.” Even there he was heard. For an angel descended to strengthen him. Feared. Reverenced the Father in humble submission. A pious fear is meant.

8. He learned obedience. He claimed no special exemptions because he was the Son, but learned and taught obedience in the supremest test that the world ever saw. He learned obedience experimentally.

9. Being made perfect. Fitted in all points to be our high priest by his suffering; made, not a perfect man, for he was that already, but a perfect high priest. He became the author. Was able to offer the gospel to all nations, and thus to save all them that obey him. He does not save men in disobedience.

10. Called of God an high priest. When he had suffered he was called of God an high priest, or entered upon his priesthood. Order of Melchisedec. See notes on Hebrews 5:6 and Hebrews 7:1-10.

11-14. Of whom we have many things to say. Of Christ in his priesthood. Hard to be uttered. Hard to be expressed so that you will understand. The priesthood of Christ, after the order of Melchizedek, opens up some difficult questions. Seeing ye are dull of hearing. Of slow understanding.

12. When ye ought to be teachers. You have been disciples long enough to be able to teach others, but still need some one to teach you first principles. See notes on Hebrews 6:1-2. Oracles of God. God’s word.

13. Every one that useth milk, etc. Those who only understand the A B C’s of Christianity are only babes in Christ, like the babes whose food is milk. Such an one cannot handle the word of righteousness skillfully.

14. Strong meat belongeth to them that are of full age. When one has reached manhood we do not expect him to live on the food of babes. So a church member, as time goes on, ought to feed on strong meat, the higher teaching of religion. There should be growth in knowledge. Their senses exercised. The reference here is to the faculties of the soul. A Christian ought to study, to gain a thorough knowledge of the Scriptures and especially of the New Testament, to become able to teach others, and to explain the higher principles of our religion. In addition he ought to be able to discern the moral character of the environments of life, to know not only what to accept and what to reject, but how to warn his less instructed brethren.

Hebrews Chapter Six

Going on Toward Perfection

B.W. Johnson

Summary—Leaving First Principles. First Principles Explained. Going On to Perfection. The Fatal Consequences of Apostasy. Exhortation to Diligence. The Absolute Assurance of God’s Promises.

1, 2. Leaving the principles. The rudiments, the milk fitted only for babes. Let us go on unto perfection. Go on to the higher lessons which belong to full grown men. The exhortation is to go on from the lessons of Christian childhood to those of manhood in Christ. See Hebrews 5:13-14. Not laying again the foundation, etc. To lay the foundation once is enough, if it is laid right. These first principles are the foundation of Christian life, but we must build higher and higher upon them. Repentance. This was essential in laying the foundation. All men are commanded to repent. Repentance is essentially a change of the will, the rebellious will becoming a will to serve the Lord. Dead works. Some try to save themselves by trusting in their works but they are as vain to save as though they were dead. Faith towards God. Faith as well as repentance enter into the foundation. The sinner must believe upon the Lord, and repent. See Acts 16:31; Acts 2:38.

2. Of the doctrine of baptisms. The third of these first principles which belong to the “foundation” relates to baptism. See Acts 2:38, also Ephesians 4:5; Matthew 28:19, etc. But why is the plural used? There is but one baptism in water when the penitent is baptized into Christ (Ephesians 4:5; Galatians 3:27). There is, however, another baptism which was promised before Christ came which was not of water. See Matthew 3:12. Christ also promised it before his ascension. Hence there is not only the baptism of the body in water, but of the spirit in the Holy Spirit, as fulfilled on the day of Pentecost.
Laying on of hands. In the primitive church the extraordinary operation of the Holy Spirit was imparted by the laying on of the Apostolic hands (Acts 8:17). Of the resurrection of the dead. One of the fundamental but primary principles of Christian teaching. Of eternal judgment. This was comprehended in teaching the resurrection. All were to be rewarded according to the deeds of this life.

3-6. If God permit. We will go on to these higher lessons if God permit. The author is led by the Spirit in what he says, and hence humbly defers all he shall say in the rest of the epistle to the will of God.

4. For it is impossible. There are sins that have no forgiveness (Matthew 12:31-32). There are Apostates who can never find a place for repentance, not because of the failure of God’s mercy, but because they have destroyed their moral capacity for a heartfelt repentance. Usually the most hardened sinner are apostates. Were once enlightened. Had the light of the Gospel. See John 8:12. Have tasted. Experienced. The heavenly gift. The new life in Christ. Christ “giveth life unto the world” (John 20:31). Partakers of the Holy Ghost. The Spirit of God is sent into the heart of all sons (Galatians 4:6; Romans 8:9).

5. And have tasted the good word of God. Fed on that word which is food for the soul. The powers of the world to come. The miraculous gifts of the Spirit. The world to come is used in the sense of the Christian dispensation.

6. If they fall away. Apostasize from the faith. To renew them to repentance. He is so far fallen that he has no capacity left for repentance. Judas the Apostate sorrowed, but his sorrows became despair. There was remorse but not repentance. Crucify... the Son of God afresh. By rejecting Christ they place themselves with those who rejected him and crucified him because he affirmed that he was the Son of God. Those meant are not those “overtaken in a fault,” or backsliders only, but men once Christian professors who not only turn away from but oppose Christ.

7, 8. For the earth, etc. These two verses show that treatment depends on what kind of fruit is borne. God sends sunshine and rain on the earth. If it brings forth food for man, it is blessed. But if it brings forth thorns and briers, they are rejected. So God, who blesses our lives, and refreshes them with the Gospel, demands righteous fruit. If they bear thorns, the end is destruction.

9-12. We are persuaded better things of. That you will not bear thorns and briers.

10. For God is not unrighteous to. Though the Hebrew Christians had not advanced in knowledge (5:12), yet they had shown the fruits of the love of Christ in ministering to the saints.

11. Show the same diligence. Not only continue your work of love, but show equal diligence in attaining the full assurance of hope, by going on to perfection in knowledge.

12. That ye be... followers of them. Of the glorious heroes of the faith, like Abraham and Moses, and the martyrs, like Stephen and James. Faith and patience. These qualities, essential to steadfastness, must be found in those who “inherit the promises.”

13-20. For when God made promise. The promises are absolutely sure. See how God confirmed his promise to Abraham! See Genesis 22:15-18.

14. Saying, Surely blessing. The promise so confirmed to Abraham is given in these words.

15. He obtained the promise. It was sure, but he had to patiently endure in order to obtain. The history of Abraham shows how he was blessed.

16. For men verily swear by the greater. When men make a solemn oath in order to settle a fact or covenant beyond controversy they usually swear in the name of God. God, however, could swear by no one greater than himself.

17. God willing, etc. God, out of condescension to that human weakness which puts more confidence in an oath than in the bare word, confirmed his promise by an oath.

18. That by two immutable things. By his word of promise, and by his oath, neither of which could ever be broken. Strong consolation. In the absolute certainty of God’s promises who have fled for refuge. Fled from the wrath revealed against sin to the Gospel with its promises and blessed hopes.

19. Which hope... an anchor of the soul. As an anchor holds the ship when the storms are raging, so this hope holds the soul stedfast. Entereth into that within the vail. The vail was before the Holy of Holies in the tabernacle, but it was a type of heaven. Hence this means that the hope reaches to heaven. It is a heavenly hope.

20. Whither the forerunner. As the High Priest entered within the veil into the Holy of Holies, so our High Priest has entered for us, and before us, into the heavens. A High Priest forever, etc. See notes on Hebrews 7:1-10.

