STUDY NOTES ON THE HOLY SCRIPTURES
Using a Theme-based Approach
to Identify Literary Structures
By Gary H. Everett
THE EPISTLE OF HEBREWS
April 2024 Edition
All Scripture quotations in English are taken from the Authorized Version (King
James Version) unless otherwise noted. Some words have been emphasized by the
author of this commentary using bold or italics.
The Crucifixion image on the book cover was created by the author’s daughter
Victoria Everett in 2012.
© Gary H. Everett, 1981-2024
All rights reserved. No part of this work may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, electronic or mechanical,
including photocopying, recording, without prior written permission from the
author or publisher. The exception would be brief quotations in reviews for the
purpose of marketing this book.
Dedication
To my loving wife Menchu,
And our precious children, Elisabeth, Victoria, Michael, and Kate,
Who have chosen to travel with me along
This journey of faith in Jesus Christ
iii
The Three-Tiered Thematic Scheme Shaping the Theological Framework of
the Epistle of Hebrews by Its Foundational, Structural, and Imperative
Themes
Foundational Theme – The Perseverance of the Saints
(from Persecutions without)
And ye shall be hated of all men for my name's sake:
but he that endureth to the end shall be saved.
Matthew 10:22
Structural Theme – The High Priesthood of Jesus Christ
Wherefore, holy brethren, partakers of the heavenly calling,
consider the Apostle and High Priest of our profession, Christ Jesus;
Hebrews 3:1
Imperative Theme – Holding Fast our Confession of Faith in Jesus By Resting
in His Mercy and Grace (Perseverance of the Heart)
Let us labour therefore to enter into that rest,
lest any man fall after the same example of unbelief.
Hebrews 4:11
Let us hold fast the profession of our faith without wavering;
(for he is faithful that promised;)
Hebrews 10:23
iv
“Don’t quit on your first day, and don’t quit on your worst day.”
Robert B. Nichols 1
1
Pastor Bob Nichols quoted this statement to me the day he sent my wife and me to the mission
field, 22 July 1997. Bob Nichols, 101 One-Liners: Wisdom to Win (Fort Worth, Texas: Compassion
House Publishing, 2009), 1. He has mentioned it on other occasions to encourage God’s servants to
finish their divine assignments, a task he accomplished after 60-plus years in full-time ministry, and
over fifty years pastoring the same church. For example, he told me this the morning my wife and I
were sent overseas as missionaries to Uganda in July 1997.
v
ABBREVIATIONS 2
AMP
The Amplified Bible. La Habra, California: The
Lockman Foundation, c1987. Logos.
ANF
The Ante-Nicene Fathers: Translations of the Writings
of the Fathers Down to A.D. 325, 10 vols. American ed.
Eds. Alexander Roberts, James Donaldson, and A.
Cleveland Cox. Edinburgh: T. & T. Clark; Grand
Rapids, Michigan: William B. Eerdmans Publishing
Company; Oak Harbor, WA: Logos Research Systems,
1997. Logos.
ASV
American Standard Version. Oak Harbor, WA: Logos
Research Systems, Inc., c1901, 1995. Logos.
BAGD
Arndt, William F., F. Wilber Gingrich, Frederick
William Danker, and Walter Bauer. A Greek-English
Lexicon of the New Testament and Other Early
Christian Literature, 3rd edition. Chicago: University
of Chicago Press, c1957, 2000. Logos.
BBE
Bible in Basic English. Electronic version 1.3 (2008-0421) Cambridge, England: Cambridge Press, c1949,
1964. In The Sword Project. Temple, AZ: CrossWire
Bible Society.
Beck
Beck, William F. The New Testament in the Language
of Today. Saint Louis, Missouri: Concordia Publishing
House, c1963.
2
Abbreviations for the books of the Holy Bible are taken from Patrick H. Alexander, John F.
Kutsko, James D. Ernest, Shirley Decker-Lucke, and David L. Petersen, eds., The SBL Handbook of
Style for Ancient Near Eastern, Biblical, and Early Christian Studies (Peabody, Mass: Hendrickson
Publishers, Inc., 1999), 73-74.
vi
BHS
Biblia Hebraica Stuttgartensia. Eds. A. Alt, O. Eißfelt,
P. Kahle, and R. Kittle. Stuttgart: Deutsche
Bibelstiftung, c1967-77.
Brenton
Brenton, Lancelot C. E. The Septuagint Version of the
Old Testament: with an English Translation. London:
Samuel Bagster & Sons, c1844, 1879.
BSB
Berean Study Bible. Pittsburgh, PA: BSB Publishing,
LLC; www.Biblehub.com, 2021. Logos
CEB
Common English Bible. Nashville, Tenn: The Common
English Bible, 2011. Logos.
CEV
The Holy Bible: The Contemporary English Version.
Nashville: Thomas Nelson, 1995. Logos.
CJB
Complete Jewish Bible. Messianic Jewish Family Bible
Society, 2014. Logos.
CSB
Christian Standard Bible. Nashville,
Holman Bible Publishers, 2017. Logos.
DR
Douay-Rheims Bible: The Holy Bible, Translated from
the Latin Vulgate. Bellingham, WA: Logos Bible
Software, 2009. Logos.
ESV
The Holy Bible: English Standard Version. Wheaton,
Ill: Standard Bible Society, 2001. Logos.
FC
The Fathers of the Church: A New Translation. Eds.
Hermigild Dressler, Robert P. Russell, Thomas P.
Halton, Robert Sider, and M. Josephine Brennan.
Washington, D. C. The Catholic University of America
Press, 1947-present.
GE
Montanari, Franco. The Brill Dictionary of Ancient
Greek. Eds. Madeleine Goh and Chad Schroeder.
Leiden; Boston: Brill, 2015.
Gesenius
Gesenius, H. F. W. Gesenius’ Hebrew and Chaldee
Lexicon to the Old Testament Scriptures. Grand Rapids,
Michigan: Baker Book House, 1979.
vii
Tennessee:
GNB
The Holy Bible: The Good News Translation, second
edition. New York: American Bible Society, 1992.
Logos.
Goodspeed
Goodspeed, Edgar, J. The New Testament: An American
Translation. Chicago, Illinois: The University of
Chicago Press, c1923, 1946.
GW
GOD'S WORD Translation. Grand Rapids: Baker
Publishing Group, 1995. Logos.
HCSB
The Holy Bible: Holman Christian Standard Version.
Nashville, Tenn: Holman Bible Publishers, 2009.
Logos.
Holladay
Holladay, William L. A Concise Hebrew and Aramaic
Lexicon of the Old Testament. Grand Rapids, Michigan:
William B. Eerdmans Publishing Company, 1971.
ISV
International Standard Version. Yorba Linda, CA: ISV
Foundation, 2011. Logos.
JBL
Journal of Biblical Literature
Josephus
Josephus, Flavius. The Works of Josephus: Complete
and Unabridged. Trans. William Whiston. Peabody,
Mass: Hendrickson, 1987. Logos.
KJV
The Holy Bible: King James Version, electronic Edition
of the 1900 Authorized Version. Bellingham, WA:
Logos Research Systems, Inc., 2009. Logos.
LBP
Kenneth N. Taylor, The Living Bible Paraphrased.
Wheaton, Illinois: Tyndale House Publishers; London,
England: Coverdale House Publishers Ltd, c1971, 1997.
Logos.
LEB
The Lexham English Bible, fourth edition. Eds. Harris,
W. Hall, III, Elliot Ritzema, Rick Brannan, Douglas
Mangum, John Dunham, Jeffrey A. Reimer, and Micah
Wiergnga. Bellingham, WA: Lexham Press, 2013.
Logos.
viii
LSJ
Liddell, Henry George, and Robert Scott. A GreekEnglish Lexicon. Oxford: Clarendon Press, 1996.
Logos.
LXX
Septuaginta: With morphology. Ed. Alfred Rahlfs.
Stuttgart: Deutsche Bibelgesellschaft, c1979, 1996.
Logos.
Message
Peterson. Eugene H. The Message: The Bible in
Contemporary Language. Colorado Springs, Colorado:
Navpress, 2005. Logos.
Murdock
Murdock, James. The New Testament; a Literal
Translation from the Syriac Peshitto Version. Boston,
Mass: John K. Hastings, 1896.
NAB
The New American Bible: Translated from the original
languages with critical use of all the ancient sources
and the revised New Testament. Washington, D.C.:
Confraternity of Christian Doctrine. Board of Trustees,
Catholic Church. National Conference of Catholic
Bishops, & United States Catholic Conference.
Administrative Board, 1996, c1986. Logos.
NABRE
New American Bible, revised edition, (Washington, DC:
The United States Conference of Catholic Bishops,
2011. Logos.
NASB
New American Standard Bible: 1995 Update Edition.
LaHabra, CA: The Lockman Foundation, 1995. Logos.
NCV
The Everyday Bible: New Century Version. Nashville,
Tennessee: Thomas Nelson, Inc., 2005. Logos.
NEB
The New English Bible. New York: Oxford University
Press; Cambridge University Press, 1970. Logos.
NET
The NET Bible, first edition. Richardson, Texas:
Biblical Studies Press, c1996, 2006. Logos.
NIV
New International Version of the Holy Bible. Grand
Rapids, Michigan: Zondervan Bible Publishers, 2001.
Logos.
ix
NJB
The New Jerusalem Bible. New York: Doubleday,
1985. Logos.
NKJV
Spirit Filled Life Bible: New King James Version. Ed.
Jack W. Hayford. Nashville, Tennessee: Thomas
Nelson Publishers, c1991.
NLT
Holy Bible: New Living Translation. 2nd ed. Wheaton,
Illinois: Tyndale House Publishers, 2004. Logos.
NPNF 1
A Select Library of Nicene and Post-Nicene Fathers of
the Christian Church, 14 vols. Eds. Henry Wace and
Philip Schaff. Edinburgh: T. & T. Clark; Grand Rapids,
Michigan: William B. Eerdmans Publishing Company;
Oak Harbor, WA: Logos Research Systems, 1997.
Logos.
NPNF 2
A Select Library of Nicene and Post-Nicene Fathers of
the Christian Church, Second Series, 14 vols. Eds.
Henry Wace and Philip Schaff. Edinburgh: T. & T.
Clark; Grand Rapids, Michigan: William B. Eerdmans
Publishing Company; Oak Harbor, WA: Logos
Research Systems, 1997. Logos.
NRSV
The Holy Bible: New Revised Standard Version.
Nashville, TN: Thomas Nelson Publishers, 1989.
Logos.
PG
Jacques Paul Migne, Scripturae Sacrae Cursus
Completus, Patrologia Graeca, 161 vols. Parisiis:
Excudebat Migne, 1857-66.
PGL
Lampe, G. W. H., ed. A Patristic Greek Lexicon.
Oxford: The Clarendon Press, 1961. Logos.
PL
Jacques Paul Migne, Scripturae Sacrae Cursus
Completus, Patrologia Latina, 221 vols. Parisiis:
Excudebat Migne, 1844-55.
REB
The Revised English Bible. Cambridge; New York;
Melbourne; Madrid; Cape Town; Singapore; São Paulo;
Delhi; Dubai; Tokyo: Cambridge University Press,
1996. Logos.
x
Rotherham
Rotherham, Joseph Bryant. The Emphasized Bible; A
New Translation, 4 vols. Cincinnati, Ohio: The
Standard Publishing Company, 1897.
RSV
The Revised Standard Version. Oak Harbor, WA:
Logos Research Systems, Inc., 1971. Logos.
RWebster
Revised Webster Version (1833). Electronic version 1.3
(2007-04-30). In The Sword Project. Temple, AZ:
CrossWire Bible Society.
Strong
Strong, James. The New Strong's Dictionary of Hebrew
and Greek Words. Nashville: Thomas Nelson, c1996,
1997. Logos.
Tanakh
Tanakh: A New Translation of the Holy Scriptures
According to the Traditional Hebrew Text.
Philadelphia, PA; Jerusalem: The Jewish Publication
Society, 1985. Logos.
TDNT
Kittle, Gerhard and Gerhard Friedrich, eds. Theological
Dictionary of the New Testament, 10 vols. Translated
by Geoffrey W. Bromiley. Grand Rapids, Michigan:
Eerdmans, 1964-c1976. Logos.
Thayer
Thayer, Joseph H. Greek-English Lexicon of the New
Testament Being Grimm’s Wilke’s Clavis Novi
Testamenti. Grand Rapids, Michigan: Zondervan
Publishing House, 1981.
TPT
The Passion Translation: The New Testament. Brian
Simmons and Candice Simmons. Savage, Minnesota:
BroadStreet Publishing Group, 2017. Logos.
TWOT
Harris, R. Laird, Gleason L. Archer, Jr., and Bruce K
Waltke. Theological Workbook of the Old Testament.
Chicago: Moody Press, 1999, c1980. Logos.
Vine
Vine, W. E., Merrill F. Unger, and William White.
Vine's Complete Expository Dictionary of Old and New
Testament Words. Nashville: Thomas Nelson, 1996.
Logos.
WEB
Johnson, Michael Paul, ed. The World English Bible.
Rainbow Missions, Inc., 2000.
xi
Webster
Friend, Joseph H. and David B. Guralnik, eds.
Webster’s New World Dictionary of the American
Language. Cleveland: The World Publishing Company,
1960.
Weymouth
Weymouth, Richard Francis. The New Testament in
Modern Speech: An Idiomatic Translation into
Everyday English from the Text of “The Resultant
Greek Testament”. Ed. Ernest Hampden-Cook.
London: James Clarke and Co., 1908.
YLT
Robert Young, R. Young’s Literal Translation.
Bellingham, WA: Logos Bible Software, 1997. Logos.
xii
CONTENTS
PREFACE ......................................................................................................... xiv
INTRODUCTION TO THE EPISTLE OF HEBREWS ........................................ 1
HISTORICAL SETTING .............................................................................. 16
I. The Cultural and Historical Background ................................................ 17
II. Authorship and Canonicity ................................................................... 18
III. Date and Place of Writing .................................................................... 68
IV. Recipients ........................................................................................... 74
LITERARY STYLE (GENRE) ...................................................................... 82
I. The Genre and Characteristics of the Book............................................. 83
II. The Occasion ........................................................................................ 88
III. Purpose ............................................................................................... 89
THEOLOGICAL FRAMEWORK ................................................................. 92
I. Thematic Scheme ................................................................................... 93
II. Literary Structure.................................................................................109
III. Outline of the Literary Structure .........................................................157
THE TEXT, EXEGESIS, AND COMMENTS ..................................................160
APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION ...............494
APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT ..............521
APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT..............522
BIBLIOGRAPHY .............................................................................................523
xiii
PREFACE
This Bible commentary is a portion of my on-going personal Bible studies that
began as a seminary student when I was a young man. In this preface, I would like
to tell you how these study notes developed and pray a blessing upon those who
take the time to read these notes.
How These Study Notes Developed in My Life. As a child of God, I can testify to
the transforming power of the Holy Scriptures. It is to this Great Book of God’s
plan of redemption for mankind that I humble myself by acknowledging my
weaknesses and reverencing its divine power to transform my frail life marked
with sins and failures. I would not want to tell you all of the sins that I have
committed; for I am too ashamed, and they have been washed away through the
blood of the Lamb; but I do want to tell you about the Saviour who reached down
and lifted me up and holds me each day lest I stumble again. Therefore, what
words am I worthy to utter, except what the Word of God says about our
redemption; for there is none other name given among men whereby we must be
saved, but in the name of Jesus Christ our Blessed Redeemer. To Him be all the
glory forever and ever. Amen.
Therefore, in this preface, I would like to discuss briefly my personal salvation
experience and desire to study God’s Word, an encounter with the divine nature of
God’s Word, the decision to record personal insights into God’s Word, the cost of
dedicating oneself to the study of God’s Word, and the goal of recording my study
notes on God’s Word.
My Personal Salvation Experience and Desire to Study God’s Word. The pursuit
of understanding the Scriptures has been an amazing journey for me, as it should
be for anyone. On Sunday morning, March 28, 1965, our pastor, Brother Frank H.
Morgan, gave the altar call at Hiland Park Baptist Church, Panama City, Florida
after preaching from the text of John 3:7 and 3:16. I tugged on my mom’s sleeve
asking her permission to walk the aisle to be saved. I still remember the tears of
emotion standing in front of everyone as he asked me questions about my decision.
I began to make my first efforts along this journey by listening to the preacher’s
sermons.
Again, in June 1979, fresh out of college, I sat on the steps of this same church one
late summer night to rededicate my life to Jesus Christ as Lord and Saviour,
sorrowful and repentant of my sins. I walked the aisle the next Sunday to make this
xiv
commitment public. At the age of twenty-one, this sincere commitment gave me a
clearer direction along this journey as I began to read the Bible consistently for the
first time. Seeing my desire to serve the Lord, my dear pastor Robert E. Strickland
counselled me to attend Bible school. Driven by a passion to understand the
Scriptures, I followed his counsel and attended a Bible seminary to pursue my
studies with all diligence.
An Encounter with the Divine Nature of God’s Word. In my first years as a Bible
student on the campus of Southwestern Baptist Theological Seminary in Fort
Worth, Texas (1980-83), I had a brief encounter with the Scriptures that would
forever change my way of approaching God’s Word. During a devotional time in
the book of Isaiah between classes and studies, His precious Word seemed to come
alive off the pages of my Bible, vibrating the very life of God into my spirit,
opening these pages up as divine revelation far beyond my natural understanding.
In the midst of much academic seminary studies, this event assured me of the
divine, supernatural power of God’s Word to speak to me, transform me, and to
meet every need in my daily lives while engaging in the academic aspect of the
Holy Bible. In other words, I learned to value both the academic side of Bible
study as well as the personal, devotional side of seeking a personal walk with the
Lord. Since then, I have endeavored as much as possible to allow the Scriptures to
speak to me unhindered by preconceived theological, cultural, denominational, or
experiential views, so that God’s Word could be “the pure milk of the Word” that
God provided to nourish souls of His children (1 Pet 2:2). As our hearts are pure
before Him, His Word appears in its purest form to us, and it is able to minister to
us in a powerful, life changing way, strengthening us and guiding in our daily walk
with the Lord and Saviour Jesus Christ. Jesus describes this pureness of heart in
Matthew 6:22, “The light of the body is the eye: if therefore thine eye be single,
thy whole body shall be full of light.” His disciples struggled with understanding
Jesus’s teachings during His public ministry. Mark describes their struggles to
understand as a hardness of heart, saying, “For they considered not the miracle of
the loaves: for their heart was hardened.” (Mark 6:52) Solomon reflects this divine
truth when he writes, “A scorner seeketh wisdom, and findeth it not: but
knowledge is easy unto him that understandeth.” (Prov 14:6) Dwight L. Moody
made a similar statement, saying, “I believe that God reveals His deeper truths to
the eye of faith. Those who come to the Bible in a devotional spirit, seeking to
know more of God and His will regarding us, are the most blessed.” 3 Thus, a pure
heart before God is the key to understanding the Holy Scriptures.
A second key to understanding the Scriptures is the baptism of the Holy Spirit with
the evidence of speaking in tongues. This is a real experience subsequent to being
born again that transforms the life of a believer and enhances his/her understanding
of the Scriptures as testified throughout the book of Acts. After this experience, the
Scriptures began to come alive in me and fellowship with the Holy Spirit became
3
Dwight L. Moody, “How to Study the Bible,” These Times 75.12 (1 November 1966): 24.
xv
real. This experience protected me from making an allegiance to my church
denomination organization and its church creed. Instead, I made an allegiance to
the Lord and promised Him that I was willing to believe whatever the Bible taught.
With this prayer, the Lord began to bring people into my life with deeper insights
into the Word of God. Thus, the baptism of the Holy Spirit is another key to
understanding the Holy Scriptures.
The Decision to Record My Personal Insights into God’s Word. As a young
Christian and seminary student, I developed the habit of sharing my personal
insights in the Scriptures with fellow seminary students. One of these students
(Carry Newman) suggested that I write down these insights. His comment touched
me as a profound word from the Lord. I took this advice and have been writing
down notes ever since. For the first few years (1981-83), I took notes on scattered
passages of Scriptures and stacked these papers together in a folder. While
pastoring a few years later (1983-88), I arranged these study notes in the order of
the books of the Bible because of their volume of size and clipped them into large
notebooks. I carried these notebooks with me for the next eighteen years (198199), until I had gathered four notebooks on verse-by-verse comments and one
notebook on topical studies, plus several notebooks on parsing of Hebrew and
Greek words, as well as one notebook that I called “Inspiration,” where I
organized personal song, poems, dreams, and words from the Lord. While in the
mission field in Africa (1999), I hired the typing of these written notes into a
computer format. As I began to edit these verse-by-verse notes on my computer
over a two-year period, I realized for the first time that these study notes were
taking the shape of a commentary on the Bible. I did not begin writing with this
intent; I just want to be faithful to write down insights into God’s Word so that I
would not forget them, and so that I could refer to them later.
Because of a seminary education, I developed a theological framework within my
mind to sort through the biblical theology and ideas that we hear every day. I am
able to sort these ideas and hang them on theological pegs in my mind and later
incorporate them in my study notes in an organized manner. I can listen to a
sermon or teaching and glean something from them that has enough value to
record into my study notes. This practice is similar to an experience I had as a
college student at the University of Florida, Gainesville, Florida (1975-79). With
an interest in archeology, I visited a site near Panama City Beach that has been
inhabited by Native American Indians. During this visit, I collected several
handfuls of broken pottery and proudly put them into a bag. I took this collection
to college and showed it to one of my professors who taught archeology. After
spreading them out on a table for him to see, he quickly sorted them into groups
and briefly explained the common characteristics of each group based upon their
shapes and artistic patterns. His skills impressed me because I was unable to see
and think the way he was able to do. I had possessed this pottery for a while, but I
was unable to sort them and understand their meaning. Because this professor had
an education in this field of study, he viewed them differently than me. He was
xvi
able to sort them into groups and understand a part of Native American Indian
history from this pile of broken pottery, while I was content with just carrying
around a pile of pieces. In a similar manner, many Christians carry around a bag of
theological ideas gleaned from a pastor’s sermons. Just like this professor’s
training in archeology, my theological education also involved years of grueling
academic studies, although it seemed at the time to conflict with my devotional
time with the Lord. However, these studies have paid off because I am able to sort
through a “bag” of theological ideas encountered each day and see it at a deeper
level than the average church member. When I encounter biblical teachings, I
either dismiss them or I record them for further studies. If I sit down to study a
particular topic, I am able to place it into my study notes in an organize manner. In
this way, I have gained much exegetical insight into verses of the Bible, often
returning years later to further develop and improve on these comments.
Another advantage given to me by the grace of God is the decision as a young man
in 1983 to step out of the denominational church structures and serve the Lord
without these labels. If I had pursued a career within a particular denomination, I
would be tempted to serve in the ministry as a career rather than a divine calling. I
would have been tempted to adopt church creeds to please men rather than God.
Although it has been more difficult to serve the Lord without the security of
denominational structure, I have experienced the freedom to explore theological
ideas without the fear of retribution from the regulations of such institutions. This
has given me the freedom to read God’s Word without the filter and restraints of
such pressures. However, I do respect denominational churches, and I love to
worship the Lord in any these churches. I simply do not want to be restricted by
the traditions that develop within such structures. Although I grew up as a
Southern Baptist in the southern United States, I have endeavored to let God’s
Word determine my theology while being appreciative of a rich heritage in the
Christian faith.
The Cost and Dedicating Oneself to the Study of God’s Word. Anyone who
dedicates himself to the study of God’s Holy Word encounters one of the greatest
collections of treasures ever known to mankind. Having spent much of my life
reading and commenting on the Holy Scriptures, I have found it increasingly
exciting as the years go by. I wake up with fresh insights in the Scriptures, eager to
open God’s Word. I go through the day thinking about and searching for the
treasures of God’s Word; and I lie down and meditate upon the Scriptures.
Although someone who endeavors to deliver the treasures of God’s Word to
mankind deserves the best that life offers, this is not always what happens. He or
she should be honored with palaces as their homes, and with royal libraries
housing every possible resource for studies because of the priceless treasures they
have discovered. He should be transported on private airplanes and driven in the
finest cars with a motorcade as an escort. He should be fed the finest food. For
those who sacrifice the most for their Saviour Jesus Christ, missionaries should be
fully financed, and given frequent furloughs; pastors and teachers and evangelists
xvii
and prophets should be given frequent sabbaticals and the greatest salaries in their
respective economies. Unfortunately, many men and women of God who minister
the Gospel would fall into pride and sin with such fleshly luxuries, so God give us
the grace to serve Him amidst life’s hardships as well as prosperity. I do not look
down upon any minister of the Gospel who lives a prosperous life as long as they
manage it with humble, biblical principles. For all of us, we must wait until heaven
for our true rewards. Although deserving of the best, many men and women who
serve the Lord find resistance from the world, and particularly from religious
communities, as Jesus says in Matthew 23:34, “Wherefore, behold, I send unto you
prophets, and wise men, and scribes: and some of them ye shall kill and crucify;
and some of them shall ye scourge in your synagogues, and persecute them from
city to city.” Paul makes a similar statement in Hebrews 11:36-38, “And others
had trial of cruel mockings and scourgings, yea, moreover of bonds and
imprisonment: They were stoned, they were sawn asunder, were tempted, were
slain with the sword: they wandered about in sheepskins and goatskins; being
destitute, afflicted, tormented; (Of whom the world was not worthy:) they
wandered in deserts, and in mountains, and in dens and caves of the earth.”
However, we accept our persecutions for Christ’s sake with joy and gladness of
heart. In the midst of the cares of this world, the decision to take the time to study
God’s Word and teach it to others has come at a great cost and sacrifice for myself
and many others. For example, going overseas to work in the mission field cost me
everything. However, the price one pays is worth the sacrifice. My obedience to
the Holy Scriptures has ordered my steps through divine orchestration as I have
followed God’s plan for my life.
The Goal of Recording My Study Notes on God’s Word. As I continued to write, I
realized that what we know about our past is based largely upon what men
recorded in writing in the centuries past. In other words, men of ancient times still
impact the world today because they chose to write down their thoughts.
Therefore, I asked myself how far into the future can I reach? One of my favorite
seminary professors, Jack MacGorman, tells the story of his father, who was a
pastor in Canada, giving him advice about his career. When he graduated from
college, MacGorman received an opportunity to pastor a great church in Houston,
Texas. His father explained that while people were excited about his ministry skills
while still so young, there will come a time when he is older and people will
expect more from him. Therefore, his father advised him to turn down the
pastorate and attend graduate studies in seminary to advance his theological
studies. As an older man in his eighties, MacGorman and his dear wife Ruth told
me that he had trained approximately twenty-one thousand seminary students
during his fifty-plus years as a seminary professor. He realized that his life
impacted more people in the kingdom of Heaven as a seminary professor than as a
pastor of a single congregation. In a similar manner, I believe the effort to write
this Bible commentary will reach into the generations that follow and impact many
lives, particularly serving as an aid to those pastors who have dedicated themselves
to God’s Word.
xviii
My Prayer for Those who Read This Bible Commentary. My prayer for those
who take the time to ready this Bible commentary is that this work will give many
insights into God’s precious Word. I do not want this work to be a burden to those
who feel compelled to read it. I have been careful not to write endless words of
fruitless gain, but rather, to share with you my life of insight and fellowship with
God’s precious and holy Word. I have been careful to follow those important
principles of interpretation that were instilled in me as a Bible student. I fear
writing anything down that contradicts the Holy Scriptures. While working my
way through the literature of the early Church fathers late one night in March
2002, I closed my studies with this thought, “Be careful what you write, because
one day some poor soul may have to read it.” Instead of being burdened by the
study notes, my prayer is that you will be blessed as your read them with a better
understanding of God’s Holy Word. Heavenly Father, in the name of your precious
Son Jesus Christ our Lord and Saviour, I pray that this Bible commentary will
bring glory to your Name, and that its readers will be drawn to You, to know You
and to be blessed by You as the true, and living God of heaven and earth.
Gary Henry Everett
xix
INTRODUCTION TO THE EPISTLE OF HEBREWS 4
“Commentators should be expected to justify their work in adding to the vast
number of works already available on the particular book or books
of the New Testament by pleading better reasons than
simply the requirement to contribute to a series.” 5
I. Howard Marshall
This introduction discusses the theological design of this commentary, the purpose
and aim of Study Notes on the Holy Scriptures, the three-fold structure of the book
introduction, hermeneutical principles used to identify the literary structure of the
book, sermon outlines based upon the literary structure of the book, the doctrinal
position of this work on the divine inspiration of the Holy Scriptures, and the
message of the book.
The Theological Design of This Commentary. The character and design of Study
Notes on the Holy Scriptures serves to contribute uniquely to the field of biblical
scholarship in two areas. First, I attempt to develop hermeneutical principles for
the identification of the theological framework of the literary structures of the
books of the Bible. Second, I attempt to use the theological framework of these
literary structures to develop accurate sermon series for these books. Thus, this
commentary takes the form primarily of a theological commentary rather than a
critical/expository or homiletical/devotional one, though it contains elements of all
of them. A critical commentary attempts to understand what the author said to his
original audience through grammatical and historical research. A homiletical or
devotional commentary attempts to explain how a passage of Scripture applies to
an audience today. However, a theological commentary looks for the enduring
truth within a passage that was as true for the original audience as it is today. Thus,
a theological commentary bridges the gap of the ages past so that a book of the
Bible can become applicable today.
4
The book introductions in Study Notes on the Holy Scriptures use a nine-level outline that
follows an alphanumeric system: [omit] I. A. 1. a) (1) (a) i) α). While the first heading uses bold capital
letters and no designation, the next seven levels follow The Chicago Manual of Style, while the ninth
level incorporates the Greek alphabet. After the main heading, the other eight heading levels use bold
and italicized headline style. See The Chicago Manual of Style, 15th edition (Chicago: The University of
Chicago Press, 1982, 1993, 2003), 275.
5
I. Howard Marshall, A Critical and Exegetical Commentary on the Pastoral Epistles, in The
International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. J. A.
Emerton, C. E. B. Cranfield, and G. N. Stanton (London; New York: T. & T. Clark International,
1999), xi.
1
The Purpose and Aim of Study Notes on the Holy Scriptures. The purpose of
Study Notes on the Holy Scriptures is to aid preachers and teachers of the Word of
God in following a clear preaching/teaching plan through a book of the Holy
Scriptures with the aim of delivering the intended message that the author set out
to deliver to his readers. These study notes serve as an aid to guide their hearers
through the books of the Holy Bible in a systematic manner that allows the
preacher to join sermons into a clearly defined unity and reach the overall
objective of delivering a clear message to his congregation rather than a series of
fragmented sermons.
While developing a systematic structure, which I call a theological framework, for
the books of the Holy Bible, I began to observe the efforts of pastors and preachers
as they struggled to identify the various themes of the biblical texts during the
course of expository preaching, and topical preaching as well. While cheering
them on from the pew, I was often disappointed that the main themes of the
biblical text were often amiss. In other words, the topical and expository
preaching/teaching series was disjointed so that the speaker was not taking his
hearers alone a clearly-defined spiritual journey with an obvious destination.
Topical preaching allows much freedom in delivering an inspired biblical message;
however, it faces the temptation of proof-texting a message that conforms to one’s
church creed. Expository preaching offers stricter guidelines, but they are not easy
to follow because of fragmentation. While the expository preacher is compelled to
deliver a text-driven sermon week after week in order to transform the
congregation into the image of Christ, his efforts of crafting a sermon around the
central message of his text is considered one of the most difficult parts of the
pulpit ministry. 6 Without some type of systematic approach that identifies the
6
This challenge has not gone without notice. For example, Jerry Vines says, “[S]tating the main
subject of a Scripture passage may be the most difficult area of sermon preparation. Broadus said, ‘To
state one’s central idea as the heart of the sermon is not always easy, especially in textual and
expository preaching.’ To do the necessary word study, to gather the needed background data, and to
study the contextual considerations is not difficult. But to pull together in one succinct statement the
essence of a paragraph of Scripture can be a most rigorous assignment.” See Jerry Vines and Jim
Shaddix, Power in the Pulpit (Chicago, Illinois: Moody Press, 1999), 129. A fuller citation of John
Broadus reveals the challenge of every pastor who struggles to identify the central idea of a text among
a number of important ideas. Broadus goes on to say, “To state one’s central idea as the heart of the
sermon is not always easy, especially in textual and expository preaching. But the achievement is worth
the effort. Even when a text presents several ideas, all of which should be incorporated into the sermon,
it is desirable to find for them some bond of unity, some primary idea that will serve as focus, or axis,
or orbit. One may fix attention on one of the ideas as subject and consider the others in relation to it.”
See John A. Broadus, On the Preparation and Delivery of Sermons, 4th ed., rev. Vernon L. Stanfield
(1870; revision, New York: Harper & Row, 1979), 38. John Jowett says, “I have a conviction that no
sermon is ready for preaching, not ready for writing out, until we can express its theme in a short,
pregnant sentence as clear as a crystal. I find the getting of that sentence is the hardest, the most
exacting, and the most fruitful labour in my study. . . . Let the preacher bind himself to the pursuit of
clear conceptions, and let him aid his pursuit by demanding that every sermon he preaches shall express
its theme and purpose in a sentence as lucid as his powers can command.” See John Henry Jowett, The
Preacher, His Life and Word: Yale Lectures (New York: Hodder and Stoughton, 1912), 133-134.
2
literary structure, the expository preacher easily becomes lost while developing
sermon series and preaching through a book of the Bible, causing the sermons to
be disjointed because individual messages fail to support and develop the primary
theological movement of the book. Without a clear, homiletical focus from the
preacher, the congregation struggles to understand the importance of the sermon
series; and thus, it fails to embrace the book’s overarching message. The goal of
the expository preacher is to take his congregation on a spiritual journey through a
book of the Bible, a journey with a clear destination that is continually echoed
throughout a series of connected messages, a necessary journey if the preacher
intends to transform the congregation into the image of the Lord Jesus Christ week
by week, sermon by sermon. With this need in mind, an individual sermon text
must hinge upon the bigger picture surrounding its context, a picture that
encompasses the literary structure and thematic scheme of the entire book of the
Holy Scripture, including the theme of the major division of the Bible in which the
book has been divinely placed, with everything centered upon the primary,
Christocentric framework of the Holy Scriptures themselves. In order to
accomplish this task, the preacher must have a systematic method specifically
designed for one of the most difficult tasks of the pulpit ministry. Study Notes on
the Holy Scriptures is designed to offer a systematic method of biblical exegesis.
In summary, the purpose of this commentary is to provide the biblical scholar with
a commentary that relieves the tension between systematic theology and biblical
theology. In other words, because the Holy Scriptures delivers a theological
message in a systematic order, he can rely upon the central messages of each book
to frame his systematic theology rather than his church creed. In addition, those
who interpret the Bible without any systematic framework to keep them within
bounds are compelled to interpret the Scriptures in a systematic manner. In
addition, the purpose of this commentary is to provide the central ideas for the
preacher/teacher to relieve him/her of the difficult task of finding them so that they
can take their congregation/class along a clearly defined journey. Finally, the
purpose of this commentary is to bridge the gap for the lay person between what
the author said and what the Scriptures mean to him/her today.
The Three-Fold Structure of the Book Introduction. In order to identify the
central message of each book as a three-tiered statement, the book introduction in
this Bible commentary addresses three major aspects of approaching the biblical
text. These three aspects are entitled (1) the Historical Setting, (2) the Literary
Style (Genre), and (3) the Theological Framework. 7 These three major sections of
7
Someone may associate these three categories with Hermann Gunkel’s well-known three-fold
approach to form criticism when categorizing the genre found within the book of Psalms: (1) “a
common setting in life,” (2) “thoughts and mood,” (3) “literary forms.” In addition, the Word Biblical
Commentary inserts sections entitled “Form/Structure/Setting” preceding its comments. Although such
similarities were not intentional, but rather coincidental, the author was aware of them and found
encouragement from them when assigning the three-fold scheme of historical setting, literary style, and
theological framework to his introductory material. See Hermann Gunkel, The Psalms: A Form-Critical
3
the book introduction coincide with the chronological development of historical
and literary criticism. 8 More specifically, the twentieth century offered three major
approaches to biblical research, generally recognized as source, form, and
redaction (composition) criticism. These three approaches developed as scholars
searched for better ways to understand the meaning of the biblical text and its
application to the modern reader. Over the past three decades, biblical research has
adopted a wide array of approaches collected under the field of study called
literary criticism. 9 In the course of biblical scholarship, particularly in the writing
of commentaries, book introductions have progressively become more complex
through the advancement of critical studies in recent centuries. The book
introduction found in this Bible commentary associates source criticism with the
advancement of research in the book’s historical setting; it associates form
Introduction, trans. Thomas M. Horner, in Biblical Series, vol. 19, ed. John Reumann (Philadelphia,
Pennsylvania: Fortress Press, 1967), 10; see also Word Biblical Commentary, eds. Bruce M. Metzger,
David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007).
8
Historical criticism, a term often used to encompass the fields of critical studies called source,
form, and redaction (composition) criticism, has been an important tool in the effort to bridge the gap
between what the ancient author recorded in the biblical text and what the text means to the modern
reader. Dissatisfaction with the weaknesses of existing, critical approaches for each generation of
critical studies has been the driving force behind the “evolution” of modern biblical scholarship. For
example, James Muilenburg’s 1968 address to the Society of Biblical Literature expressed the need for
a new approach to the biblical text that went “beyond form criticism” because “historical criticism had
come to an impasse, chiefly because of the excesses of source analysis.” He proposed a new
methodology called redaction criticism. See James Muilenburg, “Form Criticism and Beyond,” JBL 88
(1969): 1, 18. With the recent focus upon literary criticism, Paul House says, “[L]iterary criticism arose
at least in part because of impasses in older ways of explaining Scripture. Just as scholars began to look
for a better way to understand the Scriptures when the various fields of historical criticism appeared to
fragment the biblical text rather than reveal its intended meaning, scholars today are searching for new
ways to identify hermeneutical sections and their respective meanings.” See Paul R. House, “The Rise
and Current Status of Literary Criticism of the Old Testament,” in Beyond Form Criticism: Essays in
Old Testament Literary Criticism, ed. Paul R. House, in Sources for Biblical and Theological Study,
vol. 2 (Winona Lake, IN: Eisenbrauns, 1992), 3, 7; Grant Osborne, “Redaction Criticism,” New
Testament Criticism and Interpretation, eds. David Alan Black and David S. Dockery (Grand Rapids,
Michigan: Zondervan Publishing House, 1991), 199. In summarizing the historical development of
critical approaches to Mark’s Gospel, Bruce Bain begins by saying, “The apparent lack or sufficiency
in one method seems to have given impetus for the birth of the next method.” See Bruce Alan Bain,
“Literary Surface Structures in Mark: Identifying Christology as the Purpose of the Gospel,” PhD diss.,
Fuller Theological Seminary, 1997 [on-line]; accessed 29 August 2013; available from
http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402E6CEA4242E4E21D/
1?accountid=7073; Internet, 4.
9
Jeffery Weima offers an excellent discussion on literary criticism. The surveys of Stanley Porter
and Craig Blomberg concerning the various sub-disciplines that make up today’s literary criticism
expose the reason for such a variety of literary structures found in today’s biblical commentaries and
studies. In other words, these different approaches of literary criticism are the reason behind the many
variations in proposed literary structures of a book found in modern commentaries. See Jeffery A. D.
Weima, “Literary Criticism,” in Interpreting the New Testament: Essays on Methods and Issues, eds.
David Alan Black and David S. Dockery (Nashville, Tennessee: Broadman and Holman Publishers,
2001), 150-151; Stanley E. Porter, “Literary Approaches to the New Testament: From Formalism to
Deconstruction and Back,” in Approaches to New Testament Studies, eds. Stanley E. Porter and David
Tombs (Sheffield: Sheffield Academic Press, 1995), 77-128; and Craig L. Blomberg, The Historical
Reliability of the Gospels, 2nd ed. (Downers Grove, Ill: InterVarsity Press, 2007), 87-96.
4
criticism with the advancement of research in a book’s literary style; and it
associates redaction (composition) criticism and literary criticism with the
advancement of research in the theological framework of a book. These three
aspects of introductory material serve my readers as an important foundation for
understanding what the authors of the books of the Holy Scriptures were saying to
their audience under the inspiration of the Holy Spirit, as well as what the
Scriptures say to us today.
Hermeneutical Principles Used to Identify the Literary Structure of the Book.
The hermeneutical principles found within the third section of this introductory
material offer both general principles that apply to a group of books as well as
special principles that are specific to a particular book. Using these principles I am
able to identify the literary structure of each book of the Bible so that a thematic
scheme or theological framework, emerges out of its pages. These hermeneutical
principles are new, having not been proposed before in biblical studies. However,
they need to be tested by biblical scholarship.
Sermon Outlines Based upon the Literary Structure of the Book. The book
summaries within the third section of this introductory material include sermon
outlines in the form of exegetical, theological, and homiletical ideas for each
pericope as a guide for those who desire to preach or teach through this book.
These central ideas reflect homiletical research by serving as a summary of the
central ideas of the book’s theological framework. This framework of a book is the
key to bridging the difficult gap between exegesis and homiletics. In other words,
these ideas help the student of God’s Word to take that final step to understand not
only what the ancient author meant to say to his original audience, but to apply the
meaning of the biblical text to a modern audience. The three appendices contain a
collection of these exegetical, theological, and homiletical ideas to serve as an
outline for those preparing sermons and lessons.
The Doctrinal Position of This Work on the Inspiration of the Holy Scriptures.
Study Notes on the Holy Scriptures supports the view of the verbal, plenary, divine
inspiration of the biblical text of the Holy Scriptures, meaning that every word
originally written down by the authors in the sixty-six books of the Holy Canon
was God-breathed when recorded by men; therefore, the Scriptures are inerrant
and infallible and they hold supreme authority over our lives. As such, the Holy
Scriptures are living and powerful in their effects upon the human being. Any view
of the Bible less than this contradicts the testimony of the Holy Scriptures
themselves. For this reason, the Holy Scriptures contain both divine attributes and
human attributes. This statement acknowledges that God inspired the authors to
use the language of their culture and education. Thus, these sixty-six books reflect
the characteristics of their authors as well as the character of God.
The word “verbal” means that God inspired each and every word that the authors
of the Holy Scriptures recorded in their original manuscripts, so that no word can
5
be added or taken away, as declared by the apostle John (Rev 22:18-19).
Throughout the history of the writing of the Holy Scriptures, the prophets
continually declared, “Thus saith the Lord.” They received word-for-word
prophetic utterances from the Lord. One example of verbal inspiration is when
Jeremiah called Baruch his secretary and asked him to write “all of the words of
the Lord” which were given to him (Jer 36:4). After the king burned this scroll in a
fire, we read, “Then the word of the LORD came to Jeremiah, after that the king
had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah,
saying, Take thee again another roll, and write in it all the former words that were
in the first roll, which Jehoiakim the king of Judah hath burned.” (Jer 36:27-28)
This story tells us that Jeremiah and Baruch recorded the former prophecy of the
Lord word for word. As a young Bible student in Seminary, I took numerous
courses on Greek as well as a class called “Textual Criticism” in which we studied
the variant readings of the Greek New Testament. In addition, the Hebrew Old
Testament contains few variant readings as a testimony of the skill of ancient
Jewish scribes in making copies of the Sacred Scriptures through the centuries. In
this seminary class on textual criticism, I accepted the fact that the Greek New
Testament that we have today does contain numerous variant readings, but none of
them affect the doctrines of our faith. Therefore, I came to the conclusion that the
original writings of the authors of the Holy Scriptures wrote down what God
inspired them to write, word for work. In addition, the minor variations in ancient
manuscripts are not significant enough to cause us concern in our Christian
doctrines and practice.
The word “plenary” means that the Holy Scriptures form a complete collection of
books, comprising sixty-six individual works, written by approximately forty
authors over a period of sixteen hundred years. Although the Jews collected
additional writings, such as the Old Testament Apocrypha and the
Pseudepigrapha, and although the early Church collected the New Testament
Apocrypha, only these sixty-six books were accepted into the biblical canon
because of their unique attributes.
The term “divine inspiration” has its definition expressed by the apostle Paul in 2
Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness.” This term is
also defined by the apostle Peter in 2 Peter 1:20-21, “Knowing this first, that no
prophecy of the scripture is of any private interpretation. For the prophecy came
not in old time by the will of man: but holy men of God spake as they were moved
by the Holy Ghost.” In other words, God spoke through His servants throughout
the ages to reveal His divine plan of redemption for mankind. The prophets of the
Old Testament declared that they were speaking the Word of the Lord, as
Zechariah, one of the last prophets, testifies in Zechariah 7:12, “Yea, they made
their hearts as an adamant stone, lest they should hear the law, and the words
which the LORD of hosts hath sent in his spirit by the former prophets: therefore
came a great wrath from the LORD of hosts.” Luke records a similar statement in
6
the words of Zecharias, the father of John the Baptist, in Luke 1:70, “As he spake
by the mouth of his holy prophets, which have been since the world began.” Jesus
declares the divine inspiration of the Old Testament in Luke 24:44, “And he said
unto them, These are the words which I spake unto you, while I was yet with you,
that all things must be fulfilled, which were written in the law of Moses, and in the
prophets, and in the psalms, concerning me.” The author of the epistle of Hebrews
declares the divine inspiration of both Old and New Testaments, saying, “God,
who at sundry times and in divers manners spake in time past unto the fathers by
the prophets, Hath in these last days spoken unto us by his Son, whom he hath
appointed heir of all things, by whom also he made the worlds.” (Heb 1:1-2) The
apostle Paul declares the divine inspiration of his epistles in Galatians 1:11-12,
“But I certify you, brethren, that the gospel which was preached of me is not after
man. For I neither received it of man, neither was I taught it, but by the revelation
of Jesus Christ.” Paul explains that the teachings of the New Testament are the
Word of God in 1 Thessalonians 2:13, “For this cause also thank we God without
ceasing, because, when ye received the word of God which ye heard of us, ye
received it not as the word of men, but as it is in truth, the word of God, which
effectually worketh also in you that believe.” No other writings of mankind
outside this collection are able to claim this level of divine inspiration. Although
God may have inspired His servants to write other books through the generations,
none of them are able to qualify for this level of divine inspiration.
The word “inerrant” means that the original writings of these sixty-six books are
without error in any way, as the apostle Peter exhorts Jewish believers in 1 Peter
2:2 to receive the “pure, spiritual milk” of the Word of God so that they may grow
into spiritual maturity. In this verse he describes the Word of God as “pure” milk
that comes from the mother’s breast. The Greek word ἄδολος means
“unadulterated” (BAGD) or “genuine” (LSJ). Thus, God’s Word is pure in the
sense that it is without error or “inerrant.” Although copyists of the Holy
Scriptures have made errors throughout the centuries in handing down these sacred
books, resulting in variant readings in ancient manuscripts, the original autographs
are inerrant. While textual criticism engages with the variant readings of the
biblical text as it has been copied through the centuries, faith in His Word
acknowledges its divine inspiration and inerrancy. 10
The word “infallible” means that the Holy Scriptures are incapable of having error
because of their divine inspiration. In addition, the Holy Scriptures are the only
10
I remember my introduction to biblical textual criticism in a class dedicated to this subject
during my seminary training. In this class, I struggled to reconcile the fact that the ancient manuscripts
of the books of the Bible have many variant readings. This meant that the English version I read
reflected some of these variant readings. I finally understood that the original autograph written by
these authors, none of which are known to exist, did contain the infallible Word of God. I was able to
rest my faith again, as I did at the time of my salvation, in God’s Word through a leap of faith in the
divine inspiration of the Holy Scriptures.
7
writings of mankind that are inerrant and infallible. The Holy Scriptures claim
inerrancy and infallibility in 1 Peter 1:23, “Being born again, not of corruptible
seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”
The apostle Peter tells us that the Holy Scriptures are the incorruptible seed that
God has sown into this fallen world of sin. They are untainted with the corruptible
sin of a fallen human race.
The term “supreme authority” means that the Holy Scriptures have divine
authority over the lives of men to determine their eternal destinies, whether they
accept and obey them or reject them. When a servant of God stands up to preach or
teach the Word of God, he or she must be convinced of the supreme authority of
His Word and its power to transform lives. The servant of God should take these
opportunities to declare God’s Word as a divine appointment with the full
authority of Heaven standing behind him. Otherwise, this person stands up and
speaks words of hearsay and naysay, concluding with “and this is what I say.”
However, those moved by the authority and power of God’s Word open and close
with, “Thus saith the Lord!” The authority of God’s Word becomes the believer’s
mandate from Heaven, convinced that it must be put forth on all occasions in life.
If we were caught up to heaven to stand before the throne of Almighty God, and if
He were to speak to us with the same voice that created the heavens and the earth,
we would be convinced of the power of His Word. We would be ready to adhere to
their authority in our lives. The truth is that He has spoken to us with the same
words that created the heavens and the earth through the records of holy men of
God. Although we were not at these events when He spoke to these authors of the
Bible, the Holy Scriptures contain His words, and these powerful words hold
supreme authority in our lives.
In light of these divine attributes, the Holy Scriptures claim to be living in their
ability to transform the human being. The description of the Word of God as
“living” refers to its eternal, divine nature, as the apostle Peter says in 1 Peter 1:23,
“Being born again, not of corruptible seed, but of incorruptible, by the word of
God, which liveth and abideth for ever.” Peter describes the Word of God as
incorruptible seed that lives and continues throughout eternity. These written
words of the sixty-six books of the Holy Scriptures were first spoken before
written, as we read in 2 Peter 1:21, “For the prophecy came not in old time by the
will of man: but holy men of God spake as they were moved by the Holy Ghost.”
Jesus says, “It is the spirit that quickeneth; the flesh profiteth nothing: the words
that I speak unto you, they are spirit, and they are life.” (John 6:63) We see this
clearly illustrated in Revelation 5:1f as the Lamb that was slain from the
foundation of the world opens the book with the seven seals. The Lamb never
reads words from the pages of this book; rather, the prophetic words of Almighty
God go forth as each seal is opened to put into motion the Great Tribulation
Period. This tells us that the words of this book of seven seals are living and
powerful in producing what God spoke. In like manner, the sixty-six books of the
Holy Scriptures have this same life and power as the heavenly book of seven seals.
8
Our natural minds may view these words as something written on pages, but in
Hebrews 4:12 the apostle Paul tells us that they are much more than written words,
for they are living and powerful. Man is a living spirit that dwells in a physical
body and has a soul (his mind, will, emotions). Thus, the Holy Scriptures give
eternal life to those who embrace the Scriptures, transforming man’s eternal spirit
into god-likeness. The eternal life inherent in God’s Word brings a believer into
communion with God. Thus, Jesus says that His words are “spirit and life” (John
6:63). It gives spiritual, eternal life (ζωή) to those who hear it and receive it. An
angel of the Lord spoke to the early apostles and said, “Go, stand and speak in the
temple to the people all the words of this life.” (Acts 5:20) The angel of the Lord
was referring to the Words of eternal life for mankind during this earthly life.
I remember those formative years as a young man in Seminary as I left the pursuit
of a career and gave all of my strength to the study of God’s Word. One day during
my personal devotional, I opened the Holy Scriptures to the book of Isaiah. As I
began to read these words written about 2,700 years ago, they became living as if
God were speaking to me. I understood each word, and my inner man was
overwhelmed with its message. I pushed back from my desk and asked myself
what just happened. I had experienced the living and power of God’s Word for the
first time. In the midst of those years of rigorous academic studies in the Holy
Scriptures, the Lord parted the veil of my mortality that clouded my dull
perception of His Holy Word and allowed me to briefly gain a glimpse of the
living power of His Word. While that brief and fleeting moment allowed me to
understand and feel how the reading of God’s Word energizes my inner man, I
have to read it by faith as long as I am clothed with mortality, knowing that it is
doing a great work inside my spirit.
During those years as a seminary student, I prayed a prayer of consecration to the
Lord to obey His Word. As a result of committing myself to obey whatever I read
in His Holy Word, the Lord then began to give me understanding of everything
that I read. Because of this prayer, I was baptized with the Holy Spirit with the
evidence of speaking in other tongues, and my life took on a deeper level of
experiences with the Lord and His Holy Word.
Not only are the Holy Scriptures living in their divine attributes, they also hold the
power to transform the human being, as we have read in Hebrews 4:12, “quick and
powerful.” The apostle Paul writes to the church in Rome, saying, “For I am not
ashamed of the gospel of Christ: for it is the power of God unto salvation to every
one that believeth; to the Jew first, and also to the Greek.” (Rom 1:16) Psalm 29
discusses the power of God’s voice to shake His creation, as we read in Psalms
29:4, “The voice of the LORD is powerful; the voice of the LORD is full of
majesty.” This same power resides in the Holy Scriptures. The supreme authority
of God’s Word is witnessed in the demonstration of its power through the
preaching of the Gospel of Jesus Christ. The Word of God has authority over all of
the affairs of mankind. For example, the preaching of the Word of God has the
9
power to damn souls in hell who resist the Gospel as well as save souls who accept
it, as the apostle Paul says in 2 Corinthians 2:15-16, “For we are unto God a sweet
savour of Christ, in them that are saved, and in them that perish: To the one we are
the savour of death unto death; and to the other the savour of life unto life. And
who is sufficient for these things?” I have seen its power to damn souls in hell. As
a career missionary to Uganda, I remember when Omar Gaddafi, the leader of
Libya, was invited as a chief guest to the presidential inauguration of Yoweri
Kaguta Museveni at Kololo Airstrip in Kampala Uganda in 2001. I saw him arrive
in magnificent pomp with his entourage of assistants surrounding him. It was an
eerie feeling to be so close to this evil person, who was a powerful dictator in his
nation. He returned to Kampala in 2006 to dedicate a newly constructed Islamic
mosque in Kampala, Uganda. During his dedication, he humiliated the large
Christian population in Uganda by declaring that the Holy Scriptures were false.
These comments were met with much response from Uganda’s Christian
community when a leader publicly attacks the Church of the Lord Jesus Christ and
God’s Word. However, this attack was not left unattended by praying Christians
and by God. In 2011 Omar Gaddafi fled his home in the capital of Libya under a
military coup, only to be found hiding in a road culvert. His opponents drug him
out of his hole and publicly humiliated him before executing him on site. Photos of
this humiliation and execution were placed into newspapers and on social media
around the world. This man’s public humiliation of the Bible was soon met with
his public humiliation and execution and eternal damnation in hell. Thus, the Word
of God has the authority to damn souls in hell.