Hebrews Chapter Seven

Christ’s Priesthood After the Order of Melchizedec

B.W. Johnson

Summary—The High Dignity of Melchizedec as a Priest. Abraham Paid Him Tithes. Thus Did the Aaronic Priesthood Confess His Superiority. A Type of a Priest Forever. Christ to be a Priest After the Order of Melchizedec. Hence, the Aaronic Priesthood Imperfect. Hence, too, the Law Must be Changed. Christ, the Priest of the New Covenant, Hath an Unchangeable Priesthood.

1-3. For this Melchizedec, king of Salem. See the account of him in Genesis 14:18-20. That he was a character of exceeding dignity is manifest, not only from the statements of Genesis, but of this chapter. There have been many speculations concerning his personality, but no man can lift the vail. He bursts upon us as a priest-king, king of Salem, or Jerusalem, which we now know from discoveries in Egyptian records existed even in those very early ages; priest of the most High God. There is no account of his parents, none of his birth, none of his death, none of the beginning or end of his priesthood; hence, he appears in the record without parents, genealogy, beginning or end, simply as one that liveth, a fit type of him whose priesthood and kingly state endure forever. Who met Abraham. See Genesis 14:20. Abraham was returning from the pursuit of marauders who had captured Lot, his nephew. Blessed him. The “great father,” “the friend of God,” thus acknowledges his superior spiritual dignity.

2. To whom also Abraham gave a tenth part of all. Tithes were paid to him as priest of the Most High. King of righteousness. Such is the meaning of Melchizedek. The word may not be the name, but a title. King of Salem. This means “King of Peace.” It will be observed that the payment of tithes for religious purposes is at least 400 years older than the Jewish law. See also Genesis 28:22.

3. Without father, without mother. See note on verse 1. Nor end of life. None as he appears in history. As far as he is revealed to us he is a living character, one that lives right on, like unto the Son of God. The Apostle does not affirm this was absolutely so, but that it is thus that Melchizedek appears on the back ground of early history. He abideth, in the Sacred Record, a priest continually.

4-10. How great this man was. When one so great as Abraham recognized his superiority by paying him tithes.

5. The sons of Levi. The Aaronic priesthood, all of them of the tribe of Levi. Take tithes of the people according to the law. They require the enactment of the law in order to collect tithes of the people, their own brethren. The tithes are paid, not because of their great spiritual dignity, but because the law compels it.

6. But he whose descent is not counted from them. Melchizedek, who was not of the blood of Abraham or tribe of Levi, received tithes of Abraham, not because of the law, but because of his transcendent dignity.

7. The less is blessed by the better. Though Abraham had the promises of God Melchizedek, as the higher in spiritual dignity and nearer to God, blessed him. See Genesis 27:27-29.

8. Here men that die receive tithes. The Aaronic priesthood die, and the death of the high priest is a matter of record. Their mortality was a prominent feature, but in the case of Melchizedek, he who receives tithes liveth right on as far as the records tell us. We behold him only as a living priest, typical of a priest who liveth forever.

9. Levi also, who receiveth tithes. The sacred tribe of Israel, the tribe to whom tithes are paid, paid tithes to Melchizedek.

10. He was yet. All Israel, kings and priests, though yet unborn, were represented in Abraham. Hence Levi paid tithes, and thus confessed the superiority of the priesthood of Melchizedek.

11-17. The superiority of the priesthood of Melchizedek to that of Aaron in dignity having been shown, the imperfection of the latter is next pointed out. If therefore perfection were by the Levitical priesthood. If it effected the complete pardon of sins and made men holy. What further need was there, etc. If it gave all needful spiritual blessings there would be no need of another priesthood. The Aaronic priesthood would have been continued on forever. But a change of the priesthood has been predicted, as will soon be shown.

12. For the priesthood being changed. The law as given “under the Levitical priesthood” (verse 11), and was all grouped around the priesthood as its very center. Of course, if the priesthood was changed the law of the old priesthood, the law of Moses, must go with it, and give place to a new law.

13. For he of whom these things are spoken. Of whom an unchangeable priesthood is predicted. Pertaineth to another tribe. All the priests of the Jewish dispensation had been of the tribe of Levi, but Christ was not of this tribe.

14. Our Lord sprang from Judah. In the genealogies as given by Matthew and Luke. The Messiah was to be the son of David.

15. It is yet far more evident. Still more clear than that the new High Priest should be of the tribe of Judah. That could be shown by an argument, because it was affirmed (1) that the Christ was to be the Son of David; (2) David was of Judah; (3) The Christ was to be a priest. On the other hand, without argument, is the clear affirmation that there was to be a new priesthood, a priest after the likeness of Melchizedec.

16. Who is made, etc. The Levitical priesthood based their claims on a a carnal commandment, a fleshly claim, that of hereditary right. Eleazer succeeded Aaron because he was his son, and so each high priest. The power of an endless life. The claim of the great high priest is not fleshly descent, but that he lives forever. He demonstrated his title to the office by rising from the dead. He was exalted to the kingly priesthood when he arose from the dead (Ephesians 1:20).

17. Thou art a priest for ever after the order of Melchisedek. See Psalms 110:4. This declares that the Christ shall be a priest, a priest forever, a priest not of the order of Aaron, but of Melchizedek; a priest-king whose office abideth continually.

18-22. A disannulling of the commandment going before. The old law and the Aaronic priesthood are abrogated because of their imperfection. They could not make men perfect.

19. For the law made nothing perfect. The law was only a preparatory arrangement. It did not fit men for eternal life. The bringing in of a better hope. See the Revision. The idea is: The law was disannulled and a “better hope” brought in, that of the gospel, by which we draw nigh unto God.

20. Not without an oath. God never interposed an oath except to show certainty and immutability. Thus he swore to Abraham (Genesis 22:16-18); to the rebellious Israelites (Deuteronomy 1:34); to David, that his seed should endure forever (Psalms 89:4). Since the same solemn assurance is given concerning the priesthood of Christ, the meaning is that it is immutable.

21. For those priests. The Aaronic priests. Their priesthood did not rest upon an oath. Hence, it was not eternal; Christ’s did, for God (see Psalms 110:4) gave it the sanctity of an oath. The solemn words are significant, “The Lord sware, and will not repent, Thou art a priest forever, etc.”

22. By so much. By such solemn means was Jesus made a surety, the pledge and firm assurance. A surety is intended to secure absolute certainty. A better testament. Rather, covenant. Jesus became the pledge of the new covenant, the Gospel. God has established him as its high priest forever, by the sanctity of an oath. This is the line of argument.

23-28. Were many priests. Since they were removed by death there were in succession many Aaronic high priests.

24. But this man, etc. Christ was victorious over death before he entered upon his priesthood; he lives forever, and hence, there is no change of his priesthood.

25. Wherefore he is able also to save, etc. Because he is such a high priest, and hath the power of an endless life. He is not a frail mortal like us; and can save, in every extremity, all who approach God through his priesthood.

26. Such an high priest became us. We need just such a high priest; one who hath no sins and is exalted above the heathen. He needs not to save himself, and hence is able to save.

27. Who needeth not daily. The daily sacrifice was offered on the altar, under the direction of the high priest, for the sins of the whole nation, including himself. For this he did once. Instead of the daily offering for himself and others, Christ made but one offering, himself, when he died upon the cross. This offering was complete when he, as the high priest, ascended into the Holy of Holies above to intercede for the sins of his people. The perfect high priest had offered the perfect sacrifice and had dedicated the new and better covenant. Christ made his offering as a priest in “The true tabernacle, which the Lord pitched, and not man.”

28. For the law, etc. The law puts imperfect men into the Aaronic priesthood. But the word of the oath... maketh the Son. The spotless and Divine one who became an eternal priest.

Hebrews Chapter Eight

The Two Testaments

B.W. Johnson

Summary—Our Glorious High Priest. His Sacrifice. The True Tabernacle Above. Christ the Mediator of the New Covenant. The Old Covenant Imperfect. Removed to Give Place to the New.

1, 2. This is the sum. The crowning truth. We have such an high priest. Such as has been set forth in the preceding chapters: sympathizing, sinless, unchangeable, mighty to save, divine. Set on the right hand. He has offered his sacrifice and sat down in the heavens at God’s right hand. Concerning the significance of sitting at the right hand of God, see notes on Ephesians 1:20.

2. A minister of the sanctuary. Not of any earthly temple, but of the sanctuary above. The true tabernacle, the tabernacle made of God, whose Holy of Holies is in the heavens, of which the earthly tabernacle was only a feeble pattern. The earthly tabernacle had an outer court, with the altar, a holy place, and a Holy of Holies. These parts have been understood to be typical (1) of the world, from whence we pass by the altar of sacrifice, the blood of Christ into (2) the holy place, the church, and from the holy place the high priest passed beyond the vail into (3) the Most Holy Place, typical of heaven itself. There our high priest, having rent the vail that all in the church may follow, dwells and intercedes for us. There he presented his offering, the blood of his atonement.

3-7. For every high priest is ordained, etc. It is his appointment to offer gifts and sacrifices. That is his office. Hence, if Jesus is a High Priest, he must have an offering, but his offering must be presented in the true Holy of Holies above.

4. On earth, he should not be a priest. The law required all the priests who served in the temple to be of the tribe of Levi, but he was not of the tribe of Levi, or of the priests appointed to serve at the altar, hence could not serve at an earthly altar, or in an earthly sanctuary. The law was in force as long as he was on earth and that excluded him.

5. Who serve unto the example and shadow, etc. The service of the priests and of the temple is after the example of, and a shadowing forth of heavenly things. See... that thou make all things, etc. A pattern was shown Moses. All must be made after that pattern (Exodus 25:40). Hence the tabernacle made according to that plan shadowed forth heavenly things. The earthly high priest was a type of the great high priest in the heavens.

6. Now hath he obtained a more excellent ministry. More excellent than that of the Levitical priesthood. He serves in the heavenly sanctuary. Mediator of a better covenant. The high priest was a mediator, interceding with God for the people. Christ is the mediator of the better covenant with its more glorious promises; viz., the Gospel.

7. For if that first covenant. The covenant of Sinai, the Law of Moses, the Old Testament. It was faulty and could not make men perfect. See note on Hebrews 7:18.

8-12. I will make a new covenant. By the mouth of Jeremiah (Jeremiah 31:31-34) the Lord declared that he would make a new covenant which would take the place of the old covenant. This shows that the old did not meet the full needs of men.

9. Not according to the covenant, etc. It shall differ from the covenant of Sinai made while the Lord was leading Israel up from Egypt. Because they continued not in my covenant. Israel had broken the covenant, and been unfaithful.

10. This is the covenant that, etc. This shall be a principle of the new covenant. I will put my laws in their mind. Under the new covenant the minds and hearts shall be given to the Lord and filled with his law. They shall “worship in spirit and in truth.” Write them in their hearts. Instead of upon tables of stone.

11. They shall not teach every man his neighbor. Under the old covenant children were born into covenant relation. As they grew up they had to be taught of the Lord, or they would never know him. As a matter of fact, many did not learn to know him. But under the new covenant all must learn to know God and the Son whom he hath sent before they can enter the covenant. Every one must enter by faith in Christ, repentance of sin, and surrender to the will of God. Hence all members of the new covenant know God, from the least to the greatest.

12. For I will be merciful, etc. When they enter into covenant relation through the Gospel every sin will be blotted out.

13. In that he saith, a new covenant. This language implies that the other covenant, the one made at Sinai, is the old covenant. That which... waxeth old. This language implies that the old covenant is to pass away. That it has done so is shown in the next chapter.

Hebrews Chapter Nine

The Old and New Testament

B.W. Johnson

Summary—The Tabernacle. Its Furniture. The Significance of Its Service. The Greater Tabernacle and Its High Priest. The Two Testaments. When the New Testament Came into Force. The Dedication of the First Testament. This a Pattern of Heavenly Things. Christ, Our High Priest, Hath Entered the Perfect Tabernacle.

1-5. The first covenant had also ordinances of divine service. The two covenants, the Mosaic and the Christian, have been named in chapter 8. Here they are contrasted. The first, or Mosaic, had its ordinances, and a sanctuary, or tabernacle of worship, in this world.

2. For there was a tabernacle made. The tabernacle prepared at Sinai. See Exod chapter 26. The first. The first room, or division, called the holy place. Wherein was the candlestick. See Exodus 25:31-40. It was made of gold and had seven lamps for burning olive oil. Our space will not allow a discussion of the symbolical meaning of the furniture. Also in the holy place was a table on which were kept twelve loaves of bread, called shew bread. This table was overlaid with gold. See Leviticus 24:5-9.

3. After the second vail. The first vail was over the door into the holy place. The second vail separated the holy place from the Most Holy Place, with the innermost recess, the Holiest Place in the worship of Israel.

4. Which had the golden censer. The critics are divided whether the word rendered censer refers to the golden censer or to the altar of incense. Both our versions have adopted censer, which is probably correct. In the golden censer was burned incense in the Most Holy Place, when the High Priest entered it once a year (Leviticus 16:12). The altar of incense stood against the vail of the Most Holy Place. The ark of the covenant. See Exodus 25:10-16. This chest, made of acacia wood and overlaid with gold, was the most sacred thing in the tabernacle. Wherein was the gold pot that had manna (Exodus 16:32-34). Aaron’s rod (Numbers 17:1-11). The tables of the covenant (Deuteronomy 10:1-5). The two stone tables of the law. All these but the tables had been removed before the temple was built (1 Kings 8:9). Many hold that they were by the ark, not in it. See Deuteronomy 31:26; Numbers 17:10. The ark itself disappeared when the temple was destroyed by Nebuchadnezzar.

5. And over it the cherubim. These symbolic figures, made of gold, hovered over the lid of the ark, called the mercy seat. Cannot now speak particularly. Cannot discuss the significance of each of these objects. The cherubim were angels. See Genesis 3:24.

6-10. The priests go in continually. The present tense used in the Greek as in the Revision. The temple, which was a copy of the tabernacle, was still standing when the Epistle was written. Into the first tabernacle. Into the holy place. The priests went in every day in the service.

7. But into the second. Into the second part, the Most Holy Place, none entered but the high priest alone, he only once a year at the feast of the atonement, and then carrying the blood of the atonement, which he offered for his own sins as well as those of the people. See Leviticus 16:11-15; Exodus 30:10-25. The errors of the people. Their sins of ignorance and mistakes. High handed, open defiance of God’s law was not atoned for.