I have also seen the power of the preaching of the Gospel to heal bodies and save
souls. I had the opportunity to organize an evangelistic crusade for Benny Hinn
Ministries in 2007. We had worked for months to prepare the city of Kampala,
Uganda for this great event. The evening of the opening of the crusade saw Nelson
Mandela Stadium full of souls, over one hundred thousand people in attendance
from all over the nation and surrounding countries. We assembled a mass choir of
four and a half thousand members, praising and worshipping the Lord. We had
constructed a tunnel leading up to the stage platform so that Benny Hinn could
emerge on the platform without distracting the time of worship and healing. As the
nation’s worship to the Lord reached its peak, Benny Hinn suddenly was on stage
joining the nation in this time of magnificent worship. After a while, he asked for
those with testimonies of healing to make their way forward to the platform. Many
were healed during this time of worship. He then preaching on the Cross of Jesus
Christ and its atonement. During the altar call, I saw what must have been ten
thousand people flood the altar for salvation and rededication of their lives to the
Lord. This happened both nights of the crusade. Henry Hinn, the brother of Benny
Hinn, told me that he had preached this sermon on other occasions, but never with
the power and anointing as in this crusade. The hungry souls of the Ugandan
people simply drew out this anointing to preach the Gospel. The Word of God has
the power to confirm the preaching of the Gospel with miracles and signs and
wonders and save a lost and dying world.
10
The Gospel of Jesus Christ knows no national or political boundaries. We see this
in the life of Arthur Blessitt, who has carried a wooden cross into every nation
upon earth through a divine mandate from the Lord. I remember when he and his
son Joshua visited my television station in 2005. During their television interview,
he told about taking the cross into North Korea, of propping it up in the ancient
city of Babylon and preaching the Gospel, of ascending the high mountains
between Pakistan and India to reach these nations without an official visa. His
divine mandate to take the cross to the nations was his visa to enter every country
on earth. The Word of God had the authority to execute the Great Commission
that Jesus declared in Matthew 28:19-20, “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Teaching them to observe all things whatsoever I have commanded you: and, lo, I
am with you alway, even unto the end of the world. Amen.” The Word of God has
the power to open doors and enter into the nations of the world.
This divine mandate can consume our souls as fire. I have seen this mandate
consume the soul of the great evangelist Reinhart Bonnke. In 2012 I was invited
by leading pastors to receive Reinhard Bonnke into the VIP lounge at Entebbe
Airport, Uganda. They had invited him back into the nation of Uganda after the
mayor of the town of Jinja had shut down his crusade in 1990. As we sat in the
lounge waiting for the arrival of his luggage, one young pastor asked him about his
crusades. After being silent for so long, he opened his mouth and a consuming
passion for souls poured forth. I attended his pastor’s conference a few days later
and witnessed this same consuming fire coming forth when he spoke. The Word of
God has the power to consume us with the power of the Holy Spirit.
I remember being invited to preach to one of the largest congregations in Uganda.
As the choir was finishing its worship song, I ascended the steps to the pulpit with
the Holy Scriptures in my hand. As I arrived at the pulpit with the worship choir
behind me, I lifted my hand to heaven and felt the power of God come into my
body. I asked the choir to continue worshipping as the Spirit of God touched me.
We remained in worship for the next forty-five minutes. After a while, I looked
down at the congregation and those on the front rows were on the floor
worshipping the Lord. The Word of God has the authority to call down heaven
upon earth.
Thus, a student of the Word of God must believe in its divine authority and power
over the affairs of mankind. T. L. Osborn tells the story of his evangelistic crusade
in Thailand, a nation where very few converts had been made by Christian
missionaries after years of work. He preached the first night with no results.
Returning back to the hotel, he began to pray and question the Lord on why his
preaching was having no effect upon the people. The Lord spoke to him and told
him that he was preaching about Jesus, but he was going to have to go preach
Jesus. In other words, T. L. Osborn was going to have to preach boldly with an
11
expectation of signs and wonders, praying for miracles in faith. He returned the
next evening and preached with all of his faith in the power of the Gospel, praying
for the sick, demonstrating the Gospel of Jesus Christ in power and signs and
wonders. Many people responded and gave the lives to Jesus Christ, and churches
began to grow at this point in Thailand. 11 Herein lies the authority and power of
God’s Word to change the lives of men.
The testimony of God’s Word, the message of redemption for mankind, has been
tested and proven over time. The integrity of the Holy Scriptures, God’s Holy and
Inspired Word, has stood against every imaginable force of Satan and Hell over the
last few thousand years and has survived victoriously. Its power to transform the
human spirit from the inside out has proven to be true in millions of lives
throughout the ages. The scarlet thread of redemption through Christ Jesus is
woven into the very fabric of its pages from the opening verses in Genesis until its
closing benediction of hope in the book of Revelation. Satan could not stop the
birth of the Messiah despite his endless attempts during the early ages of mankind.
With its message of hope and redemption planted within his soul, a single man
called Abraham brought forth an entire nation of people that would serve God.
Through the power of God’s Word, King David led his nation to become the
greatest on earth. The failure of this people called Israel and its utter destruction by
Babylon centuries later could not weaken the power of God’s Word in coming to
pass; for in 1948 Israel was reborn, over two thousand years later, in preparation
for the Second Coming of the Lord Jesus Christ. The Crucifixion of the Messiah,
Jesus Christ our Savior, and His burial in a sealed tomb guarded with soldiers
could not prevent His victorious Resurrection. Ten great persecutions against the
early Church during the first three centuries could not stop the progress of the
Gospel. One thousand years of the Dark Ages with its Latin pages chained to the
pulpits away from the understanding of its common hearers did not make void its
divine truths. One verse from the epistle of Romans planted in the hearts of just a
few men shook the world by the reformations in Germany and England in the
sixteenth centuries. The onslaught of human reason and rationalistic criticism in
the eighteenth century, which ignored the divine inspiration of the Scriptures and
haunts seminaries today, cannot stop the power of the Gospel from spreading into
every nation on earth by these same servants.
The Message of the Epistle of Hebrews. Based upon the view of the verbal,
plenary inspiration of the Holy Scriptures, each volume of this Bible commentary
begins with introductory material that develops the central ideas of each book.
These introductions present the central message in a three-tiered framework, which
is expressed as the primary or foundational theme of the book, its secondary or
structural theme, and its third, imperative theme. This framework reveals the
literary structure of the book by following a theme-based approach.
11
T. L. Osborn, Good News Today (Osborn Ministries International, Tulsa, Oklahoma), on Trinity
Broadcasting Network (Santa Ana, California), television program, 1990-91.
12
The Three-Fold Thematic Scheme of the Epistle of Hebrews. The primary theme of
the Catholic Epistles is the perseverance in the faith for the New Testament
believer. Each of these epistles addresses one aspect of this journey as their
secondary theme, so that collectively, they deliver the complete exhortation of the
church to enable perseverance. The secondary theme of the epistle of Hebrews
offers the testimony of the high priesthood of Jesus Christ as one means of
perseverance amidst hardships and persecutions. The other church epistles address
the role of God the Father and God the Holy Spirit in the believer’s perseverance.
The third, imperative theme of Hebrews is the exhortation to holding fast our
confession of faith in Jesus by resting in God’s mercy and grace of God made
available through the high priesthood of Jesus Christ. This exhortation establishes
the believer’s heart. The other Church Epistles establish the believer’s mind and
body, so that collectively, the believer is established in his three-fold make-up:
spirit, soul, and body.
The Importance of the Message of the Epistle of Hebrews in Church History. The
early Jewish Christians faced a tremendous amount of persecutions from the Jews
as well as the Romans, which is clearly mentioned in the epistle to the Hebrews
(10:32-34; 12:4). Jewish synagogues were dispersed throughout the Roman
Empire, and those members who converted over to Christianity were not left
unnoticed. Their Jewish families and friends became their greatest adversaries.
Philip Schaff summarizes the Jewish hatred against Christians by saying that they
had crucified Jesus Christ, stoned Stephen, killed James the apostle, thrown Peter
and John in prison, harassed Paul for years, and murdered James the first bishop of
the church in Jerusalem. All of this took place before the destruction of the
beloved Jerusalem in A.D. 70. Afterwards, the Jews continued to persecute the
church until the Romans destroyed the land of Palestine. 12
Beginning with Nero, the Roman government sought to eradicate the Church from
their Empire, launching numerous campaigns against them during the next few
centuries. In the midst of such hardships, the author of Hebrews writes Jewish
believers in order to establish them in the Christian faith. For those believers who
had yielded to the pressure of their adversaries and apostatized from their Christian
confessions, this epistle gave them hope that there is restoration through the high
priesthood of Christ Jesus. The issue of restoration into the Church created heated
debates among the Church leadership as to whether or not to reinstate those who
recanted their faith during times of persecution. 13 Although the primary emphasis
of Hebrews is to exhort believers to endure hardships, the epistle also lays down
12
Philip Schaff, History of the Christian Church, vol. 2: Ante-Nicene Christianity A.D. 100-325
(New York: Charles Scribner’s Sons, 1922), 36-37.
13
For further discussion on the topic of apostasy and restoration in the early Church, see B. L.
Shelley, Church History In Plain Language, 2nd ed. (Dallas, Texas: Word Publishing, 1995, c1982), 74,
Logos.
13
the criteria for a true act of apostasy (Heb 6:4-6; 10:26-27); and it exhorts the other
believers, who are qualified to find God’s grace and mercy through repentance, to
press on in the Christian faith.
The author of the epistle of Hebrews was addressing the issue of apostasy within
the community of Jewish Christians at a level of apostolic authority. He was
establishing the rules of how to respond to those believers who renounced their
faith in the midst of persecutions. In other words, should they be allowed to return
and join their fellow believers after such a renouncing of their faith under threat of
death? The author delivers his verdict with the full tone of apostolic authority. In
his answer, he distinguishes between new converts who certainly should be
welcomed back into the fold, and mature believers who commit apostasy with the
full knowledge and understanding of its consequences. The author decides that
only those mature believers who apostasized would not be allowed back into
Christian fellowship, while new converts should be less accountable for such
actions. Paul himself apostasized from Judaism. As a mature leader in the Jewish
faith, he was fully aware of the consequences of his actions when becoming a
Christian. Prior to his conversion, Paul had persecuted the early Church, forcing
many to recant their faith. He understood that such confessions were not genuine.
Paul was the perfect candidate to make this decree.
In the epistle to the Hebrews, the author, most likely the apostle Paul, sets out to
explain how the Christian faith is the fulfillment of the Jewish system of Temple
worship. Albert Barnes contrasts these two systems by saying that the Mosaic Law
was handed to Moses by angels on a thundering mountain, and the Jewish religion
was inaugurated with a splendid ceremony at the dedication of the Tabernacle, and
later in Solomon’s Temple. 14 This faith had stood for some fifteen hundred years.
In contrast, the Christian faith was relatively new. It had none of the pomp or
pageantry of the Jewish faith. It was founded by an individual calling Himself the
Messiah, and spread by a group largely made up of uneducated fishermen. It was
viewed by many Jews as a heretical sect that enlisting anyone, Greek or barbarian,
Jew or Gentile, rich or poor, slave or free, who was willing to join its ranks. Yet,
despite its unlikely origins, the Christian faith was a fulfillment of and superior to
the ancient Jewish faith in every way. Thus, Jesus Christ is contrasted as superior
to the angels who gave the Law, to Moses who received and instituted the Law,
and to the Levitical priesthood that maintained Israel’s relationship with God. As
splendid as Israel’s heritage was it was only temporary, and was intended to serve
as a type and shadow of the redemptive work of Jesus Christ.
The early Church was made up of many Jewish converts, and in God’s divine
foreknowledge, He was preparing the Church for the destruction of the Temple
and Jerusalem, the home of the first church congregation, which would take place
14
Albert Barnes, Notes, Explanatory and Practical, on the Epistle to the Hebrews, ed. John
Cumming (London: Routledge, Warne, and Routledge, 1860), 26-27.
14
only a few short years after the writing of this Epistle. These early believers still
participated in Temple services. Jesus Christ travelled to Jerusalem during the
Passover festivals and other Jewish feasts to celebrate these important events.
Jesus taught in the Temple and turned over the tables of the moneychangers in this
sacred place. The early apostle continued to worship in the Temple as we see in the
early chapters of the book of Acts. The apostle Paul travelled to Jerusalem in time
to celebrate Passover at the end of this third missionary journey. Thus, the epistle
of Hebrews was intended to prevent these Jewish Christians from apostasy back to
their former faith, perhaps amidst the loss of the Temple ceremonies that they held
sacred. The author endeavored to convince his readers of why they should not go
back to Judaism. The author explains how Christ Jesus’ priesthood and sacrificial
offering brought an end to the need for Temple sacrifices and Jewish feasts, held
so dear to the Jews for the last fifteen hundred years, and perhaps to many Jewish
converts as well. Jesus’ once-for-all blood sacrifice was enough to pay for our sins
and was now the only way into the presence of God.
15
HISTORICAL SETTING
“In-depth study of the historical setting is indispensable for sound exegesis.” 15
(William Warren)
Each book of the Holy Scriptures is cloaked within a unique historical setting. An
examination of this setting is useful in the interpretation of the book because it
provides the historical context of a passage of Scripture under examination.
However, it helps when reading book introductions to understand that the
discussions concerning historical setting for the books of the Bible have evolved
through the centuries from simple to complex as biblical research has progressed.
Source critical studies that emerged during the late nineteenth and early twentieth
centuries were concerned in its early stages with investigating the sources used by
the Gospel writers because of their numerous parallel passages. This interest
spread to other relevant books of the Bible as well, such as the Pentateuch. These
studies necessitated a re-evaluation of the various aspects of the historical setting
of the books of the Bible. Source criticism required biblical scholarship to give
greater attention to the book’s title, historical background, authorship, date and
place of writing, and recipients when searching for the original sources of various
passages within the book. Interest in source criticism stimulated more extensive
book introductions in commentaries, which became characteristic of this period of
biblical research as scholars debated their various views concerning the historical
setting. Prior to this era, the book introductions to biblical commentaries were
generally brief because they simply reflected the traditions handed down from the
Church fathers. Therefore, source criticism has made positive contributions to
biblical scholarship despite its widespread use by liberal theologians who argued
against the divine inspiration of the Holy Scriptures. Its positive effects are seen as
conservative scholars are able to use these various aspects of a book’s historical
setting to defend the integrity of the Scriptures.
The discussion of the historical setting of the epistle of Hebrews supports the early
Church tradition that the apostle Paul wrote this epistle using Luke as his
amanuensis in the mid to late-60’s during a time of distress, poverty, and
15
William F. Warren, Jr., “Interpreting New Testament Narrative: The Gospels and Acts,” in
Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, second edition, eds.
Bruce Corley, Steve W. Lemke, and Grant Lovejoy (Nashville, TN: Broadman & Holman Publishers,
2002), 323.
16
persecution. If authored by the apostle Paul, the epistle was written in the city of
Rome during the latter part of his life either shortly after Paul’s first Roman
imprisonment (A.D. 63), or during Paul’s second imprisonment (A.D. 66). A
second alternative view is to suggest that Luke wrote this epistle under the direct
endorsement of the apostle Paul, or Luke translated Paul’s Hebrew epistle into
Greek. He sent this epistle by the hands of Timothy. As evidence to support this
claim, this section on the historical setting addresses the issues of (I) The Cultural
and Historical Background, (II) The Authorship and Canonicity, (III) The Date and
Place of Writing, and (IV) The Recipients.
I. The Cultural and Historical Background
“It is difficult to read any text without making some assumptions about the
situation for which it was written, when and where the author lived, and how to
relate references in the text to the ‘real world.’ But just as a color sample
placed against one background can appear as if it changes color when
placed against a different background, the assumptions readers bring
to what they read can make a big difference in how they
understand the meaning of the text. Thus, it is important
to continually check our assumptions about the
historical background of the biblical books.” 16
(Karen Jobes)
The context of the epistle of Hebrews reveals that this book was written during a
time of persecutions against Jewish Christians as well as a time of transition
between the old covenant of the Mosaic Law and the new covenant instituted by
the Lord Jesus Christ.
The Epistle of Hebrews was Written during a Time of Persecutions. The author of
Hebrews wrote to the Hebrew Christians during a time of distress, poverty and
persecution. The book of Acts shows how those who professed faith in Christ as
their Messiah were immediately ostracized by their countrymen, being rejected by
families and synagogues. The difficulties that these Hebrew Christians faced,
which are mentioned throughout this Epistle (Heb 10:32-34; 11:32-40; 12:1-12;
13:3) continue from those described in the book of Acts against early Jewish
converts. They had endured a great fight of afflictions, they were made a
gazingstock both by reproaches and afflictions, and they took joyfully the spoiling
of their goods (Heb 10:32-34). Some of them had become discouraged from life’s
difficulties (Heb 12:1-13), and other imprisoned. (Heb 13:3). Jews became the
target of Rome as well, with the Latin writer Suetonius recording the extradition of
Jewish believers from Rome by Claudius Caesar [A.D. 41-54] because of their
16
Karen H. Jobes, 1, 2, & 3 John, in The Zondervan Exegetical Commentary on the New
Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2012), 23, Logos.
17
faith in Christ. 17 The apostle Paul later took up a collection for the poor saints in
Jerusalem (A.D. 58-60), revealing the continuing difficult plight of Jewish
believers (Rom 15:25-27). In addition, there came an impending dark cloud of
persecutions in the mid-60’s against Christianity, with the Latin historian Tacitus
telling us about the great fire in Rome, said to be caused by Nero himself on July
19, A.D. 64. As a result, Nero laid the blame upon the Christians and began a
persecution that extended throughout the Empire by making it a criminal offence
to proclaim the Christian faith. Tacitus says an “immense multitude” of Christians
were arrested that year (Annals 15.44). 18 The Roman war against the Jewish nation
ushered forth, culminating with the destruction of Jerusalem by Titus in A.D. 70
(Josephus, The War the Jews).
The Epistle of Hebrews Was Written During a Time of Transition from the Old
Covenant to the New Covenant. The epistle of Hebrews was written in a timely
manner, immediately before the destruction of Jerusalem by Titus in 70 A.D. The
early Church had sympathetically allowed the Jewish converts to maintain many of
their traditions and act upon their own convictions. However, the time was about
to come in the history of Jewish people where they would be severed from their
holy city and their ancient sacrificial system would cease. The epistle of Hebrews
was written to help these Jewish converts make that difficult transition by
explaining the relationship between the Mosaic Law and Christ. The note of
warnings placed throughout this Epistle was intended to ring loud and clear in the
minds of these believers in Palestine after their beloved city was destroyed. This
Epistle helped them to focus their faith in Christ alone rather than their ancient
traditions, which they had held for fifteen hundred years; for it showed that their
ancient Law was but a preparation for the new dispensation of the Gospel of Jesus
Christ. This Epistle was put in place by divine providence to help these Hebrews
make this transition.
II. Authorship and Canonicity
“Addressing the question of authorship of a biblical book is important for two
reasons: (1) it helps us to gain as clear an idea as possible of the background
of the writer and of the audience to which the book was written; and
(2) it helps us to establish a basis for the book’s
authority as Scripture.” 19
(Buist Fanning)
17
Seutonius writes, “Since the Jews constantly made disturbances at the instigation of Chrestus, he
[Claudius] expelled them from Rome.” (The Lives of the Twelve Caesars: Claudius 25.4) See Joseph
Gavorse, trans., Suetonius: The Lives of the Twelve Caesars, in The Modern Library of the World’s Best
Books (New York: The Random House, 1931), 226.
18
Clifford H. Moore, and John Jackson, trans., Tacitus: The Histories and The Annals, vol. 4, in
The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William
Heinemann, 1937), 283-285.
19
Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed.
Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 24, Logos.
18
In discussing the evidence for the authorship of the books of the New Testament,
one must also deal with the issue of canonicity since apostolic authority was one of
the primary conditions for a book to be accepted into the biblical canon of the
early Church. This section evaluates three phases in the development of the
canonicity of the twenty-seven books of the New Testament: apostolic authority,
Church orthodoxy, and catholicity. The first phase of canonization is called
apostolic authority and is characterized by the use of the New Testament writings
of the apostles by the earliest Church fathers in the defense of the Christian faith
(1st and 2nd centuries). The second phase of canonization is called Church
orthodoxy and is characterized by the recognition of the apostolic writings into
their distinctive groups (Gospels, Pauline Epistles, Catholic Epistles), as well as
their use among the churches as the rules of the Christian faith (late 2nd century
through 3rd century). The third phase of canonization is characterized by the
distribution and general acceptance of the books of the New Testament by the
catholic Church at large, seen most distinctly in the lists of canonical books made
during the early Church councils (4th century).
A. Apostolic Authority. Scholars generally agree that the New Testament canon
went through several phrases of development in early Church history prior to its
solidification in the fourth century. F. B. Westcott says the earliest phase is
considered the apostolic age in which “the writings of the Apostles were regarded
from the first as invested with singular authority, as the true expression, if not the
original source, of Christian doctrine and Christian practice.” He says the
“elements of the Catholic faith” were established during this period in Church
history. 20 At this time, the early Christian Greek apologists defended the catholic
faith during the rise of the heresies of the second century using the writings that
carried the weight of apostolic authority. The Church established its rules of
conduct upon the books that were either written by the apostles themselves, such
as Matthew, John, Peter, and Paul, or directly sanctioned by them, such as Mark
and Luke, the assistances of Peter and Paul respectively, as well as the epistles of
James and Jude, the brothers of the Lord Jesus Christ, who were endorsed by the
apostles because of their key leadership roles in the early Church. Thus, apostolic
20
The Muratorian Canon (c. A.D. 200) alludes to the criteria of apostolic authority for the New
Testament writings, saying, “The Pastor, moreover, did Hermas write very recently in our times in the
city of Rome, while his brother bishop Pius sat in the chair of the Church of Rome. And therefore it
also ought to be read; but it cannot be made public in the Church to the people, nor placed among the
prophets, as their number is complete, nor among the apostles to the end of time.” (Fragments of Caius
3.3) (ANF 5) See Brooke Foss Westcott, A General History of the Canon of the New Testament
(London: Macmillan and Co., 1875), 21. Corey Keating says, “In the first two centuries, ‘apostolic
authority’ was the important factor in deciding to keep or reject a particular writing.” See Corey
Keating, “The Criteria Used for Developing the New Testament Canon in the First Four Centuries of
the Christian Church,” Research Paper, Fuller Theological Seminary, 2000 [on-line]; accessed 15 April
2012; available from http://www.ntgreek.org/SeminaryPapers/ChurchHistory/Criteria%20for%20
Development%20of%20the%20NT%20Canon%20in%20First%20Four%20Centuries.pdf; Internet, 2.
19
authority was the primary element in selecting the canonical books of the New
Testament.
Although the authorship of the epistle of Hebrews has been contested since the
time of the early Church fathers, both internal and external testimony favor the
apostle Paul as the writer. The second strongest alternative is Lucan authorship.
1. Internal Evidence to Identify the Author. The letter to the Hebrews is one
of several New Testament epistles that remain anonymous. However, internal
evidence leans towards the ancient tradition that the apostle Paul wrote this
epistle, or perhaps Luke wrote it under Paul’s endorsement.
The Author of Hebrews was Familiar with the Mosaic Law and the Old
Testament Scriptures. We know that the author of Hebrews had a tremendous
knowledge of the Mosaic Law and of the Old Testament. Only someone who
had been trained in the Law could have had such a background. Many of the
Old Testament quotes are from the Septuagint. Since the author was familiar
with the Septuagint and the Hebrew customs, this is evidence that he was a
Jew with an excellent Hebrew education. This knowledge enabled him to lay a
foundation upon which he could build a deep spiritual insight into the true,
spiritual meaning of many Old Testament passages. This is a lesson that
shows us how important a good Bible education can be when used correctly. It
can give us a strong biblical foundation upon which to build as the Lord
begins to reveal to us the spiritual truths of God's Holy Word.
The Epistle of Hebrews was Written from Rome. The author wrote this epistle
from Italy, most likely Rome, as we read in Hebrews 13:24, “Salute all them
that have the rule over you, and all the saints. They of Italy salute you.”
The Author of Hebrews Knew Timothy as a Co-worker. The author was a
friend of Timothy, as we read in Hebrews 13:23, “Know ye that our brother
Timothy is set at liberty; with whom, if he come shortly, I will see you.”
The Author of Hebrews was a Second-Generation Christian. The author, as
well as the recipients, had heard the Gospel from those who heard Jesus, as we
read in Hebrews 2:3, “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.” Thus, they were converted a few years after Jesus'
earthly ministry as a second-generation Christian.
The Author of Hebrews had Visited them Earlier and Intended to Revisit. The
author had visited the recipients before and he desired to come see them again,
as we read in Hebrews 13:18-19, “Pray for us: for we trust we have a good
conscience, in all things willing to live honestly. But I beseech you the rather
to do this, that I may be restored to you the sooner.” Hebrews 13:23, “Know
20
ye that our brother Timothy is set at liberty; with whom, if he come shortly, I
will see you.” Thus, he had some missionary experiences with them and knew
them.
The Author of Hebrews had been in Prison. The author had been in prison
while knowing the recipients, as we read in Hebrews 10:34, “For ye had
compassion of me in my bonds, and took joyfully the spoiling of your goods,
knowing in yourselves that ye have in heaven a better and an enduring
substance.” However, the phrase “my bonds” is not in some modern English
versions (NASB, NIV, RSV).
The Author of Hebrews Identifies Himself as a Jew. The author seems to
identify himself as a Jew in the frequent “Let us” passages, and phrases such
as, “We have an altar. . .”
The Author of Hebrews Identifies Himself in the Masculine Gender. In
Hebrews 11:32 the author says, “. . . time would fail me . . .” using the
masculine gender ending of this personal pronoun “me.” The author was a
man, as were all biblical authors.
The Author of Hebrews Requests Prayer. In almost all of the nine Church
Epistles, the apostle Paul asks for prayer from these churches (Rom 15:30-32,
2 Cor 1:11, Eph 6:19-20, Phil 1:19, Col 4:3-4, 1 Thess 5:25, 2 thess 3:1-2,
Phlm 1:22). Therefore, it seems appropriate to associate Paul with his request
for pray from the Hebrews in Hebrews 13:18-19, “Pray for us: for we trust we
have a good conscience, in all things willing to live honestly. But I beseech
you the rather to do this, that I may be restored to you the sooner.” This prayer
request is typical of the requests found in the Church Epistles.
2. Internal Evidence within the Books of the New Testament to Support
Pauline Authorship. The apostle Paul meets all of these conditions listed
above and has been the most popular choice among the early Church fathers
and modern, biblical scholars when naming the authorship of the epistle of
Hebrews. We can only speculate as to why the author did not sign his name to
this Epistle. The fact that Paul would not place his name at the beginning of
this Epistle is understandable since he was an apostle to the Gentiles, and may
not have wanted to be identified as an apostle to the Jews. Clement of
Alexandria says Paul left his name off because of his poor reputation among
the Jewish communities (Ecclesiastical History 6.14.1-4). Adam Clarke tells
us Jerome offers a reason why Paul did not place his name on this Epistle,
saying, “That Paul declined to style himself apostle at the beginning of the
Epistle to the Hebrews, because he should afterward call Christ the High
Priest and Apostle of our profession.” (Commentary to the Galatians 1.1) (PG
21
26.312B). 21 Because this epistle was probably written in the mid to late-60’s
during the Jewish War that led up to the destruction of Jerusalem in A.D. 70,
the author may have left off his name as well as other names, lest the epistle of
Hebrews fall into the hands of Roman soldiers. 22 Although the name of
Timothy is mentioned (13:23), it is done so in regards to his release from
prison, so Roman officials were already familiar with this individual.
The Epistle of Hebrews Has Similar Theological Content to the Pauline
Epistles. A. R. Fausset and Robert Gundry list a number of similar phrases
between the epistle to Hebrews and the Pauline epistles. For example, the
argument of Christianity’s superiority over Judaism is certainly consistent
with Pauline teachings (2 Cor 3:6-18; Gal 3:23-25; 4:1-9, 21-31). The
Christology in Hebrews is consistent with Paul’s writings: His pre-existent
deity and creatorship (Heb 1:1-14, 1 Cor 2:8; 8:6, Col 1:15-16, 1 Tim 3:16,
Titus 2:13), His lowering Himself to become a man (2 Cor 8:9; Phil 2:7, 8,
Heb 2:9), His sacrificial death as figurative of Jewish sacrifices (Rom 3:22-26;
1 Cor 5:7, with Heb 7-10), His exaltation (Heb 2:8; 10:13; 12:2, with 1 Cor
15:25-27), His new covenant (Heb 8:6, 2 Cor 3:4-11), and the use of the gifts
of the Holy Spirit (Heb 2:4, 1 Cor 12:11). In both we find the phrase “labour
of love” (1 Thess 1:3, Heb 6:10). Also, the phrase, “we trust we have a good
conscience,” (Heb 13:18) is altogether Pauline (see Acts 23:1; 24:16; 2 Cor
1:12; 4:2; 2 Tim 1:3). The phrase, “God of peace” is special to Paul (see Rom
15:33; 16:20, Phil 4:9, 1 Thess 5:23; Heb 13:20-21). The Word of God is
compared to a two-edged sword in Ephesians 6:17 and Hebrews 4:12. The
Christian life is described as a race (1 Cor 9:24, 2 Cor 13:11, Phil 3:12-14,
Heb 12:1). References to a “good conscience” is Pauline (Heb 13:18, 2 Cor
1:12; 4:2; 2 Tim 1:3). The epistle of Hebrews closes with the typical Pauline
style of greetings and an apostolic salutation, “Grace by with you all.” 23
Adam Clarke notes the similarity between Hebrews 12:3, “Lest ye be wearied
and faint in your minds,” and Galatians 6:9, “And let us not be weary in welldoing; for in due season we shall reap, if we faint not.” Compare 2
Thessalonians 3:13, “But ye, brethren, be not weary in well doing,” and
Ephesians 3:13, “Wherefore I desire that ye faint not at my tribulations for
you, which is your glory.” The phrase in Hebrews 13:16, “But to do good, and
to communicate, forget not; for with such sacrifices God is well pleased,”
agrees with what he says elsewhere, as Philippians 4:18, “An odour of a sweet
21
Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G.
Lane & C. B. Tippett, 1846), 673, 676.
22
David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist Theological
Seminary, 25 July to 5 August 2011.
23
Robert Jamieson, A. R. Fausset, and David Brown, The Portable Commentary: A Commentary,
Critical and Explanatory, on the Old and New Testaments, vol. 2 (Glasgow: William Collins, 1863),
465; Robert H. Gundry, A Survey of the New Testament, revised edition (Grand Rapids, Michigan:
Zondervan Publishing House, c1970, 1981), 314-315.
22
smell; a sacrifice acceptable, well pleasing to God.” Moreover, as is observed
by Grotius upon this text, that the word “communicate” or “communion” is
found in a like sense in the Acts, and in other letters of Paul (See Acts 2:42;
Rom 15:26; 2 Cor 8:4; 9:13). Similar phrases are found in Hebrews 2:4, “signs
and wonders, and with divers miracles,” Romans 5:19, “Through mighty signs
and wonders, by the power of the Spirit of God,” 2 Corinthians 12:12, “In
signs, and wonders, and mighty deeds,” and 2 Thessalonians 2:9, “With all
power, and signs, and lying wonders.” Similar phrases are found in Hebrews
3:1, “Holy brethren, partakers of the heavenly calling,” Philippians 3:14, “The
prize of the high calling of God in Christ Jesus,” and 2 Timothy 1:9, “Who has
called us with a holy calling.” Similar phrases are found in Hebrews 5:12,
“And are become such as have need of milk, and not of strong meat,” and 1
Corinthians 3:2, “I have fed you with milk, and not with meat.” Similar
phrases are found in Hebrews 8:1, “Who is set on the right hand of the throne
of the Majesty on high,” and Ephesians 1:20, “And set him at his own right
hand in the heavenly places.” In no other place in the New Testament is Jesus
Christ referred to as mediator, except in Hebrews 8:6; 9:15; 12:24, and
Galatians 3:19, 20 and 1 Timothy 2:5. Similar phrases are found in Hebrews
8:5, “Who serve unto the example and shadow of heavenly things,” Hebrews
10:1, “For the law, having a shadow of good things to come, and not the very
image of the things,” and Colossians 2:17, “Which are a shadow of things to
come; but the body is of Christ.” Similar phrases are found in Hebrews 10:33,
“Whilst ye were made a gazing-stock, or spectacle, both by reproaches and
afflictions,” and 1 Corinthians 4:9, “For we are made a spectacle unto the
world.” Paul’s epistles make illusions to sports games as a way of illustrating
the Christian life. We find such illusions in Hebrews 6:18, “Who have fled for
refuge to lay hold of the hope set before us,” Hebrews 12:1-3, “Therefore,
seeing we also are compassed about with so great a cloud of witnesses, let us
lay aside every weight, and the sin which does so easily beset us, and let us
run with patience the race that is set before us. Looking unto Jesus–who, for
the joy that was set before him, endured the cross. Lest ye be wearied and
faint in your minds,” Hebrews 12:12, “Wherefore lift up the hands that hang
down, and the feeble knees,” and Hebrews 12:4, “Ye have not yet resisted
unto blood, striving against sin.” Similar phrases are found in Hebrews 13:9,
“Be not carried about with divers and strange doctrines,” and Ephesians 4:14,
“That we henceforth be no more children, tossed to and fro, and carried about
with every wind of doctrine.” Similar phrases are found in Hebrews 13:10,
“We have an altar whereof they have no right to eat,” 1 Corinthians 9:13,
“And they that wait at the altar are partakers with the altar,” and, 1
Corinthians 10:18, “Are not they which eat of the sacrifices partakers of the
altar?” Also, the ending of the epistle of Hebrews is remarkably similar to the
Pauline epistle. 24
24
Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G.
Lane & C. B. Tippett, 1846), 673.
23
John Gill also compares Hebrews 13:7, 17 and 1 Thessalonians 5:12-13 as two
passages in which church members are exhorted to honor their leaders. Also,
the book of Habakkuk is quoted only in Hebrews 10:38, Romans 1:17 and
Galatians 3:11. We find Israel’s conduct in the wilderness used as a warning
in 1 Corinthians 10:1-11 and Hebrews 3:7-11. The epistle of Hebrews shows
Pauline characteristics in that it offers doctrine with practical application. 25
Although many similarities exist, many scholars say that there are theological
differences between the epistle of Hebrews and the Pauline epistles. They
build their arguments upon distinctions between the many similar passages
mentioned above. All such arguments against Pauline authorship have to
concede that there are no doctrinal contradictions between the Paul’s writings
and Hebrews. Guthrie states that it may be unfair to compare the differences
between the Pauline writings to the Gentiles with those to the Jews, since
there must be some measure of difference in writing to two different
cultures. 26
Peter’s Reference to Paul’s Letter to the Hebrews. As an apostle to the Jews
(Gal 2:8), Peter addresses those of the Dispersion in the salutation of his first
epistle. In this epistle he refers to a letter that Paul wrote to these Hebrews,
saying, “even as our beloved brother Paul also according to the wisdom given
unto him hath written unto you.” (2 Pet 3:15) He then refers to the rest of
Paul’s epistles by saying, “As also in all his epistles.” Since the only epistle
we know of that Paul could have write to the Jews is the epistle of Hebrews, it
is possible Peter was referring specifically to it in his comment.
The Ancient Inscription of the Epistle to the Hebrews. Albert Barnes notes that
the ancient inscription “The epistle of Paul the apostle to the Hebrews” is
affixed to all of our present Greek manuscripts and nearly all of the ancient
versions, such as the Peshito, the Old Syriac Version, made very early in the
second century, and in the Old Italic version. 27 The P46 (A.D. c. 250) is the
oldest manuscript that contains the epistle of Hebrews with its familiar title.
Since this inscription reveals the ancient tradition of the early Church fathers,
we can use this testimony to give some weight of support for Pauline
authorship.
25
John Gill, An Exposition of the New Testament, vol. 3 (Philadelphia, Pennsylvania: William W.
Woodward, 1811), 377.
26
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 673.
27
Albert Barnes, Notes, Explanatory and Practical, on the Epistle to the Hebrews, ed. John
Cumming (London: Routledge, Warne, and Routledge, 1860), 7.
24
3. External Evidence to Support Pauline Authorship. The earliest Church
traditions attribute the authorship of the book of Hebrews to four possible
individuals: the apostle Paul, Clement, Barnabas, and Luke, revealing the fact
that this issue was never settled among the catholic Church.
The earliest declaration of Pauline authorship comes from Clement of
Alexandria (A.D. 150-215) (The Stromata 2.4). According to Eusebius (A.D.
260-340), Clement of Alexandria was following the tradition handed down by
his mentor Pantaenus, who established this view within the Catechetical
School at Alexandria. The earliest declaration that Barnabas was the author of
Hebrews comes from Tertullian (A.D. 160-225) (On Modesty 20). Origen
(A.D. 185-254) is believed to have made the earliest reference to possible
Lucan authorship as well as that of Clement of Rome (Eusebius,
Ecclesiastical History 6.25.14). Eusebius also notes the traditions that the
epistle of Hebrews was translated into Greek by either Clement or Luke
(Ecclesiastical History 3.38.1-3; 6.14.1-4). However, the tradition of Pauline
authorship for Hebrews dominated the school of Alexandria, Egypt as early as
the second century and seems to have spread to the Eastern churches (those in
Syria, Jerusalem, Greece, and Asia Minor are cited below) from this time
forward while the West took a while longer to embrace it’s canonicity as an
apostolic writing. 28 Hilary of Poitiers, France (A. D. 315-367) is considered
the first Latin writer to directly attribute a quote from the epistle of Hebrews
to Paul (On the Trinity 4.11).
a) Clement of Alexandria (A.D. 150-215) (Alexandria, Egypt). Clement
of Alexandria became a pupil of Pantaenus, and later became head of the
Catechetical School at Alexandria. The earliest reference we have as to
the authorship of Hebrews comes from the writings of Clement of
Alexandria, who quotes from the epistle of Hebrews and calls it the
writing of “the apostle,” a reference to the apostle Paul.
“‘By faith we understand that the worlds were framed by the word of
God, so that what is seen was not made of things which appear,’ says
the apostle. ‘By faith Abel offered to God a fuller sacrifice than Cain,
by which he received testimony that he was righteous, God giving
testimony to him respecting his gifts; and by it he, being dead, yet
speaketh,’ and so forth, down to ‘than enjoy the pleasures of sin for a
season.’ Faith having, therefore, justified these before the law, made
28
David Allen writes, “The Alexandrian tradition regarding authorship continued to grow so that
by the fourth century Paul was regarded as the author (either directly or indirectly) of the epistle.” Allen
again says, “[O]f the three major traditions of authorship that circulated in the first four centuries, the
Alexandrian tradition regarded Hebrews at least in some sense to be the work of Paul.” See David L.
Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy
Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 32,
34.
25
them heirs of the divine promise. Why then should I review and
adduce any further testimonies of faith from the history in our hands?
‘For the time would fail me were I to tell of Gideon, Barak, Samson,
Jephtha, David, and Samuel, and the prophets,’ and what follows.”
(The Stromata 2.4) (ANF 2)
Clement of Alexandria explains the non-Pauline style of this Epistle being
a result of Luke translating it into the Greek.
“‘Marcus, my son, saluteth you.’ Mark, the follower of Peter, while
Peter publicly preached the Gospel at Rome before some of Caesar’s
equites, and adduced many testimonies to Christ, in order that
thereby they might be able to commit to memory what was spoken,
of what was spoken by Peter wrote entirely what is called the Gospel
according to Mark. As Luke also may be recognised by the style,
both to have composed the Acts of the Apostles, and to have
translated Paul’s Epistle to the Hebrews.” (Fragments of Clemens
Alexandrinus: 1. From the Latin Translation of Cassiodorus 1) (ANF
2)
Eusebius tells us later that Clement followed the view of Pantaenus (d. c.
A. D. 190), the first known head of the Catechetical School at Alexandria,
and the predecessor and master of Clement of Alexandria, who accepted
Pauline authorship. We find this statement in Eusebius where he quotes
Clement of Alexandria, who refers to “the blessed presbyter” as one who
supported the Pauline authorship of Hebrews. Eusebius explains that the
reason Paul did not subscribe his name to it is because he was an apostle
to the Gentiles, and was only writing out of the abundance of his
knowledge.
“To sum up briefly, he [Clement] has given in the Hypotyposes
abridged accounts of all canonical Scripture, not omitting the
disputed books, -- I refer to Jude and the other Catholic epistles, and
Barnabas and the so-called Apocalypse of Peter. He says that the
Epistle to the Hebrews is the work of Paul, and that it was written to
the Hebrews in the Hebrew language; but that Luke translated it
carefully and published it for the Greeks, and hence the same style of
expression is found in this epistle and in the Acts. But he says that
the words, Paul the Apostle, were probably not prefixed, because, in
sending it to the Hebrews, who were prejudiced and suspicious of
him, he wisely did not wish to repel them at the very beginning by
giving his name. Farther on he says: “But now, as the blessed
presbyter said, since the Lord being the apostle of the Almighty, was
sent to the Hebrews, Paul, as sent to the Gentiles, on account of his
modesty did not subscribe himself an apostle of the Hebrews,
26
through respect for the Lord, and because being a herald and apostle
of the Gentiles he wrote to the Hebrews out of his superabundance.’”
(Ecclesiastical History 6.14.1-4) (NPNF 2.1)
b) Origen (A.D. 185-254) (Alexandria, Egypt) (Wrote in Latin and
Greek). Origen became the head of the Catechetical School in Alexandria
after Clement, who had fled during a time of persecutions. When peace
was restored Demetrius appointed him to be head of this school. Origen
himself refers to Paul as the author of the epistle to the Hebrews in his
commentary on the Gospel of John. Eusebius tells us he that he was
aware of the arguments regarding its authorship, citing Origen as saying
the epistle contains Pauline thoughts, but its style is from someone else.
Eusebius also refers to the ancient tradition of Pauline authorship, and
may have known of the tradition that Luke translated a Hebrew original
into the Greek language, but does not mention this particular tradition as
does his predecessor Clement of Alexander.
“According to Paul . . . But he also teaches us, writing to the
Hebrews, that Christ is a High-Priest: “Having, therefore, a great
High-Priest, who has passed through the heavens, Jesus the Son of
God, let us hold fast our profession.” (Origen’s Commentary on the
Gospel of John 1.23) (ANF 9)
“In addition he makes the following statements in regard to the
Epistle to the Hebrews in his Homilies upon it: ‘That the verbal style
of the epistle entitled ‘To the Hebrews,’ is not rude like the language
of the apostle, who acknowledged himself ‘rude in speech,’ that is, in
expression; but that its diction is purer Greek, any one who has the
power to discern differences of phraseology will acknowledge.
Moreover, that the thoughts of the epistle are admirable, and not
inferior to the acknowledged apostolic writings, any one who
carefully examines the apostolic text will admit.’ Farther on he adds:
‘If I gave my opinion, I should say that the thoughts are those of the
apostle, but the diction and phraseology are those of some one who
remembered the apostolic teachings, and wrote down at his leisure
what had been said by his teacher. Therefore if any church holds that
this epistle is by Paul, let it be commended for this. For not without
reason have the ancients handed it down as Paul’s. But who wrote the
epistle, in truth, God knows. The statement of some who have gone
before us is that Clement, bishop of the Romans, wrote the epistle,
and of others that Luke, the author of the Gospel and the Acts, wrote
it.’ But let this suffice on these matters.” (Eusebius, Ecclesiastical
History 6.25.11-14) (NPNF 2.1)
27
c) Dionysius of Alexandria (d. c. A.D. 264) (Alexandria, Egypt). After
Origen, Dionysius of Alexandria (d. c. A.D. 264) became head of the
school in Alexandria. According to Eusebius, he followed the Eastern
tradition by quoting from the epistle of Hebrews as being from Paul.
“But the brethren withdrew and went away, and ‘took joyfully the
spoiling of their goods,’ like those to whom Paul bore witness.”
(Ecclesiastical History 6.41.6) (NPNF 2.1)
d) Athanasius (A.D. 269-373) (Alexandria, Egypt). Athanasius, the
bishop of Alexandria, was probably educated at the Catechetical School
in Alexandria. He tells us that Paul was the author of the epistle to the
Hebrews.
“This Paul also perceiving wrote to the Hebrews, ‘who being the
brightness of his glory, and the express Image of his subsistence.”
(To the Bishops of Africa 4) (NPNF 2.4)
“Again it is not tedious to speak of the [books] of the New
Testament. These are, the four Gospels, according to Matthew, Mark,
Luke, and John. Afterwards, the Acts of the Apostles and Epistles
(called Catholic), seven, viz. of James, one; of Peter, two; of John,
three; after these, one of Jude. In addition, there are fourteen Epistles
of Paul, written in this order. The first, to the Romans; then two to
the Corinthians; after these, to the Galatians; next, to the Ephesians;
then to the Philippians; then to the Colossians; after these, two to the
Thessalonians, and that to the Hebrews; and again, two to Timothy;
one to Titus; and lastly, that to Philemon. And besides, the
Revelation of John” (Festal Letters 39.5) (NPNF 2.4)
“also Paul in the epistle to the Hebrews says, For it is impossible for
those who were once enlightened, and have tasted of the heavenly
gift, and were made partakers of the Holy Ghost, And have tasted the
good word of God, and the powers of the world to come, If they shall
fall away, to renew them again unto repentance.” (Epistola 4 Ad
Serapionem 4.9) (PG 26.649) (author’s translation) See Hebrews 6:46, “For it is impossible for those who were once enlightened, and
have tasted of the heavenly gift, and were made partakers of the Holy
Ghost, And have tasted the good word of God, and the powers of the
world to come, If they shall fall away, to renew them again unto
repentance; seeing they crucify to themselves the Son of God afresh,
and put him to an open shame.”
e) A Commentary of the Apostle’s Creed (A.D. 307-309). The
Commentary on the Apostle’s Creed, written at the request of Laurentius,
28
a Bishop whose see is unknown, but is conjectured by Fontanini, in his
life of Rufinus, to have been Concordia, notes that Paul was the author of
the epistle of Hebrews.
“I believe, therefore, is placed in the forefront, as the Apostle Paul,
writing to the Hebrews, says, ‘He that cometh to God must first of all
believe that He is, and that He is a rewarder of those who believe on
Him.’” (A Commentary on the Apostle’s Creed 3) (NPF2 3)
“. . . as the Apostle says, ‘By Him were created all things, visible and
invisible, whether they be thrones, or dominions, or principalities, or
powers.’ And again, writing to the Hebrews, he says, ‘By Him also
He made the worlds,” and “He appointed Him heir of all things.’” (A
Commentary on the Apostle’s Creed 3) (NPF2 3)
“To this the Gospel bears witness, when it says, ‘The graves were
opened, and many bodies of saints which slept arose, and appeared
unto many, and entered into the holy City,’ that city, doubtless, of
which the Apostle says, ‘Jerusalem which is above is free, which is
the Mother of us all.’ As also he says again to the Hebrews, ‘It
became Him, for Whom are all things, and by Whom are all things,
Who had brought many sons into glory, to make the Author of their
salvation perfect through suffering.’” (A Commentary on the
Apostle’s Creed 29) (NPF2 3)
“Of the New there are four Gospels, Matthew, Mark, Luke, John; the
Acts of the Apostles, written by Luke; fourteen Epistles of the
Apostle Paul, two of the Apostle Pete, one of James, brother of the
Lord and Apostle, one of Jude, three of John, the Revelation of John.
These are the books which the Fathers have comprised within the
Canon, and from which they would have us deduce the proofs of our
faith.” (A Commentary on the Apostle’s Creed 37) (NPF2 3)
f) Methodius (d. c. A.D. 311) (Syria). Methodius, bishop of Lycia,
alludes to Hebrews 1:1 in Symposium 4.1 (PG 18.88A) and to Hebrews
10:1 in Symposium 5.7 (PG 18.109B), referring to the “Apostle” at the
author of his citations, most likely a reference to Paul. In Ex Libro de
Resurrectione 5 (PG 18.269C) Methodius alludes to Hebrews 12:15. See
Hebrews 1:1, “God, who at sundry times and in divers manners spake in
time past unto the fathers by the prophets,” Hebrews 10:1, “For the law
having a shadow of good things to come, and not the very image of the
things, can never with those sacrifices which they offered year by year
continually make the comers thereunto perfect.” Hebrews 12:15,
“Looking diligently lest any man fail of the grace of God; lest any root of
bitterness springing up trouble you, and thereby many be defiled;”
29
g) Alexander of Alexandria (A.D. d. 328) (Alexandria, Egypt). The
Greek Church historian Socrates Scholasticus (A. D. 380-450) records an
epistle from Alexander, bishop of Alexandria, who alludes to Hebrews
1:3 and he quotes Hebrews 13:8, citing the apostle Paul as the author.
“Or how is he unlike the Father’s essence, who is ‘his perfect
image,’ and ‘the brightness of his glory’” (Ecclesiastical History 1.6)
(NPF2 2) See Hebrews 1:3, “Who being the brightness of his glory,
and the express image of his person, and upholding all things by the
word of his power, when he had by himself purged our sins, sat down
on the right hand of the Majesty on high;”
“. . . but as the Apostle says, ‘Jesus Christ, the same yesterday, today, and forever’ But what could persuade them to say that he was
made on our account, when Paul has expressly declared that ‘all
things are for him, and by him.’” (Ecclesiastical History 1.6) (NPF2
2) See Hebrews 13:8, “Jesus Christ the same yesterday, and to day,
and for ever.”
Theodoret (A.D. 393-466), bishop of Cyrrhus, records an epistle from
Alexander, bishop of Alexandria, in which he quotes Hebrews 1:2, citing
Paul as the author.
“In consonance with this doctrine, Paul with his usual mighty voice
cries concerning Him; ‘whom He hath appointed heir of all things, by
whom also He made the worlds.’” (Ecclesiastical History 1.3) (NPF2
3) See Hebrews 1:2, “Hath in these last days spoken unto us by his
Son, whom he hath appointed heir of all things, by whom also he
made the worlds;”
h) Aphraates (early 4th century) (Syria). Aphraates, the first of the Syriac
Church fathers, in citing Hebrews eleven, refers to the author as “the
Apostle,” which most likely refers to Paul.
“And again the Apostle has commented for us upon this building and
upon this foundation; for he said thus;—No man can lay another
foundation than that which is laid, which is Jesus Christ. Again the
Apostle said about faith that it is conjoined with hope and love, for
he said thus:—These are three which shall abide, faith and hope and
love. And he showed with regard to faith that first it is laid on a sure
foundation. For Abel, because of his faith his offering was accepted.
And Enoch, because he was well-pleasing through his faith, was
removed from death. Noah, because he believed, was preserved from
the deluge. Abraham, through his faith, obtained blessing, and it was
30
accounted to him for righteousness. Isaac, because he believed, was
loved. Jacob, because of his faith, was preserved. Joseph, because of
his faith, was tried in the waters of contention, and was delivered
from his trial, and his Lord established a witness in him, as David
said:—Witness hath he established in Joseph.” Moses also by his
faith performed many wonderful works of power. By his faith he
destroyed the Egyptians with ten plagues. Again, by faith he divided
the sea, and caused his people to cross over and sank the Egyptians in
the midst of it. By faith he cast the wood into the bitter waters and
they became sweet. By faith he brought down manna and satisfied
his people. By faith he spread out his hands and conquered Amalek,
as is written:—His hands continued in faith till the selling of the
sun. Also by faith he went up to Mount Sinai, when he twice fasted
for the space of forty days. Again by faith he conquered Sihon and
Og, the Kings of the Amorites.” (The Demonstrations of Aphrahat
1.13-14) (NPF2 13)
i) Didymus the Blind (A.D. 313-398) (Alexandria, Egypt). Didymus the
Blind, the Alexandrian theologian, cites from Hebrews 1:3 and calls Paul
its author.
“And Paul writes to the Hebrews, ‘Who being the radiance of the
glory of the Father, that is, likewise without beginning and
consubstantial . . .’” (de Trinitate 1.23) (PG 39.308A) (author’s
translation) See Hebrews 1:3, “Who being the brightness of his glory,
and the express image of his person, and upholding all things by the
word of his power, when he had by himself purged our sins, sat down
on the right hand of the Majesty on high;”
j) Cyril of Jerusalem (A.D. 315-386) (Palestine). Cyril of Jerusalem
mentions fourteen Pauline epistles, which must have included the epistle
of Hebrews.
“Then of the New Testament there are the four Gospels only, for the
rest have false titles and are mischievous. The Manichaeans also
wrote a Gospel according to Thomas, which being tinctured with the
fragrance of the evangelic title corrupts the souls of the simple sort.
Receive also the Acts of the Twelve Apostles; and in addition to
these the seven Catholic Epistles of James, Peter, John, and Jude; and
as a seal upon them all, and the last work of the disciples, the
fourteen Epistles of Paul. But let all the rest be put aside in a
secondary rank. And whatever books are not read in Churches, these
read not even by thyself, as thou hast heard me say. Thus much of
these subjects.” (Catechetical Lectures 4.36) (NPNF 2.7)
31
He also quotes from the book of Hebrews by saying that he was quoting
the words of the apostle Paul.
“And the Apostle Paul, writing to the Romans, says, It is Christ that
died, yea rather, that is risen again, who is even at the right hand of
God. And charging the Ephesians, he thus speaks, According to the
working of His mighty power, which He wrought in Christ when He
raised Him from the dead, and set Him at His own right hand; and the
rest. And the Colossians he taught thus, If ye then be risen with
Christ, seek the things above, where Christ is seated at the right hand
of God. And in the Epistle to the Hebrews he says, When He had
made purification of our sins, He sat down on the right hand of the
Majesty on high. And again, But unto which of the Angels hath He
said at any time, Sit thou at My right hand, until I make thine
enemies thy footstool? And again, But He, when He had offered one
sacrifice for all men, far ever sat down on the right hand of God;
from henceforth expecting till His enemies be made His footstool.
And again, 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 is set down at the right hand of the throne of
God.”(Catechetical Lectures 14.29) (NPNF 2.7)
k) Epiphanius of Salamis (c. A.D. 315-403) (Greece). Epiphanius refers
to the fourteen epistles of Paul when he writes, “. . . and in the four holy
Gospels, and in the fourteen epistles of the holy apostle Paul, and in the
ones before these, and with the ones in the times of the acts of the
apostles, in the catholic epistles of James, and Peter, and John, and Jude,
and in the revelation of John . . .” (The Panarion of Epiphanius of
Salamis, Heresy 76: Against Anomoeans – Aetius 5) 29
l) Gregory of Nazianzus (A.D. 329-389) (Cappadocia, Asia Minor).
Gregory Nazianzen was a theologian and one of the Cappadocian Fathers.
He was the son of the bishop of Cappadocia and studied at the university
in Athens. He supported Pauline authorship by quoting from Hebrews
12:26-27 and mentioning the author as Paul.