8. The Holy Ghost this signifying. The divine arrangement, which suffered only the high priest to enter into the Holiest of all, signified that the way into the Holy of Holies above had not yet been made manifest or revealed to men. It required the Gospel to open the way. The vail was yet over the mystery of redemption. While as the first tabernacle was yet standing. So long as the first tabernacle or temple worship stood as the divine service, the true and living way opened up through Christ was not made manifest. Even the high priest himself could go to the “mercy seat” only once a year.

9. Which was a figure. The Jewish rites were not the true and complete divine service but only figures, types. Both gifts and sacrifices were symbols. Nor could they make the worshiper perfect. They could not cleanse him from all sin, deliver him from all fear, and make his conscience clear. They were not perfect sacrifices but pointed to the perfect sacrifice. The Jewish sacrifices only removed ceremonial impurities and sins of ignorance.

10. Being only. See the Revision, which is much clearer. They pertained to the flesh, were outward, did not renew the spirit, and were temporal, imposed until the time of reformation. That is, until the new covenant was ushered in. Divers washings. “Baptisms” in the Greek. Immersions of the whole body were often required in the Jewish service. For examples see Exodus 29:4; Leviticus 16:4; Numbers 19:7; Leviticus 17:15, etc. These washings were all carnal ordinances for ceremonial purification.

11-14. But Christ being come. The tabernacle service having been described, Christ’s work is now placed in contrast. Through a greater and more perfect tabernacle. The high priest below passed through the first tabernacle to the Holy of Holies; Christ, our high priest, through a greater one not made with hands, not a material building. What is meant? Various answers have been given, none of which are entirely satisfactory. It seems impossible to limit the meaning to his body, or to the church, or to the world, as some have done. Rather the reference is to the rites of the true and great tabernacle service by which “good things,” heavenly blessings are secured, in contrast with those of the earthly tabernacle. The earthly high priest, by complying with its rites, which were only a figure, entered into the Holiest of all; Christ by his sacrifice, the rites of the greater tabernacle service, entered into the true Holiest of all of which the earthly most holy place was only a symbol. It is shown in the next verse that the reference is to the sacrifice by which he entered.

12. By his own blood. The high priest always carried into the Most Holy Place the blood of the atonement, but Christ carried his own blood when he entered the Holy of Holies above. Obtained eternal redemption. By his offering. His ransom was complete, and for all time.

13. For if the blood of bulls and goats. This was shed for the purification of the people on the day of atonement. The ashes of an heifer. See Numbers 19:21. The red heifer was burned, the ashes were put in water, and this water sprinkled on the people for their ceremonial purification.

14. How much more shall the blood of Christ. If the blood of animals had any efficacy to purify, how much more the blood of Christ? Through the eternal Spirit. Led by the Divine Spirit. He was dragged to the sacrifice like the victims, but laid down his own life to take it up again. This he did as God’s Anointed, anointed with the Spirit, acting by its power. Your conscience from dead works. Cleanse it from the guilt of works which deserve death. To serve the living God? If the sacrifices of the tabernacle cleansed from ceremonial pollution so that men could engage in its service, will not the blood of Christ cleanse you so that you can join in the acceptable service of the living God?

15. For this cause he is the mediator of the new covenant. Covenant here rather than testament. Diatheekee means both “covenant” and “testament,” but here “mediator” shows that covenant is referred to. That by means of death. His own death. Transgressions that were under the first covenant. None under the old covenant could have complete redemption except by the death of Christ. Those who served God under it offered sacrifices which were types of Christ’s sacrifices, but they could not be made efficacious without Christ. It is by his death that they which are called, of every dispensation, have the promise of eternal inheritance.

16-17. For where a testament is. An inheritance has just been spoken of (verse 15). That suggests a last will and testament, one meaning of the Greek word diatheekee used in verse 15. A testament has no force until the testator is dead.

17. Is of force after men are dead. As soon as a man dies, his last will and testament comes into force, but has no force whatever while he lives. The application of this is that Christ’s testament, the new covenant, came into force when he died. The old covenant was in force to the cross; it was then “nailed to the cross,” and Christ having died, the New Testament came into force. It has been urged against this view that the making of wills was not a custom of Israel. It was, however the custom of the whole Roman Empire, and Judea was now a Roman province. The Roman customs had made provinces of the empire familiar with the use of wills.

18-22. Neither the first testament was dedicated without blood. The death and shedding of the blood of Christ was necessary to the inauguration of the New Testament, as has just been shown. Even when the First was inaugurated, Christ died in type and blood was shed. I believe that the apostle means to say that even in the inauguration of the Old Testament death was necessary, the death of a victim, which pointed to Christ’s death.

19. For when Moses. For the events alluded to, see Exodus 24:1-8. All that God had proclaimed in the ten commandments and the accompanying precepts (Exodus 21-23) was written in the book of the covenant. This was read to the people, and they promised obedience. Then the book and all the people were sprinkled with blood.

20. This is the blood of the testament. The covenant had been dedicated by blood. It is well to note that this covenant embraced the Decalogue, yet it was the covenant done away to make room for the covenant of Christ. The tabernacle worship had not yet been set up.

21. Moreover he sprinkled with blood. Afterwards, about a year later, when the tabernacle was ready, both it and its furniture were sprinkled (Exodus 40:9-15; Leviticus 8:24).

22. Almost all things. See Leviticus 16:16; Leviticus 16:19; Leviticus 16:33. Under the law almost every thing was purified by blood, lest it had been defiled. Without shedding of blood is no remission. Every sin under the law required atonement, and no atonement could be made without blood.

23-26. The patterns of things in the heavens. See Hebrews 8:5. The tabernacle and all its service were shadows. These were purified, as we have just seen, by blood. The heavenly things with better sacrifices. By the heavenly things are meant all of which the tabernacle was typical. The holy place was a type of the church, which is cleansed with the blood of Christ. Perhaps, too, there is a reference to the redeemed church above, in the heavens, which eternally praises him who cleansed it with his blood.

24. The holy places made with hands. The tabernacle on earth. Figures of the true. Pictures, copies. Into heaven itself. The true Holy of Holies. There, in the presence of God, Christ intercedes for us, as the high priest below interceded before the Shekinah.

25. Nor yet, etc. The high priest entered once a year with the blood of a victim. Not so Christ, our High Priest.

26. For then. In that case he must have suffered many times. But now once. Only once did he offer sacrifice, viz., himself. In the end of the world. At the end of the Jewish dispensation; literally, “the end of the ages,” the end of the antediluvian, patriarchal and Jewish ages.

27, 28. As it is appointed unto men once to die, etc. The fixed order for all men is to die once only, and to be judged after death. When they die, finality is stamped, on their life work.

28. So Christ was once offered. Died once as a sin offering. But judgment followed, and he was justified and vindicated by his resurrection. He died once, and after it was the judgment, that made him the King of glory. His work of redemption was done once for all. So unto them that look for him. All the saints who desire his appearing; to them he shall appear a second time, at his second advent, sinless and the mighty Savior. He becomes a sin offering but once, and appears the second time without a sin offering, because he hath done the work once and forever.

Hebrews Chapter Ten

Christ’s Sacrifice Offered Once for All

B.W. Johnson

Summary—The Imperfection of the Sacrifices of the Law. In Such Sacrifices God Had No Pleasure. Christ’s Sacrifice Offered Once for All. The Holiest of All Opened by the Blood of Christ. Exhortation to Faithful Perseverance. If Christ is Rejected, No More Sacrifice.