“‘Yet once more,’ I hear the Scripture say that the heaven and the
earth shall be shaken, inasmuch as this has befallen them before,
signifying, as I suppose, a manifest renovation of all things. And we
must believe St. Paul when he says that this last shaking is none other
than the second coming of Christ, and the transformation and
29
S. Epiphanii Episcopi Constantiensis Panaria Eorumque Anacephalaeosis, tomi posterioris, pars
prior, ed. Franciscus Oehler, in Corporis Haereseogolici, tomus secundus (Berolini:Apud A. Asher et
Socios, 1861), 240; PG 42.559-562.
32
changing of the universe to a condition of stability which cannot be
shaken.” (Orations 21.25) (NPNF 2.7)
Gregory Nazianzus tells us that Paul wrote fourteen epistles.
“Then of the New Testament there are the four Gospels only, for the
rest have false titles and are mischievous. The Manichaeans also
wrote a Gospel according to Thomas, which being tinctured with the
fragrance of the evangelic title corrupts the souls of the simple sort.
Receive also the Acts of the Twelve Apostles; and in addition to
these the seven Catholic Epistles of James, Peter, John, and Jude; and
as a seal upon them all, and the last work of the disciples, the
fourteen Epistles of Paul.” (Lectures 4.36) (NPNF 2.7)
“. . . many also from the Catholic Epistles. and the fourteen Epistles
of Paul.” (Lectures 17.20) (NPNF 2.7)
“Indeed Matthew wrote to the Hebrews (the) miracles of Christ, and
Mark to Italy, Luke to Achaia, and above all, John, a great preacher
who walked in heaven, then the Acts of the wise apostles, and
fourteen epistles of Paul, and seven catholic epistles, being of James,
one, and two of Peter, and three of John again, and Jude is seven.
You have all. And if there is some (other than) these seven, not (are
they) among the genuine ones.” (Carminum Liber I Theologica) (PG
37.474) (author’s translation)
After listing the books of the Old Testament canon, Gregory Naziansen
mentions the fourteen epistles of the apostle Paul:
“And already for me, I have received all those of the New Testament.
First, to the Hebrews Matthew the saint composed what was
according to him the Gospel; second, in Italy Mark the divine; third,
in Achaia Luke the all-wise; and John, thundering the heavenlies,
indeed preached to all common men; after whom the miracles and
deeds of the wise apostles, and Paul the divine herald fourteen
epistles; and catholic seven, of which one is of James the brother of
God, and two are of Peter the head, and of John again the evangelist,
three, and seventh is Jude the Zealot. All are united and accepted; and
if one of them is found outside, it is not placed among the genuine
ones.” (Anonymi Paraphrasis Ejusdem Carminis) (PG 38.845)
(author’s translation)
m) Gregory of Nyssa (A.D. 330-395)(Cappadocia or Turkey). Gregory of
Nyssa quotes Hebrews 4:12 (In Christi Resurrectionem, Oration 2) (PG
46.640A) and he quotes Hebrews 9:24 as written by Paul, saying,
33
“Wherefore Paul writing to the Hebrews says, For Christ is not entered
into the holy places made with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence of God for us.” (In
Christi Resurrectionem, Oration 2) (PG 46.640C) See Hebrews 4:12, “For
the word of God is quick, and powerful, and sharper than any twoedged
sword, piercing even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the thoughts and intents of the
heart.” Hebrews 9:24, “For Christ is not entered into the holy places made
with hands, which are the figures of the true; but into heaven itself, now
to appear in the presence of God for us.”
Gregory of Nyssa quotes from the epistle of Hebrews 5:5 or 6:20 and 3:12 and credits the epistle to Paul.
“and again, when the Apostle Paul says to the Hebrews that He made
Him a priest . . . Moreover, in the Epistle to the Hebrews we may
learn the same truth from Paul, when he says that Jesus was made an
Apostle and High Priest by God, “being faithful to him that made
Him so.” (Against Eunomius: Letter 2 6.2) (NPNF 2.5) See Hebrews
5:5, “So also Christ glorified not himself to be made an high priest;
but he that said unto him, Thou art my Son, to day have I begotten
thee.” Hebrews 6:20, “Whither the forerunner is for us entered, even
Jesus, made an high priest for ever after the order of Melchisedec.”
Hebrews 3:1-2, “Wherefore, holy brethren, partakers of the heavenly
calling, consider the Apostle and High Priest of our profession,
Christ Jesus; Who was faithful to him that appointed him, as also
Moses was faithful in all his house.”
n) Basil the Great (A.D. 330-379) (Caesarea). Basil the Great quotes
portions of Hebrews 3:1 and 11:6, citing Paul as the author.
“. . . in the clear advice of the apostle one must be persuaded, saying,
For it is necessary first to believe because he is God . . .” (Adversus
Eunomium 1.14) (PG 29.545A) (author’s translation) See Hebrews
11:6, “But without faith it is impossible to please him: for he that
cometh to God must believe that he is, and that he is a rewarder of
them that diligently seek him.”
“. . . and Paul, who being the radiance of (his) glory . . .” (Adversus
Eunomium 4.2) (PG 29.677C) (author’s translation)
“. . . because of this also the Son is indeed the Word of God, and the
Spirit of the word of the Son, producing, he says, all things by the
Word of His power . . .” (Adversus Eunomium 5) (PG 29.732A)
(author’s translation) See Hebrews 1:3, “Who being the brightness of
34
his glory, and the express image of his person, and upholding all
things by the word of his power, when he had by himself purged our
sins, sat down on the right hand of the Majesty on high;”
o) St. John Chrysostom (A.D. 347-407) (Constantinople). John
Chrysostom, bishop of Constantinople, in his homilies on the epistle of
Hebrews, credits the epistle of Hebrews to the apostle Paul.
“The blessed Paul, writing to the Romans, says, ‘Inasmuch then as I
am the Apostle of the Gentiles, I magnify mine office: if by any
means I may provoke to emulation them that are my flesh’: and
again, in another place, ‘For He that wrought effectually in Peter to
the apostleship of the circumcision, the same was mighty in me
toward the Gentiles.’ If therefore he were the Apostle of the Gentiles,
(for also in the Acts, God said to him, ‘Depart; for I will send thee far
hence unto the Gentiles,’ what had he to do with the Hebrews? and
why did he also write an Epistle to them?” (Homilies on the Epistle
to the Hebrews: Argument and Summary of Hebrews 1) (NPNF 1.14)
p) Theodore of Mopsuestia (A.D. 350-428) (Cilicia). In his opening
comments on the epistle to the Hebrews, Theodore of Mopsuestia
ascribes the authorship to the apostle Paul (In Epistolam Pauli ad
Hebreos Commentarii Fragmenta) (PG 66.952A).
q) Cyril of Alexandria (A.D. d. 444) (Alexandria). Cyril, the patriarch of
Alexandria, alludes to Hebrews 8:13 and cites it as written by Paul.
“to this, indeed, the blessed Paul says, ‘as it was indeed not
blameless, but to bring in out of necessity the things of Christ, and to
seek out a place for the second.’” (de Adoratione in Spiritu et
Veritate 2) (PG 68.225A) (author’s translation) See Hebrews 8:13,
“In that he saith, A new covenant, he hath made the first old. Now
that which decayeth and waxeth old is ready to vanish away.”
r) Isidore of Pelusium (A.D. d. 450) (Egypt). Isidore of Pelusium, an
ascetic and exegete, alludes to Hebrews 7:14 and 4:13, citing them as
written by Paul.
“The expounder of the heavenly doctrines, the great apostle Paul,
clearly explains the truth, testifying out of (the tribe of) Judah he sent
the Lord.” (Epistolarum 1.7) (PG 78.184C) See Hebrews 7:14, “For
it is evident that our Lord sprang out of Juda; of which tribe Moses
spake nothing concerning priesthood.”
35
“The naked things and exposed things, out of the metaphors of the
priests, who brought the offering, to the ingenious things written by
Paul . . .” (Epistolarum 1.94) (PG 78.248A) See Hebrews
4:13 Neither is there any creature that is not manifest in his sight:
but all things are naked and opened unto the eyes of him with whom
we have to do.
s) Theodoret (A. D. c 393-466) (Syria). Theodoret, bishop of Cyrrhus,
and a native of Antioch, credits Paul with writing the epistle of Hebrews.
“Orth.–Your introduction of the apostolic testimony is in season. If
we assert that the instruction alike of the evangelists and of the
apostles is of the same spirit, listen how the apostle interprets the
words of the Gospel, for in the Epistle to the Hebrews he says,
‘Verily he took not on him the nature of angels, but be took on him
the seed of Abraham.’ Now tell me what you mean by the seed of
Abraham. Was not that which was naturally proper to Abraham
proper also to the seed of Abraham?” (Dialogues 1: The Immutable)
(NPNF 2.3)
“Orth.–You do not seem to be a very diligent reader of your Bible; if
you had been you would not have found fault with what we have said
as in a figure. For first of all the fact that the divine apostle says that
the invisible nature was made manifest through the flesh allows us to
understand the flesh as a screen of the Godhead. Secondly, the divine
apostle in his Epistle to the Hebrews, distinctly uses the phrase, for
he says, ‘Having therefore, brethren, boldness to enter into the
Holiest by the blood of Jesus by a new and living way, which he hath
consecrated for us, through the veil, that is to say his flesh; and
having an High Priest over the House of God. Coming with truth
drawing near with a true heart in fullness of faith.’ (Dialogues 1: The
Immutable) (NPNF 2.3)
“Orth.–Yet they have not all the characteristics which their archetype
has. For in the first place they have neither life nor reason: secondly
they have no inner organs, heart, I mean, and belly and liver and the
adjacent parts. Further they present the appearance of the organs of
sense, but perform none of their functions, for they neither hear, nor
speak, nor see; they cannot write; they cannot walk, nor perform any
other human action; and yet they are called imperial statues. In this
sense Moses was a mediator and Christ was a mediator; but the
former as an image and type and the latter as reality. But that I may
make this point clearer to you from yet another authority, call to
mind the words used of Melchisedec in the Epistle to the Hebrews.
36
Eran.–What words?
Orth.–Those in which the divine Apostle comparing the Levitical
priesthood with that of the Christ likens Melchisedec in other
respects to the Lord Christ, and says that the Lord had the priesthood
after the order of Melchisedec.
Eran.–I think the words of the divine Apostle are as follows;--” For
this Melchisedec, king of Salem, priest of the most high God who
met Abraham returning from the slaughter of the kings, and blessed
him; to whom also Abraham gave a tenth part of all; first being by
interpretation king of righteousness, and after that also king of
Salem, which is king of peace; without father, without mother,
without descent, having neither beginning of days, nor end of life;
but made like unto the son of God; abideth a priest continually.”(2) I
presume you spoke of this passage.” (Dialogues 2: The
Unconfounded) (NPNF 2.3)
“That things of this kind are impossible in the case of God, the divine
Apostle also both perceived and laid down, for in his Epistle to the
Hebrews he says, ‘that by two immutable things, in which it was
impossible for God to lie we might have a strong consolation.’ He
shews that this incapacity is not weakness, but very power, for he
asserts Him to be so true that it is impossible for there to be even a lie
in Him. So the power of truth is signified through its want of power.
And writing to the blessed Timothy, the Apostle adds ‘It is a faithful
saying, for if we be dead with Him we shall also live with Him, if we
suffer we shall also reign with Him; if we deny Him He will also
deny us, if we believe not yet He abideth faithful, He cannot deny
Himself.’” (Dialogues 3: The Impassable) (NPNF 2.3)
“Orth.–And when while reading the Epistle to the Hebrews we light
upon the passage where the Apostle says ‘Wherefore lift up the hands
which hang down and the feeble knees and make straight paths for
your feet lest that which is lathe be turned out of the way, but let it
rather be healed,’ do we say that the divine Apostle said these things
about the parts of the body?” (Dialogues 3: The Impassable) (NPNF
2.3)
“Orth.–Are you not acquainted with the passage in the Epistle to the
Hebrews in which the divine Paul says ‘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 Church will I sing praise unto Thee.”
And again, “Behold I and the children which God hath given me.”’”
(Dialogues 3: The Impassable) (NPNF 2.3)
37
“The image of the archetype is very distinctly exhibited by the lamb
slain in Egypt, and by the red heifer burned without the camp, and
moreover referred to by the Apostle in the Epistle to the Hebrews,
where he writes ‘Wherefore Jesus also that he might sanctify the
people with his own blood, suffered without the gate.’” (Dialogues 3:
The Impassable) (NPNF 2.3)
The tradition of Pauline authorship of the epistle of Hebrews was firmly
established in the East by the second century. Barmby says the bishops from
Alexandria and the ecclesiastical writers of Egypt, Syria, and the Eastern
Church generally credit the epistle of Hebrews to the apostle Paul. 30 However,
it was not until the fourth century that the fathers of the Western Church
acknowledged belief in this tradition. For example, the early Church fathers in
north Africa, Tertullian and Cyprian, generally rejected Pauline authorship of
Hebrews.
t) Tertullian (A.D. 160-225) (Carthage, North Africa) (Primarily wrote
in Latin). In contrast, Tertullian, a theologian and ecclesiastical writer
from Carthage, North Africa, tended to reflect the early Western tradition.
He passed down the tradition that the epistle of Hebrews was credited to
Barnabas. His statement reveals the fact that the authorship of this Epistle
was questioned from the earliest times, particularly in the West, although
Pauline authorship appears to be firmly established in the East. The fact
that Tertullian quoted the Pauline epistles extensively, but not the epistle
of Hebrews, reflected the fact that he did not hold its apostolic authority
in high regard.
“For there is extant withal an Epistle to the Hebrews under the name
of Barnabas–a man sufficiently accredited by God, as being one
whom Paul has stationed next to himself in the uninterrupted
observance of abstinence: ‘Or else, I alone and Barnabas, have not
we the power of working?’” (On Modesty 20) (ANF 4)
u) Cyprian of Carthage (A.D. c. 258) (Carthage, North Africa). While
the tradition of Pauline authorship was establishing itself in Alexandria,
Cyprian, bishop of Carthage, appears to follow the tradition of Tertullian
by the fact that he gave numerous citations from all New Testament
books except Philemon, Hebrews, 2 Peter, 2 and 3 John and Jude. 31 Thus,
he appears to view the epistle of Hebrews as non-canonical.
30
J. Barmby, C. Jerdan, and Edgar C. S. Gibson, Hebrews, in The Pulpit Commentary, eds. H. D.
M. Spence and Joseph Exell (New York; Toronto: Funk & Wagnalls Company, n.d.), v.
31
The Works of Nathaniel Lardner, vol. 3 (London: Joseph Ogle Robinson, 1829), 40-47, 52.
38
Eusebius tells us that the church at Rome was rejecting this Epistle as noncanonical during the time when the East embraced it.
v) Eusebius (A.D. 260-340) (Bishop of Caesarea). Eusebius, the bishop
of Caesarea, is considered the father of Church history because he wrote
the first, extensive history of the Church. He was a pupil of Pamphilus,
who trained him in the tradition of Origen. After Pamphilus’ death
Eusebius fled to Egypt and was placed in prison for a period of time. In
A. D. 315 he became the bishop of Caesarea. In his most famous work
Ecclesiastical History, he records the events of the Eastern Church,
giving little attention to the Western Church. In this work he tells us that
the authorship of Hebrews was not universally settled. He notes that the
Western Church, particularly the church in Rome, rejected the canonicity
of the epistle of Hebrews on the grounds it was not Pauline, and therefore
lacked apostolic authority.
“Paul’s fourteen epistles are well known and undisputed. It is not
indeed right to overlook the fact that some have rejected the Epistle
to the Hebrews, saying that it is disputed by the church of Rome, on
the ground that it was not written by Paul. But what has been said
concerning this epistle by those who lived before our time I shall
quote in the proper place.” (Ecclesiastical History 3.3.5) (NPNF 2.1)
Eusebius (A.D. 260-340) tells us that the authorship of the epistle of
Hebrews was debated in his time, but he believes Paul to be the author of
this epistle. Note:
“Thus Ignatius has done in the epistles which we have mentioned,
and Clement in his epistle which is accepted by all, and which he
wrote in the name of the church of Rome to the church of Corinth. In
this epistle he gives many thoughts drawn from the Epistle to the
Hebrews, and also quotes verbally some of its expressions, thus
showing most plainly that it is not a recent production. Wherefore it
has seemed reasonable to reckon it with the other writings of the
apostle. For as Paul had written to the Hebrews in his native tongue,
some say that the evangelist Luke, others that this Clement himself,
translated the epistle. The latter seems more probable, because the
epistle of Clement and that to the Hebrews have a similar character in
regard to style, and still further because the thoughts contained in the
two works are not very different.” (Ecclesiastical History 3.38.1-3)
(NPNF 2.1)
Eusebius mentions Caius, a Roman presbyter of the early third century,
who was disputing the number of Pauline epistles. In his section, we are
told that the authorship of the epistle of Hebrews was still being disputed
39
to his day, particularly among the Latin churches, who reject its Pauline
authorship.
“There flourished many learned men in the Church at that time,
whose letters to each other have been preserved and are easily
accessible. They have been kept until our time in the library at Aelia,
which was established by Alexander, who at that time presided over
that church. We have been able to gather from that library material
for our present work. Among these Beryllus has left us, besides
letters and treatises, various elegant works. He was bishop of Bostra
in Arabia. Likewise also Hippolytus, who presided over another
church, has left writings. There has reached us also a dialogue of
Caius, a very learned man, which was held at Rome under
Zephyrinus, with Proclus, who contended for the Phrygian heresy. In
this he curbs the rashness and boldness of his opponents in setting
forth new Scriptures. He mentions only thirteen epistles of the holy
apostle, not counting that to the Hebrews with the others. And unto
our day there are some among the Romans who do not consider this a
work of the apostle.” (Ecclesiastical History 6.20.1-3) (NPNF 2.1)
Eusebius does list the accepted books of the New Testament, and makes a
lengthy discussion on the disputed books. It is interesting to note that he
does not refer to the epistle of Hebrews as a disputed book, but appears to
include in within “the epistles of Paul.”
“Since we are dealing with this subject it is proper to sum up the
writings of the New Testament which have been already mentioned.
First then must be put the holy quaternion of the Gospels; following
them the Acts of the Apostles. After this must be reckoned the
epistles of Paul; next in order the extant former epistle of John, and
likewise the epistle of Peter, must be maintained. After them is to be
placed, if it really seem proper, the Apocalypse of John, concerning
which we shall give the different opinions at the proper time. These
then belong among the accepted writings. Among the disputed
writings, which are nevertheless recognized n by many, are extant the
so-called epistle of James and that of Jude, also the second epistle of
Peter, and those that are called the second and third of John, whether
they belong to the evangelist or to another person of the same name.
Among the rejected writings must be reckoned also the Acts of Paul,
and the so-called Shepherd, and the Apocalypse of Peter, and in
addition to these the extant epistle of Barnabas, and the so-called
Teachings of the Apostles; and besides, as I said, the Apocalypse of
John, if it seem proper, which some, as I said, reject, but which
others class with the accepted books. And among these some have
placed also the Gospel according to the Hebrews, with which those
40
of the Hebrews that have accepted Christ are especially delighted.
And all these may be reckoned among the disputed books. But we
have nevertheless felt compelled to give a catalogue of these also,
distinguishing those works which according to ecclesiastical tradition
are true and genuine and commonly accepted, from those others
which, although not canonical but disputed, are yet at the same time
known to most ecclesiastical writers–we have felt compelled to give
this catalogue in order that we might be able to know both these
works and those that are cited by the heretics under the name of the
apostles, including, for instance, such books as the Gospels of Peter,
of Thomas, of Matthias, or of any others besides them, and the Acts
of Andrew and John and the other apostles, which no one belonging
to the succession of ecclesiastical writers has deemed worthy of
mention in his writings. And further, the character of the style is at
variance with apostolic usage, and both the thoughts and the purpose
of the things that are related in them are so completely out of accord
with true orthodoxy that they clearly show themselves to be the
fictions of heretics. Wherefore they are not to be placed even among
the rejected writings, but are all of them to be cast aside as absurd
and impious. Let us now proceed with our history.” (Ecclesiastical
History 3.25.1-7) (NPNF 2.1)
w) Irenaeus (A. D. c.130-200) (Lyons, France). It is difficult to
determine if Irenaeus of France accepted Pauline authorship of the epistle
of Hebrews. He quotes from Hebrews 1:3, but does not mention the
author. This lets us know that the Epistle was recognized by some bishops
in the West as early as the second century as an authoritative writing.
“Or, again, if (which is indeed the only true supposition, as I have
shown by numerous arguments of the very clearest nature) He (the
Creator) made all things freely, and by His own power, and arranged
and finished them, and His will is the substance of all things, then He
is discovered to be the one only God who created all things, who
alone is Omnipotent, and who is the only Father rounding and
forming all things, visible and invisible, such as may be perceived by
our senses and such as cannot, heavenly and earthly, “by the word of
His power;” and He has fitted and arranged all things by His wisdom,
while He contains all things, but He Himself can be contained by no
one:” (Against Heresies 2.30.9) (ANF 1)
We have an allusion to Hebrews 11:5 when Irenaeus talked about Enoch
pleasing God and being translated.
“And that man was not justified by these things, but that they were
given as a sign to the people, this fact shows,-that Abraham himself,
41
without circumcision and without observance of Sabbaths, ‘believed
God, and it was imputed unto him for righteousness; and he was
called the friend of God.’ Then, again, Lot, without circumcision,
was brought out from Sodom, receiving salvation from God. So also
did Noah, pleasing God, although he was uncircumcised, receive the
dimensions [of the ark], of the world of the second race [of men].
Enoch, too, pleasing God, without circumcision, discharged the
office of God’s legate to the angels although he was a man, and was
translated, and is preserved until now as a witness of the just
judgment of God, because the angels when they had transgressed fell
to the earth for judgment, but the man who pleased [God] was
translated for salvation. Moreover, all the rest of the multitude of
those righteous men who lived before Abraham, and of those
patriarchs who preceded Moses, were justified independently of the
things above mentioned, and without the law of Moses. As also
Moses himself says to the people in Deuteronomy: ‘The Lord thy
God formed a covenant in Horeb. The Lord formed not this covenant
with your fathers, but for you.’” (Against Heresies 4.16.2) (ANF 1)
See Hebrews 11:5, “By faith Enoch was translated that he should not
see death; and was not found, because God had translated him: for
before his translation he had this testimony, that he pleased God.”
We do find a comment by Eusebius (A.D. 260-340) that Irenaeus
mentions the epistle of Hebrews and quotes from it (see Ecclesiastical
History 5.26.1-2). Although this means that Irenaeus had accepted the
epistle of Hebrews as authoritative, it does not prove that Irenaeus, being
of the West, followed the Eastern view of Pauline authorship. 32
“Besides the works and letters of Irenaeus which we have mentioned,
a certain book of his On Knowledge, written against the Greeks, very
concise and remarkably forcible, is extant; and another, which he
dedicated to a brother Martian, In Demonstration of the Apostolic
Preaching; and a volume containing various Dissertations, in which
he mentions the Epistle to the Hebrews and the so-called Wisdom of
Solomon, making quotations from them. These are the works of
Irenaeus which have come to our knowledge. Commodus having
ended his reign after thirteen years, Severus became emperor in less
than six months after his death, Pertinax having reigned during the
intervening time.” (Ecclesiastical History 5.26.1-2) (NPNF 2.1)
32
J. Barmby, C. Jerdan, and Edgar C. S. Gibson, Hebrews, in The Pulpit Commentary, eds. H. D.
M. Spence and Joseph Exell (New York; Toronto: Funk & Wagnalls Company, n.d.), vii.
42
Photius of Constantinople (A.D. 810-895) claims that Irenaeus, bishop of
Lyons, is said to have denied Pauline authorship of the epistle of
Hebrews. Photius writes:
“that Hippolytus and Irenaeus report the epistle of Paul to the
Hebrews to be not of that one, though Clement and Eusebius and
much other crowd of the inspired fathers count this epistle with the
others and they report that Clement translated it from the Hebrew to
explain (it).” (Bibliotheca Codice 232) 33 (author’s translation)
x) Hippolytus (A. D. c 170-236) (Constantinople, Asia Minor).
Hippolytus of Constantinople is generally considered the most important
third century theologian of the Roman Church in the West.34 Photius (A.
D. c. 810-895), patriarch of Constantinople, quotes Hippolytus (A. D.
200) as saying that the epistle of Hebrews was not of Pauline authorship.
Photius writes, “Some of the statements [of Hippolytus] are inaccurate,
for instance, that the epistle to the Hebrews is not the work of the apostle
Paul.” (Bibliotheca Codice 121) (PG 103.404A) 35
y) Novatian (A.D. c. 200-258) (Rome). Novatian, the Roman presbyter,
does not make any clear citations of the epistle of Hebrews in any of his
writings. Nathanial Lardner concludes that Novatian did not accept
Pauline authorship although he notes several weak allusions that are made
to the epistle of Hebrews. 36
z) Victorinus (A.D. d.c. 304) (Europe). Victorinus, bishop of Pettau in
the Roman province of Pannonia, does not cite the epistle of Hebrews in
any of his writings. Nathanial Lardner concludes that Victorinus did not
accept Pauline authorship, although he finds passages in his commentary
on Revelation that makes allusions to Hebrews. 37
During the early fourth century, the Roman emperor Constantine was
converted to Christianity and ordered Eusebius to produce fifty copies of the
Scriptures. 38 The production and distribution of these Bibles, along with the
33
Immanuelis Bekkeri, ed., Photii Bibliotheca, tomus prior (Berolini: G. E. Reimeri, 1824), 291.
34
“Hippolytus, St.,” in The Oxford Dictionary of the Christian Church, revised, eds. F. L. Cross
and E. A. Livingstone (Oxford: Oxford University Press, 1983), 652.
35
J. H. Freese, trans. The Library of Photius, vol. 1, in Translations of Christian Literature. Series
1. Greek Texts, eds. W. J. Sparrow Simpson and W. K. Lowther Clarke (London: Society for Promoting
Christian Knowledge; New York: The MacMillan Company, 1920), 211.
36
The Works of Nathaniel Lardner, vol. 3 (London: Joseph Ogle Robinson, 1829), 116.
37
The Works of Nathaniel Lardner, vol. 3 (London: Joseph Ogle Robinson, 1829), 177.
38
Brooke Foss Westcott, A General Survey of the History of the Canon of the New Testament,
fourth edition (London: Macmillan and Co., 1875), 422-426.
43
Church synods that followed, served to confirm the twenty-seven books of the
New Testament as canonical and authoritative. The convening of the early
Church councils during the fourth century, beginning with the Council of
Nicena (A.D. 325) in Bithynia of northwest Asia Minor, moved the Church
towards establishing the New Testament canon as we have it today. By the
mid-fourth century, the West began to accept Pauline authorship of the epistle
of Hebrews. For example, A. R. Faussett says Hilary of Poitiers, Lucifer of
Cagliari, Ambrose of Milan (A.D. 397), and other Latin fathers accepted
Pauline authorship; he says, “and the Fifth Council of Carthage (a. d. 419)
formally reckons it [Hebrews] among his fourteen letters.”39 The early Church
traditions of authorship and authenticity became firmly embedded within their
canonicity. Therefore, citations of the New Testament Scriptures and later
manuscript evidence after this period of Church history only serve to repeat
traditions that had already become well-known and established among the
churches of the fourth century.
aa) Hilary of Poitiers (A. D. 315-367) (Poitiers, France) (Latin). Hilary
of Poitiers is considered the first Latin writer to directly attribute a quote
from the epistle of Hebrews to Paul. He is said to have followed the
writings of Origen.
“The Lord hath created Me for a beginning of His ways; that He is
the perfect handiwork of God, though different from His other works,
they prove, as to the first point, by what Paul writes to the Hebrews,
Being made so much belief than the angels, as He possesseth a more
excellent name than they, and again, Wherefore, holy brethren,
partakers of the heavenly calling, consider the Apostle and High
Priest of our confession, Jesus Christ, who is faithful to Him that
made Him. For their depreciation of the might and majesty and
Godhead of the Son they rely chiefly on His own words, The Father
is greater than I.” (On the Trinity 4.11) (NPNF 2.9)
bb) Lucifer of Cagliari (A.D. d. 370/1) (Sardinia). Lucifer, the bishop of
Cagliari in Sardinia, cites from the epistle of Hebrews as written by Paul.
Nathaniel Lardner quotes Lucifer as saying, “Beatus apostolus Paulus
dicit ad Hebraeos: ‘Et Moyses quidem fidelis erat in totâ domo ejus
tanquam servus.’” (“The blessed apostle Paul writes to the Hebrews, ‘And
Moses was truly faithful in all his house as a servant.’”) (Heb 3:5) 40
39
Robert Jamieson, A. R. Fausset, and David Brown, The Portable Commentary: A Commentary,
Critical and Explanatory, on the Old and New Testaments, vol. 2 (Glasgow: William Collins, 1863),
465.
40
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 250.
44
cc) Ambrose of Milan (A. D. c. 339-397) (Italy). Nathaniel Lardner tells
us that Ambrose, bishop of Milan, Italy, frequently quotes from the
epistle of Hebrews citing Paul as its author. 41
“Being then refuted by the clear example of the Apostle and by his
writings, the heretics yet endavour to resist further, and say that their
opinion is supported by apostolic authority, bringing forward the
passage in the Epistle to the Hebrews: ‘For it is impossible that those
who were once enlightened, and have tasted the heavenly gift, and
have been made partakers of the Holy Spirit, and have tasted the
good word of God, and the powers of the world to come, should if
they fall away be again renewed unto repentance, crucifying again
the Son of God, and put Him to open shame.’” (Two Books
Concerning Repentance 2.6) (NPNF 2.10)
Although the epistle of Hebrews was canonized into the New Testament
during the fourth century, its authorship continued to be questioned, not being
fully accepted by everyone at that time, of which Philaster serves as an
example.
dd) Philaster (d. c. A.D. 397) (northern Italy). Philaster, Bishop of
Breseia in northern Italy, offers a catalogue of the accepted books of the
New Testament, leaving out Hebrews and Revelation. He then explains
that the authorship of the epistle of Hebrews was still disputed, evidently
affecting its canonization into the New Testament by some.
“It was appointed by the apostles, and their successors, that nothing
should be read in the catholic church, but the law, and the prophets,
and the gospels, and the Acts of the Apostles, and thirteen epistles of
Paul, and seven other, two of Peter, three of John, one of Jude, and
one of James, which seven are joined with the Acts of the Apostles.
But the hidden, that is, apocryphal scriptures, though they ought to be
read by the perfect, for the improvement of men’s manners, may not
be read by all.” (Liber de Heresibus 88) (PL 12 cols. 1199-1200)42
“There are others also, who do not allow the epistle of Paul to the
Hebrews to be his; but say, it is either an epistle of Barnabas the
apostle, or of Clement bishop of Rome. But others say, it is an epistle
of Luke the evangelist. And some receive an epistle to the
Laodiceans. Some pretend, that additions have been made to it by
41
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 334.
42
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 385-386.
45
some heterodox persons, and that for that reason, it ought not to be
read in the churches, though it is read by some. But in the church are
read to the people his thirteen epistles only, and that to the Hebrews
sometimes. Moreover some reject it as more eloquent than the
apostle’s other writings, and because Christ is here said to be ‘made:’
and because of what he says of repentance, which the Novatians
make an advantage of.” (Liber de Heresibus 89) (PL 12.1200-1201)43
Jerome, Augustine, and others accepted Pauline authorship and discuss the
issues regarding this dispute in their writings.
ee) Jerome (A.D. 342-420) (Born in Strido, Italy). Jerome was born at
Strido near Aquileia, studied at Rome, and traveled to Gaul before joining
some friends in an ascetic lifestyle. He eventually traveled to Palestine
where he learned the Hebrew language. He later returned to Rome and
acted as secretary to Pope Damascus. He then returned to Egypt, Palestine
and settled in Bethlehem and founded a monastery there, where he
devoted the rest of his life to studies. Jerome clearly mentions Paul as the
author of Hebrews, and quotes from the Epistle as authoritative Scripture.
“But if Enoch was translated, and Noah was preserved at the deluge,
I do not think that Enoch was translated because he had a wife, but
because he was the first to call upon God and to believe in the
Creator; and the Apostle Paul fully instructs us concerning him in the
Epistle to the Hebrews. Noah, moreover, who was preserved as a
kind of second root for the human race, must of course be preserved
together with his wife and sons, although in this there is a Scripture
mystery.” (Against Jovinianus 1.17) (NPNF 2.6)
“And the Apostle, writing to the Hebrews, says ‘Therefore we ought
to give the more earnest heed to the things spoken, lest haply we flow
forth beyond.’” (Against Jovinianus 1.28) (NPNF 2.6)
“Paul, the chosen vessel, chastised his body, and brought it into
subjection, lest after preaching to others he himself should be found a
reprobate, and he tells that there was given to him “a thorn in the
flesh, a messenger of Satan to buffet” him. And to the Corinthians he
writes: . . . And so, too, in the epistle to the Hebrews: ‘For as
touching those who were once enlightened and tasted of the heavenly
gift, and were made partakers of the Holy Ghost, 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
43
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 386.
46
crucify to themselves the Son of God afresh, and put him to an open
shame.’ Surely we cannot deny that they have been baptized who
have been illuminated, and have tasted the heavenly gift, and have
been made partakers of the Holy Spirit, and have tasted the good
word of God. But if the baptized cannot sin, how is it now that the
Apostle says, ‘And have fallen away?’” (Against Jovinianus 2.3)
(NPNF 2.6)
Jerome quotes the Church fathers as suggesting Barnabas, Luke, and
Clement of Rome as possible authors. He mentions its rejection by the
church at Rome. However, he explains that Paul may not have subscribed
his name to this lengthy epistle since he himself was in disrepute among
the Hebrews.
“The epistle which is called the Epistle to the Hebrews is not
considered his, on account of its difference from the others in style
and language, but it is reckoned, either according to Tertullian to be
the work of Barnabas, or according to others, to be by Luke the
Evangelist or Clement afterwards bishop of the church at Rome,
who, they say, arranged and adorned the ideas of Paul in his own
language, though to be sure, since Paul was writing to Hebrews and
was in disrepute among them he may have omitted his name from the
salvation on this account. He being a Hebrew wrote Hebrew, that is
his own tongue and most fluently while the things which were
eloquently written in Hebrew were more eloquently turned into
Greek and this is the reason why it seems to differ from other epistles
of Paul. Some read one also to the Laodiceans but it is rejected by
everyone.” (Lives of Illustrious Men 5) (NPNF 2.3)
J. Barmby tells us that Jerome says regardless of the stance in the West,
the fact that the epistle of Hebrews has been accepted by the entire
Eastern Church, and that is has been considered canonical by the Greek
Fathers, justifies its acceptance into the New Testament canon (Epistle
129: ad Dardanum) (PL 22.1103C). 44
ff) St. Augustine of Hippo (A. D. 354-430) (Hippo, North Africa).
Augustine lists Paul with fourteen epistles, implying his authorship of
Hebrews.
“. . . The authority of the Old Testament is contained within the
limits of these forty-four books. That of the New Testament, again, is
contained within the following:--Four books of the Gospel, according
44
J. Barmby, C. Jerdan, and Edgar C. S. Gibson, Hebrews, in The Pulpit Commentary, eds. H. D.
M. Spence and Joseph Exell (New York; Toronto: Funk & Wagnalls Company, n.d.), vii.
47
to Matthew, according to Mark, according to Luke, according to
John; fourteen epistles of the Apostle Paul–one to the Romans, two
to the Corinthians, one to the Galatians, to the Ephesians, to the
Philippians, two to the Thessalonians, one to the Colossians, two to
Timothy, one to Titus, to Philemon, to the Hebrews: two of Peter;
three of John; one of Jude; and one of James; one book of the Acts of
the Apostles; and one of the Revelation of John.” (On Christian
Doctrine 2.8) (NPNF 1.2)
In his writing The City of God, Augustine ascribes this Epistle to Paul, but
acknowledges its disputed authorship by many.
“Having received this oracle of promise, Abraham migrated, and
remained in another place of the same land, that is, beside the oak of
Mature, which was Hebron. Then on the invasion of Sodom, when
five kings carried on war against four, and Lot was taken captive
with the conquered Sodomites, Abraham delivered him from the
enemy, leading with him to battle three hundred and eighteen of his
home-born servants, and won the victory for the kings of Sodom, but
would take nothing of the spoils when offered by the king for whom
he had won them. He was then openly blessed by Melchizedek, who
was priest of God Most High, about whom many and great things are
written in the epistle which is inscribed to the Hebrews, which most
say is by the Apostle Paul, though some deny this. For then first
appeared the sacrifice which is now offered to God by Christians in
the whole wide world, and that is fulfilled which long after the event
was said by the prophet to Christ, who was yet to come in the fresh,
‘Thou art a priest for ever after the order of Melchizedek,’ –that is to
say, not after the order of Aaron, for that order was to be taken away
when the things shone forth which were intimated beforehand by
these shadows.” (The City of God 16.22) (NPNF 1.2)
Augustine quotes from the epistle of Hebrews as authoritative Scripture
on numerous occasions but usually avoiding mentioning the name of Paul
with the reference.
“Moreover, these words in the Epistle to the Hebrews concerning the
ancient believers, ‘God having provided some better thing for us, that
they without us should not be made perfect,’ will be endangered, if
these believers have been already established in that incorruptible
resurrection-state which is promised to us when we are to be made
perfect at the end of the world.” (Letter CLXIV 3.9) (NPNF 1.1)
“In the epistle entitled ‘To the Hebrews’ it is said, ‘To do good and to
communicate, forget not: for with such sacrifices God is well
48
pleased.’ And. So, when it is written, ‘I desire mercy rather than
sacrifice,’ nothing else is meant than that one sacrifice is preferred to
another; for that which in common speech is called sacrifice is only
the symbol of the true sacrifice.” (The City of God 10.5) (NPNF 1.2)
“Whence it is written in the Epistle to the Hebrews, ‘Through faith
also Sarah herself received strength to conceive seed.’ For both were
old, as the Scripture testifies; but she was also barren, and had ceased
to menstruate, so that she could no longer bear children even if she
had not been barren.” (The City of God 16.28) (NPNF 1.2)
“But that they were angels the Scripture testifies, not only in this
book of Genesis, in which these transactions are related, but also in
the Epistle to the Hebrews, where in praising hospitality it is said,
‘For thereby some have entertained angels unawares.’” (The City of
God 16.29) (NPNF 1.2)
“Therefore the father, holding fast from the first the promise which
behoved to be fulfilled through this son whom God had ordered him
to slay, did not doubt that he whom he once thought it hopeless he
should ever receive would be restored to him when he had offered
him up. It is in this way the passage in the Epistle to the Hebrews is
also to be understood and explained. ‘By faith,’ he says, ‘Abraham
overcame, when tempted about Isaac: and he who had received the
promise offered up his only son, to whom it was said, In Isaac shall
thy seed be called: thinking that God was able to raise him up, even
from the dead;’ therefore he has added, ‘from whence also he
received him in a similitude.’ In whose similitude but His of whom
the apostle says, ‘He that spared not His own Son, but delivered Him
up for us all?’” “But that they were angels the Scripture testifies, not
only in this book of Genesis, in which these transactions are related,
but also in the Epistle to the Hebrews, where in praising hospitality it
is said, ‘For thereby some have entertained angels unawares.’” (The
City of God 16.32) (NPNF 1.2)
Augustine mentions that the Eastern churches have received this Epistle
as canonical, but that its canonicity has been doubted by some.
“Although the authority of the Epistle to the Hebrews is doubted by
some, nevertheless, as I find it sometimes thought by persons, who
oppose our opinion touching the baptism of infants, to contain
evidence in favour of their own views, we shall notice the pointed
testimony it bears in our behalf; and I quote it the more confidently,
because of the authority of the Eastern Churches, which expressly
place it amongst the canonical Scriptures.” (A Treatise on the Merits
49
and Forgiveness of Sins, and on the Baptism of Infants 1.50) (NPNF
1.5)
gg) Theodoret (A. D. c. 393-466) (Syria). Theodoret, bishop of Cyrrhus
in Syria, was born in Antioch and educated in its monastery schools. In
his preface to his commentary on Hebrews he defends its apostolic
authority. He writes, “It is no wonder that those who are infected with the
Arian malady should rage against the apostolic writings, separating the
epistle to the Hebrews from the rest, and calling it spurious.” 45 From the
comments of Theodoret about the controversial Arian doctrines, it
appears that this heretical group supported the view of non-Pauline
authorship of Hebrews. This division within the Church may have
contributed to the controversy surrounding this Epistle.
Adam Clarke writes, “Theodoret says, that Paul was especially the apostle
of the Gentiles; for which he alleges Gal. ii:9, and Rom. Xi:13. ‘Therefore
writing to the Hebrews, who were not intrusted to his care, he barely
delivered the doctrine of the Gospel without assuming any character of
authority, for they were the charge of the other apostles.’” (Interpretation
to the Epistle of Hebrews) (PG 82.676C) 46
hh) Euthalius (c. mid-4th or 5th century). Euthalius records the fact that
the authorship of Hebrews was a continuing controversy during his day.
He says, “And the epistle to the Hebrews seems not to be of Paul because
of the style, and there is no introduction as in all the epistles, and the
saying, ‘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.’ Therefore indeed the reason is obvious that the style is
different. For (the Epistle) to have been written to the Hebrews in their
own language is said to have been afterwards translated, according to
some by Luke, but according to the majority by Clement; for it preserves
his style.” (Argument to the Epistle of Hebrews) (PG 85.776B) (translated
by J. Barmby, C. Jerdan, and Edgar C. S. Gibson and by author) 47
ii) John of Damascus (A. D. 675-749). The Greek theologian John of
Damascus reveals that the Pauline tradition of the authorship of Hebrews
45
Translated by J. Barmby, C. Jerdan, and Edgar C. S. Gibson, Hebrews, in The Pulpit
Commentary, eds. H. D. M. Spence and Joseph Exell (New York; Toronto: Funk & Wagnalls
Company, n.d.), v-vi.
46
Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G.
Lane & C. B. Tippett, 1846), 676.
47
J. Barmby, C. Jerdan, and Edgar C. S. Gibson, Hebrews, in The Pulpit Commentary, eds. H. D.
M. Spence and Joseph Exell (New York; Toronto: Funk & Wagnalls Company, n.d.), xiii.
50
was popular among the Church during the seventh century by his listing
of the Apostle Paul as the author of fourteen epistles.
“The New Testament contains four gospels, that according to
Matthew, that according to Mark, that according to Luke, that
according to John: the Acts of the Holy Apostles by Luke the
Evangelist: seven catholic epistles, viz. one of James, two of Peter,
three of John, one of Jude: fourteen letters of the Apostle Paul: the
Revelation of John the Evangelist: the Canons of the holy apostles,
by Clement.” (An Exact Exposition of the Orthodox Faith 4.17)
(NPNF 2.9)
jj) St. Thomas Aquinas (c. 1225-74). St. Thomas Aquinas does not take a
clear position on its authorship, but offers a brief discussion on the history
of this disputed issue. 48
kk) Ebedjesu (d. 1318). Ebedjesu, the Syrian bishop, reflects medieval
tradition by saying Paul wrote fourteen epistles, which includes the
epistle of Hebrews, “Besides these there are fourteen epistles of the great
Apostle Paul . . . the Epistle to the Hebrews, written in Italy, and sent by
the hands of Timothy, the spiritual son.” 49
It is easy to see how canonicity is a testimony to apostolic authorship when we
understand that the debates of the early Church fathers concerning the acceptance
of the four general epistles of 2 Peter, 2-3 John, and Jude as cannon was simply a
debate about their authorship. Apostolic authorship meant that the works were
authentic, and thus, authoritative. It was the writing’s apostolic authority that
granted its inclusion into the New Testament canon. Therefore, canonicity was
based upon apostolic authority, and this apostolic authority was based upon the
authenticity of the writing, and its authenticity was based upon the fact that it was
48
Thomas Aquinas writes, “[B]efore we come to the task of dividing this epistle, it should be
noted that before the Council of Nicaea, some doubted that this was one of Paul’s epistles for two
reasons: first, because it does not follow the pattern of the other epistles. For there is no salutation and
no name of the author. Secondly, it does not have the style of the others; indeed, it is more elegant.
Furthermore, no other work of Scripture proceeds in such an orderly manner in the sequence of words
and sentences as this one. Hence, they said that it was the work of Luke, the evangelist, or of Barnabas
or Pope Clement. For he wrote to the Athenians according to this style. Nevertheless, the old doctors,
especially Dionysius and certain others, accept the words of this epistle as being Paul’s testimony.
Jerome, too, acknowledges it as Paul’s epistle.” (Prologue to Commentary on Hebrews) Translated by
Don Paco, “Was Paul the Author to the Epistle of Hebrews,” (Ite ad Thomam) (22 January 2010);
accessed 30 August 2010; available from http://iteadthomam.blogspot.com/2010/01/was-st-paul-authorof-epistle-to.html; Internet; See Divi Thomae Aquinatis ex ordine Praedicatorum Doctoris Angelici in
omnes D. Pauli Apostoli Epistolas Commentaria, tomus 3 (Leodii: H. Dessian), 192.
49
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 321; George Percy Badger, The Nestorians and their Rituals, vol. 2 (London: Joseph Masters,
1852), 362-363.
51
a genuine work of one of the apostles (Matthew, John, Paul, Peter), or one who
was serving directly under that apostolic authority, as Mark and Luke, or someone
endorsed by the Twelve, as James and Jude, the brothers of the Lord.
B. Church Orthodoxy to Support Pauline Authorship. The second phase in the
development of the New Testament canon placed emphasis upon Church
orthodoxy, or the rule of faith for the catholic Church. 50 Westcott says, “To make
use of a book as authoritative, to assume that it is apostolic, to quote it as inspired,
without preface or comment, is not to hazard a new or independent opinion, but to
follow an unquestioned judgment.” 51 The early Church fathers cited these
apostolic writings as divinely inspired by God, equal in authority to the Old
Testament Scriptures. They understood that these particular books embodied the
doctrines that helped them express the Church’s creed, or generally accepted rule
of faith and conduct. As Westcott notes, with a single voice the Church fathers of
this period rose up from the western to the eastern borders of Christendom and
became heralds of the same, unified Truth. 52 This phase is best represented in the
writings of the early Church fathers by the collection of the apostolic writings into
the distinctive groups of the Gospels, the Pauline epistles, and the Catholic
epistles, and their distribution among the churches as the rules of the Christian
faith (late 2nd to 3rd century). These collected works of the apostles were cited by
the Church fathers as they expounded upon the Christian faith and established
Church orthodoxy. We look at three aspects of the development of Church
Orthodoxy in this section: (1) Patristic Support of Authenticity, Authority, and
Orthodoxy, (2) Manuscript Evidence, and (3) Early Translations of the New
Testament.
1. Patristic Support of Authenticity, Authority, and Orthodoxy. Perhaps the
strongest argument for Pauline authorship can be found in ancient Church
tradition. Although Pauline authorship of the epistle of Hebrews was contested
as early as the time of Tertullian (A.D. 160-225), there seems to have been an
early consensus by the Eastern Church, and later in the fourth century the
Western Church, that it was a Pauline epistle. One major event that the
catholic Church had to come to agreement on during the fourth century was
the canonization of the New Testament, and this may have been the most
important factor for the West finally embracing Pauline authorship; for
50
The Church historian Eusebius notes that some of the General Epistles lacked widespread
circulation among the churches, which played a role in their slower acceptance into the New Testament
canon, saying, “These things are recorded in regard to James, who is said to be the author of the first of
the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the
ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is
also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest,
have been read publicly in very many churches.” (Ecclesiastical History 2.23.25)
51
Westcott, A General Survey of the History of the Canon of the New Testament, 12.
52
Ibid., 331.
52
without this Epistle holding apostolic authority, it would have been denied
entry into the New Testament canon.
As cited above, the early Church fathers made direct statements declaring
Pauline authorship. In addition, they made direct quotes, strong allusions and
weak allusions to this epistle. Direct quotes are word for word citations from
this book, strong allusions are apparent paraphrases, and weak allusions are
words or phrases that appear to come from this book. The epistle of Hebrews
appears to be a first-century writing, since it is clearly quoted and paraphrased
by some of the earliest writings of the Church fathers, such as Clement of
Rome, Ignatius, and Polycarp. Thus, the epistle of Hebrews was used by the
Church fathers to establish Church orthodoxy.
Here are a few of the earliest quotes and paraphrases from the epistle of
Hebrews: 53
a) Clement of Rome (A.D. 96). Clement of Rome makes more allusions
to the epistle of Hebrews than any other New Testament book, thus
sanctioning it as authoritative, though the canon of the New Testament
had not yet been formalized. We see illusions to the eleventh chapter of
Hebrews in several passages of Clement’s first epistle to the Corinthians.
“Wherefore, let us yield obedience to His excellent and glorious will;
and imploring His mercy and loving-kindness, while we forsake all
fruitless labours, and strife, and envy, which leads to death, let us
turn and have recourse to His compassions. Let us stedfastly
contemplate those who have perfectly ministered to His excellent
glory. Let us take (for instance) Enoch, who, being found righteous
in obedience, was translated, and death was never known to happen
to him? Noah, being found faithful, preached regeneration to the
world through his ministry; and the Lord saved by him the animals
which, with one accord, entered into the ark.” (1 Clement 9) (ANF 1)
“On account of her faith and hospitality, Rahab the harlot was saved.
For when spies were sent by Joshua, the son of Nun, to Jericho, the
king of the country ascertained that they were come to spy out their
land, and sent men to seize them, in order that, when taken, they
might be put to death.” (1 Clement 12) (ANF 1)
53
There are many other citations available from the early Church fathers that I have not used to
support the traditional views of authorship of the books of the New Testament. Two of the largest
collections of these citations have been compiled by Nathaniel Lardner (1684-1768) in The Works of
Nathaniel Lardner, 10 vols. (London: Joseph Ogle Robinson, 1829, 1838), and by Jacques Paul Migne
(1800-1875) in the footnotes of Patrologia Latina, 221 vols. (Parisiis: Excudebat Migne, 1844-55) and
Patrologia Graecae, 161 vols. (Parisiis: Excudebat Migne, 1857-66).
53
In chapter seventeen of his epistle to the Corinthians, Clement of Rome
appears to be paraphrasing a number of passages in the epistle of
Hebrews (see Hebrews 11:37; 3:5).
“Let us be imitators also of those who in goat-skins and sheep-skins
went about proclaiming the coming of Christ; I mean Elijah, Elisha,
and Ezekiel among the prophets, with those others to whom a like
testimony is borne [in Scripture]. Abraham was specially honoured,
and was called the friend of God; yet he, earnestly regarding the
glory of God, humbly declared, ‘I am but dust and ashes.’ Moreover,
it is thus written of Job, ‘Job was a righteous man, and blameless,
truthful, God-fearing, and one that kept himself from all evil.’ But
bringing an accusation against himself, he said, ‘No man is free from
defilement, even if his life be but of one day.’ Moses was called
faithful in all God’s house; and through his instrumentality, God
punished Egypt with plagues and tortures. Yet he, though thus
greatly honoured, did not adopt lofty language, but said, when the
divine oracle came to him out of the bush, ‘Who am I, that Thou
sendest me ? I am a man of a feeble voice and a slow tongue.’ And
again he said, ‘I am but as the smoke of a pot’” (1 Clement 17) (ANF
1)
In chapter thirty-six Clement of Rome appears to be paraphrasing the first
chapter of Hebrews.
“This is the way, beloved, in which we find our Saviour, even Jesus
Christ, the High Priest of all our offerings, the defender and helper of
our infirmity. By Him we look up to the heights of heaven. By Him
we behold, as in a glass, His immaculate and most excellent visage.
By Him are the eyes of our hearts opened. By Him our foolish and
darkened understanding blossoms up anew towards His marvellous
light. By Him the Lord has willed that we should taste of immortal
knowledge, ‘who, being the brightness of His majesty, is by so much
greater than the angels, as He hath by inheritance obtained a more
excellent name than they.’ For it is thus written, ‘Who maketh His
angels spirits, and His ministers a flame of fire.’ But concerning His
Son the Lord spoke thus: ‘Thou art my Son, to-day have I begotten
Thee. Ask of Me, and I will give Thee the heathen for Thine
inheritance, and the uttermost parts of the earth for Thy possession.’
And again He saith to Him, ‘Sit Thou at My right hand, until I make
Thine enemies Thy footstool.’ But who are His enemies? All the
wicked, and those who set themselves to oppose the will of God.” (1
Clement 36) (ANF 1)
54
In chapter forty-five Clement of Rome appears to be paraphrasing
Hebrews 11:32-40.
“Ye are fond of contention, brethren, and full of zeal about things
which do not pertain to salvation. Look carefully into the Scriptures,
which are the true utterances of the Holy Spirit. Observe that nothing
of an unjust or counterfeit character is written in them. There you
will not find that the righteous were cast off by men who themselves
were holy. The righteous were indeed persecuted, but only by the
wicked. They were cast into prison, but only by the unholy; they
were stoned, but only by transgressors; they were slain, but only by
the accursed, and such as had conceived an unrighteous envy against
them. Exposed to such sufferings, they endured them gloriously. For
what shall we say, brethren? Was Daniel s cast into the den of lions
by such as feared God? Were Ananias, and Azarias, and Mishael shut
up in a furnace of fire by those who observed the great and glorious
worship of the Most High? Far from us be such a thought! Who,
then, were they that did such things? The hateful, and those full of all
wickedness, were roused to such a pitch of fury, that they inflicted
torture on those who served God with a holy and blameless purpose
[of heart], not knowing that the Most High is the Defender and
Protector of all such as with a pure conscience venerate” His allexcellent name; to whom be glory for ever and ever. Amen. But they
who with confidence endured [these things] are now heirs of glory
and honour, and have been exalted and made illustrious by God in
their memorial for ever and ever. Amen.” (1 Clement 45) (ANF 1)
A number of other writings have been attributed to Clement of Rome,
including Two Epistles Concerning Virginity, in which a citation is made
from Hebrews 13:7.
“For the Scripture has said, ‘The elders who are among you, honour;
and, seeing their manner of life and conduct, imitate their faith.’”
(Two Epistles Concerning Virginity 1:6) (ANF 8) See Hebrews 13:7,
“Remember them which have the rule over you, who have spoken
unto you the word of God: whose faith follow, considering the end of
their conversation.”
Eusebius (A.D. 260-340) tells us that Clement of Rome quotes from the
epistle to the Hebrews.
“Thus Ignatius has done in the epistles which we have mentioned,
and Clement in his epistle which is accepted by all, and which he
wrote in the name of the church of Rome to the church of Corinth. In
this epistle he gives many thoughts drawn from the Epistle to the
55
Hebrews, and also quotes verbally some of its expressions, thus
showing most plainly that it is not a recent production.