1-4. The Law. The law of Moses. Having a shadow of the good things to come. It did not contain the good things, but only the shadow of them. They were typified in the law but exist in the gospel. Can never... make the comers thereunto perfect. That is, free them from sin, and thus perfect their consciences.

2. For then would they not, etc. If the legal sacrifices secured complete forgiveness, they would not have been offered over and over. The fact that it was done showed that there was still a consciousness of sin.

3. There is a remembrance, etc. Besides the daily sacrifices, and the individual sacrifices, there was repeated every year the atonement for the whole nation. There were daily, monthly, and yearly sacrifices.

4. For it is not possible. The blood of bulls and goats, the animals offered in the sacrifices, had no power to cleanse from sin. In their essence the only real efficacy of the bloody sacrifices of the altar was the moral effect upon the people and the fact that they pointed forward to the Lamb of God.

5-10. When he cometh into the world. Since the Levitical sacrifices could not cleanse from sin, Christ, the Redeemer from sin, said when he entered upon his mission, Sacrifice and offering thou wouldest not. Quoted from Psalms 40:6-8. Since the sacrifices and offerings of the Jewish altar did not meet God’s will. A body hast thou prepared me for an offering. This is Christ’s offering.

6. In burnt offerings. Burnt offerings were wholly consumed. See Leviticus 1:17. Sacrifices for sin. See Leviticus 4:1 - Leviticus 5:13. They were so called because of their special reference to sin. In neither had God pleasure; that is, they did not fully meet his will.

7. Then said I, Lo, I come. The Psalmist represents Christ, who comes simply to do the will of God, completely surrendered to his will. In the volume of the book. In the roll of the law it is written of me; that is, there I am predicted.

8, 9. Then said he. He said, first, “The Levitical sacrifices do not please God;” then he said, second; Lo, I come to do thy will. This is pleasing to God. Hence he taketh away the first, the old covenant with its sacrifices, and establishes the second, the new covenant inaugurated by complete submission to the will of God.

10. By which will we are sanctified. By this complete submission our sins are removed from us and we are made holy. The meaning of “sanctified” here is remission of sin. Through the offering of the body of Jesus Christ. In Christ’s surrender his body was offered on the cross, once for all for sin, and by that offering our sins are remitted.

11-14. Every priest standeth daily ministering. Christ offered his sacrifice “once for all,” but Levitical priests offer daily their sacrifices which can never take way sins.

12. But this man. Jesus, after... one sacrifice, himself on the cross, sat down, which implies that he needeth to make no more offering. On the right hand of God. Honored forever.

13. From henceforth expecting. Waiting until every enemy is conquered. See note on Hebrews 1:13.

14. For by one offering, that of the cross, he hath perfected forever. Given them perfect consciences free from a sense of the guilt of sin. Them that are sanctified. All Christ’s brethren are sanctified (Hebrews 2:11); so are all whose sins are forgiven (verse 10, also verse 29); all saints are sanctified (1 Corinthians 1:2); hence all Christians are called the “sanctified.”

15-18. Whereof the Holy Ghost is also a witness. It testifies that Christ perfects the sanctified. See, too, that it bears witness in words. He spoke in Jeremiah the prophet.

16, 17. This is the covenant, etc. See Jeremiah 31:33-34; also notes on Hebrews 8:10.

Their sins and iniquities will I remember no more. It is thus God “perfects the sanctified,” by forgiving all their sins.

18. Where remission of these is. Hence, since there is complete remission, no more offering for sin is required.

19-22. Having therefore, brethren, boldness. It has now been shown that Christ has, as our high priest, opened the way into the holiest of all, the heavens, for us. Hence we may follow with boldness. We have the assurance of heaven.

20. By a new and living way. Christ is the way. The way for us is not only pointed out but opened through his flesh. His rent body poured out the redeeming blood, and thus the veil before the holiest of all was rent open that we might enter in. For us the rent veil is the body of Christ.

21. And having an high priest. Our high priest hath opened the way by rending the veil. He is priest over the House of God, the church on earth, and our high priest in the Holiest of all above.

22. Let us draw near, the altar of incense, the open veil, and to God who dwelleth in the Holiest of all. With a true heart. Sincere and pure heart. In full assurance of faith. Filled with trust in our high priest. Our hearts sprinkled from an evil conscience. By the blood of Christ through which we realize that our sins are forgiven. Our bodies washed with pure water. See Titus 3:5, and Acts 22:16. Alford, Prof. Stuart, Delitzch, Moll, Meyer and most commentators refer the passage to baptism. That is undoubtedly the thought of the sacred writer; the heart and spirit are cleansed by the blood of Christ and the body sanctified by washing in pure water, effecting the purification of the whole man.

23. Let us hold fast. The thought is, cling to the faith professed and the hope in the soul without wavering.

24, 25. Consider one another. Let each care for others and exhort others to love and to do good works both by word and example.

25. Not forsaking the assembling of ourselves. In times of persecution there was a great temptation to stay away from the church assemblies, and some had fallen into dangerous neglect. As ye see the day approaching. There were signs that the Hebrew Christians could see that the day was near at hand. They probably thought that Christ would come in person at that day. He did come in judgment on the Jewish nation. As that awful time of trial seemed near at hand they should be zealous in exhorting each other. Macknight, Stuart, Milligan, Meyer and many others refer “day” to the destruction of the Jewish nation.

26-31. For if we sin wilfully. Deliberately trample under foot Christ’s will; apostasize from the faith in life. Remaineth no more sacrifice. We have, in that case, rejected Christ, the only sacrifice for sin.

27. There remains instead a looking for of judgment. Cut off from hope of salvation by rejecting Christ, one has only judgment and punishment to look forward to.

28. He that despised Moses’ law. He who wilfully rebelled against the law of Moses had no remission. When proved guilty by two or three witnesses his fate was death. See Numbers 15:30-36; Deuteronomy 13:6-10. There was mercy for the ignorant, the mistaken, those “overtaken,” but not for the deliberate despiser.

29. Of how much sorer punishment. Where much is given much is required. How great the sin of the apostate! Trodden under foot the Son of God. Despised him instead of Moses. Counted the blood of the covenant, the blood of Christ, the blood by which he was sanctified (cleansed from the guilt of sin), treated this blood as if it was unholy. Done despite unto the spirit of grace. Rejected all the work, the words, the preaching, the pleadings of the Holy Spirit.

30. We know him that hath said. We know what God hath said. He promises vengeance and judgment upon sinners. Vengeance. See Deuteronomy 32:35. The Lord shall judge. See Deuteronomy 32:36.

31. It is a fearful thing, etc. A fearful thing for the sinner who has despised God’s mercy; for the apostate who has trampled it under foot.

32-36. Call to remembrance the former days. Some former day of persecution, after they were enlightened (Revision) by the gospel. Possibly the great persecution at the death of Stephen is referred to, or that of Acts 12:1-3.

33. Made a gazing stock. Looked upon with reproach, abused and afflicted personally. Companions. Sharing the suffering of those who were persecuted.

34. For ye had compassion on them in bonds (Revision). And actively showed their sympathy. Took joyfully the spoiling of your goods. The losses made necessary by becoming Christians. Knowing. Knowing that if they lost on earth they would gain in heaven.

35. Cast not away therefore. In as much as formerly ye endured so well, be faithful now. Some great period of trial was evidently being endured.

36. For ye have need of patience. Patience is an essential element of patient endurance. See Romans 5:3-5.

37-39. For yet a little while. Quoted from Habakkuk, chapter 2, and applied to Christ. Soon Christ will come, either in person or by his providence, in such a way as to bring relief. He did thus come very soon after and ended Jewish persecution by the overthrow of the nation. This is a frequent sense of oft-repeated allusions to the coming of the Lord found both in the Old Testament and New Testament. See Habakkuk, chapter 2. The passage there quoted refers to the destruction of Jerusalem by Nebuchadnezzar, and is here applied to the destruction by the Romans.

38. Now the just shall live by faith. Habakkuk 2:4. Those who continued to walk in the full assurance of faith (verse 22) shall live by faith. If any man draw back. He who draws back through fear, or because of trial, in him God hath no pleasure. See Psalms 5:4.

39. But we are not of them. The apostle has confidence that the Hebrew saints are of those who “shall live by faith” rather than those who draw back to perdition. He that draweth back is lost.

Hebrews Chapter Eleven

Living by Faith

B.W. Johnson

Summary—Faith Explained. The Faith of the Elders. Remarkable Examples of Ancient Faith. All Seeking for a Better Country. The Victories of Faith. The Sufferings Endured by Faith. Christians Exhorted to Follow These Glorious Examples.

1-3. Faith is the substance. The old meaning of substance, as well as of Hupostasis, the Greek word here used, is “stand under,” that is to be a foundation. Faith is the foundation on which all our hopes for the future are built. The evidence. Rather, the conviction or persuasion of things not seen. Without faith we would be limited to the very narrow world comprehended by the senses.

2. For by it the elders, etc. The ancient men of God, through faith, so lived, that they have obtained a good name.

3. Through faith we understand, etc. The creation of the world is among “the things not seen,” and all our knowledge of it rests upon our faith in the word of God. Indeed, our knowledge of all past history depends upon faith.

4-7. Abel offered to God a more excellent sacrifice than Cain. See the account of Genesis 4:1-5. Abel’s faith was probably shown in offering just such a sacrifice as the Lord demanded, while Cain made an offering according to his own ideas. Obtained witness. In some way the Lord testified his approval of Abel’s sacrifice, and showed his disapproval of Cain’s, perhaps by sending fire to consume Abel’s. By it. By his faith. His faith speaks to all ages.

5. By faith Enoch was translated. See Genesis 5:24; also Judges 1:14. His faithfulness was rewarded by a translation to heaven without first becoming a victim of death. Had this testimony. The testimony is that he “walked with God,” and God took him, because he was pleased with him.

6. But without faith it is impossible, etc. Man cannot please God without because in unbelief he cannot do what is pleasing to God. To please God we must come to him in the appointed ways, but this cannot be done without belief in his existence and trust in his blessings.

7. By faith Noah. See Genesis 6:13-22. When he was divinely warned of a coming deluge he believed it, simply upon the word of God. Now observe how his faith acted. (1) He was moved by fear; (2) he prepared the ark as God had directed. His faith moved him to obedience. Condemned the world. The example of his faith was a rebuke to all who were not moved by it. The man who gives heed to God by his conduct condemns those who refuse to heed him. Became heir. It was by the obedience of faith (Romans 1:5) that he became an heir of the blessings vouchsafed to those who are counted righteous through faith. See Romans 1:17.

8-12. By faith Abraham. See Genesis 11:31; Genesis 12:1-4. While in Ur of the Chaldees he was commanded to go where he should be led. In obedience to this call he obeyed through faith, a striking example of the action of faith.

9. By faith he sojourned in the land of promise. He was a stranger in the land promised to him and his seed, dwelling as did Isaac and Jacob, in tents, yet trusting the promise of God. Heirs... of the same promise. See Genesis 26:3-4; Genesis 27:4; Genesis 27:13-14.

10. For he looked for a city which hath foundations. Not only for a permanent home for his seed in Canaan, but for a home above in the eternal city, the New Jerusalem. Builder and maker. Architect and maker. God not only projected the plans of the eternal city but has executed them.

11. Faith also Sarah. See Genesis 17:15-21; Genesis 18:11-14; Genesis 21:1-2. Far beyond the years of child bearing, yet by faith she was give natural strength to bear the child of promise. She was about ninety years old.

12. Therefore sprang there even of one, and him as good as dead. From an old man, a hundred years old, whose reproductive powers were dead, a people. As the stars of the sky in multitude. See Deuteronomy 1:10. These figures are used to express a vast multitude.

13-16. These all died in faith. All the patriarchs named. They died without the fulfillment of the promises, either those of a temporal possession or of an innumerable seed. Having seen them afar off. They beheld them in the future by faith. Confessed. By their whole lives that they were pilgrims. They had no fixed home and were waiting for a country.

14. They that say such things. Who confess that they are pilgrims. Seek a country. This confession shows that they are seeking a country somewhere and have not yet found it.

15. If they had been mindful, etc. They could have returned to their old home in Ur of the Chaldees, if they had chosen, but though homeless in a strange land they had faith in a future home.

16. Desire a better country. They desired a country better than Chaldea, better even than Canaan. They had a faith which looked for a heavenly country.

17-19. Abraham, when he was tried. See Genesis 22:1-14. Offered up his only begotten son. Abraham stands as the great Old Testament example of faith, “the Father of the faithful,” the man “whose faith was counted for righteousness.” Hence his faith was tried by the sternest test of any Man of God on record, not that God might be certain of his faith, but that all his spiritual children should profit by his example. Note: (1) Isaac was the only child of his marriage; (2) he was the child of promise and by grace; (3) he was the heir, not only of Abraham but of all God’s promises to Abraham. Yet Abraham was told to offer him. It was God’s command. What a trial of faith! Yet, he believed, though he would not see how, that God would keep his promises, and that in “Isaac his seed should be called,” even though God raised him from the dead. Hence in faith he obeyed, and his faith was gloriously rewarded. The lesson for us is implicit obedience to God’s command and trust in his promises. Nothing less is a demonstration of faith.

19. Received him in a figure. As one who in his mind had been sacrificed. It was from the altar of sacrifice that he received him back.

20-22. By faith Isaac blessed, etc. See Genesis 27:26-40; Genesis 28:2-3. In the blessing there are prophecies of their future history.

21. By faith Jacob, when he was dying. See Genesis 48:8-22. In his blessing he foresaw that both Ephraim and Manasseh would be tribes of Israel, and that the younger would be the ancestor of the greater tribe. Leaning upon the top of his staff (Genesis 47:31). The Hebrew word as originally written may mean either staff or bed, that on which one rests. In our English version of Genesis “bed” has been preferred. The Septuagint, followed here, says “staff.” It means that the sick old man raised from his couch and leaned his weight on his staff while conferring the blessing.

22. By faith Joseph. See Genesis 50:24-25. By faith he looked forward to the children of Israel going up to Canaan for a home, and charged that his body should be carried up. This charge was faithfully fulfilled. See Joshua 24:32.

23-27. By faith Moses. See Exodus 2:2; Acts 7:20. Through faith in God the parents were led to disobey the king’s cruel edict, and to hide the child. A proper child. A promising child.

24. Moses... refused to be called, etc. He had faith in God’s promises, and hence forsook his honored position, for the sake of his people.

25. Choosing rather. There were honor, wealth and pleasure in the palace, but affliction with the enslaved nation. He chose the latter by faith. For a season. The pleasures of sin are transient.