(Ecclesiastical History 3.38.1) (NPNF 2.1)
b) Ignatius of Antioch (A.D. 35-107). Ignatius of Antioch appears to be
quoting a phrase from Hebrews 12:23 in his Epistle to the Ephesians.
“He, therefore, that separates himself from such, and does not meet in
the society where sacrifices are offered, and with ‘the Church of the
first-born whose names are written in heaven,’ is a wolf in sheep’s
clothing, while he presents a mild outward appearance.” (The Epistle
of Ignatius to the Ephesians 5) See Hebrews 12:23, “To the general
assembly and church of the firstborn, which are written in heaven,
and to God the Judge of all, and to the spirits of just men made
perfect.” (ANF 1)
c) Polycarp (A.D. 69-155) (Smyrna, Asia Minor). Polycarp, bishop of
Smyrna in Asia Minor, makes possible allusions to the epistle of Hebrews
in his writings. He appears to be paraphrasing Hebrews 4:13 in his epistle
to the Philippians, and he makes a reference to Jesus as the High Priest
(Heb 3:1).
“And let the presbyters be compassionate and merciful to all,
bringing back those that wander, visiting all the sick, and not
neglecting the widow, the orphan, or the poor, but always ‘providing
for that which is becoming in the sight of God and man;’ abstaining
from all wrath, respect of persons, and unjust judgment; keeping far
off from all covetousness, not quickly crediting [an evil report]
against any one, not severe in judgment, as knowing that we are all
under a debt of sin. If then we entreat the Lord to forgive us, we
ought also ourselves to forgive; for we are before the eyes of our
Lord and God, and ‘we must all appear at the judgment-seat of
Christ, and must every one give an account of himself.’ Let us then
serve Him in fear, and with all reverence, even as He Himself has
commanded us, and as the apostles who preached the Gospel unto us,
and the prophets who proclaimed beforehand the coming of the Lord
[have alike taught us]. Let us be zealous in the pursuit of that which
is good, keeping ourselves from causes of offence, from false
brethren, and from those who in hypocrisy bear the name of the Lord,
and draw away vain men into error.” (The Epistle of Polycarp to the
Philippians 6) (ANF 1) See Hebrews 4:13, “Neither is there any
creature that is not manifest in his sight: but all things are naked and
opened unto the eyes of him with whom we have to do.”
56
“But may the God and Father of our Lord Jesus Christ, and Jesus
Christ Himself, who is the Son of God, and our everlasting High
Priest . . .” (The Epistle of Polycarp to the Philippians 12) (ANF 1)
See Hebrews 3:1, “Wherefore, holy brethren, partakers of the
heavenly calling, consider the Apostle and High Priest of our
profession, Christ Jesus.”
d) Justin Martyr (A.D. 100-165) (A Native of Palestine, but Resided in
Rome). We find on four occasions that Justin Martyr uses the phrase “the
Son and Apostle of God.” This alludes to opening verses of Hebrews that
emphasize Jesus Christ as the Son and to the passage in Hebrews 3:1,
where we find the only place in the New Testament that Jesus Christ is
called an Apostle.
“That all these things should come to pass, I say, our Teacher
foretold, He who is both Son and Apostle of God the Father of all
and the Ruler, Jesus Christ; from whom also we have the name of
Christians.” (First Apology 12) (ANF 1)
“Now the Word of God is His Son, as we have before said. And He is
called Angel and Apostle; for He declares whatever we ought to
know, and is sent forth to declare whatever is revealed; as our Lord
Himself says, ‘He that heareth Me, heareth Him that sent Me . . . But
so much is written for the sake of proving that Jesus the Christ is the
Son of God and His Apostle, being of old the Word, and appearing
sometimes in the form of fire, and sometimes in the likeness of
angels.. The Jews, accordingly, being throughout of opinion that it
was the Father of the universe who spake to Moses, though He who
spake to him was indeed the Son of God, who is called both Angel
and Apostle, are justly charged, both by the Spirit of prophecy and by
Christ Himself, with knowing neither the Father nor the Son.’” (First
Apology 63) (ANF 1)
e) The Shepherd of Hermas (2nd Century). The Shepherd of Hermas
appears to have paraphrases from the epistle of Hebrews.
“But as for you, Hermas, remember not the wrongs done to you by
your children, nor neglect your sister, that they may be cleansed from
their former sins. For they will be instructed with righteous
instruction, if you remember not the wrongs they have done you. For
the remembrance of wrongs worketh death. And you, Hermas, have
endured great personal tribulations on account of the transgressions
of your house, because you did not attend to them, but were careless
and engaged in your wicked transactions. But you are saved, because
you did not depart from the living God, and on account of your
57
simplicity and great self-control. These have saved you, if you
remain stedfast. And they will save all who act in the same manner,
and walk in guilelessness and simplicity. Those who possess such
virtues will wax strong against every form of wickedness, and will
abide unto eternal life. Blessed are all they who practice
righteousness, for they shall never be destroyed. Now you will tell
Maximus: Lo! Tribulation cometh on. If it seemeth good to thee,
deny again. The Lord is near to them who return unto Him, as it is
written in Eldad and Modat, who prophesied to the people in the
wilderness.” (Visions 2.3) (ANF 2)
“But those which fell into the fire and were burned are those who
have departed for ever from the living God; nor does the thought of
repentance ever come into their hearts, on account of their devotion
to their lusts and to the crimes which they committed.” (Visions 3.7)
(ANF 2)
f) The Testaments of the Twelve Patriarchs (late 2nd Century). A
pseudepigraphical writing entitled The Testaments of the Twelve
Patriarchs makes an allusion to the priesthood of Jesus Christ, which is
discussed at length in the epistle of Hebrews.
“And after their punishment shall have come from the Lord, then will
the Lord raise up to the priesthood a new Priest, to whom all the
words of the Lord shall be revealed,” (Testament of Levi Concerning
Priesthood and Arrogance 3.18) (ANF 8)
g) Theophilus of Antioch (late 2nd Century) (Antioch, Syria). Theophilus
of Antioch alludes to Hebrews 5:12.
“But if it is right that children be subject to parents, how much more
to the God and Father of all things?” (Theophilus to Autolycus 2.25)
(ANF 2) See Hebrews 5:12, “For when for the time ye ought to be
teachers, ye have need that one teach you again which be the first
principles of the oracles of God; and are become such as have need
of milk, and not of strong meat.”
h) Pinytus (late 2nd Century) (Crete). In his citation of Pinytus, bishop of
Cnossus, Crete, Eusebius alludes to Hebrews 5:12.
“Pinytus, replying to this epistle, admires and commends Dionysius,
but exhorts him in turn to impart some time more solid food, and to
feed the people under him, when he wrote again, with more advanced
teaching, that they might not be fed continually on these milky
doctrines and imperceptibly grow old under a training calculated for
58
children. In this epistle also Pinytus’ orthodoxy in the faith and his
care for the welfare of those placed under him, his learning and his
comprehension of divine things, are revealed as in a most perfect
image.” (Ecclesiastical History 4.23.8) (NPNF 2.1) See Hebrews
5:12, “For when for the time ye ought to be teachers, ye have need
that one teach you again which be the first principles of the oracles of
God; and are become such as have need of milk, and not of strong
meat.”
From these citations, we can conclude that the early Church fathers used the
epistle of Hebrews to establish the doctrines of the New Testament Church.
2. Manuscript Evidence. Paul’s epistles are found in numerous early Greek
manuscripts. One of the earliest manuscripts, the Chester Beatty codex (p46),
which was probably written in Egypt near the end of the second century,
contains eight Pauline epistles (Rom, 1 & 2 Cor, Gal, Eph, Phil, Col, 1 Thess)
and the epistle of Hebrews. 54 It probably contained the entire Pauline corpus
in its original collection. There are a number of third century manuscripts that
contain portions of the Pauline corpus, and a number of fourth century
manuscripts that originally contained the entire New Testament (Codex
Alexandrinus and Codex Sinaiticus). These ancient manuscripts containing the
collective body of General Epistles testify to the fact that the Church at large
circulated these writings as a part of its orthodox faith.
It is interested to note that one of the earliest ancient Greek manuscript p46 (c.
A. D. 200) places the epistle of Hebrews among the other thirteen Pauline
epistles. This ancient manuscript places it immediately after the epistle of
Romans. Everett Harrison says in later years “the position of the epistle of
Hebrews varies considerably” in ancient manuscripts, “but it is found either
embedded” in the Pauline Corpus, or attached at the end. 55 Donald Guthrie
notes that in the majority of ancient manuscripts the epistle of Hebrews is
placed “after 2 Thessalonians and before the personal epistles.” 56
3. Early Translations of the New Testament. The earliest translations of the
New Testament, written when the canon was being formed included the
Pauline epistles and Hebrews; the Old Latin (2nd to 4th c), the Peshitta (3rd to
4th c), the Coptic (3rd to 4th c), the Armenian (5th c), the Georgian (5th c), and
54
Philip W. Comfort, and David P. Barrett, eds., The Text of the Earliest New Testament Greek
Manuscripts (Wheaton, Illinois: Tyndale House Publishers, Inc., c1999, 2001), “P46 (P. Chester Beatty
II + P. Mich. Inv. 6238),” Logos.
55
Everett F. Harrison, Introduction to the New Testament (Grand Rapids, Michigan: William B.
Eerdmans Publishing Company, c1964, 1971), 368.
56
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 670.
59
the Ethiopic (6th c). 57 The Pauline epistles and the epistle of Hebrews would
not have been translated with the other New Testament writings unless it was
considered a part of the orthodox beliefs of the Church at large.
C. Catholicity. The third and final phase of New Testament canonicity placed
emphasis upon the aspect of catholicity, or the general acceptance of the canonical
books. 58 F. B. Westcott says, “The extent of the Canon, like the order of the
Sacraments, was settled by common usage, and thus the testimony of Christians
becomes the testimony of the Church.” 59 This phase is best represented in the
period of Church councils of the fourth century as bishops met and agreed upon a
list of canonical books generally accepted by the catholic Church. However,
approved canons were listed by individual Church fathers as early as the second
century. These books exhibited a dynamic impact upon the individual believers
through their characteristic of divine inspiration, transforming them into Christian
maturity, being used frequently by the Church at large. We will look at two
testimonies of catholicity: (1) Early Church Canons and Versions, and (2) Early
Church Councils.
Early Church Canons and Versions. The Muratorian Canon (A.D. 180)
included Paul’s thirteen New Testament epistles, but it makes no reference to the
epistle of Hebrews. If it were mentioned later in the missing part of this ancient
document, we can assume from its omission from the list of Pauline epistles that it
was not intended to be credited to him.
Early Church Councils. The Church councils of the fourth and fifth century,
when listing the canonical Scriptures, generally credit the epistle of Hebrews to
Paul. The Roman Catholic Church followed early Church tradition on the Pauline
authorship of Hebrews, emerging from the medieval period with a statement at the
Council of Trent (1546) that credits Paul with fourteen New Testament epistles. It
57
The Old Latin Bible manuscripts of the fifth century, Codex Bezae (Gospels, Acts, Catholic
epistles), Codex Claromontanus (Pauline epistles), and Codex Floriacensis (Acts, Catholic epistles,
Revelation) were used prior to Jerome’s Vulgate (beginning A. D. 382), and these Old Latin
manuscripts testify to the canonization of the twenty-seven books of the New Testament at an early
date. See Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen
Wikgren, eds, The Greek New Testament, Third Edition (United Bible Societies, c1966, 1968, 1975),
xxxi-xxxiv, Logos.
58
The Church historian Eusebius (A.D. 260-340) notes that some of the General Epistles lacked
widespread circulation among the churches, which played a role in their slower acceptance into the
New Testament canon, saying, “These things are recorded in regard to James, who is said to be the
author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least,
not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name
of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also,
with the rest, have been read publicly in very many churches.” (Ecclesiastical History 2.23.25) (NPNF
2.1)
59
Brooke Foss Westcott, A General History of the Canon of the New Testament (London:
Macmillan and Co., 1875), 12.
60
reads, “. . . fourteen epistles of Paul the apostle . . .” then lists Hebrews among
them. 60
During the fourth century, the Roman emperor Constantine was converted to
Christianity and ordered Eusebius to produce fifty copies of the Scriptures. 61 The
production and distribution of these Bibles, along with the Church synods that
followed, served to confirm the twenty-seven books of the New Testament as
canonical and authoritative. The early Church traditions of authorship and
authenticity became firmly embedded within their canonicity. Therefore, citations
of the New Testament Scriptures and later manuscript evidence after this period of
Church history only serve to repeat traditions that had already become well-known
and established among the churches of the fourth century.
D. Arguments Against the Pauline Authorship of the Epistle of Hebrews. The
tradition of Pauline authorship for the epistle of Hebrews held strong for
centuries, 62 and it was not seriously questioned until the age of the Reformation.
At this time, we find scholars and reformers like Erasmus, 63 Martin Luther,64
Calvin, 65 Hugo Grotius, 66 and other Church leaders rejecting Pauline authorship
60
A. Nampon, Catholic Doctrine as Defined by the Council of Trent (Philadelphia, PA: Peter F.
Cunningham and Son, 1869), 9.
61
Westcott, A General Survey of the History of the Canon of the New Testament, 422-426.
62
Nathaniel Lardner, Adam Clarke, and Albert Barnes list additional references from the early
Church fathers and Church councils that support Pauline authorship of the epistle of Hebrews.
Nathaniel Lardner, The Works of Nathanial Lardner (London: T. Bensley, 1815); Adam Clarke, The
New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G. Lane & C. B. Tippett,
1846), 671-676; Albert Barnes, Notes, Explanatory and Practical, on the Epistle to the Hebrews, ed.
John Cumming (London: Routledge, Warne, and Routledge, 1860), 12-14.
63
At the end of his annotations on the epistle of Hebrews, Erasmus writes, “as it differs
considerably, where the phraseology is concerned, from the style of Paul, so it most definitely accords
with the spirit and sentiment of Paul . . . If the Church in fact defines it as Paul’s, I willingly submit my
intellect to the obedience of faith, though as far as I can judge it does not seem to be his . . . And even if
I knew for a fact that it was not Paul’s, the matter is not worth fighting over.” Cited by Phillip
Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids, Michigan: Eerdmans,
1977), 23.
64
Phillip Hughes tells us that “in a gloss on Hebrews 2:3” Martin Luther rejected Pauline
authorship based on internal evidence, stating that the phrase “and was confirmed unto us by them that
heard him” (Heb 2:3) excludes Paul, who received the Gospel by a direct revelation of Jesus Christ.
Hughes and David Allen tell us that he mentions this sentiment in 1522 in a sermon on Hebrews 1:1-4
(Sermons 7.167). See Phillip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand
Rapids, Michigan: Eerdmans, 1977), 23; and David Allen, Hebrews, in The New American
Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray
Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 46.
65
John Calvin writes, “I indeed, can adduce no reason to show that Paul was its author; for they
who say that he designedly suppressed his name because it was hateful to the Jews, bring nothing to the
purpose; for why, then, did he mention the name of Timothy as by this he betrayed himself. But the
manner it of teaching, and the style, sufficiently show that Paul was not the author; and the writer
himself confesses in the second chapter that he was one of the disciples of the Apostles, which is
wholly different from the way in which Paul spoke of himself. Besides, what is said of the practice of
catechizing in the sixth chapter, does not well suit the time or age of Paul. There are other things which
61
despite the fact that the tradition of Pauline authorship was deeply rooted within
the Catholic Church and Protestant churches. 67 During and after the Reformation,
many Church leaders felt the liberty to question the strong tradition of Pauline
authorship. In the twentieth century, the majority of biblical scholars reject Pauline
authorship by shifting the weight of evidence away from the early Church fathers
and towards modern, critical methods. 68
1. Arguments against Pauline Authorship. There are a number of arguments
against Pauline authorship. Perhaps the three strongest arguments are
mentioned as early as Euthalius (c. mid-4th or 5th century), whose words are
cited above under the testimony of the early Church fathers. 69
Its Style is Polished Greek. Some scholars argue that the Greek of the epistle
of Hebrews is polished, deliberate and without the ruggedness and outbursts
of emotion, without the digressions of thought that characterize Pauline
epistle. However, if Luke translated it from the Hebrew language, as Clement
of Alexandria testified, then this would account for a difference in style. 70
Its Lack of a Salutation. It is characteristic for Pauline letters to include the
author and recipients of the letter, as well as some mention of Paul’s apostolic
office. Thus, it can be argued against Pauline authorship that the Epistle lacks
the characteristic salutation and apostolic references.
The Author was a Second Generation Christian. Hebrews 2:3 seems to
describe the author as a second-generation Christian. Such a description is not
typical Pauline, in that he calls himself an apostle of Jesus Christ in his
epistles, and that he received his revelation of the Gospel directly from Jesus
Christ.
we shall notice in their proper places.” See John Calvin, Commentaries on the Epistle of Paul the
Apostle to the Hebrews, trans. John Owen (Edinburgh, 1853), xxvii.
66
See Hugonis Grotii, Annotationes in Novum Testamentum (Groningae: W. Zuidema, 1829), 348-
349.
67
Alexander Souter, The Text and Canon of the New Testament (New York: Charles Scribner’s
Sons, 1913), 199-203.
68
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 34.
69
See Euthalius’ Argument to the Epistle of Hebrews (PG 85.776B).
70
Eusebius quotes Clement of Alexandria, saying, “He [Clement] says that the Epistle to the
Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that
Luke translated it carefully and published it for the Greeks, and hence the same style of expression is
found in this epistle and in the Acts. (Ecclesiastical History 6.14.2-4)
62
The Use of the Septuagint. It can be argued that while Paul’s writings used a
mixture of Greek and Hebrew sources for his Old Testament quotes, the
author of Hebrews adheres mostly to the Septuagint.
A debate also exists as to whether the epistle of Hebrews is a translation from
Hebrew, as some early Church fathers testify, or was originally written in
Greek. Many scholars argue that the Greek text is original and not a
translation. For many of those, the view that Paul wrote this Epistle in the
Greek is still acceptable. Calvin, who rejected Pauline authorship, draws upon
the Greek word for “testament” used in the Epistle, which would not have
been used had Luke translated the Epistle from Hebrew to Greek, as one
Clement of Alexander testifies.
Some have suggested that the epistle of Hebrews was written by one of Paul’s
colleagues so that his views were incorporated within this Epistle, and that it
was sent to him and endorsed by him. There is also the view that the epistle of
Hebrews was written independently by one of Paul’s colleagues. Three other
individuals, all within the Pauline circle, have been mentioned of by the early
Church fathers as possible authors of this Epistle: Barnabas (mentioned by
Tertullian), Luke (mentioned by Origen), and Clement of Rome (mentioned
by Clement of Alexandria and Origen). Martin Luther adds a fifth candidate
by suggesting Apollos was the author.
2. Arguments for Barnabas as the Author of Hebrews. If we consider
Barnabas as a possible author, as testified by Tertullian, 71 we do find that this
early travelling companion of Paul was a Levite, as we read in Acts 4:36,
“And Joses, who by the apostles was surnamed Barnabas, (which is, being
interpreted, The son of consolation,) a Levite, and of the country of Cyprus.”
Thus, we would have been familiar with the Levitical priesthood. His close
association with Paul would explain the Pauline flavor of the theology found
in Hebrews. We see that Barnabas was called the “son of consolation” in Acts
4:36, which can be compared to the closing statement in Hebrews 13:22 that
calls this Epistle a “word of exhortation.” Two other ancient witnesses exist
that refer to Barnabas as a possible author. It is noted in the fourth-century
Tractatus de Libris, written by Gregory of Elvria, who says, “The most holy
Barnabas says, ‘Through him we offer to God the sacrifice of lips that
acknowledge his name.’” 72 Also, Philastrius, a fourth-century bishop of
Brescia, mentions the traditional views of Paul, Barnabas, Clement, and Luke
71
Tertullian writes, “For there is extant withal an Epistle to the Hebrews under the name of
Barnabas—a man sufficiently accredited by God, as being one whom Paul has stationed next to himself
in the uninterrupted observance of abstinence: ‘Or else, I alone and Barnabas, have not we the power of
working?’” And, of course, the Epistle of Barnabas is more generally received among the Churches
than that apocryphal ‘Shepherd’ of adulterers.” (On Modesty 20)
72
Phillip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids,
Michigan: Eerdmans, 1977), 25.
63
(Liber de Heresibus 89) (PL 12.1200-1201). Guthrie notes that these two
witnesses represent the Western Church, which largely rejected Pauline
authorship. Offering commenting against Barnabas as a possible author,
Guthrie says the residence of Barnabas in Jerusalem would have allowed him
to see Jesus, while the author of Hebrews depended upon eye-witnesses to the
Saviour. Guthrie also notes that a comparison of the epistle of Hebrews with
The Epistle of Barnabas reveals two distinct writers and mindsets; for the later
work is considered far inferior in its spiritual grasp and in its understanding of
the problem which it is dealing with. 73
3. Argument for Clement of Rome as the Author of Hebrews. If we consider
Clement of Rome as a possible author, as Clement of Alexandria 74 and
Origen 75 mentioned, we note how his epistle contains many parallels and
allusions to the epistle of Hebrews. However, it is more likely that Clement of
Rome’s familiarity with Hebrews led to these parallel statements in his epistle.
Guthrie notes how Westcott demonstrates that the differences outweigh the
similarities of these two epistles, thus, weakening any argument for Clement
as the author of Hebrews. 76
Eusebius (A.D. 260-340) tells us that some debated as to who translated the
epistle of Hebrews into Greek, whether it was Luke or Clement of Rome.
However, although the translation of this epistle was debated in his time,
Eusebius believes Paul to be the author of the book of Hebrews. Note:
“Thus Ignatius has done in the epistles which we have mentioned, and
Clement in his epistle which is accepted by all, and which he wrote in the
name of the church of Rome to the church of Corinth. In this epistle he
gives many thoughts drawn from the Epistle to the Hebrews, and also
quotes verbally some of its expressions, thus showing most plainly that it
is not a recent production. Wherefore it has seemed reasonable to reckon
it with the other writings of the apostle. For as Paul had written to the
Hebrews in his native tongue, some say that the evangelist Luke, others
that this Clement himself, translated the epistle. The latter seems more
73
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 674-676.
74
Eusebius quotes Clement of Alexandria as saying, “‘But who wrote the epistle, in truth, God
knows. The statement of some who have gone before us is that Clement, bishop of the Romans, wrote
the epistle, and of others that Luke, the author of the Gospel and the Acts, wrote it.’” (Ecclesiastical
History 6.25.14) (NPNF 2.1)
75
Origen says, “But who wrote the epistle, in truth, God knows. The statement of some who have
gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the
author of the Gospel and the Acts, wrote it.’ But let this suffice on these matters.” (Eusebius,
Ecclesiastical History 6.25.14) (NPNF 2.1)
76
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 677-678.
64
probable, because the epistle of Clement and that to the Hebrews have a
similar character in regard to style, and still further because the thoughts
contained in the two works are not very different.” (Ecclesiastical History
3.38.1-3) (NPNF 2.1)
4. Argument for Apollos as the Author of Hebrews. In 1537 Martin Luther
delivered a sermon on 1 Corinthians 3:4ff saying, “This Apollos is a man of
intelligence. The epistle of Hebrews is certainly from him.” In 1545 Luther
repeats this sentiment during his lecture on Genesis 48:20. 77 Such views
favoring Apollos could be based on several facts. First, this individual was a
native of Alexandria, which would account for the Alexandrian coloring of the
Epistle. 78 Second, Apollos’ eloquence (Acts 18:24) would explain the
advanced Greek style of writing. Third, his close affinity with Paul would
account for the similarity of Pauline doctrine and statements. Fourth, his
knowledge of the Scriptures would explain the biblical content of the Epistle.
Finally, he was in contact with Timothy, and he has influence in the
churches. 79 However, there is no early Church attestation to the theory that
Apollos wrote or translated the epistle of Hebrews, unlike the others
mentioned above, thus, weakening this argument proposed by Martin Luther.
5. Argument for Luke as the Author of Hebrews. The strongest argument for
authorship outside of the apostle Paul rests with Luke, the beloved physician.
Discussions regarding Lucan authorship of the epistle of Hebrews have been
around since the time of Origen. 80 In his book Lucan Authorship of Hebrews,
David Allen presents an extensive work on Lucan author of this epistle. 81
Allen offers three popular approaches that scholars usually take when
discussing how Luke may have written this epistle: (1) Luke translated Paul’s
Hebrew text into the Greek language, (2) Luke wrote under Paul’s guidance,
or (3) Luke wrote independently of Paul. In Allen’s discussion of Lukan
authorship, he offers a number of lexical, stylistic, literary, and theological
similarities between Luke-Acts and Hebrews, as well as possible support
regarding Luke’s identity as a Jew rather than a Gentile.
77
Phillip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids,
Michigan: Eerdmans, 1977.
78
Frédéric Godet, Studies on the Epistles of St. Paul, trans. Annie Harwood Holmden (New York:
Hodder and Stoughton, n.d.), 313.
79
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 679.
80
Origen says, “But who wrote the epistle, in truth, God knows. The statement of some who have
gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the
author of the Gospel and the Acts, wrote it.’ But let this suffice on these matters.” (Eusebius,
Ecclesiastical History 6.25.14) (NPNF 2.1)
81
David L. Allen, Lucan Authorship of Hebrews, in New American Commentary Studies in Bible
and Theology, vol. 8, ed. E. Ray Clendenon (Nashville, TN: B&H Publishing Group, 2010).
65
Lexical Similarities. Luke, Acts, and Hebrews share a large number of similar
words. B. F. Westcott offers a list of words and phrases that are uniquely
shared between these writings. 82 David Allen says two-thirds of the words that
are used in Hebrews can also be found in Luke-Acts.83
Stylistic Similarities. Luke, Acts, and Hebrews are the closest in the New
Testament to classical Greek in style. B. F. Westcott lists the large number of
classical words that are unique to this New Testament epistle. 84 Also, Luke
and the author of Hebrews employ alliteration in the prologues of their
writings by using words that begin with the Greek letter “π.” Within the
opening sentences of Luke’s prologue to his Gospel and to the book of Acts
and in the epistle of Hebrews are found five words whose lexical form begins
with the letter “π.” David Allen cites this “signature” in Luke-Acts to argue
for Lucan authorship to the epistle of Hebrews as well. 85
Literary Similarities. Note that there are certainly affinities between the
literary contents of Luke- Acts and the epistle of Hebrews. For example, we
see similar summaries of Hebrew history in Stephen’s speech in Acts 7 and in
Hebrews 11. In addition, Luke-Acts and Hebrews mention Abraham’s call and
his future inheritance; both mention Jacob and Joseph; both mention details
from the life of Moses; both discuss the Tabernacle; and both mention the
giving of the Law by the hand of angels.
Theological Similarities. David Allen discusses particular theological
similarities between Luke-Acts and Hebrews, beginning with Christology and
Angelology. Regarding the theme of Christology, he mentions a number of
allusions in Luke-Acts to Jesus’ priestly office, as well as Luke’s unique
emphasis of Christ’s exaltation among the Gospel writers. In addition, both
writers make frequent mention of angels. Allen lists a number of other
theological similarities. 86
Luke’s Identity as a Gentile or a Jew. Luke’s identity as a Gentile has been
popularized in recent years unnecessarily, largely based upon the argument
that Paul grouped Luke with Gentile brethren in his final greetings of
82
Brooke Foss Westcott, The Epistle to the Hebrews: The Greek Text with Notes and Essays
(London: MacMillan and Co., Ltd., 1903), xlviii.
83
David L. Allen, Lucan Authorship of Hebrews, in New American Commentary Studies in Bible
and Theology, vol. 8, ed. E. Ray Clendenon (Nashville, TN: B&H Publishing Group, 2010), 87.
84
Brooke Foss Westcott, The Epistle to the Hebrews: The Greek Text with Notes and Essays
(London: MacMillan and Co., Ltd., 1903), xlv.
85
David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist Theological
Seminary, 25 July to 5 August 2011.
86
David L. Allen, Lucan Authorship of Hebrews, in New American Commentary Studies in Bible
and Theology, vol. 8, ed. E. Ray Clendenon (Nashville, TN: B&H Publishing Group, 2010), 196-235.
66
Colossians 4:7-14. Nathaniel Lardner reflects the views of the early Church
fathers, who make no mention Luke’s Gentile affiliation, saying:
“St. Luke was a Jew by birth, at least by religion. None of the writers out
of whom we have made collections, call him a Gentile. Some, in Jerome’s
time, whose names we do not know, said, Luke had been a Jewish
proselyte, that is, had been converted from gentilism to Judaism, and
afterwards became a Christian: but none, that I remember, expressly say
that he was converted from gentilism to Christianity.” 87
David Allen makes a strong argument for a Jewish background. 88 If Luke
were of Jewish background, it was add strength to the argument that he was
capable of writing the epistle of Hebrews.
6. Conclusion of Authorship of the Epistle of Hebrews. In conclusion, it is
important to note that none of the suggested authors to the epistle of Hebrews
other than Paul and Luke made significant theological contributions to the
early Church. The weight of testimony from the early Church fathers favors
the view that the apostle Paul actually wrote the epistle of Hebrews in the
Hebrew language and that it was translated by Luke. In addition, the evidence
of modern, literary critical methods does favor Lucan authorship for this
epistle. Whether Paul wrote it in the Hebrew language, and Luke later
translated it into Greek for the Gentile believers, can always be debated; thus,
the testimony of Pauline versus Lucan authorship is not easily dismissed.
Another possibility is that Luke either wrote the epistle of Hebrews as Paul’s
amanuensis, or that Paul commissioned Luke to write the epistle. This view
also explains the epistle’s characteristic Lucan literary style combined with its
apparent Pauline theology. Had Luke, Clement, or Barnabas wrote the epistle
of Hebrews without Paul’s direct endorsement, this epistle would have lacked
the apostolic authority that is characteristic of all New Testament literature,
which served as the major criteria for its canonization. 89 For example, Mark is
believed to have written his Gospel under the authority of Peter the apostle,
and Luke wrote his Gospel under Paul’s authority.
87
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 5 (London: Joseph Ogle Robinson,
1829), 362.
88
David L. Allen, Lucan Authorship of Hebrews, in New American Commentary Studies in Bible
and Theology, vol. 8, ed. E. Ray Clendenon (Nashville, TN: B&H Publishing Group, 2010).
89
Corey Keating writes, “In the first two centuries, ‘apostolic authority’ was the important factor
in deciding to keep or reject a particular writing.” See Corey Keating, “The Criteria Used for
Developing the New Testament Canon in the First Four Centuries of the Christian Church,” Research
Paper, Fuller Theological Seminary, 2000 [on-line]; accessed 15 April 2012; available from
http://www.ntgreek.org/SeminaryPapers/ChurchHistory/Criteria%20for%20Development%20of%20the
%20NT%20Canon%20in%20First%20Four%20Centuries.pdf; Internet, 2.
67
Clement of Alexandria says Paul left his name off this fourteenth epistle
because of his poor reputation among the Jewish communities (Ecclesiastical
History 6.14.1-4) (NPNF 2.1). The fact that Paul would not place his name at
the beginning of this Epistle is understandable since he was an apostle to the
Gentiles, and may not have wanted to be identified as an apostle to the Jews.
Regarding the role of an amanuensis during the first century, Robert Mounce
explains that he could have served at three levels of writing when hired to
receive dictation. Luke could have copied Paul’s dictation longhand, or he
could have written it down in shorthand and later wrote it out in longhand. 90
Third, Luke could have taken the sense of what Paul wanted to say and written
in behalf of Paul. Such a choice of roles for the amanuensis leaves Paul
connected to the epistle’s theology and Luke associated with its literary style.
This third level of service describes a situation in which Paul could have
endorsed Luke to write the epistle of Hebrew in his behalf.
Having limited the authorship to these two options, Paul and Luke, one should
also consider the message of the epistle of Hebrews. The author of Hebrews
was addressing the issue of apostasy within the community of Jewish
Christians at a level of apostolic authority. He was establishing the rules of
how to respond to those believers who renounced their faith in the midst of
persecutions. In other words, should they be allowed to return and join their
fellow believers after such a renouncing of their faith under threat of death?
The author delivers his verdict with the full tone of apostolic authority. In his
answer, he distinguishes between new converts who certainly should be
welcomed back into the fold, and mature believers who commit apostasy with
the full knowledge and understanding of its consequences. The author decides
that only those mature believers who apostasized would not be allowed back
into Christian fellowship, while new converts should be less accountable for
such actions. Paul himself apostasized from Judaism. As a mature leader in
the Jewish faith, he was fully aware of the consequences of his actions when
becoming a Christian. Prior to his conversion, Paul had persecuted the early
Church, forcing many to recant their faith. He understood that such
confessions were not genuine. Paul was the perfect candidate to make this
decree. Thus, I believe only the apostle Paul carried the weight of apostolic
authority to make such a decree to the early Church. Luke would not have
carried such apostolic authority, even with Paul’s endorsement. I conclude
that Paul wrote the epistle in Hebrew with Luke translating it into Greek.
III. Date and Place of Writing
90
Robert H. Mounce, Romans, in The New American Commentary, vol. 27, ed. E. Ray Clendenen
(Nashville: Broadman & Holman Publishers, 1995), 22, Logos.
68
“These two subjects [date and place of writing] cannot be discussed separately.” 91
(Ernest Best)
Many conservative scholars date the writing of the epistle of Hebrews in the mid to
late-60’s and place it in the city of Rome, most likely by the apostle Paul during
the latter part of his life. This group of scholars naturally places this Epistle during
or shortly after Paul’s first Roman imprisonment (A.D. 63), or during Paul’s
second imprisonment (A.D. 66). The reference to Timothy’s imprisonment favours
the later date (Heb 13:23).
A. The Date of the Writing of the Epistle. Although the authorship and canonicity
of the epistle of Hebrews has long been disputed by the early fathers, its early date
of writing has received general agreement by the Church fathers as well as modern
scholarship. We will look at both internal evidence and external evidence to
estimate a date of writing.
1. Internal Evidence. There are a number of testimonies within the epistle of
Hebrews that led scholars to give it an early date of writing during the
apostolic era of the first century Church.
No Reference to the Destruction of the Temple in A.D. 70. The fact that there
is no reference to the destruction of the Temple by Titus in A.D. 70 leads most
conservative scholars to date this Epistle before this historical event.
References to Temple Worship. There are many passages within the book of
Hebrews on Temple worship (Heb 5:1-4, 7:21, 23, 27, 28; 8:3, 4, 13: 9:6, 9,
13, 25; 10:4, 11;13:11): imply that the Temple was still standing and was
being used in daily temple service. These passages refer to Temple worship in
the present tense. The author uses these passages to argue that Jesus Christ
fulfilled all need for any further Temple sacrifices, and that it should be done
away with in one’s service to God. This would date the epistle before A.D. 70,
when Herod’s temple was destroyed by the Romans. Note: “And here men
that die receive tithes; but there he receiveth them” (Heb 7:8), “seeing that
there are priests that offer gifts according to the law” (Heb 8:4), “with those
sacrifices” (Heb 10:1-2), “which are offered by the law” (Heb 10:8), “And
every priest standeth daily ministering and offering oftentimes the same
sacrifices, which can never take away sins:” (Heb 10:11), “We have an altar,
whereof they have no right to eat which serve the tabernacle.” (Heb 13:10)
However, serious objections have been raised to this view. First, other later
writings used the present tense to describe Temple worship (1 Clement,92
91
Ernest Best, The First and Second Epistles to the Thessalonians, in Black’s New Testament
Commentary, eds. Henry Chadwick and Morna D. Hooker (London: Continuum, 1986), 7, Logos.
92
Clement of Rome writes, “Not in every place, brethren, are the daily sacrifices offered, or the
peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there
69
Josephus, Justin Martyr, 93 the Talmud), making this a historical present tense
in the Greek text that is used in literature to bring the reader into the role as a
participant in a story rather than an observer. In addition, some argue that the
epistle of Hebrews emphasizes the rituals of the pre-Solomonic Tabernacle
services, rather than the later Temple, thus weakening the view that the author
was referring to Jewish worship in the Herodian Temple. 94
Warnings Against Judaism and its Traditions. The message of the Epistle in
warning these believers not to be drawn back into Judaism and into its legal
system implies that this religion had not yet been broken up by the destruction
of Jerusalem and the Jew scattered from this central location. In other words,
such a warning would not have been as necessary had the Temple worship and
sacrifices been done away, which was the case after A.D. 70.
A Reference to Timothy, Paul’s Companion. The reference to Timothy (Heb
13:23), one of Paul’s companions, shows that he was still alive when this
Epistle was written. This statement supports an early date this epistle, perhaps
during the time of Paul’s missionary work.
References to Some Degree of Persecutions. The phrase “you have not yet
resisted unto blood” (Heb 12:4) implies that these believers had not yet
experienced martyrdom. This fact suggests that the first Neronian persecutions
(A.D. 64) had not yet reached this church community, or that it refers to an
earlier time of persecutions, such as the Palestinian Jewish converts
experienced in the book of Acts. For those scholars who do associate these
persecution passages with Nero, a date before or at the beginning of the
widespread persecutions is accepted.
The argument for a reference to the time of Nero is weak; for this epistle
refers to some persecutions that they had gone through in “the former days” or
a distant past, saying, “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 gazingstock both by reproaches and afflictions; and partly,
whilst ye became companions of them that were so used. For ye had
compassion of me in my bonds, and took joyfully the spoiling of your goods,
knowing in yourselves that ye have in heaven a better and an enduring
they are not offered in any place, but only at the altar before the temple, that which is offered being first
carefully examined by the high priest and the ministers already mentioned.” (1 Clement 41)
93
Justin Martyr writes, “Accordingly He neither takes sacrifices from you nor commanded them at
first to be offered because they are needful to Him, but because of your sins. For indeed the temple,
which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed
it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols.”
(Dialogue of Justin 22)
94
Robert H. Gundry, A Survey of the New Testament, revised edition (Grand Rapids, Michigan:
Zondervan Publishing House, c1970, 1981), 317.
70
substance.” (Heb 10:32-34) Such persecutions more likely refers to those
persecutions described in the book of Acts.
The Author was a Second-Generation Christian. Whoever wrote the epistle of
Hebrews was a second-generation Christian; for it says in Hebrews 2:3,
“which at the first began to be spoken by the Lord, and was confirmed unto us
by them that heard him.” Thus, we cannot date this Epistle late into the first
century.
The Author Implies that He was Imprisoned. The author of Hebrews asks his
recipients to pray for him that he might be restored to them sooner (Heb
13:18-19). Within a few verses he also sends greetings from his fellow
Christians of Italy (Heb 13:24). These two verses imply that Paul was
currently in prison in Rome at the time of writing. For this reason, many
scholars date Hebrews around A.D. 61-62 during Paul’s first imprisonment, or
soon after his release in A.D. 63.
In addition, we cannot date this epistle earlier than the 60’s because of internal
evidence. The author refers to “former days” when they were illumined, and
of former persecutions. Thus, enough time had gone by to allow the Hebrews
to depart from the faith.
2. External Evidence. We have a number of facts that lend themselves as
evidence towards an early date of writing for the epistle of Hebrews.
Paul or Luke as the Most Likely Author. If Paul were the author of this Epistle,
which tradition holds a strong view by many of the Church fathers, then this
Epistle could not have been written later than the mid-60’s, which is the
traditional date of Paul’s death. If Luke was the author, the epistle still has an
early date of writing.
The Earliest Church Fathers Paraphrase this Epistle. Clement of Rome uses
language in his Epistle to the Corinthians (A.D. 96) that appears to be a
paraphrase from the book of Hebrews, as cited above, which serves as
evidence that the epistle of Hebrews was written before Clement of Rome’s
epistle. In addition, Polycarp 95 and Justin Martyr 96 use phrases from this
Epistle. Thus, it must have been a first-century document.
The Most Ancient Versions Include this Epistle. The earliest versions of the
New Testament, such as the Syriac Version (A.D. 160), include the epistle of
Hebrews.
95
See Polycarp, The Epistle of Polycarp to the Philippians 6, 12.
96
See Justin Martyr, First Apology 12, and First Apology 63.
71
St. John Chrysostom (A.D. 347-407). John Chrysostom, bishop of
Constantinople, in his homilies on the epistle of Hebrews, says that Paul wrote
to the Jews in Jerusalem and Palestine before his first Roman captivity in A.D.
61-63.
“Why, then, not being a teacher of the Jews, does he send an Epistle to
them? And where were those to whom he sent it? It seems to me in
Jerusalem and Palestine. How then does he send them an Epistle? Just as
he baptized, though he was not commanded to baptize. For, he says, ‘I
was not sent to baptize’: not, however, that he was forbidden, but he does
it as a subordinate matter. And how could he fail to write to those, for
whom he was willing even to become accursed? Accordingly he said,
‘Know ye that our brother Timothy is set at liberty; with whom, if he
come shortly, I will see you.’ Or as yet he was not arrested. Two years
then he passed bound, in Rome; then he was set free; then, having gone
into Spain, he saw Jews also in like manner; and then he returned to
Rome, where also he was slain by Nero. The Epistle to Timothy then was
later than this Epistle. For there he says, ‘For I am now ready to be
offered’; there also he says, ‘In my first answer no man stood with me.’”
(Homilies on the Epistle to the Hebrews, Argument, and Summary of
Hebrews 2) (NPNF 1.14)
B. Place of Writing. We find the clearest internal evidence for a possible place of
writing for the epistle of Hebrews in the author’s closing greetings of Hebrews
13:24 when he says, “They of Italy salute you.” A conservative view is to
understand that place of writing to be Italy. The early Church fathers were
unanimous in placing Paul in Rome, Italy when writing the epistle of Hebrews.
1. John Chrysostom (A.D. 347-406). John Chrysostom places Paul in Rome
when writing the epistle of Hebrews, saying:
“But it was from Rome he wrote to the Philippians; wherefore he says.
All the saints salute you, chiefly they that are of Caesar’s household: and
to the Hebrews from thence likewise, wherefore, he says, all they of Italy
salute them.” 97 (Homilies on Romans: Argument) (NPNF 1.11)
2. Theodoret of Cyrrus (A.D. 393-466). Theodoret places Paul in Rome when
writing the epistle of Hebrews, saying, “After these he wrote to the Hebrews,
and indeed from Rome, as he taught at the end; for he says, ‘Those of Italy
greet you.’” (Interpretation of Epistle to Hebrews) (PG 82.44A) (author’s
translation)
97
John Chrysostom, Homilies of S. John Chrysostom, Archbishop of Constantinople, on the
Epistle of S. Paul the Apostle to the Romans, in A Library of Fathers of the Holy Catholic Church,
Anterior to the Division of the East and the West, vol. 7 (Oxford: John Henry Parker, 1841), 3.
72
3. Codex Alexandrinus (5th century). One of the most famous ancient Greek
manuscripts called the Codex Alexandrinus has a subscription attached to the
ending of the epistle of Hebrews, just as the Authorized Version of 1611
contains subscriptions. This Greek manuscript adds the subscription, “To the
Hebrews written from Rome.” 98 This statement reflects the ancient Church
tradition that the epistle was written by the apostle Paul from Rome to a
community of Jewish Christians.
4. Pseudo-Athanasius (Synopsis of Sacred Scripture) (4th-6th c.). In the
Synopsis of Sacred Scripture, Pseudo-Athanasius begins his summary of
Hebrews by saying, “This one he sends from Italy” (PG 28.424C) (author’s
translation)
5. Euthalius (5th c.). In his argument to the epistle to Hebrews, Euthalius
writes, “This one he sent from Italy.” (PG 85.773C) (author’s translation) This
statement reflects the same tradition found in the subscription to the epistle of
Hebrews in the Codex Alexandrinus.
6. Ebedjesu (d. 1318). Ebedjesu, the Syrian bishop, reflects medieval tradition
by saying Paul wrote his epistle to the Hebrews from Italy. He writes,
“Besides these there are fourteen epistles of the great Apostle Paul . . . the
Epistle to the Hebrews, written in Italy, and sent by the hands of Timothy, the
spiritual son.” 99 The fact that Edebjesu says Timothy was dispatched by Paul
to carry the epistle of Hebrews to its recipients suggests that some early
Church fathers interpreted Hebrews 13:23 to mean that Timothy was not being
“released from prison,” but rather, he was been released from Paul’s presence
in order to travel to them. 100 The Greek word ἀπολύω (to release) can be used
in a narrow sense or in a broad sense, so that the interpretation of Timothy
being released from Paul’s presence is justified in the text, being used in this
sense in other places (Acts 13:3; 15:30), although this is not a popular view
for Hebrews 13:23.
7. The Authorized Version (1611). Following the tradition of some of the
ancient Greek manuscripts, such as the Codex Alexandrinus, the Authorized
Version of 1611 places subscriptions after the books of the New Testament.
Euthalius, an unknown deacon of the fifth century, is believed to have
98
The Codex Alexandrinus in Reduced Photographic Facsimile: New Testament and Clementine
Epistles, ed. The Trustees of the British Museum (London: Longman and Company, 1909), 251; Codex
Alexandrinus: Novum Testamentum Graece, ed. C. G. Woide and B. H. Cowper (London: David Nutt,
1860), 453.
99
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 321; George Percy Badger, The Nestorians and their Rituals, vol. 2 (London: Joseph Masters,
1852), 362-363.
100
Matthew Poole takes this view. See Matthew Poole, Annotations upon the Holy Bible, vol. 3
(New York: Robert Carter and Brothers, 1853), 808, 879, Logos.
73
provided the testimonies for the subscriptions to the Pauline epistles found in
the Authorized Version (1611). 101 However, not all of these subscriptions
match the comments of Euthalius (compare the differences in 1 and 2
Corinthians and 2 Thessalonians). Thus, the committee of the Authorized
Version probably relied on various sources for their subscriptions. A
subscription attached to this epistle of Hebrews in the Authorized Version
(1611) reads, “Written to the Hebrewes, from Italy, by Timothie.” 102
IV. Recipients
“To ascertain who the intended audience/readers were is perforce
to assign a date and place of writing as well as to have some
idea of the author/composer/editor.”103
(John D. W. Watts)
Although the epistle of Hebrews is called a General Epistle, we find evidence
within its text that shows us the author was originally writing to a specific
audience of Christians. We do not know whether its ancient title “to the Hebrews”
originated during transcription, or by tradition, but we do know that it is ancient,
being attached to this Epistle in its early years. This title declares that the author
was writing to the Hebrews, a term that can be used loosely to refer to the Jews as
a national title. However, it was also used in a narrow sense to refer to those Jews
who adhered to the Hebrew language in public worship and to Hebrew customs
and traditions, in contrast to the “Hellenized Jews” who had abandoned many of
their customs. Internal evidence supports the view that Jewish Christians were the
primary recipients of this Epistle. Regarding the particular community of Jews to
which the Epistle was destined, the most widely held view among the early Church
fathers is that it was sent to Hebrew Christians in Jerusalem and Palestine.
However, modern scholars argue for a destination of Italy, Alexandria, and Asia
Minor, and other places. We will look at both internal evidence and external
evidence to understand whom the author was addressing in the epistle of Hebrews.
A. Internal Evidence. Guthrie tells us that internal evidence suggests that this
Epistle was directed to a specific local Hebrew community rather than being
intended as a general address to all Hebrews. 104 We find some references within
the epistle of Hebrews as to the character of these Jewish recipients. (1-2) They
101
Matthew George Easton, Illustrated Bible Dictionary and Treasury of Biblical History,
Biography, Geography, Doctrine, and Literature (New York: Harper and Brothers, Publishers, 1893),
s.v. “Subscriptions,” Logos.
102
The Holy Bible: A Facsimile in a reduced size of the Authorized Version published in the year
1611, ed. Alfred William Pollard (Oxford: The University Press, 1911).
103
John D. W. Watts, Isaiah 1–33, in Word Biblical Commentary, vol. 24, eds. Bruce M. Metzger,
David A. Hubbard, and Glenn W. Barker (Dallas: Word, Incorporated, 1985), xxix, Logos.
104
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 683-684.
74
had a definite history unique to their community. (3) They had accepted Jesus
Christ as the Messiah some distant time in the past, and were no longer considered
new converts. (4) They had experienced persecutions in the past. (5) They were
personally acquainted with the author and some of his affairs. (6) They shared a
mutual friendship with Timothy. (7) They were ministering to other saints in need.
1. This Community of Recipients Were Saved. The author addresses this
community of recipients as believers when he calls them “brethren” in
Hebrews 10:19, “Having therefore, brethren, boldness to enter into the holiest
by the blood of Jesus.” This is a simple, but important point since some
scholars take the view that the author was writing mixed congregation that
consisted of both saved and unsaved Jews in an effort to fit certain verses into
their doctrinal beliefs.
2. This Community of Believers was Familiar with Jewish Scriptures. We
find within the epistle of Hebrews a strong presence of Old Testament
Scriptures and Jewish liturgy. Thus, many scholars believe that the primary
recipients were clearly Jewish. The depth of discussion on Hebrew history that
the author gives, especially on the Tabernacle, implies that these readers were
very familiar with Old Testament Scriptures. The author quotes references to
the deity of the coming Messiah and compares these verses with references to
angels. He mentions the wilderness journeys of the children of Israel. He
discusses at length the Jewish priesthood, and compares it to the office of
Melchizedek king of Salem from the book of Genesis (Heb 7:1-11). The
ministry of Moses is compared to the superior office of the Messiah in
Hebrews 3:2, “Who was faithful to him that appointed him, as also Moses was
faithful in all his house.” The duties of Temple worship are explained in
relation to Christ’s duties in Heaven in Hebrews 9:1-7. The long list of Old
Testament patriarchs in Hebrews 11:1-40, such as Abel, Enoch, Noah,
Abraham and Sarah, Moses, and others leave no doubt that these recipients
were very familiar with Jewish history. It is also important to note that there is
no contrast made in this Epistle between Jews and Gentiles, implying that the
Epistle was not intended for a mixed readership of both Jews and Gentiles.
Therefore, the most popular view is that the recipients were Jewish since this
Epistle speaks to the Jewish mindset.
3. This Community of Believers Had Received the Gospel Some Time Back,
and Were not Recent Converts. This community of believers had heard and
received the Gospel message some time back. So, they were not recent
converts, as would be indicative of the churches established by the apostle
Paul. They were converted in “former days” (Heb 10:32), an event the author
reflects back upon. They were in need of the milk of word when they should
have been partaking of the meat of the word (Heb 5:12). The statement in
Hebrews 5:12 that by this time they should be teachers of the word is
commonly understood to refer to those who initially heard the Gospel
75
preached by Jesus and the Apostles in Palestine, and had time to mature in the
common faith.
4. This Community of Believers Had Been Persecuted. This community of
believers had undergone persecutions in times past. We know that Hebrews
10:32-34 may possibly refer to the Neronian persecutions of the mid-60’s.
However, Nero’s assault against Christians was a recent event, and this event
does not fit as well within the phrase “former days, in which, after ye were
illuminated, ye endured a great fight of afflictions,” (Heb 10:32). The church
at Jerusalem had undergone the earliest series of persecutions, but enough
time had passed that other Jewish communities among the Diaspora suffered
in times past as well.
5. This Community of Believers Was Personally Acquainted with the
Author. This community of believers was personally acquainted with the
author of Hebrews, which would not be the case in a general address to all
Jewish converts. The writer knew them personally, even asking for prayer
from them, and hoped to be joined with them soon, as we read in Hebrews
13:18-19, “Pray for us: for we trust we have a good conscience, in all things
willing to live honestly. But I beseech you the rather to do this, that I may be
restored to you the sooner.” Hebrews 13:23, “Know ye that our brother
Timothy is set at liberty; with whom, if he come shortly, I will see you.”
The author was familiar with some of their past labours of love as well as
persecutions and they were familiar with his bonds, as we read in Hebrews
6:10, “For God is not unrighteous to forget your work and labour of love,
which ye have shewed toward his name, in that ye have ministered to the
saints, and do minister.” Hebrews 10:32-34, “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 gazingstock both by reproaches and
afflictions; and partly, whilst ye became companions of them that were so
used. For ye had compassion of me in my bonds, and took joyfully the
spoiling of your goods, knowing in yourselves that ye have in heaven a better
and an enduring substance.” Hebrews 12:4, “Ye have not yet resisted unto
blood, striving against sin.”
6. This Community of Believers Shared a Mutual Friend Named Timothy.
This community of believers had a mutual friend in Timothy, which would not
be the case in a general address to all Jewish converts, as we read in Hebrews
13:23, “Know ye that our brother Timothy is set at liberty; with whom, if he
come shortly, I will see you.”
7. This Community of Believers Had Ministered to the Saints. This
community of believers had continued to minister to other saints, as we read
in Hebrews 6:10, “For God is not unrighteous to forget your work and labour
76
of love, which ye have shewed toward his name, in that ye have ministered to
the saints, and do minister.” The suggestion that Hebrews 6:10 was a
reference to Paul’s collection for the poor saints in Jerusalem would lead us to
conclude that this community was made up of Hellenistic Jews from churches
in Asia Minor that Paul had planted, and later collected from. However, Paul’s
original intent with this collection was to demonstrate the Gentile churches
love and appreciation to the Jewish church, primarily in Jerusalem. Therefore,
we must reject the conclusion that Hebrews 6:10 referred to that specific
event. Rather, their benevolent service certainly fits well within the
description of the Jerusalem church in the book of Acts where they had all
things in common (Acts 4:32).
8. The Location of the Community of Jews. Some scholars use Hebrews 2:3
to suggest that this community of believers had not seen Jesus in person,
which says, “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.” (Heb 2:3) This verse does not imply that this community was
mostly of the Diaspora, because many in Palestine did not see the Lord during
His earthly ministry. More importantly, the words in Hebrews 2:3 makes no
such statement nor implication that this community had not seen Jesus Christ.
Rather, this verse says that these were converts of the first generation of
converts after the apostles, which certainly applies to the Palestinian Jews who
were converted by the apostles in the book of Acts.
Scholars have made several suggestions as to the location of this community
of Jewish converts addressed in the epistle of Hebrews.
a) Palestinian Jews. One suggestion is to say that this Epistle was written
from Italy to the Church in Jerusalem and Palestine. Although there is no
internal evidence for this view, it would make more sense to address such
a general epistle to this largely Hebrew congregation than to any other
known church during this period in Church history; for it was in
Palestine, at the heart of Judaism, that the dangers of slipping back into
Judaism would have its strongest force. In fact, John Chrysostom tells us
that this Epistle was indeed addressed to the churches of Palestine. 105 The
statements in 10:32 and 12:4 of their former sufferings could be explained
by the persecutions against the church in Jerusalem mentioned in the
book of Acts. The statement in Hebrews 2:3 suggests that the recipients
lived near where Jesus ministered. These persecutions are mentioned in 1
Thessalonians 2:14, “For ye, brethren, became followers of the churches
of God which in Judaea are in Christ Jesus: for ye also have suffered like
105
John Chrysostom writes, “Why, then, not being a teacher of the Jews, does he send an Epistle to
them? And where were those to whom he sent it? It seems to me in Jerusalem and Palestine.” (Homilies
on the Epistle to the Hebrews, Argument, and Summary of the Epistle 2) (NPF1 14)
77
things of your own countrymen, even as they have of the Jews.” In
addition, Paul’s efforts to help the poor saints in Jerusalem on at least two
occasions shows His concern for the Hebrew Christians in Palestine (Acts
11:27-30, Rom 15:25-28, 1 Cor 16:1-4, 1 Cor 8:1-9:15). Thus, the
Hebrew Christians in Jerusalem and the surrounding region is the most
likely recipients of Paul’s epistle.
However, the suggestion that these Jews had not seen Jesus based on Hebrews
2:3, and that they had materially helped other Christians, which the poor
believers in Palestine may not have been able to do, has led many scholars to
look for another destinations for this Epistle.
b) Italian Jews. A second suggestion by some scholars says that the
recipients were Italians who were away from their home country, hence
the statement, “They of Italy salute you,” (Heb 13:24). We also note the
fact that this Epistle was known by Clement of Rome at an early time in
Church history, as cited above. Also, Timothy would have been known by
the Italian Jews. Also, the spoilage of goods mentioned in 10:32 could be
explained by either Claudius’ edict in A.D. 59, or Nero’s persecution
beginning in A.D. 64, which most closely affect the Roman believers.
c) Alexandrian Jew. A third possible location that has been suggested is
the Alexandrian Jews, since the Christian school of Alexandria embraced
this Epistle as canonical long before the Western Church accepted it. A.
R. Fausset brings out the point that “the letter to the Alexandrians,”
mentioned in the Canon of Muratori may be a reference to the epistle of
Hebrews. 106 According to Guthrie, this school never laid claim to it.
Instead, the Alexandrian fathers believed it to be addressed to Palestinian
Jews by Paul. 107
d) Hellenistic Jews. All of the quotations in the epistle Hebrews comes
from the LXX, which would have been more available to these Jews who
were not as familiar with the Hebrew Scriptures. This has led many to
suggest that its readers were Hellenistic Jews. If Paul is the author, which
is the most popular, ancient Church tradition, then we have some
evidence in 2 Peter 3:15 to suggest that Paul wrote to the same group of
Jews in Asia Minor that Peter was addressing in his two epistles. Peter, an
apostle to the circumcision addressed his first epistle to “the strangers
scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia.” (1
106
Robert Jamieson, A. R. Fausset, and David Brown, The Portable Commentary: A Commentary,
Critical and Explanatory, on the Old and New Testaments, vol. 2 (Glasgow: William Collins, 1863),
465.
107
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 700.
78
Pet. 1:1) His second epistle was addressed to this same group, because he
says, “This second epistle, beloved, I now write unto you . . .” (2 Pet.
3:1). Thus, 2 Peter 3:15 tells us that Paul wrote an epistle to this same
group of Jews that Peter addressed. But, is this statement referring to the
epistle of Hebrews? Peter does make a reference to the content of this
Pauline epistle when he says, “Wherefore, beloved, seeing that ye look
for such things, be diligent that ye may be found of him in peace, without
spot, and blameless. And account that the longsuffering of our Lord is
salvation; even as our beloved brother Paul also according to the wisdom
given unto him hath written unto you.” Thus, Peter tells us that Paul’s
epistle emphasized the perseverance of the saints, which is the theme of
Hebrews. Therefore, some suggest that Paul did write the epistle of
Hebrews to the same Jews that Peter was ministering to at the time. This
would mean that the epistles of Hebrews and 1 and 2 Peter were written
during the same time period to the same group of believers, which would
have been the Hellenistic Jews of Asia Minor. However, this view does
not have the support of the early Church fathers.
B. External Evidence. The early Church fathers mention the ancient name for this
Epistle as “the Epistle to the Hebrews,” testifying to its primary recipients.
1. Tertullian (A.D. 160-225). Tertullian refers to the Epistle of Hebrews by its
proper title.
“The discipline, therefore, of the apostles properly (so called), indeed,
instructs and determinately directs, as a principal point, the overseer of all
sanctity as regards the temple of God to the universal eradication of every
sacrilegious outrage upon modesty, without any mention of restoration. I
wish, however, redundantly to superadd the testimony likewise of one
particular comrade of the apostles,--(a testimony) aptly suited for
confirming, by most proximate right, the discipline of his masters. For
there is extant withal an Epistle to the Hebrews under the name of
Barnabas–a man sufficiently accredited by God, as being one whom Paul
has stationed next to himself in the uninterrupted observance of
abstinence:” (On Modesty 20) (ANF 4)
2. Eusebius (A.D. 260-340). Eusebius refers to the Epistle of Hebrews by its
well-known title and tells us that Paul wrote this letter to the Hebrews in the
Hebrew language.
“To sum up briefly, he has given in the Hypotyposes abridged accounts of
all canonical Scripture, not omitting the disputed books, -- I refer to Jude
and the other Catholic epistles, and Barnabas and the so-called
Apocalypse of Peter. He says that the Epistle to the Hebrews is the work
of Paul, and that it was written to the Hebrews in the Hebrew language;
79
but that Luke translated it carefully and published it for the Greeks, and
hence the same style of expression is found in this epistle and in the Acts.
But he says that the words, Paul the Apostle, were probably not prefixed,
because, in sending it to the Hebrews, who were prejudiced and
suspicious of him, he wisely did not wish to repel them at the very
beginning by giving his name. Farther on he says: ‘But now, as the
blessed presbyter said, since the Lord being the apostle of the Almighty,
was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his
modesty did not subscribe himself an apostle of the Hebrews, through
respect for the Lord, and because being a herald and apostle of the
Gentiles he wrote to the Hebrews out of his superabundance.’”
(Ecclesiastical History 6.14.1-4) (NPNF 2.1)
In addition, John Chrysostom, Theodore of Mopsuestia, Theodoret, and
Theophylact all make specific statements that say Paul was writing to the Jews in
Jerusalem and Palestine.
3. St. John Chrysostom (A.D. 347-407). John Chrysostom, bishop of
Constantinople, in his homilies on the epistle of Hebrews, says that Paul wrote
to the Jews in Jerusalem and Palestine.
“Why, then, not being a teacher of the Jews, does he [Paul] send an
Epistle to them? And where were those to whom he sent it? It seems to
me in Jerusalem and Palestine.” (Homilies on the Epistle to the Hebrews,
Argument and Summary to Hebrews 2) (NPNF 1.14)
4. Theodore of Mopsuestia (A.D. 350-428). In his opening comments on the
epistle to the Hebrews, Theodore of Mopsuestia ascribes the authorship to the
apostle Paul and tells us that he was writing to the Jews in Palestine (In
Epistolam Pauli ad Hebreos Commentarii Fragmenta) (PG 66.952).108
5. Theodoret (A. D. c 393-466). Adam Clarke tells us that Theodoret, bishop
of Cyrrhus and a native of Antioch, says in his preface to the epistle of
Hebrews that Paul wrote to the Jews in Palestine. (PG 82.674D-676A) 109
6. Theophylact (11th century). Theophylact, a Byzantine exegete, says in his
argument to the epistle of Hebrews that Paul wrote to the Jews in Palestine
and Jerusalem. (PG 125.185B) 110
108
Harold W. Attridge, and Helmut Koester, The Epistle to the Hebrews: a Commentary on the
Epistle to the Hebrews, in Hermeneia – A Critical and Historical Commentary on the Bible, eds.
Helmut Koester, Harold W. Attridge, Adela Yorbro Collins, Eldon Jay Epp, and James M. Robinson
(Philadelphia, PA: Fortress Press. 1989), 9, Logos.
109
Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G.
Lane & C. B. Tippett, 1846), 669.
80
There is no reason to doubt the testimony of these early Church fathers concerning
the recipients of the epistle of Hebrews being the Christian Jews in Jerusalem and
around Palestine. However, evidence for the individual who delivered this epistle
is very small. We have Ebedjesu (d. 1318) the Syrian bishop reflecting medieval
tradition by saying Paul wrote his epistle to the Hebrews from Italy. 111 We have
the subscription attached to the end of the epistle of Hebrews in the Authorized
Version (1611) saying that it was written from Italy and delivered by Timothy.
Euthalius, an unknown deacon of the fifth century, is believed to have provided the
testimonies for the subscriptions to the Pauline epistles found in the Authorized
Version (1611). 112 Timothy is mentioned in Hebrews 13:23, “Know ye that our
brother Timothy is set at liberty; with whom, if he come shortly, I will see you.”
Does this verse provide any support for this view? Many modern English versions
understand this verse to say that Timothy will accompany Paul to visit the
recipients as soon as he is released from prison or other duties. Did Timothy come
to see Paul soon after writing this epistle, and was Paul hindered from visiting the
recipients, necessitating Timothy to deliver the letter? There is just not enough
internal evidence within the New Testament Scriptures to support this possible
series of events. However, Timothy is the most likely person to have delivered this
epistle with Paul.
Summary. In summary, we conclude that the evidence from early Church history
supports the view that the apostle Paul wrote the epistle of Hebrews in the Hebrew
language in the mid-60’s during or between his two Roman imprisonments. He
wrote to the Jewish Christian community in Jerusalem and surrounding Palestine
because of their plight of poverty and persecution. This letter was delivered most
likely by Timothy to Paul’s recipients. The letter was later translated into the
Greek language by Luke and distributed to other churches because of its apostolic
authority.
110
Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G.
Lane & C. B. Tippett, 1846), 669.
111
Ebedjesu writes, “Besides these there are fourteen epistles of the great Apostle Paul . . . the
Epistle to the Hebrews, written in Italy, and sent by the hands of Timothy, the spiritual son.” See
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson, 1829),
321; George Percy Badger, The Nestorians and their Rituals, vol. 2 (London: Joseph Masters, 1852),
362-363.
112
Matthew George Easton, Illustrated Bible Dictionary and Treasury of Biblical History,
Biography, Geography, Doctrine, and Literature (New York: Harper and Brothers, Publishers, 1893),
s.v. “Subscriptions,” Logos.
81
LITERARY STYLE (GENRE)
“The question of genre or type of literature is important because how to
understand a written work is inextricably bound up with figuring
out what kind of literature it is.” 113
(Buist Fanning)
Form critical studies followed on the heels of source criticism in the first half of
the twentieth century in an effort to identify the evolution of the text from its
original form as oral tradition to the stage of canonization. John Hayes and Carl
Halloday describe the four primary aspects of form criticism, which are (1) the
content “what is said,” (2) the form “how it is said,” (3) the life setting “in what
setting or occasion it is said,” and (4) the function “the purpose of what is said.”
They believe these aspects of form criticism allow the books of the Bible to be
classified into their various genres. This also allows the association of these genres
with “sociological realities in the life of ancient Israel and the early Church.” 114 In
other words, form criticism reveals biblical genres by studying the book’s content
and form; it reveals the occasion of the book through its life setting; and it reveals
its purpose through its function. This section of the book introduction addresses
these four aspects of form criticism in three sections in the following order:
1. Content and Form – Discussions on the type of genre occasioned by the
author and the characteristics of the book in light of its genre
2. Life Setting – Discussions on the occasion
3. Function – Discussions on the purpose
These three categories follow Hermann Gunkel’s well-known three-fold approach
to form criticism when categorizing the genre found within the book of Psalms: (1)
“literary forms,” (2) “a common setting in life,” and (3) “thoughts and mood.”115
In addition, the Word Biblical Commentary takes a similar approach with its
“Form/Structure/Setting” discussions that precede each commentary section. 116
113
Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed.
Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 31, Logos.
114
John H. Hayes and Carl A. Halloday, Biblical Exegesis: A Beginner’s Handbook, revised
edition (Louisville, Kentucky: Westminster John Knox Press, 1987), 83-84.
115
Gunkel, The Psalms: A Form-Critical Introduction, 10.
116
Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker
(Dallas, Texas: Word Incorporated, 1989-2007).
82
I. The Genre and Characteristics of the Book
“Perhaps the most important issue in interpretation is the issue of genre.
If we misunderstand the genre of a text, the rest of our analysis will be askew.” 117
(Thomas Schreiner)
Within the historical setting of the early Church, the authors of the New Testament
epistles chose to write to various groups of believers using the literary style of the
formal Greco-Roman epistle. These epistles generally contain a traditional
salutation, the body, and a conclusion. Thus, twenty-one books of the New
Testament follow these literary characteristics, so their genre is called the “New
Testament epistles.” In the introductory section of the genre and characteristics of
the epistle of Hebrews, a comparison will be made of the New Testament epistles,
as well as a brief look at the grammar and syntax of this epistle.
A. Comparison of Hebrews to the New Testament Epistles. The epistle of
Hebrews has many unique characteristics that make it stand out differently from all
other New Testament epistles.
Comparison of Style: It Lacks the Customary Epistolary Form of Other New
Testament Letters. The epistle of Hebrews in unique in style in that it lacks the
customary, epistolary introduction of all the other twenty New Testament letters.
For example, it does not state who wrote it or to whom it was addressed in the
opening passage. Although it lacks an epistolary opening, its closing is in the
standard form of an epistle. To explain this lack of a salutation, we refer to the
words of Eusebius, the ancient Church historian, who tells us that the apostle Paul
left off the salutation with his name because the Hebrews were suspicious of him
(Ecclesiastical History 6.14.1-4) (NPNF 2.1) We know that the salutation served
as the signature of the writer of an epistle, just as our signature is placed at the end
of our letters today. We know that Paul used an amanuensis or secretary to write
most of his epistles, with an example seen in Romans 16:22, “I Tertius, who wrote
this epistle, salute you in the Lord.” However, he personally wrote his own
salutations, as we see in 2 Thessalonians 3:17, “The salutation of Paul with mine
own hand, which is the token in every epistle: so I write.” Paul always wrote the
salutation with his own hand as evidence of the letter’s authenticity, as we read in
1 Corinthians 16:21, “The salutation of me Paul with mine own hand.” Colossians
4:18, “The salutation by the hand of me Paul. Remember my bonds. Grace be with
you. Amen.” In fact, Paul wrote two entire epistles with his own hands, as we read
in Galatians 6:11, “Ye see how large a letter I have written unto you with mine
own hand.” Philemon 1:19, “I Paul have written it with mine own hand, I will
repay it: albeit I do not say to thee how thou owest unto me even thine own self
117
Thomas R. Schreiner, Interpreting the Pauline Epistles, second edition (Grand Rapids,
Michigan: Baker Academic, c1990, 2011), 11.
83
besides.” Therefore, Paul intentionally left off his “signature” in writing his epistle
to the Hebrews for an important reason.
Comparison of Style: It Stands as One of the Finest in Literary Quality. Harrison
says the epistle of Hebrews is one of the finest in literary quality contained in the
New Testament. It has a large vocabulary of words using the Greek language very
precisely, “with careful construction and elegant diction.” 118 No other New
Testament book uses the Greek language so accurately and skillfully, except the
writings of Luke. The syntax and style are so outstanding that many scholars
believe it is the finest in the New Testament.
Comparison of Style: Its Mood is One of Continual Exhortation and Warning. The
writer of the epistle of Hebrews characterizes it as a brief “word of exhortation”
(13:22). Woven around the essay on Christ’s role as our Great High Priest are
passages that exhort the reader to remain established in the faith and that warn him
of the consequences of falling away. It has a mood of continual exhortation and
warning.
Comparison of Usage of the Old Testament: The Author Frequently Quotes from
the LXX. While acknowledging the discrepancy regarding the number of Old
Testament quotations, Gareth Cockerill identifies thirty-two, fourteen of which are
from the book of Psalms. 119 F. F. Bruce tells us that the New Testament writers
who quote from the LXX most often are Luke and the author of Hebrews. 120 The
author of Hebrews uses the LXX almost exclusively. B. F. Westcott says that the
author of Hebrews quotes from the Pentateuch twelve times and eludes to it an
additional thirty-nine times. In addition, he says that there are eleven quotations
and two allusions from the book of Psalms, one quotation and one allusion from
Proverbs, four quotations and eleven allusions from the Prophets, and one quote
and no allusions from the Historical books. 121 In addition, we find one reference in
Hebrews 11:35 to the story found in 2 Maccabees 6-7. The author has a unique
way of referring to these passages without mentioning the Old Testament source,
which is common in other New Testament writings, using the phrase, “God says.”
On two occasions the author attributes the words of the Old Testament to Christ
(Heb 2:11-12; 10:15 ff.).
118
Everett F. Harrison, Introduction to the New Testament (Grand Rapids, Michigan: William B.
Eerdmans Publishing Company, c1964, 1971), 368.
119
Garth Lee Cockerill, The Epistle to the Hebrew, in The New International Commentary on the
New Testament, ed. F. F. Bruce (Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing
Company, 2012), 42-43, Logos.
120
F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell
Company, 1963), 154.
121
Brooke Foss Westcott, The Epistles to the Hebrews: The Greek Text with Notes and Essays,
third edition (London: Macmillan and Co., 1903), 474.
84
Comparison of Unique Material: It Reveals Christ’s Office as Our Great High
Priest. The subject matter of the epistle of Hebrews is distinctive. No other book of
the Holy Bible reveals the present-day office and ministry of Jesus Christ as our
Great High Priest as clearly and comprehensively as does this Epistle. In this
Epistle there is a continual comparison between the old and new covenants.
However, with these comparisons the author breaths out a stream of revelations
and insights regarding the symbols of the old covenant that are not found
elsewhere in the Scriptures. The author paints a picture of the heavenly
Tabernacle, of the purpose and role of the priesthood, and of the mysterious
Melchizedek that served as high priest over the holy site in Jerusalem. It reveals
that each article of the Temple had a symbolic meaning that has been fulfilled in
Christ Jesus. These insights place this Epistle as unique in its content to all other
books of the Holy Bible.
B. Grammar and Syntax. The discussion of grammar and syntax addresses the
frequency of words used in the epistle, and whether it was originally written in the
Greek or the Hebrew language.
1. Grammar and Syntax: Frequently Used Words. The theme of an epistle
can be better identified by evaluating the frequently used words. In the epistle
of Hebrews we can identify several of these words that bear witness to its
underlying them of the high Priesthood of Jesus Christ. We find such
frequently used words as “offer” (20), “covenant” (17), “sacrifice” (15),
“priest” (14), “better” (13) and “perfect” (15) (with its cognate words), which
the author employees in order to explain the superiority of Christ’s priesthood.
The phrase “let us” (13), and “let” (5) are used to exhort the readers to go on
to maturity in light of Christ’s present-day ministry as our Great High Priest.
2. Grammar and Syntax: The Debate as to Whether it was Originally
Written in Hebrew or Greek. Arguments are made on both sides by
competent scholars as to whether or not the epistle of Hebrews was originally
written in the Hebrew language or in Greek. Albert Barnes lists some of these
arguments. 122
a) Arguments in Support of a Hebrew Original. There are a number of
arguments in support of the Hebrew original.
(1) Testimony of the Early Church Fathers. Clement of Alexander 123 and
Jerome, 124 who are considered reliable sources, tell us the tradition that
122
Albert Barnes, Notes, Explanatory and Practical, on the Epistle to the Hebrews, ed. John
Cumming (London: Routledge, Warne, and Routledge, 1860), 22-26.
123
Eusebius quotes Clement of Alexandria, saying, “He [Clement] says that the Epistle to the
Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that
Luke translated it carefully and published it for the Greeks, and hence the same style of expression is
found in this epistle and in the Acts. (Ecclesiastical History 6.14.2-4)
85
the epistle of Hebrews was first written to the Hebrews in the Hebrew
language, and then carefully translated into Greek by Luke.
(2) The Fact that the Recipients were Hebrew. The fact that the recipients
themselves were Hebrews is a valid reason for writing to them in their
own language.
(3) The Greek is non-Pauline. Scholars argues that the quality of Greek
employed to write Hebrews is superior to that which Paul exhibits in his
thirteen New Testament epistles. 125 This would support the testimony of
several early Church fathers that the epistle was translated into Greek by
someone other than Paul.
(4) The Use of the LXX in Quoting the Old Testament Testifies that they
were not Originally Used by the Writer to the Hebrews. Barnes notes
Michaelis, who continues to argue that the fact that the LXX is used in
the Greek version of the epistle of Hebrews means that Greek was foreign
to the original manuscript. 126 In other words, the author would have
employed the Hebrew Bible, while the translator chose to use what he had
more readily at hand, which was the LXX.
Only the first argument above carries any significant weight. The other three
are assumptions.
b) Arguments in Support of a Greek Original. There are valid arguments that
the Epistle was originally written in the Greek language.
(1) No Hebrew Original Exists. The fact that no Hebrew original exists
causes one to question the idea that one ever existed. If we believe that
the early Church carefully preserved Paul’s other thirteen original
epistles, why would this original be forgotten?
(2) Paul Would Have Written to Christians in Palestine using Greek, as
with all His Epistles. Paul wrote all of his other epistles in Greek, which
124
Jerome writes, “. . . since Paul was writing to Hebrews and was in disrepute among them he
may have omitted his name from the salvation on this account. He being a Hebrew wrote Hebrew, that
is his own tongue and most fluently while the things which were eloquently written in Hebrew were
more eloquently turned into Greek and this is the reason why it seems to differ from other epistles of
Paul.” (Lives of Illustrious Men 5)
125
Albert Barnes, Notes, Explanatory and Practical, on the Epistle to the Hebrews, ed. John
Cumming (London: Routledge, Warne, and Routledge, 1860), 23; See Mean-David Michaelis,
Introduction au Nouveau Testament (Geneve: J. J. Paschoud, 1822).
126
Albert Barnes, Notes, Explanatory and Practical, on the Epistle to the Hebrews, ed. John
Cumming (London: Routledge, Warne, and Routledge, 1860), 23; See Mean-David Michaelis,
Introduction au Nouveau Testament (Geneve: J. J. Paschoud, 1822).
86
was the most familiar language of the Eastern Empire. The fact that Paul
wrote to the Romans using Greek rather than Latin supports this
assumption. His epistles were used as circular letter to other churches,
and often addressed a wider group of recipients, and Paul would have
considered this fact. So, it would have been the natural language for Paul
to use unless there was strong reason not to do so.
(3) An Analysis of Greek Grammar and Syntax Supports an Original
Greek. When scholars look at the Greek grammar and syntax of the
epistle of Hebrews they find convincing evidence that it was originally
written in the Greek language.
i) In Hebrews 2 the author quotes from Psalm 8. The Hebrew
Scriptures use the word “’Elohiym” in Psalm 8:5, while the LXX
translates it in its rarely used form “angels”. This means that the
author would have had a difficult time building his argument of
Christ’s superiority over angels using this passage in the Hebrew
language to the Hebrews. It would have made more sense to quote it
in Greek from the LXX in his argument.
ii) In Hebrews 7:1-2 the author takes the time to interpret the
meaning of the name “Melchizedek” as “king of righteousness.” This
would probably have been unnecessary if he were writing to
Hebrews in the Hebrew language. However, this interpretation could
have been added later by Luke in his Greek translation.
iii) In Hebrews 9:16-17 the author uses the Greek word “covenant”
(διαθήκη) in its double sense to also meaning “will” or “testament.”
Had the Epistle been originally Hebrew, the author would have use
the Hebrew word ()בְּ ִרית, which was not able to carry both of these
meanings. Thus, if he wrote originally in Hebrew, the author would
have been restricted to using “covenant” only in this passage, and not
the word “testament.”
iv) In Hebrews 10:3-9 the author quotes from Psalm 40:6 to explain
how Christ partook of a physical body in order to make atonement
for the sins of mankind. While the LXX reads “a body you have
prepared for me,” the same Hebrew verse reads, “mine ears hast thou
opened.” Had the author originally quoted the Hebrew passage in
Hebrew, it would not have fit into the context of the argument for
Christ’s need for a physical body. Thus, the author must have
originally quoted from the LXX in Greek.
v) Finally, the epistle of Hebrews flows so freely, it does not have the
stiffness of a translation.
87
The arguments for an original Greek composition for the epistle of Hebrews
have won many scholars over to this view.
II. The Occasion
“Identifying the occasion and purpose for writing any document is usually
important for fully understanding the content and meaning
of the message conveyed.” 127
Thomas Lea
We know that the author of Hebrews, traditionally held to be the apostle Paul,
wrote to the Hebrew Christians during a time of distress, poverty and persecution.
The difficulties that these Hebrew Christians faced are mentioned throughout this
Epistle. They had endured a great fight of afflictions, they were made a
gazingstock both by reproaches and afflictions, and they took joyfully the spoiling
of their goods (Heb 10:32-34). Some of them had become discouraged from life’s
difficulties (Heb 12:1-13), and other imprisoned. (Heb 13:3). Regarding the
particular event surrounding these difficulties, scholars have proposed several
suggestions.
A. The Destruction of Jerusalem. One possible occasion called for such an epistle
was the destruction of the Temple in 70 A.D. With the Hebrews’ sacred city in
ruins, they were in danger of losing the bonds of their Jewish heritage, since the
Temple served as a symbol of their covenant with God, and it was no longer there
to enhance such unity. However, there are verses in this Epistle which suggest that
the emphasis of the author was in warning them about falling away from their
newly-established Christian faith rather than exhorting uniting over their ancient
Jewish traditions. Thus, this Epistle warns against a relapse into Judaism, which
Temple worship has been done away with in Christ, rather than saving their Jewish
heritage.
B. The Neronian Persecutions. Another possible occasion may be found during the
Neronian persecutions beginning in 64 A.D. Such an atmosphere is what some
scholars believe set the stage for the writing of the epistle of Hebrews.
C. The General Plight of Hebrew Christians in the Early Church. Perhaps the most
popular view for the occasion of this Epistle may be found in references to the
general condition of these Hebrews who now profess Christ as the Messiah while
living amongst their fellow countrymen. We know that Paul took up a collection
for the poor saints in Jerusalem (A.D. 58-60), revealing the difficult plight for
Palestinian Jews who had converted to the Faith. These Jewish believers would
127
Thomas D. Lea, and Hayne P. Griffin, Jr., 1, 2 Timothy, Titus, in The New American
Commentary, vol. 34, ed. David S. Dockery (Nashville: Broadman & Holman Publishers, 1992), 41,
Logos.
88
have been ostracized by their families and friends. With the delay of Christ’s
return, and their lack of understanding the atonement of Christ, they stood in
jeopardy each day of falling back into their old traditions. Thus, the need to exhort
these Jewish converts to persevere in their faith would have occasioned the epistle
of Hebrews.
III. Purpose
“The purpose of the epistles arises naturally out of the occasion.” 128
Donald Guthrie
The purpose of the New Testament Church was to be God’s instrument to reveal
His plan of redemption to mankind through the promises/prophecies of the coming
Messiah. In order to do this, God set the Church apart as a holy people and led
them through the phases of redemption as a demonstration of His grace and love
towards mankind. One phase of this plan of redemption is the believer’s
perseverance in the faith.
The epistle of Hebrews and the General Epistles serve a number of purposes
regarding the perseverance of the believer. These books were written primarily to
comfort the Church in the midst of trials; thus, it serves a consolatory purpose.
However, the authors chose to frame this consolation within the genre of an epistle
explaining God’s provision for their perseverance; thus, it serves a doctrinal
purpose. Finally, these epistles serve a hortative and practical purpose in exhorting
the Church to apply these doctrinal truths to their daily lives. The Church was set
apart as a holy people through whom God would reveal His divine plan of
redemption for mankind through the promises/prophecies of the Second Coming of
the Messiah.
A. The Consolatory Purpose: To Comfort Believers in the Midst of Trials. The
primary purpose of the General Epistles is consolatory as the author comforts those
believers who are persevering under trials or false teachers. Their acceptance of
Jesus as the Messiah meant persecutions and eventually excommunication from
their own synagogues. Therefore, they needed words of encouragement to hold
fast to their faith in Christ Jesus without abandoning their Jewish background.
Conclusion: The Purpose Reflects the Theme. The consolatory purpose reflects the
primary theme of the epistle of Hebrews, which is the perseverance in the faith
against persecutions from without the Church.
B. The Doctrinal Purpose: To Explain the High Priesthood of Jesus Christ. The
General Epistles contain some doctrinal teachings along with hortatory instructions
regarding perseverance. Hebrews focuses upon the high priesthood of Jesus Christ.
128
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 408.
89
There can be no question as to the doctrinal nature of the epistle of Hebrews. The
author follows each aspect of his exhortation with doctrinal discourses explaining
the superiority of Christ and his fulfillment of the Old Testament form of Temple
service and worship. It is noted by many scholars that most, if not all, references
are made to the more ancient Tabernacle, and not to the Solomonic or modern
Herodian Temple worship. 129 Most likely, the author uses the more ancient Jewish
heritage and legal systems as a basis for his arguments, knowing that these
converted Jews understood the corruption that was found in modern Jewish
traditions. In his series of arguments, the author proves that Jesus Christ is the sole
way of access to God with the doing away of the old covenant. The author uses
doctrinal discourse of Christ’s superiority over all Old Testament patriarchs as his
reason and evidence to exhort his Jewish readers not to return to Judaism. This
doctrinal purpose reflects the secondary theme of Hebrews, which is the revelation
of the office and ministry of Jesus Christ as our Great High Priest, whoever lives to
intercede for the perseverance of the saints.
The Testimony of Biblical Scholarship. Willibald Beyschlag says, “That our
author, in his Christology, with all its speculative loftiness, has no desire to
overstep the fundamental idea of the archetypal humanity, is confirmed by the fact
that the notion of the High Priesthood dominates his view of the work of
Christ.” 130
George Stephens says, “He [the author of Hebrews] then enters upon the most
elaborate argument of the epistle to show that Christ’s priesthood is superior to the
Old Testament priesthood.” 131
Conclusion: The Purpose Reflects the Theme. The doctrinal purpose reflects the
second theme of the epistle of Hebrews, which is the high priesthood of the Lord
Jesus Christ allowing believers to draw near unto God.
C. The Hortatory/Practical Purpose: To Exhort Believers to Draw Near unto
God through the Blood of Jesus Christ and Enter into Rest in the Midst of
Trials. The epistle of Hebrews is hortatory because the author exhorts the Hebrew
Christians in their faith. In fact, the author calls this Epistle a “the word of
exhortation” (13:22) in its closing passage. One popular view as to the purpose of
the epistle of Hebrews is to say that the author was exhorting these Jewish converts
to persevere in their faith in Christ, and not return to Judaism. 132 He was exhorting
these Hebrews to turn loose of their old ways of worshiping God through Temple
129
Robert H. Gundry, A Survey of the New Testament, revised edition (Grand Rapids, Michigan:
Zondervan Publishing House, c1970, 1981), 317.
130
Willibald Beyschlag, New Testament Theology, vol. 2 (Edinburgh: T. & T. Clark, 1899), 315.
131
George Barker Stephens, The Theology of the New Testament, in International Theological
Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 487.
132
David J. MacLeod, “The Doctrinal Center of the Book of Hebrews,” Bibliotheca Sacra 146:583
(July 1989): 296-298, Logos.
90
sacrifices and to cling to the new and living way they had accepted in Christ Jesus.
There were real pressures being exerted upon these Hebrews from their Jewish
culture to return to their old system and traditions. Christ had not yet returned as
expected. There was now the dark cloud of persecutions overhanging the Church if
they confessed that they were Christians. Therefore, these Hebrews needed a word
that would anchor their soul in Christ Jesus.
The last chapter of Hebrews is practical in its approach to the readers. As with the
Pauline epistles, this closing passage offers practical advice on living the Christian
life. This practical purpose reflects the third theme of Hebrews, which calls
believers to a place of rest while enduring persecutions in their journey of faith.
The Testimony of Biblical Scholarship. George Stephens says, “The aim of the
epistle is to induce the readers to remain steadfast in their adherence to Christ. The
burden of all the author’s arguments and appeals is: Do not apostatize.” 133
George Stephens again says, “The author’s main purpose is, as we have seen, to
persuade his readers to remain faithful to Christ. In the effort to attain that end it is
necessary for him to establish the superiority of the gospel to the law.” 134
Conclusion: The Purpose Reflects the Theme. The hortatory-practical purpose
reflects the third theme of the epistle of Hebrews, which is to walk in love in the
midst of persecutions by entering into rest in Christ Jesus as our High Priest.
D. Conclusion of the Three-fold Purpose of the General Epistles. Having
identified three purposes to the General Epistles, it is logical to conclude that there
are three themes embedded within these writings, with each theme supporting a
particular purpose. Therefore, the three-fold thematic schemes of these books will
be discussed next.
133
George Barker Stephens, The Theology of the New Testament, in International Theological
Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 487.
134
George Barker Stephens, The Theology of the New Testament, in International Theological
Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 490.
91
THEOLOGICAL FRAMEWORK
“Scholarly excellence requires a proper theological framework.” 135
(Andreas Kösenberger)
Redaction (composition) criticism built its studies upon earlier forms of critical
studies known as source criticism and form criticism to better understand the final
composition of a book. This research asks how or why the literary authors edited
and assembled their material into its final form. As a result, scholars began to
approach the books of the Bible as independent, literary works rather than as a
compilation of fragmented parts gathered from various sources. A study in the
evolution of the writing of commentaries reveals that extensive book outlines did
not find their way into biblical commentaries until this recent era of biblical
studies. Such outlines emerged during the trend of redaction criticism, so that by
the mid-nineteenth century most commentaries offered book outlines in their
introductory material. Earlier commentaries addressed literary structures and
provided outlines, but they were generally simplistic in form because scholarship
lacked the necessary hermeneutical tools developed only recently in biblical
scholarship to provide extensive outlines.
During the last two decades of the twentieth century, biblical scholarship took a
further step, using a number of approaches collectively known as literary criticism.
This approach allowed modern critical studies and commentaries to develop
greater detail of the book’s literary structures in an effort to reveal its theological
framework. This current trend in literary criticism allows greater accuracy in book
outlines. As a result, these outlines become valuable tools in exegesis as well as
homiletics because of the recognition of a book’s theological framework.
Based upon the historical setting and literary style of the epistle of Hebrews, an
examination of the thematic scheme and the literary structure with its respective
outline to this book of the Holy Scriptures will reveal its theological framework.
This introductory section will sum up its theological framework with a set of
exegetical-homiletical outlines, which are used to identify smaller units or
pericopae within the epistle of Hebrews for preaching and teaching passages of
Scripture while following the overriding message of the book. By following these
outlines, the minister of the Gospel of Jesus Christ takes his followers on a
spiritual journey that brings them to the same destination that the author intended
his readers to reach.
135
Andreas J. Kösenberger, Excellence: The Character of God and the Pursuit of Scholarly Virtue
(Wheaton, Illinois: Crossway, 2011), 173.
92
I. Thematic Scheme
“. . . a statement of theme is the first step in formulating the message of the work
within its historical context or in setting up guidelines within which future
readings or interpretations of the work in different historical contexts
may be considered legitimate.” 136
(David Clines)
“If we are to hear the words of the prophets in a way that is both faithful to their
original context and of contemporary usefulness to us, we must first determine the
basic theme or purpose of each prophetic book from which we wish to preach.
It will also be helpful to show how the purpose of the book fits in with the
overall unifying theme of the whole Old Testament and the theme
or central plan of the whole Bible.” 137
(Walter Kaiser, Jr.)
Introduction. Each book of the Holy Scriptures contains a three-fold thematic
scheme in order to fulfill its intended purpose, which is to transform each child of
God into the image of Jesus Christ (Rom 8:29). The primary or foundational theme
of a book offers a central claim that undergirds everything written by the author.
The secondary or structural theme of the book supports its primary theme by
offering reasons and evidence for the central claim made by the author as it
provides testimony for the first theme. Thus, the secondary theme is recognized
more easily by biblical scholars than the other two themes because it provides the
literary content of the book as the author leads the reader through the arguments
embedded within the biblical text, thus revealing the structure more clearly. 138 The
third theme is imperative in that it calls the reader to a response based upon the
central claim and supporting evidence offered by the author. In summary, the
primary theme serves as the driving force behind the secondary theme, and
together they demand the third, imperative theme, which is the reader’s response.
Without understanding these three themes, we are unable to clearly understand our
required response in each book, sometimes resulting in causing us to become
legalistic in practice. This is a problem with those who have been saved and
attending church for a long time. Each child of God has been predestined to be
conformed into the image and likeness of the Lord Jesus Christ, and the Scriptures,
and they alone, have the power to accomplish this task. This is why a child of God
136
David J. A. Clines, The Theme of the Pentateuch, second edition (Sheffield, England: Sheffield
Academic Press Ltd., 2001), 20-21.
137
Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church
(Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos.
138
For an excellent discussion on the use of claims, reasons, and evidence in literature, see Wayne
C. Booth, Gregory G. Colomb, and Joseph M. Williams, The Craft of Research (Chicago: The
University of Chicago Press, 2003).
93
can read the Holy Scriptures with a pure heart and experience a daily
transformation taking place in his life, although he may not fully understand this
process in motion. In addition, the reason some children of God often do not see
these biblical themes is because they have not fully yielded their lives to Jesus
Christ, allowing transformation to take place by the power of the indwelling Holy
Spirit. Without a personal relationship with the Holy Spirit, a child of God is not
willing to allow the Lordship of Jesus Christ to manage his life and move him
down the road that God predestined as his spiritual journey. Therefore, the baptism
of the Holy Spirit as a subsequent experience to one’s salvation experience is
important for understanding the Holy Scriptures. This spiritual journey requires
every participant to take up his cross daily and follow Jesus, and not every believer
is willing to do this, and he lacks the power to do this without the baptism of the
Holy Spirit, as testified throughout the book of Acts. In fact, every child of God
chooses how far down this road of sacrifice he is willing to go. Very few of men
and women of God fulfill their divine destinies by completing this difficult
journey.
The Three-Fold Thematic Scheme of the Epistle of Hebrews. The primary theme of
the Catholic Epistles is the perseverance in the faith for the New Testament
believer. Each of these epistles addresses one aspect of this journey as their
secondary theme, so that collectively, they deliver the complete exhortation of the
church to enable perseverance. The secondary theme of the epistle of Hebrews
offers the testimony of the high priesthood of Jesus Christ as one means of
perseverance amidst hardships and persecutions. The other Church Epistles
address the role of God the Father and God the Holy Spirit in the believer’s
perseverance. The third, imperative theme of Hebrews is the exhortation to holding
fast our confession of faith in Jesus by resting in God’s mercy and grace of God
made available through the high priesthood of Jesus Christ. This exhortation
establishes the believer’s heart. The other Church Epistles establish the believer’s
mind and body, so that collectively, the believer is established in his three-fold
make-up: spirit, soul, and body.
A. The Primary Theme of the General Epistles and Hebrews (Foundational):
The Perseverance of the Saints against Persecutions from Without the Church
and False Doctrines and Offenses from Within the Church. The central theme of
the Holy Bible is God’s plan of redemption for mankind. This theme finds its
central focus in the Cross, where our Lord and Saviour died to redeem mankind.
The central figure of the Holy Scriptures is the Jesus Christ. Thus, the Cross is the
place where man meets God and where we die to our selfish ambitions and yield
our lives to God our Creator. For this reason, the Holy Scriptures are not intended
to be a complete or comprehensive record of ancient, secular history. Rather, its
intent is to provide a record of God’s divine intervention in the history of mankind
in order to redeem the world back to Himself through the sacrifice of Jesus Christ
on Calvary. The Holy Scriptures record “Redemptive History,” which reveals
God’s plan of redemption for mankind.
94
The Central Theme of the Holy Scriptures: God’s Plan of Redemption for
Mankind. Every book of the Holy Bible makes a central claim that undergirds one
particular aspect of God’s plan of redemption for mankind. For example, the
central claim of the Pentateuch is found in Deuteronomy 6:4, “Hear, O Israel: The
LORD our God is one LORD,” to which all additional material is subordinate. The
bulk of the material in the Old Testament is subordinate in that it serves as reasons
and evidence to support this central claim. The books of history, poetry, and
prophecy provide supporting evidence to this central claim. In addition, the central
claim of the Old Testament calls for a response from man, which is stated in the
following verse, “And thou shalt love the LORD thy God with all thine heart, and
with all thy soul, and with all thy might.” (Deut 6:5) Such a response is considered
the third, imperative theme that runs through every book of the Holy Scriptures.
The central claim is the primary, or foundational, theme and is often obscured by
the weight of evidence that is used to drive the secondary theme; and thus, the
secondary theme contains more content than the primary theme. The secondary
themes of the books of the Holy Scripture are generally more recognizable than the
primary theme. Nevertheless, the central claim or truth must be excavated down to
the foundation and made clearly visible in order to understand the central theme
driving the arguments contained within a book of the Holy Scriptures. Only then
can proper exegesis and sermon delivery be executed.
The Central Theme of the New Testament Epistles: The Sanctification of the
Believer. The central theme of the New Testament epistles is the sanctification of
the believer. There are twenty-one epistles in the New Testament, which the early
Church recognized as having apostolic authority. For this reason, these
authoritative epistles were collected into one body, circulated among the churches
to provide doctrine and rules of conduct, and eventually canonized. While the
Gospels emphasize the redemptive work of the Lord Jesus Christ in the process
justification of the believer, New Testament epistles emphasize the redemptive
plan of the Holy Spirit as He works in the process of sanctification for each
believer. Thus, the work of sanctification serves as the underlying theme of all
twenty-one epistles. In addition, each of these epistles emphasizes a different
aspect of this divine process of sanctification, which are indoctrination, divine
service, and perseverance in the Christian faith. These books are organized
together in genres so that the New Testament books are structured to reflect the
phase of our spiritual journey called sanctification. In order to express this
structure, each of the New Testament epistles have different themes that are woven
and knitted together into a unified body of teachings, which teachings bring the
believer through the process of sanctification in preparation for the rapture of the
Church in the glorious hope revealed in the book of Revelation. Therefore, the
New Testament epistles were collected together by topic as well as genre by the
early Church.
95
Of the twenty-one New Testament epistles, there are thirteen epistles written by
Paul and seven designated as General, or Catholic, epistles, with the epistle of
Hebrews being assigned to Paul by the early Church fathers. We can organize
these twenty-one epistles into three major categories: (1) there are epistles that
emphasize Church doctrine, which are the nine Pauline epistles of Romans to 2
Thessalonians; (2) there are those that deal with Church order and divine service,
which are 1 and 2 Timothy, Titus, and Philemon; 139 and (3) there are those that
emphasize perseverance in the Christian faith, which are Hebrews and the seven
General Epistles. 140 Within Hebrews and the General Epistles, we note that the
first three epistles exhort the believer to persevere under persecutions, which come
from without the Church (Hebrews, James, 1 Peter), while the other five epistles
emphasis perseverance against false doctrines, which come from within the
Church (2 Peter, 1, 2, 3 John, Jude).
The Central Theme of the Catholic, or General, Epistles: Perseverance in the
Christian Faith. We know that the nine Pauline “Church” epistles, Romans to 2
Thessalonians, serve to lay the doctrinal foundation of the Church. In addition, the
Pastoral Epistles establishes the order of the Church, and how the Body of Christ
functions in this world. This leaves us to consider the eight remaining epistles,
seven of which are called the “Catholic Epistles” because they are addressed to a
much broader group of believers than the Pauline Epistles. Although the seven
Catholic, or General, Epistles include James, 1, 2 Peter, 1, 2, 3, John, and Jude, for
the sake of this evaluation of thematic schemes, the book of Hebrews is included.
As Paul’s Church Epistles establish the doctrines of the Church, the Catholic
Epistles deal with the practical struggles that each believer has in fulfilling the
Christian life. Thus, these Epistles tend to be more practical and ethical than
doctrinal or theological.
W. H. Bennett says the Catholic Epistles stand as “witnesses to the history of
religious life and thought” of the early Church. 141 They served primarily as
consolatory epistles to exhort believers to persevere in the midst of hardships.
Scholars generally agree that the early Church faced two major obstacles, which
Philip Schaff describes as “fierce persecutions from without, and heretical
corruptions from within.” 142 The Catholic Epistles were placed within the Holy
139
For the sake of developing thematic schemes, this commentary groups the epistle of Philemon
with the Pastoral Epistles as did some of the Church fathers. While the historical setting of Philemon is
closely associated with Colossians, its theological framework is must be associated with the Pastoral
Epistles.
140
For the sake of developing thematic schemes, this commentary groups the epistle of Hebrews
with the General Epistles, although many of the early Church fathers followed the tradition of grouping
it with the Pauline epistles.
141
W. H. Bennett, The General Epistles: James, Peter, John, and Jude, in The Century Bible: A
Modern Commentary, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 8.
142
Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 19, 426; Philip Schaff, History of
96
Scriptures to address these two important issues for believers of all ages. 143 Thus,
the primary, underlying theme of epistle of Hebrews and the Catholic Epistles is
the perseverance in the Christian faith, in which these five authors exhort the saints
to persevere amidst persecutions from without the Church as well as false
doctrines from within the Church. 144 Scholars often refer to the emphasis on
persecutions in the epistles of Hebrews, James, and 1 Peter. These three epistles
provide instructions to believers on how to avoid apostasy under such hardships
that come against the Church from without, a theme often referred to as the
“pilgrim motif.” 145 The five epistles of 2 Peter, 1-2-3 John, and Jude deal with the
particular issue of false teachings that attack the Church from within as well as
internal offenses (2 Pet 3:1-4, 1 John 2:26, Jude 1:3-4). There are three witnesses
of perseverance in the midst of persecutions (Hebrews, James, and 1 Peter) and
three witnesses of perseverance in the midst of false doctrines and offenses (2
Peter, 1-2-3 John, and Jude). 146 Thus, the Catholic Epistles share the common
theme of perseverance of the saints in the Christian faith in regards to two issues,
the need to overcome persecutions from without and false teachings from
within. 147
Scholars recognize the primary theme of the Catholic Epistles. For example,
William Burkitt comes close to describing a common, primary theme for the seven
the Christian Church, vol. 2: Ante-Nicene Christianity A.D. 100-325 (New York: Charles Scribner’s
Sons, 1922), 142.
143
J. B. Lightfoot recognized this two-fold aspect of Christian perseverance in his commentary on
Galatians, saying, “The armoury of this epistle [Galatians] has furnished their keenest weapons to the
combatants in the two greatest controversies which in modern times have agitated the Christian Church;
the one a struggle for liberty within the camp, the other a war of defence against assailants from
without; the one vitally affecting the doctrine, the other the evidences of the Gospel.” See J. B.
Lightfoot, Saint Paul’s Epistle to the Galatians (London: Macmillian and Co., Limited, 1910), 67.
144
I do not fully adhere to the doctrine popularly referred to as “Once saved, always saved,” or
“the perseverance of the saints,” a belief that has emerged in the modern Church among several
denominations, which has its apparent roots in Calvinist theology. The Scriptures are clear that while a
believer cannot simply lose his salvation, he can renounce it.
145
For example, Willibald Beyschlag says the epistles of Hebrews, James, and 1 Peter share the
same theme because they are exhortations that warn believers against the danger of apostasy. He says,
“The exhortation [the epistle of Hebrews] represents the great danger of apostasy, which would in the
history of Israel be pure wilfulness, and would therefore leave no more space for repentance and
forgiveness; at the same time, it contrasts this fearful danger with the full glory of the promises and the
nearness of their fulfilment, the nearness of the parousia. In these practical arguments lies the primitive
trait of our Epistle, in which its affinity with the Petrine speeches and the Epistle of James appears, and
this makes the peculiarity of its doctrinal element more striking.” See Willibald Beyschlag, New
Testament Theology, vol. 2 (Edinburgh: T. & T. Clark, 1899), 289.
146
As with two epistles to the Corinthians and Thessalonians, the three epistles of John serve as
one witness because they share similar themes among themselves.
147
Arnold Fruchtenbaum says the epistle of Hebrews is addressed to Palestinian Jews who faced
persecutions, while James and 1 Peter addressed the Jews of the Diaspora with the same issue. He says
2 Peter and Jude address the issue of threats from false doctrine to Jews of the Diaspora. See Arnold G.
Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, in
Ariel's Bible Commentary (Edmond, Oklahoma: Ariel Ministries, Inc., 2005).
97
Catholic Epistles as consolatory epistles to the suffering saints, saying, “The
Epistle of St. James, together with the six following Epistles, have gone under the
name of Catholic Epistles for many ages, because, say some, they were not written
to a particular city or country, as most of St. Paul’s Epistles were, but to all the
christian Jews abroad, dispersed into several countries throughout the world,
whose suffering condition rendered the consolation which this Epistle affords very
needful and necessary, as being greatly supporting.” 148
John Lange refers to the common theme of perseverance against false doctrines,
saying, “These [Catholic] Epistles, moreover, are highly important as mirroring the
condition of the Church during the latter period of the Apostolic age . . . These
Epistles moreover acquaint us with the further developments of Church-life in the
Apostolic age; with the springing up of the Ebionite and Gnostic weeds among the
wheat of pure doctrine, and on the other hand, with the development of the more
distinct, the dogmatically more conscious Apostolic and church-testimony.” 149
We view the General Epistles as the phase of the perseverance of the New
Testament Church, with the phases of the major divisions of the New Testament
structured like corporate organizations today. The Vision Statement. Organizations
generally write down a vision statement, a mission statement, as well as their
policies and procedures for its members. The vision statement of the New
Testament Church is to join with God the Father in fulfilling His vision of offering
redemption to mankind through the message of the Gospel of Jesus Christ. The
Mission Statement. The mission statement of the New Testament Church is to go
forth and proclaim that Jesus Christ is the Son of God, as declared by the Lord
Jesus Christ at the closing of His four Gospels. In the Gospel of Matthew Jesus
commissions the Church to disciple the nations through the teachings laid down in
this Gospel. In the Gospel of Mark Jesus commissions the Church to preach the
Gospel with signs following. In the Gospel of Luke Jesus commissions the Church
to be filled with the Holy Spirit and testify of the Gospel. In the Gospel of John
Jesus commissions the Church to follow Him as the Great Shepherd of the sheep.
In the book of Acts Jesus commissions the Church to go forth and establish the
kingdom of heaven to all nations. Thus, we have the mission statement of the New
Testament Church. Policies and Procedures. This brings us to the nine Church
Epistles in which the apostle Paul establishes the doctrines or rules of conduct of
the New Testament Church. Just as an employee of a company or a member of an
organization has rules and procedures to follow, so does the members of the
Church of the Lord Jesus Christ have policies and procedures. Leadership. If we
were to continue with this corporate comparison of the books of the Holy
148
William Burkitt, Expository Notes with Practical Observations on the New Testament of our
Lord and Saviour Jesus Christ, vol. 2 (Philadelphia: Thomas Wardle, 1835), 674.
149
J. P. Lange and J. J. van Oosterzee, The Epistle of James, trans. J. Isidor Mombert, in A
Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical, ed. John Peter Lange and
Philip Schaff (New York: Charles Scribner and Co., 1867), 5.
98
Scriptures, we could view the Pastoral Epistles as conditions for raising up men
and women in the Church as leaders. Corporations would establish similar rules
for raising up and training leaders within their organizations. Perseverance. While
the General Epistles emphasize the theme of the perseverance of the believer, we
may compare this phase of corporate enterprise to companies offering pensions
and retirement packages and other perks for long-term employees. These workers
now have a reason to work for a company for a long period of time. Glorification.
While the book of Revelation emphasizes the theme of the glorification of the New
Testament Church, we may compare this phrase of corporate enterprise those who
employees who actually retire with a company and begin to receive their longawaited pension funds. Summary. Thus, the New Testament Church as a vision
statement, a mission statement, as well as the requirement for believers to
persevere as membership in the kingdom of Heaven. In addition, we can see that
successful businesses follow a similar plan to that of the New Testament Church.
There must be a vision statement, a mission statement, policies and procedures,
leadership training, long-term service, and some manner of reward system at the
end of this long journey in life.
The Primary Theme of the Epistle of Hebrews. A number of commentators have
viewed the primary theme of the epistle of Hebrews as the perseverance of the
saints, 150 with others offering a similar theme that is called the “pilgrim motif.” 151
The epistle’s primary focus is to exhort the saints to persevere in the Christian faith
in the midst of persecutions. The epistle to the Hebrews calls itself a word of
exhortation in Hebrews 13:22, “And I beseech you, brethren, suffer the word of
exhortation: for I have written a letter unto you in few words.” We find key verses
throughout this epistle that clearly establishes its theme as an epistle of exhortation
of perseverance to the saints. In fact, the literary structure of the epistle of Hebrews
consists of a series of exhortations, each one supported by a doctrinal discourse
that teaches on the High Priesthood of Jesus Christ. There are seven literary
sections that make up the epistle of Hebrews, with all but the first one opening
with a brief exhortation, followed by a more lengthy discourse to support its
exhortation. We have an exhortation to heed God’s divine calling (Heb 2:1-4), an
exhortation to hold faith to our confession of faith (Heb 4:14-16), an exhortation to
grow in Christian maturity (Heb 6:1-8), an exhortation to divine service (Heb
10:19-39), and exhortation to persevere in the Faith (Heb 12:1-3), and an
exhortation to walk in brotherly love as our entrance into rest (Heb 13:1-8).
150
P. P. Saydon, “The Master Idea of the Epistle to the Hebrews,” Melita Theologica XIII, no. 1-2
(1961) 19-26.
151
Philip Mauro, God’s Pilgrims: Their Dangers, Their Resources, Their Rewards (London:
Samuel E. Roberts, 1921); Ernst Käsemann, The Wandering People of God: An Investigation of the
Letter to the Hebrews, trans. Ray A. Harrisville and Irving L. Sandberg (Minneapolis, MN: Ausburg
Publishing House, 1984); David J. MacLeod, “The Doctrinal Center of the Book of Hebrews,”
Bibliotheca Sacra 146:583 (July 1989): 297, Logos.
99
These believers are exhorted in particular to persevere under persecutions, for the
author reminds them of their reproaches and afflictions that they have recently
endured: Hebrews 10:32-34, “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 gazingstock both by reproaches and afflictions; and partly, whilst ye
became companions of them that were so used. For ye had compassion of me in
my bonds, and took joyfully the spoiling of your goods, knowing in yourselves
that ye have in heaven a better and an enduring substance.” Hebrews 13:13, “Let
us go forth therefore unto him without the camp, bearing his reproach.”
The author exhorts them to be mindful of others who are suffering under
persecutions: Hebrews 13:3, “Remember them that are in bonds, as bound with
them; and them which suffer adversity, as being yourselves also in the body.”