26. Esteeming the reproach of Christ. Any reproach endured through faith in the promises of which Christ was the center and sum, was called the reproach of Christ. This reproach, though men might shrink from it, was really of more value permanently than the treasures of Egypt, because he looked forward to the recompense, the heavenly blessings.

27. By faith he forsook Egypt. The Exodus was all an achievement of faith. It was faith that made Moses disdain the king’s wrath. He endured, as seeing him who is invisible. The unseen God was present with him by faith and his support gave strength to endure all.

28-31. Through faith he kept the passover (Exodus 12:3-30). He kept it because God commanded and he believed all God promised. The sprinkling of blood. The blood of the lamb sprinkled on the door posts. He not only believed that this would protect Israel’s first born, but his faith went beyond the type to the Lamb of God.

29. By faith they passed through the Red Sea. See Exodus 14:13-22. In obedience to God’s command they marched into the sea and “were baptized unto Moses in the cloud and in the sea” (1 Corinthians 10:1-2).

30. By faith the walls of Jericho fell. See Joshua 6:8-21.

31. By faith the harlot Rahab. See Joshua 2:1-22.

32-38. What shall we more say? All these cases are examples of heroic deeds and holy lives of faith. And the Scriptures are full of them; of such examples as Gideon (Judges 6:11); Barak (Judges 4:1); Samson (Judges 13:1); Jephthae (Judges 11:1); of David also (1 Samuel 16:1); Samuel (1 Samuel 1:20); The prophets. Many of these were illustrious examples of the power of faith.

33. Who through faith subdued kingdoms. Some of those named subdued kingdoms, as Barak, Gideon, David. Obtained promises. Promises were made to many of the worthies named. Stopped the mouths of lions. The case of Daniel is the most remarkable. See Daniel 6:20.

34. Quenched the violence of fire. See the case of “the Hebrew children” in Daniel 3:19-28. Escaped the edge of the sword. See 1 Samuel 18:10-11.

35. Women received their dead raised to life again. The widow of Zarephath (1 Kings 17:17-24) and the Shunammite (2 Kings 4:18-37) are examples. Others were tortured. This was especially true in the terrible persecutions recorded in the Book of Maccabees. A better resurrection. They preferred to suffer in hope of the resurrection to eternal life.

36. Others had trial of, etc. This was true of many persecutions recorded in Jewish history.

37. They were stoned. See 1 Kings 21:10-15; 2 Chronicles 24:21. Sawn asunder. The Talmud says that this was Isaiah’s fate.

38. Of whom the world was not worthy. When it rejects the good it shows its unworthiness. They wandered in deserts. To hide from persecutors.

39, 40. And these all, having obtained a good report through faith. By the power of faith they lived holy and heroic lives, but all died without having seen the fulfillment of the promise of a Deliverer.

40. God having provided some better thing for us. The new and better covenant, the gospel, the realization of the promise made to Abraham. That they without us should not be made perfect. That they and we together might be made complete in the city whose builder and maker is God. The full fruition, the being made complete (perfect) belongs to the heavenly state. All these ancient heroes, who died not having received the promise, need the realization of the promise in Christ to make them perfect; by that promise we also are saved.

Hebrews Chapter Twelve

Perseverance and the Christian Race

B.W. Johnson

Summary—How to Run the Christian Race. Enduring Affliction. The Lord’s Chastisement of Children. The Lesson from the Case of Esau. The Terrors of Sinai Contrasted with the Gospel. Paying Heed to the Gospel.

1-4. So great a cloud of witnesses. The vast cloud of witnesses named in Hebrews 11:1-40, who testify by their lives to the power of faith. Let us lay aside every weight. Every hindrance. The figure used is that of the Greek foot races in the games then practiced in every province of the Roman Empire, including Palestine. Before running the runner laid off every weight. And the sin which doth so easily beset us. Our besetting sin, whatever it may be. In the case of these Hebrew Christians the context shows that the besetting sin was unbelief. Let us run with patience the race that is set before us. Run the Christian race with steadfast perseverance.

2. Looking unto Jesus. In running, Jesus should be constantly regarded as the example. Finisher of the faith. Not our faith, but the faith in the Greek. The Gospel, which rests upon faith, is meant rather than the individual faith of the saint. Jesus is its author and perfected it. He is the exemplar of all who live by faith. Hence we should look to him. For the joy that was set before him. The joy of saving men and of sitting at God’s right hand. Endured the cross. Not only its pain, but its shame. It was in that age the most ignominious of deaths. Set down at the right hand, etc. In the place of heavenly honor.

3. Consider him. When you become faint and discouraged by persecution, consider what Christ suffered from sinners.

4. Ye have not yet resisted unto blood. Have not been persecuted unto death.

5-11. Ye have forgotten the exhortation, etc. Surely they must have forgotten, or they would bear their tribulations more cheerfully. My son, despise not, etc. This is quoted from Job 5:17-18. See also 2 Samuel 6:7-10. The thought is, Do not murmur at God’s reproofs and chastenings.

6. Whom the Lord loveth he chasteneth. The chastening hand does not show the anger of God but his love. Every child is chastened and reproved for its good.

7. If ye endure chastening. If you are called on to suffer, it shows that God is treating you as his children.

8. If ye be without chastisement. Instead of that being a fact for congratulation it only shows that God does not regard you as children. You may call yourselves God’s children, but you are not true sons.

9. We have had fathers... which corrected us. Every judicious father corrects his children in some way. Shall we not then submit cheerfully to the heavenly Father’s correction? Father of spirits. Our earthly parents are the parents of our bodies; God is the creator of all spirits, and the author of our spiritual life. When we are born of the Spirit our new life is due to God and we are begotten as his children.

10. They chastened us. For a little while earthly parents corrected as it pleased them, but God ever watches us that we may be made holy.

11. Now no chastening, etc. It is never pleasant to endure the chastening, but it afterwards benefits by the holier life it insures. In sorrow we naturally cling closer to God.

12, 13. Lift up the hands. See Job 4:3. The thought is, shake off all weariness, all lameness, and push right on.

14-17. Follow peace with all. Live peaceful lives. And holiness. Pure and sinless lives. Without which no man, etc. Without a holy life no one shall be in fellowship with God. To see the Lord is to realize his presence with us. See Matthew 5:8.

15. Looking diligently. Being careful that no one lags behind and falls by the way so as not to reach the final reward. Lest any root of bitterness. Any bitter opposition, or element of disturbance causing members to sin.

16. Lest there be any fornicator. Of course such a sinner would not live the life of holiness enjoined. Or profane person. A worldly person who profanes holy privileges by placing on them a worldly estimate. Like Esau. See Genesis 25:27-30. He illustrates what is meant by a profane person. For a savory meal he bartered away a birthright bestowed by God. So any professing Christian who would sell his heavenly birthright for worldly advantages would be a profane person.

17. When he would have inherited the blessing. See Genesis 27:31-34. The spiritual blessing that belonged to the birthright was denied to Esau though he wept over the disappointment. No place of repentance. No way to correct the mistake and to secure the blessing. It was too late for this, since he had forfeited his birthright. The apostle holds up his case as a warning example.

18-21. For ye are not come unto the mount, etc. Ye should be diligent “for,” etc. Mount Sinai and the inauguration of the law are described. It was a mountain that could be touched, a mountain of earth. It burned on that occasion with fire. See Exodus 19:12-19.