The eleventh chapter of Hebrews gives us the “Hall of Faith,” listing those Old
Testament saints who are examples of perseverance because they looked for
something better, which endured unto eternal life. Of course, the author tells us the
way that we persevere is by looking unto Jesus, the author and finisher of our faith
(Heb 3:1; 7:4; 10:24; 12:2-3).
When looking unto Jesus, the author places particular emphasis upon the office
and ministry of Jesus Christ as a high priest (Heb 3:1-10:18), which is the
secondary theme of the Epistle. He uses the office of the Jewish priesthood to
explain the High Priesthood of Jesus Christ; for it is in this office that we now have
hope of having access to God in our times of need (Heb 4:16; 10:19, 22).
It is for this reason that the phrase “Let us” occurs thirteen times throughout the
book of Hebrews. The word “better” also occurs thirteen times. It is for this reason
that emphasis is placed upon the office and ministry of our Lord and Savior, so
that the Hebrew saints will better understand His work of Redemption.
The pilgrimage motif is supported by the use of the Greek word παρεπίδημος
(sojourning) that only occurs in Hebrews and 1 Peter (Heb 11:13, 1 Pet 1:1; 2:11).
These two epistles also use the Greek synonym ξένος (stranger) (Heb 11:13; 13:9,
1 Pet 4:12).
B. The Secondary Theme of the Epistle of Hebrews (Structural): The High
Priesthood of Jesus Christ Allows Believers to Draw Near unto God. The
secondary themes of the books of the Holy Scriptures support the primary themes
by offering reasons and evidence for the central claim made by the author. Thus,
the secondary themes are more easily recognized by biblical scholars than the
primary themes because they shape the literary structure of the book as the author
leads the reader through the arguments embedded within the biblical text.
100
The central claim of the General Epistles states that believers must persevere in the
Christian faith in order to obtain eternal redemption. The epistles of Hebrews,
James, and 1 Peter modify this theme to reflect perseverance from persecutions
from without the Church. The epistle of Hebrews expounds upon the High
Priesthood of Jesus Christ, which is its secondary theme. The epistle of James
expounds upon a lifestyle of perseverance through the joy of the Holy Spirit,
which is its secondary theme. The epistle of 1 Peter expounds upon our hope of
divine election through God the Father, which is its secondary theme. The epistles
of 2 Peter, 1, 2, 3, John and Jude reflect perseverance from false doctrines from
within. The epistle of 2 Peter expounds upon growing in the knowledge of God’s
Word with a sound mind, which is its secondary theme. The epistles of 1, 2, 3 John
expound upon walking in fellowship with God and one another with a pure heart,
which is its secondary theme. The epistle of Jude expounds how living a godly
lifestyle with our bodies, which is its secondary theme.
The Secondary Themes of the Epistles of Hebrews, James, and 1 Peter. While the
three epistles of Hebrew, James, and 1 Peter share a foundational theme commonly
called the pilgrim motif, they also carry secondary themes that give each of them a
distinct emphasis upon one aspect of the believer’s perseverance in the Christian
faith. The secondary themes of these three epistles are listed in 1 Peter 1:2, “Elect
according to the foreknowledge of God the Father, through sanctification of the
Spirit, unto obedience and sprinkling of the blood of Jesus Christ . . .” The epistles
of Hebrew, James, and 1 Peter emphasize the office and ministries of Jesus Christ
the Son, the Holy Spirit, and God the Father, respectively.
The Epistle of Hebrews: The High Priesthood of Jesus Christ. The secondary
theme of the epistle of Hebrews supports its primary theme of the
perseverance of the believer by declaring that the high priesthood of Jesus
Christ allows believers to draw near unto God. The author of the epistle of
Hebrews emphasizes the doctrinal truth of the High Priesthood of Jesus Christ
as the basis for the perseverance of the saints. He unambiguously states his
theme in 8:1 saying, “Now of the things which we have spoken this is the
sum: We have such an high priest, who is set on the right hand of the throne of
the Majesty in the heavens;” John Ebrand says the Greek word κεφάλαιον can
be translated “sum,” “central point,” or “key-stone.” 152 In other words, the
author is saying that the central point of Hebrews is the High Priesthood of
Jesus Christ, a view that is widely held among scholars. 153 The doctrinal
discourses of the Epistle that follow the six exhortations of perseverance focus
152
John Henry Augustus Ebrand, “Exposition of the Epistle of Hebrews,” trans. A. C. Kendrick, in
Biblical Commentary on the New Testament, vol. 6, ed. Dr. Hermann Olshausen (New York: Sheldon
and Company, 1859), 472.
153
David MacLeod says, “The traditional view, and the one most widely held, is that the epistle
finds its center (its “keystone”) in the doctrine of the high priesthood of Christ.” He then offers a list of
scholars in support of this view. See David J. MacLeod, “The Doctrinal Center of the Book of
Hebrews,” Bibliotheca Sacra 146:583 (July 1989): 291-292, Logos.
101
upon the Exaltation and High Priesthood of Jesus Christ as explanations on
how to persevere in the Christian faith. Through Jesus Christ every believer
now has access to the throne of God so that he can draw near unto God as a
means of avoiding apostasy. This secondary theme emphasizes perseverance
by faith within our hearts. We find the three secondary themes of 1 Peter,
James, and Hebrews, stated in 1 Peter 1:2, “Elect according to the
foreknowledge of God the Father, through sanctification of the Spirit, unto
obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and
peace, be multiplied.”
The Epistle of James: The New Birth through the Holy Spirit. The secondary
theme of the epistle of James supports its primary theme of the perseverance
of the believer by declaring that the new birth of the Holy Spirit enables the
lifestyle of true religious faith in God. The doctrinal truth of the new birth
through the Holy Spirit is the basis for the perseverance of the saints. Within
the epistle of James, we find a call to walk in the light and truth of God’s
Word as our basis for perseverance. Through the new birth, the Royal Law
(Jas 2:8) has been imparted into the heart of every believer by the Spirit of the
Living God (2 Cor 3:3). However, the ability to fulfill the Royal Law lies in
the revelation of the new birth and empowerment of the Holy Spirit. James
describes the new birth saying, “He brought us forth by the word of truth.”
(Jas 1:18) Because the epistle of James was one of the earliest writings of the
New Testament, perhaps before the Pauline epistles, the doctrine of the Holy
Spirit was not as fully developed. Therefore, James does not mention the Holy
Spirit directly, but rather, in an indirect manner. Nevertheless, the epistle of
James emphasizes the doctrinal truth of the office of the Holy Spirit as He
leads us in a life of joy in the midst of our temptations. We find the three
secondary themes of 1 Peter, James, and Hebrews, stated in 1 Peter 1:2, “Elect
according to the foreknowledge of God the Father, through sanctification of
the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace
unto you, and peace, be multiplied.”
The Epistle of 1 Peter: God the Father’s Hope of Our Eternal Inheritance.
The epistle of 1 Peter emphasizes the doctrinal truth of the foreknowledge of
God the Father as the basis for the perseverance of the saints. He has called us
to be a holy nation and given us a living hope of an eternal inheritance in
Heaven. Thus, we are to gird up the loins of our minds as a means of
persevering. We find the three secondary themes of 1 Peter, James, and
Hebrews, stated in 1 Peter 1:2, “Elect according to the foreknowledge of God
the Father, through sanctification of the Spirit, unto obedience and sprinkling
of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”
In summary, the believer’s ability to persevere against persecutions from without
is based upon setting our minds and hope upon our eternal rewards (1 Peter) while
endeavoring to walk in the light of God’s Word by the leading of the Holy Spirit
102
(James) and coming to the throne of God and Jesus Christ our Great High Priest
with our confession of faith when we are in need (Hebrews). Thus, Hebrews deals
with the perseverance of the heart of the believer, James emphasizes the
perseverance of the body, and Peter focuses upon perseverance of the mind.
The Secondary Theme of the Epistle of Hebrews. In identifying the secondary
theme of the New Testament epistles, we must keep in mind that most of Paul’s
epistles are built on a format of presenting a central theme, or argument, that runs
throughout the entire epistle. This central theme is usually found within the first
few verses of each epistle, and often in the closing verses. The first part of the
Pauline epistles gives the doctrinal basis for this argument, and the last part gives
the practical side of living by this doctrine. So, it is with the epistle to the
Galatians. Paul builds a general argument by developing a number of specific
arguments. A reader must not lose sight of this general argument or central theme,
as he interprets the specific arguments; for the major argument undergirds the
minor ones.
The secondary, or structural, themes of each the New Testament epistles can be
found in the open verses or passages of each book, and often in the closing
verses. 154 This is certainly the case with the epistle to the Hebrews. The secondary
theme of the epistle of Hebrews is the High Priesthood of Jesus Christ, since this is
how God ordained that believers persevere in the Christian Faith. However,
because of the office and ministry of Jesus Christ the Son of God is developed
within the doctrinal discourses of this Epistle, some scholars focus on the aspect of
the Sonship as the major theme in Jesus’ redemptive role. For example, A. B.
Davidson says, “The Sonship of Christ is the fundamental idea of the Epistle.”155
The author of Hebrews presents Jesus Christ as the preordained Son of God in the
opening discourse (1:1-14). The second discourse discusses His faithfulness to His
calling of the Incarnation and the Atonement that preceded His High Priesthood
(2:5-4:10). Each of the discourses thereafter focus upon the divine service that
Jesus Christ entered as our Great High Priest. Thus, the author gives most
emphasis upon the role of Jesus Christ as our Great High Priest, although this role
is undergirded by His Sonship, since it is His role as our Great High Priest that
leads us through the phrase of our spiritual journey called perseverance. However,
the doctrinal material within the epistle of Hebrews necessitates that the author
154
Taking his queue from Paul Schubert’s study, John Knox says that the thanksgiving verses
following the salutations in the Pauline epistles serve as “the overture in which each of the major
themes, which will later be heard in their exact context, is given an anticipatory presentation.” See John
Knox, Philemon Among the Letters of Paul: A New View of its Place and Importance (Chicago;
Illinois: The University of Chicago Press, 1935), 4; see also Paul Schubert, Form and Function of the
Pauline Thanksgivings (Berlin: Verlag von Alfred Töpelmann, 1939.
155
A. B. Davidson, The Epistle to the Hebrews, in Handbooks for Bible Classes, eds. Marcus Dods
and Alexander Whyte (Edinburgh: T. & T. Clark, 1882), 79. George Milligan cites A. B. Davidson in
his argument for the central theme of Sonship. See George Milligan, The Theology of the Epistle to the
Hebrews (Edinburgh: T. & T. Clark, 1899), 60, 72-73.
103
reflect upon the various aspects of Jesus’ redemptive role for mankind, such as His
Sonship, His Incarnation, His Atonement, and His High Priesthood, for each of
these aspects of Jesus’ role in redemption describes His spiritual journey in
bringing mankind back to his original place of fellowship with God; however, the
office of High Priesthood dominates the author’s doctrinal theme.
The Testimony of Biblical Scholarship Concerning the Secondary Theme of the
Epistle of Hebrews. Scholars popularly view the high priesthood of Jesus Christ as
a dominating theme in the epistle of Hebrews. Willibald Beyschlag says, “The
entire devotion of our Epistle is offered to Him whom God from eternity has
appointed to be the Mediator of the new covenant, and who has recently fulfilled
this calling in time in order to continue it in eternity.” 156 In addition, Philip Hughes
says, “The comprehensive theme of the Epistle to the Hebrews is the that of the
absolute supremacy of Christ—a supremacy which allows no challenge, whether
from human or angelic beings.” 157
C. The Third Theme of the Epistle of Hebrews (Imperative): The Crucified Life
of the Believer (Perseverance Through Drawing Near unto God and Entering
into Rest in the Midst of Persecutions). The third theme of each book of the New
Testament involves a call for God’s children to apply the central truth and its
supporting claims to his/her Christian life. This is a call to a lifestyle of crucifying
the flesh and taking up one’s cross daily to follow Jesus. Every child of God has
been predestined to be conformed to the image of Jesus Christ (Rom 8:29), and
every child of God faces challenges in the pursuit of his Christian journey. For
example, the over-arching imperative theme of the Old Testament is God’s
command for His children to serve Him with all of their heart, mind, and strength,
and love their neighbour as themselves (Deut 6:4-5). The imperative theme of the
Gospels-Acts is to believe in the Lord Jesus Christ as the Messiah, the Son of God.
However, the imperatives themes of the New Testament epistles are woven
together to guide a Christian along a spiritual journey of sanctification and spiritual
maturity to be conformed to the image of Jesus in preparation for Heaven, which
involve indoctrination, divine service, and perseverance in order to reach our
glorification in eternity.
The child of God cannot fulfill his divine destiny of being conformed into the
image of Jesus without yielding himself to the lordship of Jesus Christ and
following the plan of redemption that God avails to every human being. The
apostle Paul describes this four-fold, redemptive path in Romans 8:29-20 as
predestination, calling, justification, and glorification. The phase of justification
can be further divided into regeneration, indoctrination, divine service, and
perseverance. Although each individual believer will follow a unique, spiritual
156
Willibald Beyschlag, New Testament Theology, vol. 2 (Edinburgh: T. & T. Clark, 1899), 304.
157
Phillip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 1977), 2.
104
journey in life, the path is the same in principle for every believer since it follows
the same divine pattern described above. This allows us to superimpose the three
primary thematic schemes upon book of the Holy Scriptures in order to vividly see
its imperative theme. Every book follows a literary structure that allows either (1)
the three-fold scheme of Father, Son, and Holy Spirit: or (2) the scheme of spirit,
soul, and body of man; or (3) the scheme of predestination, calling, justification
(regeneration, indoctrination, divine service, and perseverance), and glorification.
The Third, Imperative Themes of the Epistles of Hebrews, James, and 1 Peter. The
three epistles of Hebrews, James, and 1 Peter work together to exhort the believer
to persevere with his entire makeup: spirit, soul, and body, through the offices and
ministries of the Trinity: the Father, Son, and Holy Spirit. The epistle of Hebrews
exhorts man to hold fast his faith in Jesus Christ through His office as man’s Great
High Priest. The epistle of James exhorts man to walk in love towards one another.
The epistle of 1 Peter exhorts man to place his hope in God the Father’s promise of
eternal redemption. Thus, these epistles emphasize the three great virtues listed by
the apostle Paul in 1 Corinthians 13:13, “And now abideth faith, hope, charity,
these three; but the greatest of these is charity.”
Hebrews: Our Hearts Holding Fast Our Faith in Jesus. The third theme of the
epistle of Hebrews supports its secondary theme of the high priesthood of
Jesus Christ by exhorting the believers to hold fast their faith in Jesus Christ
by drawing near to God. The epistle of Hebrews emphasizes one aspect of this
conformity through the crucified life of faith and obedience in Him. In the
epistle of Hebrews, our crucified lifestyle is manifested as persevere in the
Christian faith through the High Priesthood of Jesus Christ by heeding the
exhortations laid out in the Epistle. We first heed God’s divine calling (Heb
2:1-4), hold faith to our confession of faith (Heb 4:14-16), grow in Christian
maturity (Heb 6:1-8), enter into divine service (Heb 10:19-39), persevere in
the Faith of our calling (12:1-3), and walk in brotherly love as our entrance
into rest (Heb 13:1-8). As we enter into rest through the love walk (Heb 13:1)
in the midst of persecutions, we are able to persevere unto the end in hope of
eternal life. The epistle of Hebrews calls believers to persevere from an
attitude of the heart, which expresses itself in the love walk after entering into
rest in Christ as our High Priest.
James: Our Bodies Walking in Love towards One Another. The third theme of
the epistle of James supports its secondary theme of the new birth in the Holy
Spirit by exhorting the believers to patiently and joyfully walk in a true
religious faith in God. In the epistle of James, our crucified lifestyle is
manifested as we patiently and joyfully serve the Lord with good works in the
midst of trials. Every believer is called to walk in the light and truth of God’s
Word as his basis for perseverance. The epistles teaches us that faith without
works is dead, and that faith is perfected with patience endurance. Thus, the
emphasis is placed upon our physical actions as the way to persevere. James
105
3:13 tells us to “let him shew out of a good conversation his works with
meekness of wisdom.” Wisdom empowers a believer, but humility allows us
to manage this power, so that we do not exalt ourselves above others who lack
this divine attribute that helps us walk above the problems of this world. We
must not view meekness of wisdom as simply a passive person; for James will
soon tell his readers to “Submit yourselves therefore to God. Resist the devil,
and he will flee from you,” (Jas 4:7). Thus, submission to God may be seen as
a person on his knees before God, but it is also demonstrated as a person
taking authority over the Devil, casting him out of his life. Walking in our
divine authority as God’s children by casting out devils and healing the sick is
a display of this empowerment of divine wisdom. Such a combined display in
a believer’s lifestyle of divine wisdom and power coupled with meekness and
submission to obey God’s Word is what a believer looks like when following
the teachings of the epistle of James. Every child of God has been predestined
to be conformed to the image of Jesus Christ (Rom 8:29), and the epistle of
James emphasizes one aspect of this conformity through the crucified life of
faith and obedience to Him. The evidence of a believer walking in faith and
patience in His Word is the outward manifestation of the joy of the Holy Spirit
in the midst of trials. James gives his readers a final exhortation using the
examples of in the Old Testament of patience (Job) and faith in our prayers
(Elijah).
The third, imperative theme of the epistle of James emphasizes the believer’s
love walk in fulfilling the royal law (Jas 2:8). Although we, as believers, are
faced with many kinds of trials, God is a good God, so if we will hold fast to
Him, He will reward us with good things. In this we can rejoice. Note that this
joy gives us strength (Neh 8:10, 2 Cor 8:2).
The goal of the believer is to be perfect and complete (Jas 1:4, Matt 5:48, 2
Tim 3:16-17), or mature in our Christian walk. As a Palestinian Jew, James
had the Ten Commandments and the Mosaic Law instilled within his way of
thinking. Therefore, he bases the logic of his epistle upon the Royal Law,
saying, “If ye fulfil the royal law according to the scripture, Thou shalt love
thy neighbour as thyself, ye do well:” (Jas 2:8) The epistle of James explains
how to accomplish this goal in a practical way by serving the Lord according
to the Royal Law of loving God and our neighbour. Jesus explains the Royal
Law in Matthew 22:37-40, “Jesus said unto him, Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy mind. This is the
first and great commandment. And the second is like unto it, Thou shalt love
thy neighbour as thyself. On these two commandments hang all the law and
the prophets.” Therefore, James tells those of the Diaspora to become doers of
God’s Word through faith and patience, which allows the Holy Spirit dwelling
with us to strengthen us, thus, fulfilling the Royal Law.
106
1 Peter: Our Minds Placing our Hope in God the Father’s Promise of
Redemption. The third theme of each of the General Epistles is an emphasis
on how to apply the doctrinal truths laid down in the Epistle to the Christian
life. It is a life of crucifying the flesh and taking up our Cross daily to follow
Him. In 1 Peter our crucified lifestyle is manifested as we put our hope in the
heavenly inheritance that is awaiting us through God the Father’s divine
election. This hope is manifested to the world by living a lifestyle of good
works before them and submitting to those in authority, even when we are
persecuted for righteousness sake. These good works become a testimony of
our hope of eternal redemption to a lost and dying world. We endure
persecutions with joy because we place our hope in God the Father’s eternal
inheritance kept for each of us. It is interesting to note that Peter was the one
that most resisted Jesus’ announcement of His pending suffering on Calvary;
for at the time he did not understand its significance. Now, in his epistle, Peter
makes a great deal of emphasis upon our need to follow Jesus’ example of
suffering for righteousness sake. Every child of God has been predestined to
be conformed to the image of Jesus Christ (Rom 8:29). The epistle of 1 Peter
emphasizes one aspect of this conformity through the crucified life of faith
and obedience in Him.
Persecutions from Without
Jude – Body
1,2,3 John – Spirit
2 Peter – Mind
1 Peter – Our Divine
Election by God the
Father
James – Our
Sanctification by the
Holy Spirit
Hebrews – The High
Priesthood of Jesus Christ
The Testimony of Biblical Scholarship. The third, imperative themes of the
Catholic Epistles have been recognized by scholars in the motifs of faith, hope,
and love. For example, Philip Schaff says, “James has been distinguished as the
apostle of the law or of works; Peter, as the apostle of hope; Paul, as the apostle of
faith; and John, as the apostle of love. 158
False Doctrines from Within
General Epistles –
Perseverance in the Faith
158
Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 516-517.
107
Figure 1 – The Themes of the General Epistles
D. Summary of the Three-fold Thematic Scheme of the Epistle of Hebrews. The
primary theme of the epistle of Hebrews is an exhortation for the saints to
persevere against persecutions from without the Church, or the pilgrimage motif,
which reflects the epistle’s hortatory or paraenetic (exhortative) purpose. The
secondary theme reveals how the saints can persevere because of the high
priesthood of Jesus Christ, which reflects the epistle’s doctrinal purpose. The third,
imperative theme calls the saints to draw near to God through Jesus Christ in order
to hold fast their confession of faith while they rest in His divine care, which
reflects the epistle’s pragmatic (practical) purpose.
Finally, it is important to note that the General Epistles do not establish Church
doctrine, for this was laid down in the Pauline Church Epistles. They may refer to
doctrine, but they do not establish or add to it.
The Testimony of Biblical Scholarship. The aspect of multiple themes in the epistle
of Hebrews is recognized by scholars. For example, George Salmon calls the
primary theme of the perseverance of the saints “pragmatic” and the secondary
theme “dogmatic.” 159 David MacLeod offers an accurate summary of the themes
of the epistle by saying:
“The expository sections of Hebrews center on the doctrine of the high
priesthood of Christ. The paraenetic sections, on the other hand, are
dominated by the pilgrimage motif. Two questions present themselves: Which
of the two themes is central to the epistle as a whole? How are the two to be
integrated? Attempting to answer the first question is almost futile. The two
themes are not rivals; they belong together.” 160
Philip Schaff expresses the three major themes of the epistle of Hebrews by
saying:
“The Epistle was prompted by the desire to strengthen and comfort the readers
in their trials and persecutions (10: 32-39; ch. 11 and 12), but especially to
warn them against the danger of apostasy to Judaism (2:2, 3; 3:6, 14 ; 4:1, 14;
6: 1-8; 10: 23, 26-31). And this could be done best by showing the infinite
159
George Salmon, “The Keynote to the Epistle of the Hebrews,” in The Expositor, second series,
vol. 3, ed. Samuel Cox (London: Hodder and Stoughton, 1882), 83.
160
David J. MacLeod, “The Doctrinal Center of the Book of Hebrews,” Bibliotheca Sacra 146:583
(July 1989): 300, Logos.
108
superiority of Christianity, and the awful guilt of neglecting so great a
salvation.” 161
II. Literary Structure
“After we have stated the book’s purpose [or theme], we must then mark out the
major literary sections that constitute the structure of the book. Usually there are
rhetorical devices that mark where a new section begins in the book.
However, when such rhetorical devices are not present, one must watch
for other markers. A change in subject matter, a change in pronouns,
or a change in aspects of the verbal action can all be telltale
signs that a new section has begun.” 162
(Walter Kaiser, Jr.)
The literary structure of the epistle of Hebrews is shaped by the thematic scheme
of the theological framework of the book. In discussing the doctrinal center of the
epistle of Hebrews, David MacLeod says, “It is important to establish the center
(or unifying idea, or major theme) so that the theological materials of the epistle
may be arranged in a way that reflects the author’s own emphasis.” 163 It is
important to note that such a breakdown of the book of the Holy Bible was not
necessarily intended by the original author, but it is being used as a means of
making the interpretation easier. It is hoped that this literary structure and outline
can identify the underlying themes of the book, as well as the themes of its major
divisions, sections and subsections. Then individual verses can more easily be
understood in light of the emphasis of the immediate passages in which they are
found.
This introductory material provides a systematic approach for identifying the
literary structure of the epistle of Philemon by discussing two topics: (A)
Hermeneutical Principles for Identifying the Literary Structure of the Epistle of
Philemon, and (B) A Summary of the Epistle of Philemon.
A. Hermeneutical Principles for Identifying the Literary Structure of the Epistle
of Hebrews. There are six hermeneutical principles presented in the discussion
below used to identify the theological framework of the epistle of Hebrews. They
provide the keys for developing a theme-based approach to the Scriptures. Three
principles are general in nature for all books of the Bible, one is special to the New
Testament epistles, and two are special to the epistle of Hebrews. These six
161
Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 814.
162
Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church
(Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos.
163
David J. MacLeod, “The Doctrinal Center of the Book of Hebrews,” Bibliotheca Sacra 146:583
(July 1989): 291, Logos.
109
principles are designed specifically for developing a theme-based approach to the
epistle of Hebrews to help bridge the theological gap between exegesis and
homiletics. These principles are tools used to identify thematic schemes within the
epistle of Hebrews at the super, macro, and micro-levels of its literary structure.
In order to propose a summary and outline of the epistle of Hebrews that reflects
its theological framework at the super, macro, and micro-levels, the six
hermeneutical principles discussed below are used to reveal distinct literary
devices that determine its structure. These literary devices reveal the book’s
structure so that each pericope can be tightly linked together within the overall
theological framework of the book. Here are the six hermeneutical principles
discussed at length.
The Theological Framework Shaping the Major Divisions and Individual Books of
the Holy Scriptures (Principles 1-3). The major divisions of the Holy Bible are
shaped by two principles entitled The Thematic Arrangement of the Holy
Scriptures and The Thematic Arrangement of the Major Divisions of the Holy
Scriptures. The individual books within the major divisions are shaped by a third
principle entitled A Three-Tiered Theological Framework of the Individual Books
of the Holy Scriptures.
Principle 1: The Thematic Arrangement of the Holy Scriptures. The first
hermeneutical principle towards developing a theme-based approach to the
epistle of Hebrews is general for all of the books of the Bible. This principle
proposes a thematic arrangement for Holy Scriptures using three thematic
schemes: (1) the three-fold scheme of the Trinity: the Father—Jesus the Son—
the Holy Spirit, (2) the three-fold scheme of the tripartite man: spirit—soul—
body, and (3) the four-fold scheme of salvation (also known as the ordo
salutis): predestination—calling—justification—glorification. These thematic
schemes provide the theological framework for the major divisions of the
Bible as well as the individual books of the Bible at their macro and microlevels. (See Appendices 2 and 3)
In the Old Testament, the Pentateuch makes the primary claim that the Lord
God is the true and living God. The secondary, supporting theme is that man
was to love Him with all of his heart, mind, and strength, a claim found in
Deuteronomy 6:4-5. The historical books reflect the secondary theme of how
to love the Lord God with all of one’s strength; the books of poetry reflect the
secondary theme of how to love the Lord God with all of one’s heart; and the
prophetic books reflect the secondary theme of how to love the Lord God with
all of one’s mind.
The Pentateuch
Historical Books
Poetic Books
Central Claim (Deut 6:4-5)
Love God with all one’s strength
Love God with all one’s heart
110
Prophetic Books
Love God with all one’s mind
The Thematic Arrangement of the Old Testament
In the New Testament, the Gospels and Acts reflect the theme of justification
in its narrow sense of “regeneration”; the New Testament Epistles reflect the
theme of justification in its broad sense described as the believer’s
sanctification; and the book of Revelation reflects the Church’s glorification.
This hermeneutical principle uses the expanded form of the ordo salutis to
subdivide the theme of justification of the New Testament Epistles. The major
theme shared by the nine Church Epistles is “indoctrination”; the theme of the
four Pastoral Epistles is divine service; and the theme of the eight General
Epistles is the Perseverance of the Saints.
Predestination
Genesis – The Creation Story
Calling
Genesis – The Ten Genealogies
Justification
Gospels and NT epistles
Regeneration
Gospels and Acts
Indoctrination (Church Doctrine) Nine Church Epistles
Divine Service
Pastoral Epistles-Philemon
Perseverance amidst persecutions Hebrews-James-1Peter
Perseverance against offenses
2Peter-1-2-3John-Jude
Glorification
Revelation
The Thematic Arrangement of the New Testament
Principle 2: The Thematic Arrangement of the Major Divisions of the Holy
Scriptures. The second hermeneutical principle towards developing a themebased approach to the Scriptures is general for all books of the Bible. This
principle proposes that the books of each major division of the Holy
Scriptures not only share a common theme, but they have individual,
secondary themes that form a thematic arrangement within their specific
group or genre. The thematic arrangement of the secondary themes of the
Catholic Epistles is based upon the triune God, that is, God the Father, Jesus
Christ the Son, and God the Holy Spirit, providing the believer as a triune
man, spirit, soul, and body, a way to perseverance in his or her spiritual
journey to eternal glorification.
The primary theme of the General Epistles states that believers must persevere
in the Christian faith in order to obtain eternal redemption. The epistles of
Hebrews, James, and 1 Peter modify this theme to reflect perseverance from
persecutions from without the Church. The epistle of Hebrews expounds upon
the High Priesthood of Jesus Christ, which is its secondary theme. The epistle
of James expounds upon a lifestyle of perseverance through the joy of the
Holy Spirit, which is its secondary theme. The epistle of 1 Peter expounds
111
upon our hope of divine election through God the Father, which is its
secondary theme. The epistles of 2 Peter, 1, 2, 3, John and Jude reflect
perseverance from false doctrines from within. The epistle of 2 Peter
expounds upon growing in the knowledge of God’s Word with a sound mind,
which is its secondary theme. The epistles of 1, 2, 3 John expound upon
walking in fellowship with God and one another with a pure heart, which is its
secondary theme. The epistle of Jude expounds how living a godly lifestyle
with our bodies, which is its secondary theme.
Perseverance from Persecutions from without the Church:
The Epistle of Hebrews: The Role of Jesus our High Priest
The Epistle of James: The Role of the Holy Spirit in our Sanctification
through Joy in the Midst of Trials
The Epistle of 1 Peter: The Role of the Father in Providing Hope though
Divine Election
Perseverance from False Doctrines and Offences from within the Church:
The Epistle of 2 Peter: The Role of God the Father in Establishing our
Minds in His Word
The Epistle of 1-2-3 John: The Role of Jesus in Offering Fellowship with
God and Fellow Believers
The Epistle of Jude: The Role of the Holy Spirit in our Sanctification
through Godly Living
The Thematic Arrangement of the Catholic Epistles
Principle 3: A Three-Tiered Thematic Framework Shaping the Literary
Structures of the Individual Books of the Holy Scriptures. The third
hermeneutical principle towards developing a theme-based approach to the
Scriptures is general for all books of the Bible. This principle proposes that a
three-tiered framework of themes shape the literary structure of each
individual book of the Bible at their super, macro, and micro-levels. The three
tiers of themes and their functions are (1) primary/foundational, (2)
secondary/structural, and (3) tertiary/imperative. The primary theme functions
as the foundational theme shared by all books in a major division of the Bible.
The secondary theme provides the literary structure of the book because it is
used by the author to provide supporting evidence for the primary claim of the
foundational theme. The tertiary theme functions as the imperative theme that
calls the reader to respond to the message of the book.
The primary theme of the Catholic Epistles is the perseverance in the faith for
the New Testament believer. Each of these epistles addresses one aspect of
this journey as their secondary theme, so that collectively, they deliver the
complete exhortation of the Church to enable perseverance. The secondary
112
theme of the epistle of Hebrews offers the testimony of the high priesthood of
Jesus Christ as one means of perseverance amidst hardships and persecutions.
The other Church Epistles address the role of God the Father (1 Peter) and
God the Holy Spirit (James) in the believer’s perseverance. The third,
imperative theme of Hebrews is the exhortation to holding fast our confession
of faith in Jesus by resting in God’s mercy and grace of God made available
through the high priesthood of Jesus Christ. This exhortation establishes the
believer’s heart. The other Church Epistles establish the believer’s mind and
body, so that collectively, the believer is established in his three-fold make-up:
spirit, soul, and body.
Primary/Foundational Theme Perseverance of the Saints
Secondary/Structural Theme High Priesthood of Jesus Christ
Third/Imperative Theme The Believer’s Confess of Faith
Established
The Three-Tiered Theological Framework for the Epistle of Hebrews
This theme-based approach to the books of the Bible is crafted upon a threetiered framework that, when properly applied, offers the text-driven preacher a
specific, multi-faceted, predesigned, redemptive journey upon which to take
his congregation.
Literary Devices Shaping the Super-Structure of the Epistle of Hebrews (Principle
4). The epistle of Hebrews contains literary devices that shape its super-structure.
This structure is shaped by the fourth hermeneutical principle entitled The
Epistolary Genre in Shaping the Super-Structure of the New Testament Epistles.
Principle 4: The Epistolary Genre in Shaping the Super-Structure of the New
Testament Epistles (Reflection of the Primary Theme). The fourth
hermeneutical principle towards developing a theme-based approach to the
Scriptures is special to New Testament Epistles. Being epistolary as their
literary genre, these books generally open with a salutation from the author to
his recipients, followed by the main body of the epistle, closing with a
greeting and/or benediction. Here is the proposed super-structure of the epistle
of Hebrews:
The Salutation (Greeting)
The Main Body (The High Priesthood of Jesus)
The Conclusion (Prayer and Greetings)
(absent)
1:1-13:17
13:18-25
The Super-Structure for the Epistle of Hebrews
Literary Devices Shaping the Macro-Structure of the Epistle of Hebrews (Principle
5). The epistle of Hebrews contains literary devices that shape its macro-structure.
113
This structure is shaped by the fifth hermeneutical principle entitled The High
Priesthood of Jesus Christ Thematic Scheme.
Principle 5: The High Priesthood of Jesus Christ Thematic Scheme Shaping
the Macro-Structure of the Epistle of Hebrews (Reflection of the Secondary
Theme). The fifth hermeneutical principle towards developing a theme-based
approach to the Scriptures is special to the epistle of Hebrews. This principle
proposes that this epistle’s macro-structure is framed by the divine role of the
office of the high priesthood of Jesus Christ in providing a way for believers
to persevere against persecutions from without the Church through their
confession of faith in Him.
The macro-structure of the epistle of Hebrews is built around the thematic
scheme of the ordo salutis in its expanded form: predestination, calling,
justification, indoctrination, divine service, perseverance, glorification. Jesus
has been predestined by God as supreme over all creation, as declared in the
Holy Scriptures (1:1-14). He leads us forth in a heavenly calling to enter into a
divine rest with Him along our spiritual journey (2:1-4:13). As our high priest,
Jesus justifies us before the Father as we hold fast our confession of faith in
Him (4:14-5:14). The author of Hebrews goes into some details about the role
of Jesus Christ in His superior order of Melchizedek in order to indoctrinate us
concerning our Saviour (6:1-10:18). We must look at the faith of those who
have went before us as servants of God as examples for our Christian duties in
divine service (10:19-11:40). We must persevere through divine chastisement,
pursuing holiness and obeying God’ Word (12:1-29). Thus, we are able to
found rest through brotherly love under the New Covenant (13:1-17).
1. Predestination: Supreme Revelation of Jesus Christ
2. Calling: Jesus Leads Us into Eternal Dominion
3. Justification: Jesus Christ Our High Priest
4. Indoctrination: The Superior Priesthood of Jesus Christ
5. Divine Service
6. Perseverance
7. Glorification: Our Rest
8. Conclusion
1:1-14
2:1-4:13
4:14-5:14
6:1-10:18
10:19-11:40
12:1-29
13:1-17
13:18-25
The Macro-Structure for the Epistle of Hebrews
Literary Devices Shaping the Micro-Structure of the Epistle of Hebrews (Principle
6). The epistle of Hebrews contains literary devices that shape its micro-structure.
This structure is shaped by the sixth hermeneutical principles entitled The
Exhortation-Doctrine Thematic Scheme.
Principle 6: The Exhortation-Doctrinal Thematic Scheme Shaping the MicroStructure of the Epistle of Hebrews (Reflection of the Imperative Theme). The
114
sixth hermeneutical principle towards developing a theme-based approach to
the Scriptures is special to the epistle of Hebrews. This principle proposes that
this epistle’s micro-structure is framed by the author alternating between
exhortation and a doctrinal discourse to support his exhortation, with a
conclusion inserted on several occasions.
1. Predestination: Supreme Revelation of Jesus Christ
2. Calling: Jesus Leads Us into Eternal Dominion
a) 1st Exhortation: Heed the Heavenly Calling
b) 1st Doctrinal Discourse: God’s Original Commission
c) Conclusion: Warning in Failure to Heed the Gospel
3. Justification: Jesus Christ is High Priest of Our Confession
a) 2nd Exhortation: Hold Fast Confession of Faith
b) 2nd Doctrinal Discourse: The Priesthood of Jesus
c) Conclusion: Warning for Failure to Grow in Maturity
4. Indoctrination: The Superior Priesthood of Jesus Christ
a) 3rd Exhortation: Grow in Maturity
b) 3rd Doctrinal Discourse
5. Divine Service
a) 4th Exhortation: Good Works
b) 4th Doctrinal Discourse
6. Perseverance
a) 5th Exhortation: The Supreme Example of Christ Jesus
b) 5th Doctrinal Discourse
7. Glorification: Our Rest
a) 6th Exhortation: Brotherly Love under New Covenant
b) 6th Doctrinal Discourse
8. Conclusion
1:1-14
2:1-4:13
2:1-4
2:5-4:11
4:12-13
4:14-5:14
4:14-16
5:1-10
5:11-14
6:1-10:18
6:1-8
6:9-10:18
10:19-11:40
10:19-39
11:1-40
12:1-29
12:1-3
12:4-29
13:1-17
13:1-8
13:9-17
13:18-25
The Micro-Structure for the Epistle of Hebrews
Summary. In summary, these six hermeneutical principles are based upon the three
major thematic schemes that are inherent within the message of the Scriptures to
reveal the thematic arrangement of the Scriptures. They shape the major divisions
of the Bible as well as the literary structure of these books at their super, macro,
and micro-levels. These principles can be grouped according to the level at which
they shape the epistle of Hebrews.
The Theological Framework of the Books of the Bible
1. The Thematic Arrangement of the Holy Scriptures
2. The Thematic Arrangement of the Major Divisions of the Holy
Scriptures
3. A Three-Tiered Theological Framework Shaping the Literary Structure
of the Individual Books of the Holy Scriptures
115
The Super-Structure of the Epistle of Hebrews
4. The Epistolary Genre in Shaping the Super-Structure of New
Testament Epistles
The Macro-Structure of the Epistle of Hebrews
5. The High Priesthood of Jesus Christ Thematic Scheme Shaping the
Macro-Structure of the Epistle of Hebrews
The Micro-Structure of the Epistle of Hebrews
6. The Exhortation-Doctrinal Thematic Scheme Shaping the MacroStructure of the Epistle of Hebrews
Conclusion. In conclusion, this theme-based approach simplifies the search for the
central ideas of the text as well as homiletical outlines in sermon preparation by
identifying the theological framework used to bridge the gap between exegesis and
homiletics. The book’s literary structure is presented below.
B. A Summary of the Epistle of Hebrews. The following summary of the epistle
of Hebrews reflects its theological framework developed in the previous section.
This framework is shaped by the book’s primary, secondary (structural), and
imperative themes. These themes, or thematic scheme, reflect the spiritual journey
that every servant of God must walk in order to persevere amidst persecutions
from without the Church so that he can receive a crown of righteousness in eternal
glory.
The identification of the literary structure of the epistle of Hebrews offers one of
the greatest challenges to scholars of any book in the New Testament. 164 While the
foundational theme of the epistle of Hebrews is the perseverance of the saints, the
structure of this Epistle is shaped around its secondary theme, which is the
redemptive work of Jesus Christ as our Great High Priest in bringing us into our
eternal glory.
In Hebrews 1:1-2:18 the author has revealed the ministry of Jesus as the eternal
Son of God (Heb 1:1-14) and the Apostle of our salvation (Heb 2:1-18). This
Epistle introduced Jesus in His initial office and ministry as the eternal Word of
God, creator of the universe, born as the Son of God (Heb 1:1-14). The author then
discusses His second phase of ministry as the Apostle sent from Heaven in order to
secure man’s salvation (Heb 2:1-18). Jesus Christ is the Son of God who has
become fully man. The author will take up the bulk of the epistle of Hebrews with
a discussion of the present-day office and ministry of Jesus Christ as our Great
High Priest (Heb 3:1-10:18). This lengthy passage in 3:1-10:18 reveals His third
phase of ministry that is taking place today, as our High Priest who ever lives to
164
David Black, “The Problem of the Literary Structure of Hebrews: An Evaluation and a
Proposal,” Grace Theological Journal 7 (1986): 163-77.
116
make intercession for the saints. As our Great High Priest, Jesus Christ is now
coming to our aid so that we might persevere until the end. Jesus will enter into
His fourth and final phase of ministry as He one day will rule and reign in
Jerusalem as King of Kings and Lord of Lords. All the while Jesus Christ has been
the eternal, pre-incarnate Son of God; and since partaking of flesh and blood He
has now our Brother.
The epistle of Hebrews can be divided into seven sections, which reflect these
phases of Jesus’ ministry in God’s plan of redemption for mankind. There is an
introductory claim that Jesus Christ is the Son of God, followed by six
exhortations to support this claim. These exhortations tell us how to respond in
light of this revelation. Each exhortation contains a doctrinal discourse to support
its claim about Jesus Christ, which often concludes with a warning passage. Each
of these seven literary sections emphasizes one aspect of our spiritual journey: (1)
predestination (Heb 1:1-14), (2) calling (Heb 2:1-4:13), (3) justification (Heb
4:145:14), (4) indoctrination (Heb 6:110:18), (5) divine service (Heb 10:19-11:40),
(6) perseverance (Heb 12:1-29), and (7) glorification (Heb 13:1-17).
The following summary of the epistle of Hebrews reveals an amazingly detailed
structure that only God could have orchestrated. This summary reflects the
theological framework of the book. Here is the proposed theological framework of
the epistle of Hebrews:
1. Predestination: The Superiority of Jesus Christ over All Creation as the Son
of God (1:1-14). Hebrews 1:1-14 discusses the superiority of Jesus Christ over all
creation as the Son of God (1:1-4). This opening statement reflects first phase of
redemption that Jesus Christ fulfilled in securing our eternal redemption as an heir
by His Sonship in which He was predestined to be heir over all creation. His divine
attributes as well as His death, burial, and resurrection brought Him exaltation at
the right hand of God far above the ministries of all heavenly angels, which
statement the author expounds upon using a number of Old Testament passages
regarding Jesus’ deity (1:5-14).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 1:1-14 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the predestined superiority of Jesus Christ over creation as the Son of
God:
Exegetical Idea – The author declared to the Hebrews the superiority of Jesus
Christ over all creation as the Son of God.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God, God the Father
has predestined Jesus Christ to be supreme over all creation as the Son of God.
117
Homiletical Idea – Because God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God, Jesus Christ is predestined to be
supreme over all creation as the Son of God.
Here is a proposed outline:
a) Opening Claim: Jesus Christ is the Son of God (1:1-4). The opening
passage of Hebrews 1:1-4 is a single sentence in the original Greek text. In
this lengthy sentence, the author makes the claim that God has in these last
days spoken through the office of divine Sonship, after having spoken for the
previous centuries through the office of the prophet. God used the office of the
prophets of the Old Testament to reveal various aspects of God’s plan of
redemption to the Hebrew nation called Israel. As the Son of God, Jesus
Christ is the fulfillment of and superior to all Old Testament prophecies. In
Hebrews 1:1-4 the author claims that Jesus Christ is deity, as the Son of God,
and that His office and ministry supersedes and fulfills all divine revelation
that has gone before Him. The verses that follow (1:5-14) provide a doctrinal
argument to support this claim. The author’s exhortations and doctrinal
discourses will all build upon this opening claim of the deity of Jesus Christ.
However, it is important to note that of the seven divine attributes given to the
Son of God in this opening passage, the phrase “when he had by himself
purged our sins” in the Greek text is structured in a unique manner that
indicates this attribute will be developed more fully in the epistle, while the
other six attributes are considered only briefly; for this is the only clause that
does not begin with a pronoun or participle, but rather with the phrase “a
purging of sins” beginning, or fronting, this clause for emphasis, with the
participle coming at the end.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 1:1-4 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the predestined superiority of Jesus Christ over creation as
the Son of God:
Exegetical Idea – The author declared to the Hebrews the superiority of
Jesus Christ over all creation as the Son of God through His atonement
and exaltation.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God through
His atonement and exaltation, God the Father has predestined Jesus
Christ to be supreme over all creation as the Son of God through His
atonement and exaltation.
118
Homiletical Idea – Because God the Father has predestined Jesus Christ
to be supreme over all creation as the Son of God through His atonement
and exaltation, Jesus Christ is predestined to be supreme over all creation
as the Son of God through His atonement and exaltation.
b) Scriptural Support for the Opening Claim (1:5-14). The Old Testament
prophets have declared Jesus Christ to be the pre-incarnate Son of God and
rightful heir to the throne of God. The author of Hebrews supports his claim of
Jesus’ deity and superiority to the prophets by contrasting His calling and
office to the office of the heavenly angels, who are described as servants
rather than sons. He draws a distinction between Jesus’ deity and His
superiority over the angels (1:5-14). The author uses these Old Testament
passages to contrast the preeminence of the Lord Jesus Christ as God, who is
seated at the throne of God, with the office of God’s angels, who are described
as servants. That is, this passage explains why Jesus’ name is more excellent
than the angels and why Jesus Himself is superior. The author proves that
since the birth of Jesus Christ, He has been declared the pre-incarnate Son of
God, who is now seated at the throne of God.
The opening passage of the book of Hebrews (1:1-4) has introduced Jesus
Christ as the Son of God, being superior to the angels and fulfilling all Old
Covenant prophecies. In the rest of this passage of Scripture (1:5-14) the
author explains and justifies his opening statement or claim by using a number
of Old Testament prophecies. These Scriptures reveal the predestination of
Jesus Christ as the Son of God and heir to His throne. In other words, the
Scriptures mentioned in 1:5-14 support the divine attributes of Jesus Christ
listed in Hebrews 1:1-4, and they are presented in that same order. For
example, the first set of Old Testament prophecies declaring Jesus’ Sonship
(1:5-6) support the first divine attribute of Jesus Chris as the Son of God,
which says, “has in these last days spoken to us by His Son” (1:2). The second
Old Testament prophecy declaring Jesus as Heir of all things (1:8-9) supports
His second divine attribute, which says, “whom He has appointed heir of all
things” (1:2). The third Old Testament prophecy declaring Jesus Christ’s role
in the creation of all things (1:10-12) supports His other divine attributes,
which says, “through whom also He made the worlds” (1:2) as well as those
mentioned in Hebrews 1:3. The fourth Old Testament prophecy declaring
Jesus’ lordship over all things (1:13) supports His final divine attribute, which
says, “sat down at the right hand of the Majesty on high” (1:3). The Old
Testament references to angels (1:7, 14) supports his final statement in 1:4
declaring Jesus Christ’s superiority over all angelic creatures. The author
could have chosen Old Testament Scriptures to support his opening claim in
Hebrews 1:1-4, but he chose not to do so because of the divine principle that a
matter is confirmed in the mouth of two or three witnesses (Deut 17:6; 19:15,
Matt 18:16, 2 Cor 13:1. 1 Tim 5:19, Heb 10:28). In other words, the three
witnesses he presented from the Old Testament Scriptures of Jesus’ divinity
119
are sufficient to support all seven divine attributes contained within his
opening claim that Jesus Christ is the Son of God (1:1-4). In addition, the
author chose these particular Old Testament Scriptures supporting the aspects
of the deity of Jesus Christ the Son of God because they are necessary for Him
in fulfilling His role as our Great High Priest. He discusses these divine
attributes further in his epistle. Thus, Hebrews 1:5-15 serves as the author’s
initial explanation for his opening statement in Hebrews 1:1-4 of Jesus’
fulfillment and superiority to all previous revelation to mankind through the
office of the Old Testament prophets. The author addresses the office and
ministry of angels in this opening passage since the Jews understood their
ministry as the most superior revelation of God known to them. However, the
superior office of Jesus makes the revelation of the Gospel superior to the
office and ministry and messages of heavenly angels.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 1:5-14 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the predestined superiority of Jesus Christ over
creation as the Son of God:
Exegetical Idea – The author declared to the Hebrews the superiority of
Jesus Christ over all creation as the Son of God as testified in the Holy
Scriptures.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God as testified
in the Holy Scriptures, God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God as testified in the Holy
Scriptures.
Homiletical Idea – Because God the Father has predestined Jesus Christ
to be supreme over all creation as the Son of God as testified in the Holy
Scriptures, Jesus Christ is predestined to be supreme over all creation as
the Son of God as testified in the Holy Scriptures.
2. Calling: The Gospel Calls Us to a Place of Rest through Obedience to Jesus
Christ (2:1-4:13). Hebrews 2:1-4:13 serves as the second literary section of this
epistle, emphasizing mankind’s “heavenly calling” (3:1) to the Gospel declaring
the atonement of man’s sins and the exaltation of Jesus Christ. The author first
exhorts his readers to heed the heavenly calling of the Gospel of Jesus Christ (2:14), then he gives a doctrinal argument to support this calling (2:5-4:11), and he
concludes with a warning passage of divine judgment for those who neglect this
heavenly calling (4:12-13). The literary structure of the epistle of Hebrews at its
micro-level is built upon the three-fold scheme of exhortation, discourse, and
warning: exhortation (2:1-4), doctrinal discourse (2:5-4:11), and warning (4:12-
120
13). Thus, the exhortation and warning passage in 2:1-4:12-13 form a literary
device known as an inclusio, where the author offers his readers an exhortation
(2:1-4) and concludes with a warning for failure to heed his advice (4:12-13). 165
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:1-4:13 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly heed
the Gospel in light of Jesus Christ’s atonement and exaltation.
Theological Idea – Because the author has exhorted the Hebrew believers to
earnestly heed the Gospel in light of Jesus Christ’s atonement and exaltation,
God has called believers to earnestly heed the Gospel in light of Jesus Christ’s
atonement and exaltation.
Homiletical Idea – Because God has called believers to earnestly heed the
Gospel in light of Jesus Christ’s atonement and exaltation, God calls us to
earnestly heed the Gospel in light of Jesus Christ’s atonement and exaltation.
Here is a proposed outline:
a) First Exhortation: Heed the Heavenly Calling (2:1-4). In Hebrew 2:1-4
the author encourages the readers to cling to the message of the Gospel to
which mankind has now been called to obey. The author bases this call upon
the atonement and exaltation of Jesus Christ and His superiority over the
angels (Heb 1:1-14). Having just argued the superiority of Jesus Christ over
the angels, it must follow that His message carries the same superiority over
those words spoken to us through angels as recorded in the Old Testament.
Since the Gospel declares Jesus as the Son of God, the author exhorts the
Hebrew believers to heed the divine call of God that has come to them
through the preaching of the Gospel of Jesus Christ. In essence, this passage
says that if the words and oracles of angels were steadfast, how much more so
what Jesus said, with God confirming His Words, and those He sent out to
proclaim this message of salvation. The words of the angels referred to in
Hebrews 2:2 refer to all of the Old Testament writings, while Hebrews 2:3-4
refers to all of the New Testament. He gives three testimonies by which God
has called mankind to Salvation: (1) through His Son’s earthly ministry, (2)
through the preaching of the apostles, (3) through signs and wonders and gifts
of the Holy Spirit. Because God has now spoken through His Son, the original
165
David MacLeon says, “An inclusio marks off a literary unit by using the same word or phrase
at the end of a discussion that was used at the beginning.” See David J. MacLeod, “The Literary
Structure of Hebrews,” Bibliotheca Sacra 146:582 (April 1989): 188, Logos.
121
commission of Genesis 1:28 is now restructured around the Gospel of Jesus
Christ.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:1-4 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, God’s call to obey and rest in Jesus Christ as our Great
High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly
heed the Gospel that came to them through the preaching of Jesus and His
disciples accompanied by signs and wonders.
Theological Idea – Because the author exhorted the Hebrew believers to
earnestly heed the Gospel that came to them through the preaching of
Jesus and His disciples accompanied by signs and wonders, God has
called believers to earnestly heed the Gospel that came to them through
the preaching of God’s Word accompanied by signs and wonders.
Homiletical Idea – Because God has called believers to earnestly heed
the Gospel that came to them through the preaching of God’s Word
accompanied by signs and wonders, God calls us to earnestly heed the
Gospel that comes to us through the preaching of God’s Word
accompanied by signs and wonders.
b) First Doctrinal Discourse: Applying God’s Original Commission to Take
Dominion on Earth to the Christian Faith (2:5-4:11). Hebrews 2:5-4:11
offers a doctrinal discourse discussing man’s heavenly calling that follows the
first exhortation of Hebrews 2:1-4 for us to heed the Gospel message. The
author begins his discourse with a citation from Psalm 8:4-6, which reflects
God’s original calling in Genesis 1:28 for man to take dominion over the
earth, as God commissioned Adam to do in the Creation Story (2:5-9). Thus,
the author explains to his Hebrew readers that the Gospel call is not a new
call, but a call originally given to mankind as well as the Jews in the Old
Testament. While man has generally failed in this calling, Jesus Christ came
to earth in the Incarnation as the Son of Man and fulfilled this divine calling.
William Lane correctly said, “Jesus in a representative sense fulfilled the
vocation intended for mankind.” 166 It is through heeding our heavenly calling
that we will fulfill our original calling in the Creation Story. In order for Jesus
to become our Apostle and High Priest, the Son of God (1:1-14) had to fulfill
this original calling by becoming the Son of Man, made like His brethren, and
166
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M.
Metzger, David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 47,
Logos.
122
take dominion over the earth (2:10-18). Jesus took the dominion over the earth
that was originally given to Adam and stolen by the devil. In order to do this,
it became necessary for Jesus as the Son of God to partake of flesh and blood
through His Incarnation and become our Apostle in order to deliver us from
the bondage of Satan through His Atonement and Resurrection and become
our Great High Priest by His Exaltation so that He could lead mankind in
fulfillment of this divine commission through obedience to the Gospel of
Jesus Christ. He now becomes the Apostle and High Priest of our salvation, a
role the author compares to Moses as he led the children of Israel in the
wilderness (3:1-4:11).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:5-4:11 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, God’s call to obey and rest in Jesus Christ as
our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly
heed the Gospel by which Jesus freed men from sin and death to lead
them in fulfilling God’s original commission so that they can enter into
His rest.
Theological Idea – Because the author exhorted the Hebrew believers to
earnestly heed the Gospel by which Jesus freed men from sin and death to
lead them in fulfilling God’s original commission so that they can enter
into His rest, God has called believers to earnestly heed the Gospel by
which Jesus freed men from sin and death to lead them in fulfilling God’s
original commission so that they can enter into His rest.
Homiletical Idea – Because God has called believers to earnestly heed
the Gospel by which Jesus freed men from sin and death to lead them in
fulfilling God’s original commission so that they can enter into His rest,
God calls us to earnestly heed the Gospel by which Jesus freed men from
sin and death to lead them in fulfilling God’s original commission so that
they can enter into His rest.
Here is a proposed outline:
(1) Man’s Original Place of Dominion Over the Earth (2:5-9). The
author of Hebrews moves from a genre of exhortation for us to cling to
the Gospel message in 2:1-4 to the genre of exposition in 2:5-9 beginning
with an Old Testament citation regarding man’s authority over this earth
123
(2:5-9). 167 Therefore, we are compelled to ask, “What is the connection
between these two passages of Scripture?” The answer to this question
lies in the fact that the Gospel was designed to restore mankind back into
his original place of dominion and authority over this earth through the
Atonement and Exaltation of Jesus Christ (2:5-9), thus giving him
authority over the devil and his kingdom. Man’s deliverance from the
bondages of Satan will be stated in 2:14-15; for in the next passage (2:1018) the author explains how Jesus Christ has authored our salvation from
bondage and restoration into a life of dominion.
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 2:5-9 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, God’s call to obey and rest in Jesus
Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrew believers how
God gave man dominion over the earth.
Theological Idea – Because the author explained to the Hebrew
believers how God gave man dominion over the earth, God has given
man dominion over the earth.
Homiletical Idea – Because God has given man dominion over the
earth, God gives us dominion over the earth.
(2) Jesus is the Author of our Salvation from Bondage to Restoration
and Dominion (2:10-18). Man was originally designed to rule and reign
upon the earth in fulfillment of the prophecy of Psalm 8:5-7 (Heb 2:5-9).
However, man fell from this place of authority beginning with the Fall in
the Garden of Eden. Therefore, Jesus came in the form of a man, suffered
and restored this authority through His Atonement and Resurrection so
that we also could be restored to our position of authority as His brethren
through our faith in Jesus (2:10-18). This passage of Scripture interprets
Psalm 8:5-7 to be a reference to both Jesus Christ, who fulfilled this Bible
prophecy, and the Church, who rules and reigns through Christ Jesus
(2:10-18). Jesus partook of flesh and blood in order to be the author of
our salvation, and He is presently our Great High Priest to help us along
this journey. He first paid for our sins, and He is now standing as our
167
Guthrie, George Howard. “The Structure of Hebrews: A Textual-Linguistic Analysis” PhD
diss., Southwestern Baptist Theological Seminary, 1991 [on-line]. Accessed 16 February 2016.
Available from
https://www.researchgate.net/publication/34092498_The_structure_of_Hebrews_a_textlinguistic_analysis; Internet, 99.
124
High Priest at the right hand of God the Father to bring us to the
fulfillment of Psalm 8:5-7, which tells us we will reign on earth over all
things.
Hebrews 2:10-18 explains why Jesus was made, for a little while, lower
than the angels. In order for Psalm 8:4-6 to be fulfilled in mankind taking
full dominion over the earth, Jesus Christ had to become our brother, one
of mankind, and partake of flesh and blood (2:10-13) so that He could
lead many brethren from the bondage of the devil (2:14-15) into
restoration and dominion over this earth (2:16-18).
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 2:10-18 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, God’s call to obey and rest in Jesus
Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrew believers how
Jesus destroyed the power of the devil and He releases us from
bondage as our High Priest in Heaven.
Theological Idea – Because the author explained to the Hebrew
believers how Jesus destroyed the power of the devil and He released
them from bondage as our High Priest in Heaven, Jesus has
destroyed the power of the devil and He has released believers from
bondage as our High Priest in Heaven.
Homiletical Idea – Because Jesus has destroyed the power of the
devil and He has released believers from bondage as our High Priest
in Heaven, we are released from the bondage of sin and death
through the atonement and High Priesthood of Jesus Christ.
(3) Jesus Is Now the Author and High Priest of This Heavenly Calling
(3:1-4:11). In Hebrews 1:1-2:18 the author has revealed the ministry of
Jesus as the pre-incarnate, eternal Son of God (1:1-14) and the Apostle of
our salvation sent from God to redeem mankind as the Son of Man (2:118). He will now take up the bulk of the epistle of Hebrews with a lengthy
discourse on His present-day office as our Great High Priest, who is now
seated at the right hand of the Father (3:1-10:18). The lengthy passage in
3:1-10:18 reveals His third phase of ministry that is taking place today, as
our High Priest who ever lives to make intercession for the saints. This
Epistle introduced Jesus in His initial office as the eternal Word of God,
creator of the universe, born as the Son of God (1:1-14). Then it discusses
His second phase of ministry as the Apostle sent from Heaven in order to
secure man’s salvation (2:1-18). Jesus Christ is now in His third phase of
125
ministry as our Great High Priest, coming to our aid so that we might
persevere until the end. Jesus will enter into His fourth and final phase of
ministry as He one day will rule and reign in Jerusalem as King of Kings
and Lord of Lords. All the while Jesus Christ has been the eternal, preincarnate Son of God; and since partaking of flesh and blood He has now
become our Brother.
It is important to understand that this passage of Scripture regarding
Jesus’ redemptive role for mankind (3:1-10:18) is described from the
perspective of our need to continue in the Gospel of Jesus Christ in order
to obtain this redemption. Thus, the theme of the perseverance of the
saints is emphasized. In contrast, the lengthy discourse in the epistle of
Romans, which emphasizes Church doctrine, discusses our secure
position of justification through faith in Jesus Christ once we believe the
message of the Gospel. However, in Hebrews 3:1-5:14 we are told that
our justification is dependent upon our willingness to persevere in faith
and not turn back in rebellion, as did the children of Israel in the
wilderness.
Hebrews 3:1 picks up the theme of the second literary section, calling it
the “heavenly calling.” This passage of Scripture explains Jesus’ role as
the Apostle and High Priest of our salvation who is faithful to lead us to
our eternal rest that God has promised from the foundation of the world, a
charge that the children of Israel failed to heed under Moses as he led
them through the wilderness. The author first tells us that Jesus Christ
now serves as the Apostle and High Priest of this heavenly calling (3:16). The author will support this statement with a doctrinal argument (3:74:11), which is based upon the analogy of the faithfulness of Moses
leading the children of Israel through the wilderness (taken from Numbers
12:7) and the unfaithfulness of many Israelites in considering Moses as
their appointed leader (taken from Numbers 13-14).
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 3:1-4:11 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, God’s call to obey and rest in Jesus
Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrew believers how
Jesus made a way for believers to enter into rest through obedience to
their heavenly calling.
Theological Idea – Because the author explained to the Hebrew
believers how Jesus made a way for believers to enter into rest
through obedience to their heavenly calling, Jesus has made a way
126
for believers to enter into rest through obedience to their heavenly
calling.
Homiletical Idea – Because Jesus has made a way for believers to
enter into rest through obedience to their heavenly calling, Jesus
makes a way for us to enter into rest through obedience to our
heavenly calling.
Here is a proposed outline:
(a) Rest in Jesus (3:1-6). The author gives us an example of both
Jesus Christ and Moses as faithful servants over the ministry that the
Lord gave to them (3:1-6). Moses was a servant and apostle by
leading the children of Israel out of bondage and through the
wilderness towards their eternal rest; and Jesus Himself became an
Apostle in order to lead mankind into his eternal rest in fulfillment of
Psalm 8:1-8, which predicted man’s restoration to his place of
dominion upon earth. Just as Moses became the Lord’s spokesperson
and mediator, so did Jesus become our Great High Priest to mediate
between God and man. As Moses was faithful over the Israelites in
this dual role, Jesus was faithful lead mankind into rest as our
Apostle and High Priest.
Central Ideas. Here are proposed statements expressing the central
ideas of Hebrews 3:1-6 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, God’s call to obey
and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrew believers
how believers should recognize that Jesus was appointed as an
Apostle and High Priest over their faith in His atonement and
exaltation.
Theological Idea – Because the author explained to the Hebrew
believers how believers should recognize that Jesus was
appointed as an Apostle and High Priest over their faith in His
atonement and exaltation, Jesus has been appointed as an
Apostle and High Priest over believers who confess their faith in
His atonement and exaltation.
Homiletical Idea – Because Jesus has been appointed as an
Apostle and High Priest over believers who confess their faith in
His atonement and exaltation, Jesus is our Apostle and High
127
Priest over our confession of faith in His atonement and
exaltation.
(b) Applying the Story of the Wilderness Journey to the Christian
Faith (3:7-4:11). Hebrews 3:7-4:11 offers a doctrinal discourse to
support his claim that Jesus Christ is the Apostle and High Priest of
this heavenly calling. He provides the readers with a sobering
example of the children of Israel who fell in the wilderness and later
never entered into its true rest with Joshua, all because of
disobedience. In this passage of Scripture, the author warns his
readers not to miss their opportunity to enter into rest as Israel missed
theirs under the ministries of Moses and Joshua. The prophet
Jeremiah mentions Israel’s rest in Jeremiah 31:2, “Thus saith the
LORD, The people which were left of the sword found grace in the
wilderness; even Israel, when I went to cause him to rest.” God
provided Joshua as a type of “128illfu” who failed to lead Israel into
their rest, and He has provided Jesus Christ as our Saviour to bring us
into our eternal rest.
Central Ideas. Here are proposed statements expressing the central
ideas of Hebrews 3:7-4:11 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, God’s call to obey
and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrew believers
how there remains a place of rest through obedience to their
heavenly calling.
Theological Idea – Because the author to the Hebrew believers
explained how there remains a place of rest through obedience
to their heavenly calling, God has provided a place of rest for
those who are obedience to their heavenly calling.
Homiletical Idea – Because God has provided a place of rest for
those who are obedience to their heavenly calling, we have a
place of rest through obedience to our heavenly calling.
c) Conclusion to God’s Divine Calling: Warning in Failure to Heed the
Gospel Call (4:12-13). Hebrews 4:12-13 serves as a conclusion to the opening
exhortation to heed God’s divine calling given in Hebrews 2:1-4, warning
readers not to neglect this heavenly calling. Hebrews 2:1-4 exhorts us to give
heed to the things that we have heard, explaining that we shall not escape if
we neglect this call to salvation, just as the children of Israel in the wilderness
did not escape divine judgment (3:1-4:11). Thus, 4:12-13 reaches back and
128
grabs 2:1-4 as its antecedent, so to speak, and because both of these passages
share the word λόγος, they form an inclusion. The author explains in 4:12-13
that the Gospel of Jesus Christ speaks to man’s heart, so that God will be able
to judge all of mankind based upon their response to the proclamation of the
Gospel (4:12-13).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 4:12-13 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, God’s call to obey and rest in Jesus Christ as
our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly
heed the Word of God that is living and powerful by which they enter into
rest.
Theological Idea – Because the author exhorted the Hebrew believers to
earnestly heed the Word of God that is living and powerful by which they
enter into rest, God has called believers to earnestly heed the Word of
God that is living and powerful by which they enter into rest.
Homiletical Idea – Because God has called believers to earnestly heed
the Word of God that is living and powerful by which they enter into rest,
God calls us to earnestly heed the Word of God that is living and
powerful by which we enter into rest.
3. Justification: The Believer’s Justification to Access God’s Throne through the
High Priesthood of Jesus Christ (4:14-5:14). Hebrews 4:14-5:14 serves as the
third literary section of this epistle, explaining how we are justified to access
God’s throne through the office of the High Priest of Jesus Christ. The author first
exhorts believers to hold fast to our confession of faith in the Lord Jesus Christ by
coming boldly to God’s throne in order to find grace and mercy to persevere (4:1416). He gives a doctrinal discourse to explain how Jesus Christ our Great High
Priest has been faithful to maintain our position of justification before God (5:110). He concludes this section with a rebuke for their lack of spiritual growth
(5:11-14).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 4:14-5:14 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the believer’s justification to access God’s throne through the high
priesthood of Jesus Christ:
Exegetical Idea – The author explained how the Hebrew believers were
justified through the office of high priest of Jesus Christ.
129
Theological Idea – Because the author explained how the Hebrew believers
were justified through the office of high priest of Jesus Christ, God has
justified believers through the office of high priest of Jesus Christ.
Homiletical Idea – Because God has justified believers through the office of
high priest of Jesus Christ, God justifies us through the office of high priest of
Jesus Christ.
Here is a proposed outline:
a) Second Exhortation to Holdfast a Profession of Faith in Jesus Christ
(4:14-16). Hebrews 4:14-16 contains the second exhortation of the epistle of
Hebrews, encouraging us to holdfast our profession of faith in Jesus Christ,
and to come boldly to God’s throne in order to find grace and mercy to
persevere.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 4:14-16 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the believer’s justification to access God’s
throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to hold fast
their confession in Jesus their High Priest as justification for their access
to the throne of grace.
Theological Idea – Because the author exhorted the Hebrew believers to
hold fast their confession in Jesus as their High Priest as justification for
their access to the throne of grace, God has justified believers to access
His throne through their confession of faith in Jesus as their High Priest.
Homiletical Idea – Because God has justified believers to access His
throne through their confession of faith in Jesus as their High Priest, we
are justified to access God’s throne through our confession of faith in
Jesus in His role as our High Priest.
b) Second Doctrinal Discourse: The Priesthood of Jesus Christ
(Understanding His Office for Us) (5:1-10). Hebrews 5:1-10 contains a
doctrinal discourse with a brief introduction to the office of Jesus Christ as our
Great High Priest since it is by His priesthood that we have access to God’s
throne of grace (4:14-16). This passage briefly states that Jesus meets the two
requirements of being High Priest, which it was necessary for Him to be a
man (5:1-3), and the need to be called and appointed by God to this office
(5:4-10).
130
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 5:1-10 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the believer’s justification to access God’s
throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus Christ
fulfilled the requirements of the office of High Priest before God.
Theological Idea – Because the author explained to the Hebrews how
Jesus Christ fulfilled the requirements of the office of High Priest before
God, Jesus Christ has fulfilled the requirements of the office of High
Priest before God.
Homiletical Idea – Because Jesus Christ has fulfilled the requirements of
the office of High Priest before God, Jesus Christ is qualified to serve as
High Priest before God.
Here is a proposed outline:
(1) The High Priest Must Be a Man (5:1-3). The first point in proving
Jesus Christ is qualified to become our Great High Priest is that a high
priest for men must come from among men so that the priest can
sympathize with men (5:1-3). Jesus qualifies because He partook of flesh
and blood (Heb 2:14, 17; 4:15).
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 5:1-3 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the believer’s justification to access
God’s throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus
Christ fulfilled the requirements of the office of High Priest before
God by becoming a man.
Theological Idea – Because the author explained to the Hebrews how
Jesus Christ fulfilled the requirements of the office of High Priest
before God by becoming a man, Jesus Christ has fulfilled the
requirements of the office of High Priest before God by becoming a
man.
Homiletical Idea – Because Jesus Christ has fulfilled the
requirements of the office of High Priest before God by becoming a
131
man, Jesus Christ is qualified to serve as High Priest before God by
becoming a man.
(2) The High Priest Must Be Ordained by God (5:4-10). The second
point in proving Jesus Christ is qualified to become our Great High Priest
is that the high priest must be ordained by God (5:4-10). Jesus qualifies
because He was made a high priest by God. Hebrews 5:4-10 explains that
Jesus His prayers were heard because of His reverence for God, which
was why He was obedient in suffering on the Cross, and it was why He
was ordained a high priest. Since Jesus Christ was of tribe of Judah, and
not of Levi, the priestly tribe, the writer of Hebrews is explaining why
Jesus meets these requirements of being our High Priest.
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 5:4-10 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the believer’s justification to access
God’s throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus
Christ fulfilled the requirements of the office of High Priest before
God through a divine call.
Theological Idea – Because the author explained to the Hebrews how
Jesus Christ fulfilled the requirements of the office of High Priest
before God through a divine call, Jesus Christ has fulfilled the
requirements of the office of High Priest before God through a divine
call.
Homiletical Idea – Because Jesus Christ has fulfilled the
requirements of the office of High Priest before God through a divine
call, Jesus Christ is qualified to serve as High Priest before God
through a divine call.
c) Conclusion to Justification: Warning for Failure to Grow in Maturity
(5:11-14). Hebrews 5:11-14 contains the author’s concluding remarks on the
literary section that emphasizes our justification through faith in Jesus Christ.
Before Paul continues teaching about the office and ministry of Jesus Christ as
our Great High Priest, he takes a moment to rebuke the Hebrews for
remaining spiritual babes in Christ (5:11-14).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 5:11-14 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
132
Great High Priest, specifically, the believer’s justification to access God’s
throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author warned the Hebrew believers about
becoming dull of hearing.
Theological Idea – Because the author warned the Hebrew believers
about become dull of hearing, God has warned believers about becoming
dull of hearing.
Homiletical Idea – Because God has warned believers about becoming
dull of hearing, God warns us about becoming dull of hearing.
4. Indoctrination: The Superior Priesthood of Jesus Christ (6:1-10:18). Hebrews
6:1-10:18 places emphasis upon our indoctrination as a part of the believer’s need
to persevere in the Christian faith. This passage of Scripture offers us a theological
discourse unlike any other in the Holy Scriptures, explaining the superior
priesthood of Jesus Christ to that of the Law. In order to persevere, Jesus Christ
has made access to God’s throne freely available to all believers, by which we are
exhorted to grow and mature in our spiritual journey (6:1-8). The author supports
this exhortation with a doctrinal discourse on the analogy of the priesthood of
Melchizedek with that of Jesus Christ (6:9-10:18).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 6:1-10:18 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews the superior Priesthood
of Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrews the superior
Priesthood of Jesus Christ to that of the Law, Jesus Christ has been given a
superior Priesthood that that of the Law.
Homiletical Idea – Because Jesus Christ has been given a superior Priesthood
to that of the Law, Jesus Christ has a superior priesthood to that of the Law.
Here is a proposed outline:
a) Third Exhortation: Grow in Maturity (6:1-8). Based upon His present-day
office as our Great High Priest, the Hebrews are exhorted to grow up into
maturity through the Word and to understand and walk in this revelation of
their Great High Priest as a means of persevering in the faith (6:1-3). He then
warns his readers against the dangers of apostasy (6:4-8).
133
Christian maturity necessitates an understanding of Jesus’ present-day
ministry as our Great High Priest. A believer’s maturity is accomplished by
first making sure the foundation of his faith is securely laid, and then move
into a higher level of faith, which must be directed by God; thus, the author
says, “If God permits.” A believer is able to go on into a deeper knowledge of
the truth as God directs him into Christian service, which allows him to
receive specific anointings for his tasks. The author of Hebrews will then
explain the faithfulness of God’s promises to those who go on into maturity
(6:9-20). He then gives them a lengthy teaching on the office and ministry of
the Lord Jesus Christ (7:1-10:18), after which he repeats his warning given in
6:4-8 by saying, “For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins” (10:26).
Thus, he gives them this “knowledge” for a deeper walk with the Lord, which
he exhorts them to pursue in Hebrews 6:1-3 and in Hebrews 10:19-13:17.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 6:1-8 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to grow in
their faith in God with a warning against falling away.
Theological Idea – Because the author exhorted the Hebrew believers to
grow in their faith in God with a warning against falling away, believers
have been called to grow in their faith in God with, being warned against
falling away.
Homiletical Idea – Because believers have been called to grow in their
faith in God, being warned against falling away, we are called to grow in
our faith in God, being warned against falling away.
b) Third Doctrinal Discourse: The Superior Priesthood of Jesus Christ (6:910:18). After exhorts believers to grow in their faith in God (6:1-8), the author
leads the Hebrews into a revelation of the priestly office of the Lord Jesus
Christ (6:9-10:18), which reveals the need for this important doctrinal
foundation in order to persevere in the faith. He begins this doctrinal discourse
by reminding them of God’s sure hope and promise eternal life (6:9-20). He
then explains how Jesus Christ offers a new and better covenant through a
superior priesthood and a superior sacrifice than that of the Law (7:1-10:18).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 6:9-10:18 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
134
Great High Priest, specifically, the doctrine of the superior Priesthood of Jesus
Christ:
Exegetical Idea – The author explained to the Hebrew believers the sure
hope of eternal life based upon the superior Priesthood and sacrifice of
Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrew believers
the sure hope of eternal life based upon the superior Priesthood and
sacrifice of Jesus Christ to that of the Law, God has given believers a sure
hope of eternal life based upon the superior Priesthood and sacrifice of
Jesus Christ to that of the Law.
Homiletical Idea – Because God has given believers a sure hope of
eternal life based upon the superior Priesthood and sacrifice of Jesus
Christ to that of the Law, we have a sure hope of eternal life based upon
the superior Priesthood and sacrifice of Jesus Christ to that of the Law.
Here is a proposed outline:
(1) God’s Sure Promises in Christ Jesus (6:9-20). Hebrews 6:1-3 exhorts
the readers to press on into maturity, which necessitates an understanding
of Jesus’ present-day ministry as our Great High Priest. If God permits,
they will be able to go on into a deeper knowledge of the truth. After
explaining to them the faithfulness of God promises to those who go on
into maturity (6:9-20), the author will give them a lengthy teaching on the
office and ministry of the Lord Jesus Christ (7:1-10:18), after which he
repeats his warning given in 6:4-8 by saying, “For if we sin wilfully after
that we have received the knowledge of the truth, there remaineth no
more sacrifice for sins” (10:26). Thus, he gives them this “knowledge”
for a deeper walk with the Lord, which he exhorts them follow in
Hebrews 10:19-13:17.
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 6:9-20 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the doctrine of the superior Priesthood
of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the
sure hope of eternal life through His promises.
Theological Idea – Because the author explained to the Hebrew
believers the sure hope of eternal life through His promises, God has
given believers a sure hope of eternal life through His promises.
135
Homiletical Idea – Because God has given believers a sure hope of
eternal life through His promises, we have a sure hope of eternal life
through His promises.
(2) Jesus Offers a New and Better Covenant through a Superior
Priesthood and Sacrifice (7:1-10:18). Jesus Christ offers a new and
better covenant through a superior priesthood and a superior sacrifice.
Hebrews 7:1-28 explains how the superior priesthood of Jesus Christ
under the order of Melchizedek offers a new and better covenant for
God’s people. Hebrews 8:1-10:18 explains how Jesus Christ offers a new
and better covenant through a superior sacrifice.
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 7:1-10:18 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the doctrine of the superior Priesthood
of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the
superior Priesthood and sacrifice of Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrew
believers the superior Priesthood and sacrifice of Jesus Christ to that
of the Law, Jesus Christ has offered to believers a superior Priesthood
and sacrifice to that of the Law.
Homiletical Idea – Because Jesus Christ has offered to believers a
superior Priesthood and sacrifice to that of the Law, Jesus Christ
provides us a superior Priesthood and sacrifice to that of the Law.
Here is a proposed outline:
(a) Jesus Offers a New and Better Priesthood through a Superior
Order of Melchizedek (7:1-28). The underlying theme of Hebrews
7:1-28 is that the priesthood of Jesus Christ is superior to the
Levitical order because it is under the order of Melchizedek. The
author first introduces his readers to the character of Melchizedek as
recorded in Scripture in order to identify it with Jesus’ priesthood
(7:1-3). He then demonstrates this king’s superiority over the
patriarch Abraham through the tithe, with the argument being further
supported by the fact that the Levitical priesthood gave tithes in the
loins of Abraham (7:4-10). The second argument in Hebrews 7:11-28
made by the author shows that the order of Melchizedek is unending,
while the Levitical priesthood is weak because the priests are subject
136
to death. This means that Jesus Christ is the Mediator of a better, or
superior, covenant. Thus, the proof is given that the order of
Melchizedek (and of Christ Jesus) is superior to that of the Levitical
priesthood.
Central Ideas. Here are proposed statements expressing the central
ideas of Hebrews 7:1-28 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the doctrine of the
superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers
that the Priesthood of Jesus Christ is superior because He was
appointed into the unending order of Melchizedek.
Theological Idea – Because the author explained to the Hebrew
believers that the Priesthood of Jesus Christ is superior because
He was appointed into the unending order of Melchizedek, the
Priesthood of Jesus Christ has been made superior to the Law
because He was appointed into the unending order of
Melchizedek.
Homiletical Idea – Because the Priesthood of Jesus Christ has
been made superior to the Law because He was appointed into
the unending order of Melchizedek, the Priesthood of Jesus
Christ is superior to the Law because He was appointed into the
unending order of Melchizedek.
Here is a proposed outline:
i) A Description of Melchizedek (7:1-3). Hebrews 7:1-3 offers
an introduction to Melchizedek prior to making a number of
arguments as to his superiority over the Levitical priesthood.
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 7:1-3 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely,
the role of Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the order of Melchizedek is unending.
137
Theological Idea – Because the author explained to the
Hebrew believers that the order of Melchizedek is unending,
the order of Melchizedek has been made unending.
Homiletical Idea – Because the order of Melchizedek has
been made unending, the order of Melchizedek is unending.
ii) The Order of Melchizedek is Superior to that of the Levites
Because They Paid Tithes to Him through Abraham (7:4-10).
While Hebrews 7:1-3 explains how Jesus Christ is identified
with the order of Melchizedek, Hebrews 7:4-10 serves as an
argument to explain how the order of Melchizedek is superior to
that of the Levites because they paid tithes to him through
Abraham. Since Abraham paid tithes to Melchizedek and receive
his blessing, then Melchizedek is greater than Abraham. Since
Levi paid tithes in the loins of Abraham, then the Levitical order
is also inferior to the order of Melchizedek (and of the
priesthood of Jesus Christ).
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 7:4-10 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely,
the role of Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the order of Melchizedek is superior to the
Levitical order because the Levites paid tithes to him in
Abraham.
Theological Idea – Because the author explained to the
Hebrew believers that the order of Melchizedek is superior
to the Levitical order because the Levites paid tithes to him
in Abraham, the order of Melchizedek has been made
superior to the Levitical order because the Levites paid
tithes to him in Abraham.
Homiletical Idea – Because the order of Melchizedek has
been made superior to the Levitical order because the
Levites paid tithes to him in Abraham, the order of
Melchizedek is superior to the Levitical order because the
Levites paid tithes to him in Abraham.
iii) The Order of Melchizedek is Superior to that of the Levites
because it is Unending (7:11-28). Hebrews 7:11-28 argues the
138
point that the order of Melchizedek is superior to that of the
Levites because it is unending. This passage of Scripture serves
largely as an exegesis of Psalm 110:4, “The LORD hath sworn,
and will not repent, Thou art a priest for ever after the order of
Melchizedek.”
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 7:11-28 emphasizing the perseverance
of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus
Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the order of Melchizedek is superior to the
Levitical order because it is unending.
Theological Idea – Because the author explained to the
Hebrew believers that the order of Melchizedek is superior
to the Levitical order because it is unending, the order of
Melchizedek has been made superior to the Levitical order
because it is unending.
Homiletical Idea – Because the order of Melchizedek has
been made superior to the Levitical order because it is
unending, the order of Melchizedek is superior to the
Levitical order because it is unending.
(b) Jesus Christ Offers a New and Better Covenant Through a
Superior Sacrifice (8:1-10:18). Having proven that Jesus Christ is
the mediator of a better and more superior office of priesthood in 7:128 under the order of Melchizedek, the author then proceeds to
explain how this new covenant necessitated a better sacrifice as well
by referring to Jeremiah 31:31-34 in Hebrews 8:8-12. He begins with
a summary of the superior priesthood of Jesus Christ (8:1-2). He
explains that God promised Israel a new and better covenant through
the prophet Jeremiah. (8:3-13). He then gives a brief description of
the ministry and sacrifices of the earthly Tabernacle under the old
covenant (Heb 9:1-10). He is then able to explain how Jesus Christ
became the mediator of a new covenant through His blood being
offered once for all in the heavenly tabernacle. (Heb 9:11-10:18)
Therefore, Hebrews 8:1-10:18 focuses upon the establishment of a
new covenant through the blood sacrifice of Jesus Christ and a doing
away of the old covenant, and it serves largely as an exegesis of
Jeremiah 31:31-34.
139
Central Ideas. Here are proposed statements expressing the central
ideas of Hebrews 8:1-10:18 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role
of Jesus Christ as our Great High Priest, specifically, the doctrine of
the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers
the superior sacrifice of Jesus Christ that established a new and
better covenant.
Theological Idea – Because the author explained to the Hebrew
believers the superior sacrifice of Jesus Christ that established a
new and better covenant, Jesus Christ has established a new and
better covenant through a superior sacrifice.
Homiletical Idea – Because Jesus Christ has established a new
and better covenant through a superior sacrifice, we have a new
and better covenant through the superior sacrifice of Jesus
Christ.
Here is a proposed outline:
i) A Summary Statement of the Superior Priesthood of Jesus
Christ (8:1-2). Hebrews 8:1-2 serves as a summary of the
previous passages explaining the superior priesthood of Jesus
Christ. The main point, or summary, of the Hebrews 7:1-28 is
given here. This is what the author has said about Jesus’ office as
Great High Priest up to this point. Jesus now serves as a high
priest of a heavenly Tabernacle of which Moses testified (Heb
8:5), in a superior place, and not an inferior, earthly Tabernacle
as did the Levites.
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 8:1-2 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely,
the role of Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ as High Priest was seated at
God’s right hand ministering in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ as High Priest was
140
seated at God’s right hand ministering in the heavenly
tabernacle, Jesus Christ as High Priest has been seated at
God’s right hand ministering in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ as High Priest has
been seated at God’s right hand ministering in the heavenly
tabernacle, Jesus Christ as High Priest is seated at God’s
right hand ministering in the heavenly tabernacle.
ii) The Promise of a New Covenant (8:3-13). In Hebrews 8:3-13
the author refers back to Jeremiah 31:31-34 to prove that the
Levitical priesthood of the old covenant failed, and man was in
need of a new and better covenant for the people of God, a new
covenant promised in the prophecy of Jeremiah.
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 8:3-13 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely,
the role of Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that God promised Israel a new and better
covenant through the prophet Jeremiah.
Theological Idea – Because the author explained to the
Hebrew believers that God promised Israel a new and better
covenant through the prophet Jeremiah, God has promised
Israel a new and better covenant through the prophet
Jeremiah.
Homiletical Idea – Because God has promised Israel a new
and better covenant through the prophet Jeremiah, God
promises us a new and better covenant through the prophet
Jeremiah.
iii) A Description of the Sacrifices of the Earthly Tabernacle
under the Old Covenant (9:1-10). Hebrews 9:1-10 gives a brief
description of the ministry and sacrifices of the earthly
Tabernacle under the old covenant. It also gives us an additional
brief glimpse into the symbolic meaning of the Tabernacle as it
reflects the redemptive work of Christ Jesus. We are given some
insight into our access into this heavenly Tabernacle in Hebrews
10:19-22.
141
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 9:1-10 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely,
the role of Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the earthly tabernacle was a shadow of the
heavenly ministry of Jesus Christ.
Theological Idea – Because the author explained to the
Hebrew believers that the earthly tabernacle was a shadow
of the heavenly ministry of Jesus Christ, the ministry of the
earthly tabernacle has served as a shadow of the heavenly
ministry of Jesus Christ.
Homiletical Idea – Because the ministry of the earthly
tabernacle has served as a shadow of the heavenly ministry
of Jesus Christ, the ministry of the earthly tabernacle serves
as a shadow of the heavenly ministry of Jesus Christ.
iv) A Description of the Sacrifice of Christ Jesus in the
Heavenly Tabernacle under the New Covenant (9:11-10:18).
Hebrews 9:11-10:18 gives a lengthy description of the ministry
and once-for-all sacrifice of Jesus Christ in the Heavenly
Tabernacle under the new covenant. A key word in this passage
of Scripture is “blood.”
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 9:11-10:18 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of
Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a new
covenant through His blood being offered once for all in the
heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the mediator of
a new covenant through His blood being offered once for all
in the heavenly tabernacle, Jesus Christ has become the
142
mediator of a new covenant through His blood being offered
once for all in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become the
mediator of a new covenant through His blood being offered
once for all in the heavenly tabernacle, Jesus Christ is our
mediator of a new covenant through His blood being offered
once for all in the heavenly tabernacle.
Here is a proposed outline:
α) Christ Entered a Greater Tabernacle with a Greater
Sacrifice (9:11-14). Hebrews 9:11-14 explains how Christ
entered a greater tabernacle with a greater sacrifice than that
of the Levitical priesthood. This passage reveals how the
Day of Atonement under the Law was a type and symbol of
our redemption when Christ Jesus entered Heaven and paid
for man’s sins with His own precious blood.
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 9:11-14 emphasizing the
perseverance of the saints amidst persecutions from without
the Church, namely, the role of Jesus Christ as our Great
High Priest, specifically, the doctrine of the superior
Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a
new covenant through His blood being offered as a
greater sacrifice in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the
mediator of a new covenant through His blood being
offered as a greater sacrifice in the heavenly
tabernacle, Jesus Christ has become the mediator of a
new covenant through His blood being offered as a
greater sacrifice in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become
the mediator of a new covenant through His blood
being offered as a greater sacrifice in the heavenly
tabernacle, Jesus Christ is our mediator of a new
covenant through His blood being offered as a greater
sacrifice in the heavenly tabernacle.
143
β) Christ Became the Mediator of the New Covenant
(9:15-22). Hebrews 9:15-22 explains how Jesus Christ
became the mediator of a new covenant.
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 9:15-22 emphasizing the
perseverance of the saints amidst persecutions from without
the Church, namely, the role of Jesus Christ as our Great
High Priest, specifically, the doctrine of the superior
Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a
new covenant through His blood being offered by His
death in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the
mediator of a new covenant through His blood being
offered by His death in the heavenly tabernacle, Jesus
Christ has become the mediator of a new covenant
through His blood being offered by His death in the
heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become
the mediator of a new covenant through His blood
being offered by His death in the heavenly tabernacle,
Jesus Christ is our mediator of a new covenant through
His blood being offered by His death in the heavenly
tabernacle.
γ) Christ’s Sacrifice was Once for All (9:23-10:18).
Hebrews 9:23-10:18 explains how the sacrifice of Jesus
Christ was once for all.
Central Ideas. Here are proposed statements expressing the
central ideas of Hebrews 9:23-10:18 emphasizing the
perseverance of the saints amidst persecutions from without
the Church, namely, the role of Jesus Christ as our Great
High Priest, specifically, the doctrine of the superior
Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a
144
new covenant through His blood being offered once for
all by His death in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the
mediator of a new covenant through His blood being
offered once for all by His death in the heavenly
tabernacle, Jesus Christ has become the mediator of a
new covenant through His blood being offered once for
all by His death in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become
the mediator of a new covenant through His blood
being offered once for all by His death in the heavenly
tabernacle, Jesus Christ is our mediator of a new
covenant through His blood being offered once for all
by His death in the heavenly tabernacle.
5. Divine Service: The Believer’s Life of Faith in God (10:19-11:40). Hebrews
10:19-11:40 emphasizes the believer’s divine service based upon the priesthood of
Jesus Christ who ever lives to intercede for the saints. Hebrews 10:19-39 builds
upon the previous discussion concerning the new and better covenant through the
blood of Jesus by telling us how we are to live in light of Jesus’ present-day
ministry as our Great High Priest. The previous discussion explained the superior
priesthood of Jesus (7:1-28) and His superior sacrifice (8:1-10:18). We now have
the access and boldness to enter into the holy place because of His one-time blood
sacrifice (10:19-20) and because He now intercedes for us as our Great High Priest
(10:21). We now can maintain our sanctification, spirit, soul, and body while
serving the Lord. We can draw near to God and serve Him with a pure heart
(10:22), and hold fast our confession, reflecting our mental decisions (10:23), and
walk in love towards others, which indicates our physical actions (10:24-25). The
author follows this exhortation in 10:19-39 with a doctrinal discourse in 11:1-40
that consists of many examples of those who have fulfilled their divine
commissions and received their promises.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 10:19-11:40 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the divine service of the believer in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw near to
God and walk in His promises in light of the testimony of the Old Testament
saints.
145
Theological Idea – Because the author exhorted the Hebrew believers to draw
near to God and walk in His promises in light of the testimony of the Old
Testament saints, God has called believers to draw near to Him and walk in
His promises in light of the testimony of the Old Testament saints.
Homiletical Idea – Because God has called believers to draw near to Him and
walk in His promises in light of the testimony of the Old Testament saints, we
are called to draw near to God and walk in His promises in light of the
testimony of the Old Testament saints.
Here is a proposed outline:
a) Fourth Exhortation: Draw Near to God and Do Good Works (10:19-39).
Hebrews 10:19-39 contains an exhortation and a warning. The author first
exhorts his readers to draw near to God and do His will in light of our access
to the Holiest by the blood of Jesus Christ (10:19-25) so that they might
receive the promise (10:36), which reflects the theme of divine service. The
author then gives a warning against falling away in 10:26-39 for those who
deny this great revelation of the depth of his redemption in Christ Jesus.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 10:19-39 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the divine service of the believer in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw near
to God and walk in His promises through the blood of Jesus Christ and
not draw back unto destruction.
Theological Idea – Because the author exhorted the Hebrew believers to
draw near to God and walk in His promises through the blood of Jesus
Christ and not draw back unto destruction, God has called believers to
draw near to Him and walk in His promises through the blood of Jesus
Christ and not draw back unto destruction.
Homiletical Idea – Because God has called believers to draw near to Him
and walk in His promises through the blood of Jesus Christ and not draw
back unto destruction, God calls us to draw near to Him and walk in His
promises through the blood of Jesus Christ and not draw back unto
destruction.
Here is a proposed outline:
(1) Exhortation to Serve the Lord (10:19-25). In Hebrews 10:19-25 the
146
author finishes his lengthy theological discourse and exhorts his readers
to persevere in serving the Lord. He began this discourse in 6:1 by
exhorting them to grow in Christian maturity, characterized in Hebrews
6:4-5 as the believer who has partaken of the Holy Ghost, and grown in
the Word of God, and has tasted of the powers of the world to come, or
“the gifts of the Spirit,” at work in his life. The description of going on to
perfection, or maturity, stands in contrast to the elementary knowledge
that “babes” in Christ walk in (5:11-14). The author of Hebrews then
offered a theological discourse in 6:1-10:18 on the high priesthood and
atonement of Jesus Christ as the believer’s basis for growing in maturity.
The believer will then understand how to freely draw near unto God
(10:22), hold fast his confession of faith (10:23), and exhort others unto
good works (10:24-25), allowing him to grow into maturity as described
in 6:4-5.
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 10:19-25 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the divine service of the believer in
light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw
near to God and walk in His promises through the blood of Jesus
Christ.
Theological Idea – Because the author exhorted the Hebrew
believers to draw near to God and walk in His promises through the
blood of Jesus Christ, God has called believers to draw near to Him
and walk in His promises through the blood of Jesus Christ.
Homiletical Idea – Because God has called believers to draw near to
Him and walk in His promises through the blood of Jesus Christ, we
are called to draw near to God and walk in His promises through the
blood of Jesus Christ.
(2) Warning Against Drawing Back (10:26-39). Hebrews 10:26-39 gives
a warning against drawing back, or falling away to those who may decide
not to draw near unto God and hold fast their confession of faith in Christ,
denying the high priesthood and atonement of Jesus Christ that was
explained in 6:1-10:18. We have similar statements in Hebrews 3:13; 6:46; 12:15, 25. Hebrews 6:4-6 and Hebrews 10:26-31 contain a similar
statement, that those who turn away from God willfully after knowing the
truth cannot find repentance a second time. Between these two statements
is a lengthy doctrinal discourse on the High Priesthood of Jesus Christ,
which reveals that His offering secured eternal redemption for mankind
147
once and for all. Therefore, Jesus Christ cannot make a second offering
for sin.
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 10:26-39 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the divine service of the believer in
light of the Priesthood of Jesus Christ:
Exegetical Idea – The author warned the Hebrew believers not to
draw back unto destruction in order to receive God promises.
Theological Idea – Because the author warned the Hebrew believers
not to draw back unto destruction in order to receive God promises,
God has warned believers not to draw back unto destruction in order
to receive His promises.
Homiletical Idea – Because God has warned believers not to draw
back unto destruction in order to receive His promises, God warns us
not to draw back unto destruction in order to receive His promises.
b) Fourth Doctrinal Discourse: Examples from the Old Testament of
Persevering in Divine Service (11:1-40). The basis of our strength to
persevere in divine service is based upon the understanding of the fact that the
Lord Jesus Christ is standing at the right hand of the Father ever living to
make intercession for the saints. The author of Hebrews will exhort us to serve
Jesus Christ in each of our callings by giving us examples of those who
remained steadfast until the end in fulfilling their divine commissions and of
some who drew back unto destruction. Hebrews 11:1-40 gives us many
examples of men and women of God who held fast their faith and fulfilled
their commissions by serving God with persevering faith and trust in Him.
They not only believed in God, but they believed He was a rewarder of those
who served Him (Heb 11:6) in that He would fulfill His promises to them,
which ultimate promise was fulfilled in the Messiah, Jesus Christ the Son of
God. In contrast, in the next section of 12:1-29 we will be given an example of
Esau who drew back in faith (12:15-27.)
Note that there were many events that happened in the lives of these saints of
old who persevered, but Hebrews 11:1-40 is placing emphasis upon the issue
of perseverance in divine service. Thus, the author defines their faith in 11:1
by their examples of endurance for a greater hope that lay before them. This is
because the underlying theme of the epistle of Hebrews is the perseverance of
the saints.
148
The genealogies of the six righteous men in Genesis (Adam, Noah, Shem,
Abraham, Isaac, Jacob) are the emphasis in this first book of the Old
Testament, with each of their narrative stories opening with a divine
commission from God to these men, and closing with the fulfillment of
prophetic words concerning the divine commissions. This structure suggests
that the author of the book of Genesis wrote under the office of the prophet in
that the prophecy is given and fulfilled, noting that all the books of the Old
Testament were written by men of God who moved in the office of the
prophet. We find a reference to the fulfillment of these divine commissions by
each of these patriarchs in Hebrews 11:1-40. The underlying theme of the
Holy Scriptures is God’s plan of redemption for mankind. Thus, the book of
Genesis places emphasis upon these men of righteousness because of the role
that they play in this divine plan as they were called to live by faith and
fulfilled their divine commissions. This explains why the genealogies of
Ishmael (Gen 25:12-18) and of Esau (Gen 36:1-46) are relatively brief,
because God does not discuss the destinies of these two men in the book of
Genesis. These two men were not men of righteousness, for they missed their
destinies because of sin. Ishmael persecuted Isaac and Esau sold his birthright.
However, it helps us to understand that God has blessed Ishmael and Esau
because of Abraham although the seed of the Messiah and our redemption
does not pass through their lineage. There were six righteous men who did
fulfill their destinies in order to preserve a righteous seed so that God could
create a righteous nation from the fruit of their loins.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 11:1-40 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the divine service of the believer in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers how God
required the Old Testament saints to live by faith in Him.
Theological Idea – Because the author explained to the Hebrew believers
how God required the Old Testament saints to live by faith in Him, God
has required all believers to live by faith in Him as did the Old Testament
saints.
Homiletical Idea – Because God has required all believers to live by faith
in Him as did the Old Testament saints, God requires us to live by faith in
Him as did the Old Testament saints.
Here is a proposed outline:
(1) Faith Defined
11:1-2
149
(2) The Testimony of Creation
The Creation Story (Gen 1:1-2:3)
(3) The Testimony of Abel
The Genealogy of Heavens and Earth (Gen 2:4-4:26)
(4) The Testimony of Enoch
The Genealogy of Adam (Gen 5:1-6:8)
(5) The Testimony of Noah
The Genealogy of Noah (Gen 6:9-9:29)
(6) The Testimony of Abraham
The Genealogy of Terah/Abraham (Gen11:27-25:11)
(7) The Testimony of Isaac
The Genealogy of Isaac (Gen 25:19-35:29)
(8) The Testimony of Jacob/Joseph
The Genealogy of Jacob/Joseph (Gen 37:1-50:26)
(9) The Testimony of Moses
The Books of Exodus to Deuteronomy
(10) The Testimony of Joshua and Rahab
The Book of Joshua
(11) The Testimony of the Old Testament Saints
The Remaining Books of the Old Testament
(12) Summary: The Faith of the N. T. Believer
11:3
11:4
11:5-6
11:7
11:8-19
11:20
11:21-22
11:23-29
11:30-31
11:32-38
11:39-40
6. Perseverance: The Believer’s Perseverance Amidst Hardships and Divine
Chastisement (12:1-29). Hebrews 12:1-29 places emphasis upon our ability to
persevere through the High Priesthood of Jesus Christ. The previous revelation of
our access to God’s throne will become the basis for our ability to persevere
against persecutions and difficulties in this life because we maintain our
justification before God as we continually come before Him with Jesus our High
Priest there to intercede faithfully in our behalf, as the author exhorts us to do in
10:19-39. The author exhorts his readers to persevere in their divine service by
referring to the list of examples from the Old Testament and the supreme example
of Jesus Christ (12:1-3) as the greatest example of perseverance in receiving
eternal glorification at the Father’s right hand. If we are to persevere, we must
endure chastisement as a measure of our physical perseverance (12:4-13), pursue
holiness as a measure of our spiritual perseverance (12:14-17), and hear God’s
Word as a measure of our mental perseverance (12:18-29).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:1-29 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
150
Exegetical Idea – The author exhorted the Hebrew believers to persevere in
godly fear by looking at the cloud of former witnesses as well as the suffering
of Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear by looking at the cloud of former witnesses as well as
the suffering of Jesus Christ, God has called believers to persevere in godly
fear by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ.
Homiletical Idea – Because God has called believers to persevere in godly
fear by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ, God calls us to persevere in godly fear by looking at the cloud of
former witnesses as well as the suffering of Jesus Christ.
Here is a proposed outline:
a) Fifth Exhortation: The Supreme Example of Christ Jesus (12:1-3).
Hebrews 12:1-3 exhorts us to persevere as did those under the Old Covenant
in order to obtain our promised glorification, which rest was initially made
available for them. We see the emphasis upon perseverance in the phrase “run
with patience,” and “Him who endured.” He bases his exhortation on those
under the Old Covenant who fulfilled their divine callings and obtained
eternal rest, and particularly upon Jesus Christ as our supreme example of
perseverance in obtaining eternal glorification at the Father’s right hand (12:13).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:1-3 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the perseverance of the saints in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere
by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere by looking at the cloud of former witnesses as well as the
suffering of Jesus Christ, God has called believers to persevere by looking
at the cloud of former witnesses as well as the suffering of Jesus Christ.
Homiletical Idea – Because God has called believers to persevere by
looking at the cloud of former witnesses as well as the suffering of Jesus
151
Christ, God calls us to persevere by looking at the cloud of former
witnesses as well as the suffering of Jesus Christ.
b) Fifth Doctrinal Discourse: The Need for Divine Chastisement and
Holiness (12:4-29). Hebrews 12:4-29 gives us the fifth doctrinal discourse in
the epistle of Hebrews with a discussion on divine chastisement, which
produces holiness, which allows us to receive God’s Word.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:4-29 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the perseverance of the saints in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere
in godly fear amidst divine chastisement in order to receive an unshakable
kingdom.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear amidst divine chastisement in order to receive an
unshakable kingdom, God has called believers to persevere in godly fear
amidst divine chastisement in order to receive an unshakable kingdom.
Homiletical Idea – Because God has called believers to persevere in
godly fear amidst divine chastisement in order to receive an unshakable
kingdom, God calls us to persevere in godly fear amidst divine
chastisement in order to receive an unshakable kingdom.
Here is a proposed outline:
(1) Endure Chastisement (Physical Perseverance) (12:4-13). In Hebrews
12:4-13 the author exhorts believers to endure divine chastisement as an
aspect of their physical perseverance. With this exhortation, the author
uses the natural illustration of a father’s discipline over his son. Because
we are still in our sinful, mortal bodies, this journey will require times of
chastisement in order to keep us on the right path, so we are not to grow
weary; for when we do not lay aside such small weights and hindrances
of sin, our Heavenly Father will bring chastisement to bring out attention
to these areas. We are to keep our path straight by enduring chastisement
and discipline. The supreme example is the Lord Jesus Christ, who was
never chastised by the Father, but He did endure suffering, event unto
death, as we read in Hebrews 5:8, “Though he were a Son, yet learned he
obedience by the things which he suffered.” The Lord is mentioned as our
example in Hebrews 12:1-3.
152
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 12:4-13 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the perseverance of the saints in light
of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to
persevere in godly fear amidst divine chastisement.
Theological Idea – Because the author exhorted the Hebrew
believers to persevere in godly fear amidst divine chastisement, God
has called believers to persevere in godly fear amidst divine
chastisement.
Homiletical Idea – Because God has called believers to persevere in
godly fear amidst divine chastisement, God calls us to persevere in
godly fear amidst divine chastisement.
(2) Pursue Holiness (Spiritual Perseverance) (12:14-17). In Hebrews
12:14-17 the author exhorts believers pursue holiness as an aspect of their
spiritual perseverance. With this exhortation the author gives us another
sobering example in the life of Esau, who failed to receive his promise
after having been given the blessing (12:16-17).
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 12:14-17 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the perseverance of the saints in light
of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to
persevere in godly fear and pursue holiness.
Theological Idea – Because the author exhorted the Hebrew
believers to persevere in godly fear and pursue holiness, God has
called believers to persevere in godly fear amidst chastisement and
pursue holiness.
Homiletical Idea – Because God has called believers to persevere in
godly fear amidst chastisement and pursue holiness, God calls us to
persevere in godly fear and pursue holiness.
(3) Hear God’s Word (Mental Perseverance) (12:18-29). In Hebrews
12:18-29 the author exhorts believers to hear and receive God’s word
from Mount Sion as an aspect of their mental perseverance. With this
153
exhortation the author uses an Old Testament comparison of God
delivering His Word to the children of Israel from Mount Sinai. In
Hebrews 12:18-29 the author makes a clear contrast between the way
man communicates with God in the new covenant with the old covenant.
He emphasizes the negative aspects of Mount Sinai in 12:18-21 when the
children of Israel were gathered around it to hear the voice of God. In
12:22-24 he emphasizes those who are already in Heaven to assist in our
redemption. He then interprets this Old Testament event under the New
Covenant (12:25-29).
Central Ideas. Here are proposed statements expressing the central ideas
of Hebrews 12:18-29 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, the perseverance of the saints in light
of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to
persevere in godly fear by hearing and obeying God’s Word.
Theological Idea – Because the author exhorted the Hebrew
believers to persevere in godly fear by hearing and obeying God’s
Word, God has called believers to persevere in godly fear by hearing
and obeying God’s Word.
Homiletical Idea – Because God has called believers to persevere in
godly fear by hearing and obeying God’s Word, God calls us to
persevere in godly fear by hearing and obeying God’s Word.
7. Glorification: The Believer’s Rest in Christ (13:1-17). The author of Hebrews
offers his final exhortation with a series of practical applications on how to
conduct our lives in holiness so that we may enter into the rest that Jesus Christ
made available for us. The author explains how to walk in brotherly love under the
New Covenant (13:1-8), then discusses how to make spiritual sacrifices under this
New Covenant based on an Old Testament analogy (13:9-17).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:1-17 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the glorification of the saints in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by walking in brotherly love and offering themselves as spiritual
sacrifices.
154
Theological Idea – Because the author exhorted the Hebrew believers to enter
into God’s rest by walking in brotherly love and offering themselves as
spiritual sacrifices, God has called believers to enter into His rest by walking
in brotherly love and offering themselves as spiritual sacrifices.
Homiletical Idea – Because God has called believers to enter into His rest by
walking in brotherly love and offering themselves as spiritual sacrifices, God
calls us to enter into His rest by walking in brotherly love and offering
ourselves as spiritual sacrifices.
Here is a proposed outline:
a) Sixth Exhortation: Brotherly Love under the New Covenant (13:1-8). In
Hebrews 13:1-8 we have a definition of love under the new covenant in Christ
Jesus, which moves us into a place of “Sabbath rest” (Heb 4:9). We walk in
love with our Christian brothers (13:1) when we from the heart show mercy
towards the stranger (13:2). The stranger represents the person in society who
is not in a position to reward us for acts of kindness. Thus, we have to do it as
unto the Lord, not expecting anything in return from men. We walk in love
with our Christian brothers when we with the minds remember to pray for
those suffering for Christ’s sake (13:3). We walk in love with the brethren
with our bodies when we honor God by restraining from fleshly passions
(13:4). We walk in love with the brethren materially and financially when we
refuse to covet their possessions (13:5). Finally, we walk in brotherly love
when we honor our church leaders (13:6-7). This love walk was instituted
under the old covenant, and still is required under the new covenant; for God
does not change. His character, reflected in Jesus Christ, is the same
yesterday, today and forever (13:8).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:1-8 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the perseverance of the saints in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by walking in brotherly love.
Theological Idea – Because the author exhorted the Hebrew believers to
enter into God’s rest by walking in brotherly love, God has called
believers to enter into His rest by walking in brotherly love.
Homiletical Idea – Because God has called believers to enter into His rest
by walking in brotherly love, God calls us to enter into His rest by
walking in brotherly love.
155
b) Sixth Doctrinal Discourse: How to Make Spiritual Sacrifices Under the
New Covenant (13:9-17). Hebrews 13:9-17 makes a contrast between the
ordinances of the New Covenant and the Old Covenant as it teaches us how to
make spiritual sacrifices today. We are to bear the reproaches of men as Jesus
bore them, and we offer the sacrifice of praise from our lips as well as the
sacrifice of good works with our actions.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:9-17 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the perseverance of the saints in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by offering themselves as spiritual sacrifices.
Theological Idea – Because the author exhorted the Hebrew believers to
enter into God’s rest by offering themselves as spiritual sacrifices, God
has called believers to enter into His rest offering themselves as spiritual
sacrifices.
Homiletical Idea – Because God has called believers to enter into His rest
by offering themselves as spiritual sacrifices, God calls us to enter into
His rest by offering ourselves spiritual sacrifices.
8. Conclusion (13:18-25). In Hebrews 13:18-25 we have the concluding remarks
to the epistle of Hebrews in which the author mentions the blood of Jesus Christ
and various aspects of the believer’s divine service to God.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:18-25 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, a conclusion to the discussion of the High Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to heed his words
of exhortation in light of the blood of the everlasting covenant of Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to heed
his words of exhortation in light of the blood of the everlasting covenant of
Jesus Christ, God has called believers to heed these words of exhortation in
light of the blood of the everlasting covenant of Jesus Christ.
Homiletical Idea – Because God has called believers to heed these words of
exhortation in light of the blood of the everlasting covenant of Jesus Christ,
156
God calls us to heed these words of exhortation in light of the blood of the
everlasting covenant of Jesus Christ.
III. Outline of the Literary Structure
“Try to construct an outline that genuinely represents
the major units of information. In other words, the outline
should be a natural, not artificial, outgrowth of the passage.” 168
(Douglas Stuart)
The reason for preparing an outline of the literary structure of a book is to
visualize its theological framework at a glance. This brevity allows one to look at
the book’s framework from beginning to end in order to understand the author’s
purpose.