19. And the sound of a trumpet (Exodus 19:16). The trumpet blast preceded the giving of the law. The voice of words. The voice of God proclaiming the Ten Commandments. They... entreated. Filled with terror at the awful manifestation they entreated that God speak no more directly to them. (Exodus 20:19.)

20. For they could not endure. The command and penalty of Exodus 19:12, added to their terror.

21. Moses said. Even Moses was filled with fearful awe (Exodus 19:19).

22-24. Ye are come unto Mount Zion. The law was given at Sinai; the Gospel was to go forth from Mount Zion; that is, from Jerusalem. See Psalms 2:6; Joel 2:32; Revelation 21:2. It is used as a type or symbol of the kingdom of heaven. The heavenly Jerusalem. This heavenly city is where our Lord dwells and is our eternal home. In coming to Christ we have come into the covenant which gives us the right to a place in that city. An innumerable company of angels. The angels of heaven.

23. General assembly and church, etc. The universal church of Christ. The first born son in Israel inherited the birthright, but all the saints have the birthright and hence are called the first born. They are all enrolled, not on earthly registers, but their names are written in heaven. To God the Judge of all, who will inflict judgment in behalf of the persecuted church. The spirits of just men made perfect. To the fellowship of all the sainted dead now perfected above.

24. To Jesus. To fellowship with Jesus, the Mediator of the New Covenant as Moses was of the Old. To the blood of sprinkling. To Christ’s atoning blood by which our hearts are “sprinkled from an evil conscience.” That speaketh better things than that of Abel. Abel’s blood cried for vengeance; Christ’s pleads for mercy.

25-29. See that ye refuse not. The whole Old Testament shows that those who refused to listen to God’s message delivered by men did not escape. How can those escape then who refuse to listen to God’s own Son?

26. Whose voice then shook the earth. At Sinai (Exodus 19:18). But now he hath promised. See Haggai 2:6, which declares the removal of the heavens and earth at Christ’s coming.

27. And this word, Yet once more. This means, says the apostle, that there is only one more shaking after the time of Haggai. It is not a material, but moral and spiritual event. It began when Christ came and will continue until all that is temporal or erroneous be removed and only the eternal remains. Among the things removed is the covenant of Sinai.

28. Wherefore we, etc. We Christians have received a kingdom which cannot be shaken and which is eternal. Hence should serve God with reverence and godly fear since we are called to so high an estate.

29. For our God is a consuming fire. Because, while God is very merciful and loving, he will not overlook willful disobedience, but will destroy those who despise his commandments.

Hebrews Chapter Thirteen

Closing Admonitions

B.W. Johnson

Summary—A Life of Love. Purity. Regard for Rulers. Stability. Christ Our High Priest and Example. Benedictions. Closing Salutations.

1-3. Let brotherly love continue. The love which binds brethren in the church together.

2. Be not forgetful to entertain strangers. Hospitality is a duty often emphasized in the New Testament. Here it assumes the form of receiving stranger saints. Often they were driven from their homes by persecution, and the church elsewhere was wont to open its homes to them. Some have entertained angels unawares. See Genesis 18:1-3. Also Matthew 25:35.

3. Remember them that are in bonds. Another manifestation of brotherly love. The prisoners referred to are those imprisoned for Christ’s sake. The Christian must enter into full sympathy with all his suffering brethren.

4-6. Marriage is honorable. Let it be held in honor, but licentiousness God will judge, even though men may tolerate it.

5. Let your conversation. Your life. Without covetousness. Without manifesting a stingy or grasping spirit. For he hath said (Joshua 1:5). With such an assurance we may well be content with what we have.

6. So that we may boldly say. The words which follow are quoted from Psalms 118:6.

7-15. Remember them that had the rule over you. As the past tense is used, the rulers named, it is thought, were dead. At the date of this epistle, James the brother of John, and “James the brother of our Lord,” both so closely connected with the Jerusalem church, had suffered martyrdom. The last named, whose martyrdom is recorded by Josephus, was put to death in a.d. 63. Whose faith follow. Imitate it.

8. Jesus Christ the same yesterday, etc. He is named as the end or object of the lives of the rulers just referred to. With them the unchangeable Christ was the all in all. Since he remains the same, he is as able to help you as he was to help them.

9. Be not carried about, etc. Suffer no false teachers to delude you. It is a good thing, etc. Though more than thirty years had passed since the church was founded the temple service still continued, though the apostle has shown that it was done away in Christ. No doubt some of the Hebrew Christians had continued to observe its ceremonials. There were even teachers who taught “divers strange doctrines” concerning the need of keeping the law. The apostle, however, enjoins that the heart be established with grace, instead of resorting to sacrificial meats which had proved profitless to make the conscience perfect.

10. We have an altar. We have no need of the temple altar for we have an altar, that on which Christ offered himself, to which those who cling to the tabernacle service have no right. Christ’s altar implies the abolition of the tabernacle and the old covenant. Those who cling to these show their lack of faith in Christ.

11. The bodies of those beasts. The sacrifices slain for a sin offering on the day of atonement. This blood was carried by the high priest before the mercy seat, but the bodies were burned without the camp (Leviticus 16:27), thus representing the penalty of sin. They were held to be accursed.

12. Wherefore Jesus also. In order to cleanse his people by becoming the complete atonement he was willing, as an accursed thing, a sin offering, to be led without the gate and to suffer there.

13. Let us go forth therefore unto him. Go forth from the unbelieving and rebellious camp which sent him forth to die. Let us follow him. Bearing his reproach. The reproach of the cross of Christ.

14. For here have we no continuing city. The temple itself, and Jerusalem the city of their race, were about to be destroyed. They were all pilgrims seeking a city as their fathers did (Hebrews 11:13-16). They should then go forth like their fathers.

15. By him. Through Christ. Let us offer the sacrifice of praise. We need no bloody victims, but let us bring the sacrifice of praise continually for our great salvation.

16-21. But. Thanksgiving is not all: there must be good deeds. Communicate. Give of our goods. Such sacrifices. These givings for God’s purposes are sacrifices that please him.

17. Obey them that have the rule over you. Your elders or bishops. They watch for your souls. Give them deference on this account, and because they must give account to the Master of those committed to their trust.

18. Pray for us. Paul often makes this request. He refers to his uprightness of life perhaps because he had been arrested as an evil doer in Jerusalem.

19. I beseech you the rather for your prayers that I may be the sooner released and returned to you. Paul had been torn away from Jerusalem, and finally sent to Rome as a prisoner. The language here implies the imprisonment of the writer.

20. The God of peace, who gives us peace. That great Shepherd. Christ, “the Good Shepherd.” Through the blood of the everlasting covenant. The blood of Christ on the cross sealed the everlasting covenant of the Gospel of which the resurrection of Christ from the dead was the surety.

21. Make you perfect in every good work. By supplying what is defective. Working in you. See Philippians 2:13. God works in us by his Spirit.

22-25. Suffer the word of exhortation. Though the epistle in part is argumentative, even the argument is used to point the exhortation. Written... in a few words. Few with what might be said on such great themes.

23. Our brother Timothy is set at liberty. How intimately Timothy was associated with Paul all his epistles show. Timothy too joined him at Rome during his imprisonment. This language implies that Timothy had been arrested and afterwards set free. Of this imprisonment, or just where it occurred, there is no other history.

24. Salute all them, etc. Salute for me the elders, and saints, at Jerusalem and in Judea. They of Italy salute you. The epistle was, therefore, written from Italy, which harmonizes with Paul’s long imprisonment there.