The following outline is a summary of the preceding literary structure; thus, it
reflects the theological framework of the epistle of Hebrews: its purpose, its threefold thematic scheme, and its literary structure. As a result, this outline offers
sermon sections that fit together into a single message that can be used by
preachers and teachers to guide a congregation or class through the epistle of
Hebrews. This journey through Hebrews will lead believers into one aspect of
conformity to the image of Christ Jesus that was intended by the Lord, which in
this book of the Holy Scriptures is to prepare Christians to persevere in the
Christian faith through the High Priesthood of Jesus Christ by heeding the
exhortations laid out in the Epistle.
1. Predestination: The Superiority of Jesus as the Son of God
a) Opening Claim: Jesus the Son of God
b) Scriptural Support for Opening Claim
1:1-14
1:1-4
1:5-14
2. Calling: The Gospel Calls Us to a Rest thru Jesus Christ
a) 1st Exhortation: Heed the Heavenly Calling
b) 1st Doctrinal Discourse: God’s Original Commission
(1) Man’s Original Place of Dominion Over the Earth
(2) Jesus is the Author of our Salvation
(3) Jesus is Apostle & High Priest of Heavenly Calling
(a) Jesus & Moses as Servants of God
(b) The Wilderness Journey & the Christian Faith
c) Conclusion: Warning in Failure to Heed the Gospel Call
2:1-4:13
2:1-4
2:5-4:11
2:5-9
2:10-18
3:1-4:11
3:1-6
3:7-4:11
4:12-13
3. Justification: Jesus Christ is High Priest of Our Confession
a) 2nd Exhortation: Hold Fast Confession of Faith in Christ
b) 2nd Doctrinal Discourse: The Priesthood of Jesus
4:14-5:14
4:14-16
5:1-10
168
Douglas Stuart, Old Testament Exegesis: A Handbook for Students and Pastors, 4th edition
(Louisville, Kentucky: Westminster John Knox Press, 2009), 15, Logos.
157
(1) The High Priest Must Be a Man
(2) The High Priest Must Be Ordained by God
c) Conclusion: Warning for Failure to Grow in Maturity
5:1-3
5:4-10
5:11-14
4. Indoctrination: The Superior Priesthood of Jesus Christ
a) 3rd Exhortation: Grow in Maturity
(1) Exhortation to Grow in Maturity
(2) Warning against Apostasy
b) 3rd Doctrinal Discourse
(1) God’s Sure Promises in Christ Jesus
(2) Jesus Offers Better Covenant in Superior Order
(a) A Superior Order of Melchizedek
i) A Description of Melchizedek
ii) Superior to Levites Who Paid Tithes
iii) Superior to Levites because it is Unending
(b) A Superior Sacrifice
i) A Summary Statement
ii) The Promise of a New Covenant
iii) Sacrifices under the Old Covenant
iv) Sacrifice under New Covenant
α) A Greater Sacrifice
β) The Mediator of the New Covenant
γ) Sacrifice was Once for All
6:1-10:18
6:1-8
6:1-3
6:4-8
6:9-10:18
6:9-20
7:1-10:18
7:1-28
7:1-3
7:4-10
7:11-28
8:1-10:18
8:1-2
8:3-13
9:1-10
9:11-10:18
9:11-14
9:15-22
9:23-10:18
5. Divine Service: The Believer’s Life of Faith in God
a) 4th Exhortation: Good Works
(1) Exhortation to Serve the Lord
(2) Warning Against Drawing Back
b) 4th Doctrinal Discourse
(1) Faith Defined
(2) The Testimony of the Creation Story
(3) The Testimony of Abel
(4) The Testimony of Enoch
(5) The Testimony of Noah
(6) The Testimony of Abraham
(7) The Testimony of Isaac
(8) The Testimony of Jacob/Joseph
(9) The Testimony of Moses
(10) The Testimony of Joshua and Rahab
(11) The Testimony of the Rest of the Old Testament
(12) Summary: The Faith of the N.T. Believer
10:19-11:40
10:19-39
10:19-25
10:26-39
11:1-40
11:1-2
11:3
11:4
11:5-6
11:7
11:8-19
11:20
11:21-22
11:23-29
11:30-31
11:32-38
11:39-40
6. Perseverance: The Believer’s Hardships and Chastisement
a) 5th Exhortation: The Supreme Example of Christ Jesus
b) 5th Doctrinal Discourse
12:1-29
12:1-3
12:4-29
158
(1) Endure Chastisement (Physical Perseverance)
(2) Pursue Holiness (Spiritual Perseverance)
(3) Hear God’s Word (Mental Perseverance)
12:4-13
12:14-17
12:18-29
7. Glorification: The Believer’s Rest in Christ
a) 6th Exhortation: Brotherly Love under New Covenant
b) 6th Doctrinal Discourse
13:1-17
13:1-8
13:9-17
8. Conclusion
13:18-25
159
THE TEXT, EXEGESIS, AND COMMENTS
“No commentary can claim total originality, but each one can add
another facet of understanding to the book being studied.” 1
F. B. Huey, Jr.
Predestination: The Superiority of Jesus Christ
over all Creation as the Son of God
(Hebrews 1:1-14)
Hebrews 1:1-14 discusses the superiority of Jesus Christ over all creation as the
Son of God (1:1-4). This opening statement reflects first phase of redemption that
Jesus Christ fulfilled in securing our eternal redemption as an heir by His Sonship
in which He was predestined to be heir over all creation. His divine attributes as
well as His death, burial, and resurrection brought Him exaltation at the right hand
of God far above the ministries of all heavenly angels, which statement the author
expounds upon using a number of Old Testament passages regarding Jesus’ deity
(1:5-14).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 1:1-14 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the predestined superiority of Jesus Christ over creation as the Son of
God:
Exegetical Idea – The author declared to the Hebrews the superiority of Jesus
Christ over all creation as the Son of God.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God, God the Father
has predestined Jesus Christ to be supreme over all creation as the Son of God.
Homiletical Idea – Because God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God, Jesus Christ is predestined to be
supreme over all creation as the Son of God.
1
F. B. Huey, Jr., Jeremiah, Lamentations, in The New American Commentary, vol. 16 (Nashville:
Broadman and Holman Publishers, 1993), 10, Logos.
160
Here is a proposed outline:
1. Opening Claim: Jesus the Son of God
2. Scriptural Support for Opening Claim
1:1-4
1:5-14
Prologue: Opening Claim that Jesus Christ is the Son of God
(Hebrews 1:1-4)
The opening passage of Hebrews 1:1-4 is a single sentence in the original Greek
text. In this lengthy sentence, the author makes the claim that God has in these last
days spoken through the office of divine Sonship, after having spoken for the
previous centuries through the office of the prophet. God used the office of the
prophets of the Old Testament to reveal various aspects of God’s plan of
redemption to the Hebrew nation called Israel. As the Son of God, Jesus Christ is
the fulfillment of and superior to all Old Testament prophecies. In Hebrews 1:1-4
the author claims that Jesus Christ is deity, as the Son of God, and that His office
and ministry supersedes and fulfills all divine revelation that has gone before Him.
The verses that follow (1:5-14) provide a doctrinal argument to support this claim.
The author’s exhortations and doctrinal discourses will all build upon this opening
claim of the deity of Jesus Christ. However, it is important to note that of the seven
divine attributes given to the Son of God in this opening passage, the phrase “when
he had by himself purged our sins” in the Greek text is structured in a unique
manner that indicates this attribute will be developed more fully in the epistle,
while the other six attributes are considered only briefly; for this is the only clause
that does not begin with a pronoun or participle, but rather with the phrase “a
purging of sins” beginning, or fronting, this clause for emphasis, with the
participle coming at the end.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 1:1-4 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the predestined superiority of Jesus Christ over creation as the Son of
God:
Exegetical Idea – The author declared to the Hebrews the superiority of Jesus
Christ over all creation as the Son of God through His atonement and
exaltation.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God through His
atonement and exaltation, God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God through His atonement and
exaltation.
161
Homiletical Idea – Because God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God through His atonement and
exaltation, Jesus Christ is predestined to be supreme over all creation as the
Son of God through His atonement and exaltation.
The Text
1
God, who through many portions (of revelations) and in many ways,
spoke in time past unto the forefathers by the prophets, 2in these last days
has spoken unto us by (his) Son, whom he appointed heir of all things, by
whom also he made the ages; 3who being the radiance of his glory, and
the very image of his person, and upholding all things by his powerful
word, after having made a cleansing of sins, sat down at the right hand of
the Majesty on high; 4having become so much better than the angels, in as
much as he has inherited a more excellent name than they.
God Has Spoken Through His Son. The voice of God speaking today through His
Son Jesus (1:1-4) echoes throughout the epistle of Hebrews. The author of
Hebrews introduces most of his Old Testament citations by saying God or the
Holy Spirit spoke these words (Heb 1:5, 6, 7, 8, 13; 2:12-13; 3:7, 15; 4:4-5, 7; 5:6;
6:13-14; 8:10-13; 9:8; 10:5-9, 15-16; 11:3, 7, 8, 18; 12:19; 13:5), with Jesus
Himself speaking in the voice of two Old Testament citations (Heb 2:12-13; 10:1516). In contrast, other New Testament writes introduce their Old Testament
citations by referring to the voice of the prophets.
Jesus Christ is Superiority to the Old Covenant. The author argues his statement
of Jesus’ superiority over the Old Covenant throughout the rest of this epistle and
its application to our Christian life with the emphasis placed upon the perseverance
of the saints. This means that Hebrews 1:1-4 is somewhat of a concise summary of
the epistle of Hebrews. Based upon Jesus’ deity, the author can now logically build
his argument to prove that Jesus Christ is qualified as our Great High Priest, which
argument is contained within the body of this epistle to the Hebrews. Such a style
of argument is typically Pauline.
The Revelation of the Deity of Jesus Christ. The opening passage of the epistle of
Hebrews is breathtaking in its description of Jesus Christ as the Son of God. The
apostle Paul must have received this revelation during one of his divine visitation
in the heavenly realm (2 Cor 12:1-4). He had a number of personal encounters
with the Lord Jesus Christ as well as heavenly visions. In Hebrews 1:1-4 Paul
attempts to put into words a description of Jesus Christ from a divine perspective,
a description which he must have had difficult putting into human language
outside the divine inspiration of the Holy Spirit.
All Revelation is Complete in Jesus Christ. It is important to note from this
passage of Scripture in Hebrews 1:1-4 that the author makes an opening statement
162
of the superiority of Jesus Christ over the Old Covenant, because a full and
complete revelation of redemption has now come through His Son. All former
revelations came by men in pieces through many times and places, while Jesus,
who is God, gave us a complete revelation by His Word. The author implies that
there will be no new revelations outside His Son, and that all former prophetic
revelations are fulfilled in His Son. All of God’s former revelations culminate in
Christ Jesus.
The words that God has now spoken through his Son are full and complete, being
contrasted with the opening verse that all of God’s former revelations to mankind
came in incomplete pieces at various times. With the coming of the revelation of
His Son Jesus Christ there will come no further revelation, for it is completed in
Him. The claim of the deity of Jesus Christ, and His fulfillment of all Old
Testament prophecy, and the Scripture’s claim to God’s complete revelation
through divine inspiration have been the source of controversy since the time of
the early Church fathers. For example, in the seventh century A.D. Muhammad
claimed to have received a different and superior revelation of God’s redemption
in writing the Koran. In the 1800’s Joseph Smith claimed to have received a more
complete revelation of the Gospel of Jesus Christ.2 However, Hebrews 1:1-4 is
saying that in Christ Jesus all revelation is complete, that He is the fullness of God,
and that this revelation of the Son is not going to be coming in pieces over many
centuries. It is full and complete, and the canon of Scriptures is closed with the
writings of the apostles of the Lamb because God’s plan of redemption for
mankind is now fully revealed. We may come to a deeper revelation of our
Saviour while in Heaven, but there will never be a new and different plan of
redemption.
All Prophetic Revelation is Fulfilled in Jesus Christ. Another message implied in
this introductory passage to Hebrews is the understanding that all former prophetic
revelation given by God at various times and in many ways by the prophets have
always pointed to Christ Jesus as the Son of God. The author quotes many of these
revelations in this first chapter of Hebrews. The author quotes from a number of
Old Testament Scriptures (Ps 2:7, 2 Sam 7:14, Deut 32:43, Ps 104:4, Ps 45:6-7, Ps
2
The Mormons do not believe that the canons of the Old and New Testaments have been closed,
which means they allow additional revelations to carry an equal weight of authority as the Bible. James
Talmage writes, “The beliefs and prescribed practices of most religious sects are usually set forth in
formal creeds. The Latter-day Saints announce no creed as a complete code of their faith; for while they
hold that the precepts of eternal life are unchangeable, they accept the principle of continuous
revelation as a characteristic feature of their belief. . . . These [articles of the Mormon faith] include the
more essential and characteristic features of the gospel, as accepted by this Church; but they are not
complete as an exposition of our belief, for by one of the Articles it is declared, ‘We believe all that
God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and
important things pertaining to the Kingdom of God.’” James E. Talmage, The Articles of Faith: A
Series of Lectures on the Principle Doctrines of the Church of Jesus Christ of Latter-Day Saints (Salt
Lake City, Utah: The Desert News, 1889), 4-5.
163
102:25-27 and Ps 110:1) as prophetic passages that point to the superiority and
deity of God’s Son over all creation.
Reflections of the Triune Office of Jesus Christ as Prophet, Priest, and King.
The opening statement of the epistle of Hebrews echoes the triune office and
redemptive ministry of Jesus Christ as the prophet, priest, and king. Jesus’ words
are superior to those of the Old Testament prophet (Heb 1:1-2); He made a
cleansing of our sins (Heb 1:3), and He has sat down at the right hand of God (Heb
1:3).
Man is Crowned with Glory and Honor. While the epistle of Hebrews opens with
a description of how God crowned Jesus Christ, His Son, with glory and honor
(Heb 1:1-4; 2:9), the author will also discuss how God created man and crowned
him with glory and honor and gave him dominion over the earth (Heb 2:5-8a).
Jesus Christ came to restore mankind to his rightful place of dominion. He has
become the Author of our salvation and restoration to dominion upon the earth
(Heb 2:8b-18). This explains why man’s depravity is so worthy of eternal
damnation, since he carries the image of God in himself.
Reflections on the Theme of Perseverance in the Epistle of Hebrews. Hebrews
1:1-4 serves as an introduction to the book of Hebrews. This passage of Scripture
introduces Jesus Christ as the Son of God whom God is using in these last days to
speak to mankind and to bring redemption to him. In the Greek text Hebrews 1:1-4
is one, long sentence. The base line sentence of these four verses is “God has
spoken to us by (His) Son” (Heb 1:2a). Hebrews 1:2b to 4 modifies the word
“Son”: that is, these verses explain who the Son is that God has now spoken to us
by. Here we see the redemptive work of Christ Jesus on Calvary from the
perspective of His being presently seated at the right hand of the Father after
having purged our sins (Heb 1:3). In other words, in this passage we look down
from the throne of God at the past accomplishment of Calvary; and it was this
position of Jesus Christ being seated at the right hand of the Father that is called
later in the Epistle “the joy set before Him” (Heb 12:2). It is this hope of joy with
the Father that gave Jesus Christ the strength to persevere until His work on earth
was accomplished and to endure the Cross. Thus, this opening passage reflects the
underlying theme of Hebrews, which is the perseverance of the saints. Throughout
this great epistle believers are encouraged to look unto Jesus Christ, our Great
High Priest, in order to receive their help in times of need. Our ability to come
boldly unto this throne of grace will establish us in the faith so that we can
persevere.
The Author’s Rhetorical Use of Alliteration in the Prologue. Alliteration is a
rhetorical device that uses the same letter or sound at the beginning of a series of
connected words. Both Luke and the author of Hebrews employ alliteration in the
prologues of their writings by using words that begin with the Greek letter “π.”
Within the opening sentences of Luke’s prologue to his Gospel and to the book of
164
Acts and in the epistle of Hebrews are found five words whose lexical form begins
with the letter “π.” David Allen cites this “signature” in Luke-Acts to argue for
Lucan authorship to the epistle of Hebrews as well. 3 For example, in the epistle of
Hebrews, five of the first twelve words in the Greek text begin with the letter “π.”
In fact, the opening phrase “πολυμερῶς καὶ πολυτρόπως πάλαι” in Hebrews 1:1 is
so similar in rhetorical structure to the opening phrase ἐπειδήπερ πολλοὶ
ἐπεχείρησαν in Luke 1:1 that some scholars use it to support an argument for
Lucan authorship of the epistle of Hebrews.
1:1 “God, who through many portions (of revelations) and in many ways,
spoke in time past unto the forefathers by the prophets” (Πολυμερῶς καὶ
πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις). Hebrews 1:1
is a concise summing up of the canon (inspired books) of the entire Old Testament,
in which God the Father intervened in the affairs of mankind in order to bring to
pass His divine plan of redemption. He spoke through the office of the prophet in
order to proclaim this plan to mankind. Therefore, this opening verse also reflects
the underlying theme of the books of the Old Testament, which is the
foreknowledge of God the Father as He worked to bring redemption to Israel, and
now to the Gentiles.
The Old Testament is a progressive revelation of God and of His redemptive plan
for mankind through Jesus Christ. This divine revelation did not come all at one
time. Instead, it came bit-by-bit, and piece-by-piece, at many times, and in many
ways and manners over a period of many years. Isaiah 28:9-13 tells us that God’s
revelation comes “precept upon precept, precept upon precept; line upon line, line
upon line; here a little, and there a little.” Each time God spoke to mankind, He
longed for fellowship with him. Each word that God spoke to mankind at various
times and in manifold ways was to restore him back into fellowship. The Holy
Scriptures are God’s love letter to mankind. He has taken very opportunity to
speak to us, and His greatest display of love came when Jesus Christs spoke to us
and gave His life for us on the Cross.
“who at sundry times”. The Greek word πολυμερως “sundry times,” used only
once in the New Testament, literally means, “in many/various portions/parts”
(BAGD, GE, LSJ, PGL, Strong), thus, “many parts, pieces, or times.” The Holy
Bible is made up of about forty authors writing over a period of sixteen hundred
years. All of these writings were compiled together into the unity of the Holy
Scriptures. We may want to view these many Old Testament events as the various
dispensations recorded in the Old Testament Scriptures, such as the time of man’s
innocence in the Garden of Eden, the time when man was guided by his
conscience after the Fall, the time when human government was established at the
Tower of Babel, the time of God’s promise to Abraham, and the time of the
3
David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist Theological
Seminary, 25 July to 5 August 2011.
165
Mosaic Law given to Moses and the children of Israel. God spoke to mankind
throughout all of these eras of time.
“in divers manners”. The Greek word πολυτρόπως “in divers manners,” used only
once in the New Testament, means, “in many ways” (BAGD, Strong) or “turning
many ways” (LSJ, PGL). God spoke to mankind “in a variety of modes of
expression” (BAGD). Note how many ways God spoke to His children. For
example, He spoke through His creation; He spoke to the patriarchs by dreams; He
spoke to Moses face to face; He spoke to the nation of Israel from a fiery mountain
and then by the written Law; He then spoke to them by His prophets and by divine
judgment when they ignored His prophets He spoke through the Psalms and by
proverbs and by parables; He spoke by signs and wonders. He spoke to the
children of Israel through their recorded history. He spoke to Balaam by the mouth
of a donkey; and finally, He spoke to His people and to us by the recorded history
in Scripture. In every way and manner God speaks to His people because of His
great love for us. For example, the Lord spoke to Abraham face to face; to Jacob
he spoke in by a dream. He spoke to Moses face to face. He spoke to the children
of Israel through the written Law and through the prophets. He spoke through
poetry and psalms and wisdom literature. He spoke through a donkey’s mouth as
well as by signs and wonders. He spoke through Israel’s recorded history. In
various time and in many ways the Lord spoke to His people Israel.
“in time past”. The Greek word “in time past” (πάλαι) refers to the Old Testament,
from the time of Adam and Eve through the period of the Mosaic Law, and before
Jesus Christ came to earth.
“unto the fathers”. The phrase “unto the fathers” is a reference to the Jews as a
nation rather than to any particular patriarchs. The author makes several more
references to the Jewish fathers in Hebrews 3:9, “When your fathers tempted me,
proved me, and saw my works forty years.” Hebrews 8:9, “Not according to the
covenant that I made with their fathers in the day when I took them by the hand to
lead them out of the land of Egypt; because they continued not in my covenant,
and I regarded them not, saith the Lord.” The apostle Paul makes a similar
reference to the Jewish fathers in 2 Timothy 1:3, “I thank God, whom I serve from
my forefathers with pure conscience, that without ceasing I have remembrance of
thee in my prayers night and day.” Thus, the recipients of this Epistle are also
Jews, or Hebrews.
“God . . . spake in time past . . . by the prophets”. God used the office and ministry
of the prophet to speak to the Jewish fathers. Therefore, the phrase “spake in time
past unto the fathers by the prophets” refers to the entire Old Testament canon.
Although later Jewish scribes, such as Ezra, edited and compiled the Sacred
Scriptures, the words recorded are essentially words spoken through prophetic
utterance and written by divine inspiration. Prophecy became most prominent
during period of Kingdom. Prophets moved the people to an inward relationship to
166
God. They prophesied of repentance, judgment, and of the coming of Jesus Christ,
the Messiah.
Unfortunately, during the period of the kingdom, the message from God did not
come through the priests and kings. Corruption spoiled this means of delivering
God’s message to His people. It was the lineage of prophets whom God raised up a
various times from various cities and from various genealogies and in various
ways to deliver His messages and prophecies. God found men who would not fear
the face of men to speak His Word. God literally raised up a lineage of prophets
from Enoch until Malachi. There were periods when there were no prophets to
prophesy, as we see in 1 Samuel 3:1, “And the child Samuel ministered unto the
LORD before Eli. And the word of the LORD was precious in those days; there
was no open vision.” However, God was always faithful to search for men would
represent Him.
When the prophets ceased to prophesy, the Old Testament canon was closed. This
is confirmed by Josephus, who says, “It is true, our history hath been written since
Artaxerxes very particularly, but hath not been esteemed of the like authority with
the former by our forefathers, because there hath not been an exact succession of
prophets since that time.” (Against Apion 1.8). In addition, the opening verses of
the epistle of Romans and of Hebrews state that the Old Testament was delivered
to us by His prophets, thus revealing the fact that the Old Testament prophets were
the ones who kept the canon open: Romans 1:2, “(Which he had promised afore by
his prophets in the holy scriptures,)” Hebrews 1:1-2, “God, who at sundry times
and in divers manners spake in time past unto the fathers by the prophets, Hath in
these last days spoken unto us by his Son, whom he hath appointed heir of all
things, by whom also he made the worlds.” Just as the New Testament canon
closed when the twelve apostles dies, so did the Old Testament canon close when
the prophets ceased.
Who were these prophets that spoke in times past? The Lord told King Abimelech
and other kings that Abraham was a prophet (Gen 20:7, Ps 105:15). Scriptures tell
us that numerous people walked in the office of a prophet or prophetess, such as
Aaron (Exod 7:1), Miriam (Exod 15:20), Moses (Deut 18:15; 34:10, Acts 7:37),
Deborah (Judg 4:4), Samuel (1 Sam 3:20), David (Mark 12:36, Acts 1:16), Gad (1
Sam 22:5), Nathan (2 Sam 7:2), Ahijah (1 Kings 14:2), Jehu (1 Kings 16:12),
Elijah (1 Kings 18:36), Elisha (2 Kings 6:12), Jonah (2 Kings 14:25), Shemaiah (2
Chron 12:5), Iddo (2 Chron 13:22), Huldah (2 Kings 22:14), Isaiah’s wife (Isa
8:3), and Anna (Luke 2:36). In addition, we are familiar with the sixteen later
prophets: Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Thus, we hear the voices of the Old Testament prophet delivered in many forms
over many centuries. We hear the humble words of Moses as God exalts him in
front of the children of Israel. We hear the song of Moses as the Israelites stood on
167
the far banks of the Red Sea. Our understanding fails us as we hear Job cry out to
God in the midst of his suffering. We are moved as we hear the sweet words of
David worshipping on his harp on the hills around Judah. We are touched by the
poetic and seductive words of Solomon. We are shocked as we read about Israel’s
repeated backsliding and rebellion towards God. We hear the southern accent of
Amos as he rebukes the cities of Israel. We weep as we hear the lament of
Jeremiah crying out the utterances given to him by God, knowing his impending
persecutions from the kings, priests, and other prophets. We hear the Ezra the
scribe teaching the Jews the historical books, while in the background the wailings
of those who remembered Jerusalem prior to its Babylonian destruction rises and
falls.
1:2 Hebrews 1:2 sums up the three-fold office and ministry of the Lord Jesus
Christ. (1) Present - He mentions His current office and ministry by saying, “Hath
in these last days spoken unto us by his Son.” (2) Future - It refers to His future
and final ministry as Lord of Lords and King of Kings when God’s plan of
redemption is fulfilled by saying, “whom he hath appointed heir of all things.” (3)
Past - It refers to His initial office and ministry as the Word of God through whom
God created all things by saying, “by whom also he made the worlds.”
Another way to view Hebrews 1:2 is to say that the clause, “whom he hath
appointed heir of all things” reflects Christ’s humanity because an heir has to be
born as a son in order to become an heir; and the clause by whom also he made
the worlds” reflects Christ’s eternal deity as part of the Godhead.
1:2 “in these last days has spoken unto us by (his) Son” (ἐπʼ ἐσχάτου τῶν
ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ). “Hath in these last days”. The phrase “the
last days” is used five times in the New Testament (Acts 2:17, 2 Tim 3:1, Heb 1:2,
Jas 5:3, 2 Pet 3:3). This period begins on the Day of Pentecost when the Holy
Spirit is poured forth upon the Church. Others say the Last Days began with the
First Coming of Christ, describing it as the Messianic Age confirmed by the
resurrection and ascension of Christ Jesus, understood in the phrases “the time is
fulfilled” (Mark 1:15), “the fullness of time” (Gal 4:4), and “but was manifest in
these last times” (1 Pet 1:20). This is the age of God’s fulfillment of His promise
of hope and eternal rest for His people. The Last Days is reflected in the phrases
“these last times/this last time” (1 Tim 4:11 Pet 1:20, 1 John 2:18, Jude 1:18) and
“the end(s) of the world” (1 Cor 10:11, Heb 9:26). The apostle Peter explains that
with the Lord one day is as a thousand years and a thousand years as one day (2
Pet 3:8). Thus, the word “days” used in this verse can refer to several thousandyear periods. Since the days of the early apostles until the Second Coming of
Christ, a period of two thousand years will has elapsed.
We must ask the question of why this phrase describes the two-thousand year
dispensation of the New Testament Church. Perhaps the answer is that this is the
last age of man’s mortality in God’s plan of redemption. In other words, as the
168
sound of the last trumpet call from Heaven, as our Lord and Saviour Jesus Christ
descends from the clouds, and the saints of God are raptured to be with Him
forever, the Church partakes of immortality. We are no longer bound by time; it no
longer limits our lives. Thus, the phrase “last days” probably refers to the last
dispensation in which time and mortality bind God’s servants.
“spoken unto us by his Son”. The Greek text literally reads, “by son.” While God
has spoken in the past through the office of the prophet, He has in these last days
spoken to mankind through the office of Sonship, or by the character and nature of
Sonship. While the prophetic revelations came in old time through the utterance of
words, God has now spoken to us by the revelation of the person of Jesus Christ
His Son, with John the Baptist called to herald in His public appearance to
mankind. The Jews placed a strong emphasis on the Shema, which declared in
Deuteronomy 6:4 that there was one God, and upon which all Jewish theology is
based. Therefore, the author of Hebrews opens his epistle to these believing Jews
by revealing divine “Sonship” as an important redemptive aspect of the Godhead.
In other words, the author appears to hang these opening words of Hebrews 1:1-4
regarding God now speaking through “Sonship” upon the Shema as a Jewish
reference point, revealing God as triune. Having spoken through the office of the
prophet in the Old Testament, He has now spoken through the office of Sonship by
revealing His Son in human form and by the words spoken by His Son. In fact,
when the author of Hebrews cites from the books of Psalms and Isaiah in Hebrews
2:11-13, he cites these passages as utterances of Jesus Christ, thus elevating the
Old Testament Scriptures to equal authority as the revelation of His Son Jesus
Christ. The Old Testament Scriptures, the revelation of Jesus Christ, and the record
of His words are now held in equal authority as God’s Word to mankind. Every
doctrinal discourse in the epistle of Hebrews and every Old Testament citation the
author makes will now be described as God or His Son speaking to mankind,
rather than saying, “It was spoken by the prophet . . .” In other words, the Old
Testament Scriptures have become the voice of His Son.
Later in this epistle, Paul quotes from Psalm 95:7-11, which says, “if ye will hear
his voice” (Heb 3:7). This quote can be brought forward to the time of Paul’s
readers as the message of the Gospel of Jesus Christ, as we read in his opening
statement in Hebrews 1:1-2, “God, who at sundry times and in divers manners
spake in time past unto the fathers by the prophets, Hath in these last days spoken
unto us by his Son, whom he hath appointed heir of all things, by whom also he
made the worlds.” In other words, the Lord now speaks to mankind through His
Son Jesus Christ, that is to say, through us, as Paul says in 2 Corinthians 5:20,
“Now then we are ambassadors for Christ, as though God did beseech you by us:
we pray you in Christ's stead, be ye reconciled to God” When we preach the
Gospel of Jesus Christ, we are standing in Christ’s stead as God’s voice.
It is interesting to note that the name of Jesus is not mentioned in the book of
Hebrews until 2:9 and 3:1. This is because the emphasis in these opening passages
169
is on the office of His Sonship with the Father, and hence, His deity. Jesus is
referred to as the Son of God on twelve occasions throughout this Epistle (Heb 1:2,
5, 8; 3:6; 4:14; 5:5, 8; 6:6; 7:3, 28; 10:29; 11:24). However, the name of Jesus is
used fourteen times in this Epistle, His divine title of “Christ” is used thirteen
times, and the title of “Lord” is used six times.
Comments. In these last days, God has made a new and a better convent with
mankind through His Son Jesus Christ. God’s grace and truth came to mankind
through Jesus Christ (John 1:17). When Jesus spoke to us, He always spoke with
divine authority, “But I say unto you,” (see Matt 5:21-22).
1:2 “whom he appointed heir of all things” (ὃν ἔθηκεν κληρονόμον πάντων). A
son is an heir. As the Son of God, Jesus is qualified to be heir of all things. Since
God is over all things, He has the power to delegate to His Son the authority over
all things. Jesus was foreordained to be the heir of the world, before it was
founded, as the apostle Peter says in 1 Peter 1:20, “Who verily was foreordained
before the foundation of the world, but was manifest in these last times for you.”
Christ’s inheritance is mentioned in Psalm 2:7-8, “I will declare the decree: the
LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of
me, and I shall give thee the heathen for thine inheritance, and the uttermost parts
of the earth for thy possession.” Matthew 21:38, “But when the husbandmen saw
the son, they said among themselves, This is the heir; come, let us kill him, and let
us seize on his inheritance.” By His inheritance, Jesus Christ will rule over all of
creation and bring the world in subjection to Himself.
1:2 “by whom also he made the ages” (διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας). There
are numerous passages in the Scriptures testifying that the world was created
through Jesus Christ, the Word of God (Gen 1:1-3, Ps 33:6, John 1:1-3, Rom
11:36, Col 1:16-17, Heb 11:3, 2 Pet 3:5, Rev 4:11, 19:13). We would expect the
author to list Jesus’ divine attributes in chronological order by saying, “whom also
he made the worlds, whom he hath appointed heir of all things,” since He made the
worlds prior to His inheritance of all things. The reason Jesus’ inheritance
precedes His role in creation is because of emphasis. The focus of the epistle of
Hebrews is on His high priesthood, which centers on His present exaltation rather
than His past creation. 4
The Greek word αἰών appears fifteen times in the epistle of Hebrews, more
frequently than in any other book of the New Testament except the book of
Revelation. This word has a variety of English translations. In the KJV the word is
translated, “world (to come), (for)ever (more), course, age(s), eternal.” David
Allen translates this word as “universe,” explaining that it refers to the entire
4
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 113, Logos.
170
“space-time-matter continuum” of everything God created, “the totality of all
things existing in time and space,” so that it includes both the existing “material
universe” and “the vast periods of time and all that transpires in them.” 5
The author of Hebrews clearly uses the Greek word αἰών in the sense of the ages
of time to which mankind is subject in God’s plan of redemption; thus, it refers to
the “ages” or phases of God’s redemptive plan. It includes the age prior to man’s
fall as well as the age after God’s final consummation of time and eternity in
which the angels and mankind are destined to dwell for eternity in either heaven or
hell. Each of these redemptive ages or phases has been designed around the role of
His Son Jesus Christ in bringing mankind to redemption. For example, the age
prior to man’s fall consisted of Adam, the reflection of Christ as the sinless son of
God. The age immediately after the fall reveals the sacrificial altar as man’s access
to God through the offering of a lamb, a reflection of Jesus Christ as the Lamb of
God who came to take away the sins of the world (John 1:29). In the age of the
Law, the Jews were made conscience of their sins on a daily basis, so that the Law
pointed them to God’s promises of a coming Redeemer. The ages of Christ’s First
and Second Comings play a central role in the theology of the New Testament.
Thus, each age that God made in His plan of redemption was designed to show to
mankind the need for redemption through His Son Jesus Christ.
1:3 “who being the radiance of his glory, and the very image of his person”
(ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ). Hebrews 1:3
reveals that there are two aspects to the nature of God Almighty, His glory and His
being. His being consists of His eternal nature and character and essence, which is
shared by Jesus Christ and the Holy Spirit as a triune God. His glory is the visible
radiance that He sometimes reveals to mankind. Exodus 33:19-23 refers to this
two-fold aspect of God when He appeared to Moses on Mount Sinai, for God’s
glory passed by then God revealed His back parts to Moses, “And he said, Thou
canst not see my face: for there shall no man see me, and live. And the LORD said,
Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come
to pass, while my glory passeth by, that I will put thee in a clift of the rock, and
will cover thee with my hand while I pass by: And I will take away mine hand, and
thou shalt see my back parts: but my face shall not be seen.” (Exod 33:20-23)
“Who being the brightness of his glory”. We might better understand God’s
“brightness” by comparing it to the sun. We see the sunlight and its sunrays with
our eyes, but we are not able to see the sun itself, because of its intense, splendid
glory. In a similar way, Jesus is the brightness of God's glory. Those who have
been to Heaven and come back describe the throne of God as intense brightness
that cannot be looked into because of such brightness. Jesse Duplantis describes
5
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 111, Logos.
171
how Jesus Christ steps into this brightness of God’s throne, and reemerges. 6 Thus,
the Scriptures say, “No man hath seen God at any time; the only begotten Son,
which is in the bosom of the Father, he hath declared him.” (John 1:18) So, we
cannot actually see God the Father, but we can see the brightness of His glory as
we only see the brightness of the sun, and not the sun itself. When we see Jesus
Christ, we see the image of God the Father, but not actually God the Father who is
dwelling within “the brightness of His glory.”
The word “glory” means, “radiant beauty, or splendor, great honour and
admiration, worshipful adoration and praise” (Webster). The glory in the Old
Testament signified God’s actual presence on earth, as we read in Exodus 16:7,
“And in the morning, then ye shall see the glory of the LORD; for that he heareth
your murmurings against the LORD: and what are we, that ye murmur against us?”
This glory was manifested in the Holy of Holies, in the Tabernacle, in the
wilderness, and in the Temple. In the New Testament, Jesus also represented
God’s presence, or glory, upon earth: Isaiah 35:2, “It shall blossom abundantly,
and rejoice even with joy and singing: the glory of Lebanon shall be given unto it,
the excellency of Carmel and Sharon, they shall see the glory of the LORD, and
the excellency of our God.” Isaiah 40:5, “And the glory of the LORD shall be
revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken
it.” John 1:14, “And the Word was made flesh, and dwelt among us, (and we
beheld his glory, the glory as of the only begotten of the Father,) full of grace and
truth.”
The Holy Bible tells us that God is light (1 John 1:5), and Jesus is the light of the
world (John 1:9; 8:12). We as Christians are made in the image of God, so we are
also called the light of the world because we have Christ, the brightness of His
glory, dwelling within us, as Jesus says in Matthew 5:14, “Ye are the light of the
world. A city that is set on an hill cannot be hid.”
“and the express image of his person”. The Greek word ὑπόστασις means,
“substantial nature, essence, actual being, reality” (Heb 1:3; 11:1), or “a plan,
project” (2 Cor 9:4; 11:17, Heb 3:14) (BAGD).
Not only does Jesus Christ serve as the brightness of God’s glory, but He also
reflects the very image and being of God the Father Himself (John 1:14; 14:8-9).
In other words, when we look at the throne of God we see only a bright light that
tells us where God dwells. Paul tells us that God “dwells in the light which no man
can approach unto” (1 Tim 6:16). Jesus Christ is also “the exact representation of
God’s divine character,” so that through Jesus Christ, we saw God manifested in
the flesh, as Paul says in Colossians 2:9, “For in him dwelleth all the fulness of the
6
Jesse Duplantis, Heaven: Close Encounters of the God Kind (Tulsa, Oklahoma: Harrison House,
c1996), 115-118.
172
Godhead bodily.” In summary, Jesus is the expression of God’s glory and of His
actual being, His essence, His nature.
1:3 “and upholding all things by his powerful word” (φέρων τε τὰ πάντα τῷ
ῥήματι τῆς δυνάμεως αὐτοῦ). The Greek word φέρω can be used in a literal sense
that means, “to carry” something. However, in Hebrews 1:3, this word has the
figurative meaning of “sustaining” or “upholding.” Jesus is causing all things “to
continue in a state or condition.” (BAGD) David Allen defines this word to mean
that Christ is “moving creation to its designed goal.” 7
The word δύναμις “power” is used like an adjective in Hebrews 1:3, but with more
sharpness and distinctness expressed than by using a regular adjective. Thus, it is
translated, “bearing all things by His mighty word.” Jesus bears creation by the
power in His very words. He sustains things as well as creates them, as we read in
Psalm 33:6, “By the word of the LORD were the heavens made; and all the host of
them by the breath of his mouth.” Hebrews 11:3, “Through faith we understand
that the worlds were framed by the word of God, so that things which are seen
were not made of things which do appear.”
His Word bears, or sustains, our eternal life, as He says in John 1:4, “In him was
life; and the life was the light of men.” John 6:63, “It is the spirit that quickeneth;
the flesh profiteth nothing: the words that I speak unto you, they are spirit, and
they are life.”
Nothing is more powerful that God’s Eternal Word. It is the most powerful force
known in the universe. It is the power that created the world, as we read in
Hebrews 11:3, “Through faith we understand that the worlds were framed by the
word of God, so that things which are seen were not made of things which do
appear.” It is more powerful that the forces of an atomic bomb, which are now able
to destroy the earth. All of heaven and earth will one day melt with a fervent heat
by the power of God’s Word, as we read in 2 Peter 3:12, “Looking for and hasting
unto the coming of the day of God, wherein the heavens being on fire shall be
dissolved, and the elements shall melt with fervent heat?”
1:3 “after having made a cleansing of sins” (καθαρισμὸν τῶν ἁμαρτιῶν
ποιησάμενος). The phrase “when he had by himself purged our sins” literally reads
“a cleansing of sins having made” in the Greek text. This is the only one of the
clauses modifying the Son of God in Hebrews 1:1-4 that begins with a noun, rather
than a pronoun or participle. The word “cleansing” stands in front of this clause as
emphasis in order to call attention to the fact that this theological truth will be
further developed throughout the epistle of Hebrews. In other words, it is the most
important attribute in this list as far as the author of Hebrews is concerned.
7
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 124, Logos.
173
Although all attributes are equally important from a theological perspective, the act
of cleansing of man’s sins in the theme that author needs to develop in this epistle.
When Jesus died on Calvary, even the Holy Spirit forsook Him. That is why He
cried, “My God, my God, why hast thou forsaken me?” He did this by Himself,
with no help from anyone. Thus, the Scriptures say, “when he had by himself
purged our sins.” The apostle Paul describes Jesus’ atonement through His
individual sacrifice in Romans 5:12-21. He writes, “Therefore as by the offence of
one judgment came upon all men to condemnation; even so by the righteousness of
one the free gift came upon all men unto justification of life.” (Rom 5:18) One
man provided the atonement for the sins of the world. The apostle Paul writes in
Hebrews 7:27, “Who needeth not daily, as those high priests, to offer up sacrifice,
first for his own sins, and then for the people's: for this he did once, when he
offered up himself.” The apostle John writes in 1 John 2:2, “And he is the
propitiation for our sins: and not for ours only, but also for the sins of the whole
world.”
1:3 “sat down at the right hand of the Majesty on high” (ἐκάθισεν ἐν δεξιᾷ τῆς
μεγαλωσύνης ἐν ὑψηλοῖς). Structurally, the phrase “sat down on the right hand of
the Majesty on high” receives secondary emphasis in the opening sentence of
Hebrews 1:1-4, being subordinate only to the base-line sentence that declares “God
hath spoken to us by (His) Son.” The motif of Jesus’ exaltation (as a requirement
of His High Priesthood) undergirds the exhortations and doctrinal teachings
throughout the epistle of Hebrews. Jesus Christ is not on the same level of the
prophets who spoke in time past, but He fulfills their prophecies and is superior the
office of the prophets.
Jesus, in the flesh, now sits at right hand of Father on High. This is a key phrase
used throughout the book of Hebrews (Heb 1:3; 4:14; 8:1; 10:12; 12:2) due to
Jesus’ priestly role as our Great High Priest, which is emphasized in this book. In
fact, this phrase is used in the climax of the epistle of Hebrews (Heb 12:1-3).
Jesus is now seated at the right hand of the throne of God (Ps 110:1, Mark 16:19,
Acts 7:55-56, Eph 1:20, Heb 1:3; 8:1; 10:12; 12:2). Jesus has won the victory and
is worthy of all glory and honor (Rev 4:11). Patty Everett comments that He sat
down because His work of redemption on Calvary is finished, as Jesus said on the
Cross, “It is finished.” (John 19:30). 8 He reigns; Satan is defeated; and we have
victory. Amen and Amen.
“on high”. In other words, God dwells “on high.” This Hebrew phrase is used in
the book of Psalms: Psalm 93:4, “The LORD on high is mightier than the noise of
8
Patty Everett, marginal notes in Holy Bible People’s Parallel Edition: King James Version, New
Living Translation (Wheaton, Illinois: Tyndale House Publishing, Inc., 1997), comments on Hebrews
1:3.
174
many waters, yea, than the mighty waves of the sea.” Psalm 113:4-5, “The LORD
is high above all nations, and his glory above the heavens. Who is like unto the
LORD our God, who dwelleth on high.”
1:3 Hebrews 1:3 gives us a definition of who Jesus Christ the Son of God is by
declaring His divinity (Heb 1:3a), then stating His initial role in creation as the
Word of God (Heb 1:3b), and His recent role as the Apostle of our faith who was
sent to Calvary to pay for the sins of mankind (Heb 1:3c), and His current role in
man’s redemption as our Great High Priest (Heb 1:3d). We see that Jesus has
never finished and left His previous office and ministry of being the Word of God
through whom God created all things; for it is by Him that all of creation is upheld
and exists. Here we see the omnipotence of Christ Jesus in that He is a part of the
God-head. It is important to note that the present-day ministry of Jesus Christ is
referred to in Hebrews 1:3c when He sits at the right hand of the Father and
intercedes for the saints. This statement a reflection of the underlying theme of this
Epistle, which is the perseverance of the saints. It is Jesus’ position at the right
hand of the Father, ever living to make intercession for the saints, that maintains
our position of justification with the Father so that we can persevere and obtain
eternal rest. Jesus is now our intercessor (Heb 4:15-16) and has sent His spirit into
our hearts crying, “Abba Father” (John 14:16-17, Gal 4:6).
1:4 “having become so much better than the angels, in as much as he has
inherited a more excellent name than they” (τοσούτῳ κρείττων γενόμενος τῶν
ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα). Paul uses a
number of divine names for Jesus in the Old Testament quotes that follow, such as
“My Son” (Heb 1:5), “The First-Begotten” (Heb 1:6), and “O God” (Heb 1:8). In
addition, the Father’s name is Holy, as Jesus says in Matthew 6:9, “After this
manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.”
Jesus was highly exalted at the right hand of the Heavenly Father. He became
superior to the angels to the degree that His name, which He inherited, was
superior to the angels. Philippians 2:5-11 tells us that God the Father exalted Jesus
because of His obedience on the Cross. Thus, Jesus was given His authority and
exaltation because of His achievements. We find a similar statement in the epistle
of Ephesians in which God the Father “raised him from the dead, and set him at his
own right hand in the heavenly places, Far above all principality, and power, and
might, and dominion, and every name that is named, not only in this world, but
also in that which is to come: And hath put all things under his feet, and gave him
to be the head over all things to the church.” (Eph 1:20-22) In this passage, the
name of Christ was conferred upon Jesus because He fulfilled the Messianic role
of redemption for mankind. Thus, Jesus Christ the Son of God was given His
authority through inheritance (Heb 1:4), through achievement (Phil 2:5-11), and
through conference (Eph 1:20-22).
175
Scriptural Support for the Opening Claim
(Hebrews 1:5-14)
The Old Testament prophets have declared Jesus Christ to be the pre-incarnate Son
of God and rightful heir to the throne of God. The author of Hebrews supports his
claim of Jesus’ deity and superiority to the prophets by contrasting His calling and
office to the office of the heavenly angels, who are described as servants rather
than sons. He draws a distinction between Jesus’ deity and His superiority over the
angels (1:5-14). The author uses these Old Testament passages to contrast the
preeminence of the Lord Jesus Christ as God, who is seated at the throne of God,
with the office of God’s angels, who are described as servants. That is, this
passage explains why Jesus’ name is more excellent than the angels and why Jesus
Himself is superior. The author proves that since the birth of Jesus Christ, He has
been declared the pre-incarnate Son of God, who is now seated at the throne of
God.
The opening passage of the book of Hebrews (1:1-4) has introduced Jesus Christ
as the Son of God, being superior to the angels and fulfilling all Old Covenant
prophecies. In the rest of this passage of Scripture (1:5-14) the author explains and
justifies his opening statement or claim by using a number of Old Testament
prophecies. These Scriptures reveal the predestination of Jesus Christ as the Son of
God and heir to His throne. In other words, the Scriptures mentioned in 1:5-14
support the divine attributes of Jesus Christ listed in Hebrews 1:1-4, and they are
presented in that same order. For example, the first set of Old Testament
prophecies declaring Jesus’ Sonship (1:5-6) support the first divine attribute of
Jesus Chris as the Son of God, which says, “has in these last days spoken to us by
His Son” (1:2). The second Old Testament prophecy declaring Jesus as Heir of all
things (1:8-9) supports His second divine attribute, which says, “whom He has
appointed heir of all things” (1:2). The third Old Testament prophecy declaring
Jesus Christ’s role in the creation of all things (1:10-12) supports His other divine
attributes, which says, “through whom also He made the worlds” (1:2) as well as
those mentioned in Hebrews 1:3. The fourth Old Testament prophecy declaring
Jesus’ lordship over all things (1:13) supports His final divine attribute, which
says, “sat down at the right hand of the Majesty on high” (1:3). The Old Testament
references to angels (1:7, 14) supports his final statement in 1:4 declaring Jesus
Christ’s superiority over all angelic creatures. The author could have chosen Old
Testament Scriptures to support his opening claim in Hebrews 1:1-4, but he chose
not to do so because of the divine principle that a matter is confirmed in the mouth
of two or three witnesses (Deut 17:6; 19:15, Matt 18:16, 2 Cor 13:1. 1 Tim 5:19,
Heb 10:28). In other words, the three witnesses he presented from the Old
Testament Scriptures of Jesus’ divinity are sufficient to support all seven divine
attributes contained within his opening claim that Jesus Christ is the Son of God
(1:1-4). In addition, the author chose these particular Old Testament Scriptures
supporting the aspects of the deity of Jesus Christ the Son of God because they are
necessary for Him in fulfilling His role as our Great High Priest. He discusses
176
these divine attributes further in his epistle. Thus, Hebrews 1:5-15 serves as the
author’s initial explanation for his opening statement in Hebrews 1:1-4 of Jesus’
fulfillment and superiority to all previous revelation to mankind through the office
of the Old Testament prophets. The author addresses the office and ministry of
angels in this opening passage since the Jews understood their ministry as the most
superior revelation of God known to them. However, the superior office of Jesus
makes the revelation of the Gospel superior to the office and ministry and
messages of heavenly angels.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 1:5-14 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the predestined superiority of Jesus Christ over creation as the Son of
God:
Exegetical Idea – The author declared to the Hebrews the superiority of Jesus
Christ over all creation as the Son of God as testified in the Holy Scriptures.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God as testified in
the Holy Scriptures, God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God as testified in the Holy Scriptures.
Homiletical Idea – Because God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God as testified in the Holy Scriptures,
Jesus Christ is predestined to be supreme over all creation as the Son of God
as testified in the Holy Scriptures.
The Text
5
For to which of the angels did he ever say, ‘You are my Son, this day
have I begotten you’? And again, ‘I shall be to him a Father, and he shall
be to me a Son’? 6And again, when he brought in the firstborn into the
world, he said, ‘And let all the angels of God worship him.’ 7And on the
one hand concerning the angels he said, ‘The one who makes his angels
spirits, and his ministers a fiery flame.’ 8But on the other hand
concerning the Son he said, ‘Your throne, O God, is for ever and ever:
and a scepter of righteousness is the scepter of your kingdom.’ 9‘You have
loved righteousness, and hated iniquity; because of this God, (even) your
God, has anointed you with the oil of joy above your companions.’ 10And,
‘You in the beginning, Lord, established the earth; and the heavens are
the works of your hands: 11They shall be destroyed, but you remain, and
they all shall become old as a garment; 12and as a cloak you shall role
them up, and as a garment they shall be exchanged: but you are the same,
and your years shall not cease.’ 13But to which of the angels did he say at
177
any time, ‘Sit at my right hand, until I should place your enemies under
the footstool of your feet’? 14Are they not all ministering spirits, being
sent forth for ministry for them who are about to inherit salvation?
The Apostle Paul’s Use of the Old Testament in the Epistle of Hebrews. The
apostle Paul uses no less than seven citations from the Old Testament in Hebrews
1:5-14, and he quotes from these Scriptures extensively throughout this epistle. He
is able to do so because he is addressing Hebrew believers as his primary
recipients. They would have been much more familiar with these Old Testament
passages than the Gentiles converts. As such, Paul is able to go deep into biblical
exegesis with these Hebrew believers.
The Office of Jesus Christ is Contrasted with the Office of Angels. Throughout
the Holy Scriptures, the Old Testament prophets have declared Him to be the preincarnate Son of God and rightful heir to the throne of God. The author builds his
argument by contrasting His calling and office to the office of the heavenly angels,
who are described as servants rather than sons. He draws a distinction between
Jesus’ deity and His superiority over the angels (Heb 1:5-14). The author uses
these Old Testament passages to contrast the preeminence of the Lord Jesus Christ
as God, who is seated at the throne of God, with the office of God’s angels, who
are described as servants. That is, this passage explains why Jesus’ name is more
excellent than the angels and why Jesus Himself is superior. The author proves that
since the birth of Jesus Christ He has been declared the pre-incarnate Son of God,
who is now seated at the throne of God.
Hebrews 1:5-14 establishes the Sonship of Jesus (Heb 1:5-7), which becomes the
basis for His Lordship over all creation (Heb 1:8-14). Jesus alone is called the Son
of God (Heb 1:5), to be worshipped by angels (Heb 1:6). While the angels were
created to serve (Heb 1:7), Jesus was appointed to reign over all of creation (Heb
1:8-9). Jesus Christ is the Creator, pre-incarnate and eternal (Heb 1:10-12) who
will rule over his enemies (Heb 1:13), while the angels are to serve those who
partake of the salvation wrought by Jesus Christ (Heb 1:14). Thus, this office of
the Son is contrasted with the office of the heavenly angels, who are described as
servants rather than sons.
This passage serves as the author’s initial explanation for his opening statement in
1:1-4 of Jesus’ fulfillment and superiority to all previous revelation to mankind
through the office of the Old Testament prophets. This superior office of Jesus
makes the revelation of the Gospel superior to the office and ministry and
messages of heavenly angels. The author deals with the office of angels first since
the Jews understood their ministry as the most superior revelation of God known
to them.
This passage in Hebrews 1:5-14 clearly establishes the fact that Jesus Christ is the
Son of God, and that He is also the eternal God. In the opening sentence of
178
Hebrews 1:1-4 you can immediately sense the superiority of God speaking through
His Son, Jesus Christ. Jesus is the long-awaited earthly king of the Jews. The
revelation that this King would also be God Himself must have been beyond
natural reason for the Jewish mind who was hoping for an earthly king, the Son of
David, who would deliver from the oppressive Roman government. They fully
understood the authority of the Word of God in their lives. They understood the
Old Testament Scriptures to have been delivered by the prophets of Old. They
understood how angels often visited men in the Old Testament and delivered the
Word of God to them. Thus, the author of Hebrews explains Jesus’ superiority
over both the words of prophets (Heb 1:1-4) and the words given by angels (Heb
1:5-14). In Hebrews 2:2 the authority of the words given by angels is mentioned
when it says, “For if the word spoken by angels was stedfast, and every
transgression and disobedience received a just recompence of reward . . .” Thus,
the author is contrasting superiority of Jesus Christ to the prophets and angels,
whom God used to speak the words of authority under the Old Covenant.
1:5 “For to which of the angels did he ever say” (Τίνι γὰρ εἶπέν ποτε τῶν
ἀγγέλων). The Greek conjunction γὰρ (for) always introduces a subordinate clause.
In this case, it introduces a doctrinal discourse to support the author’s claim made
in Hebrews 1:1-4. In other words Hebrews 1:5-14 supports the claim made in
Hebrews 1:1-4.
1:5 “‘You are my Son, this day have I begotten you’” (Υἱός μου εἶ σύ, ἐγὼ
σήμερον γεγέννηκά σε). In Hebrews 1:5 Paul quotes Psalm 2:7 as a prophecy of
the resurrection of Jesus Christ, which says, “I will declare the decree: the LORD
hath said unto me, Thou art my Son; this day have I begotten thee.” Luke quotes
this psalm in Acts 13:33, “God hath fulfilled the same unto us their children, in
that he hath raised up Jesus again; as it is also written in the second psalm, Thou
art my Son, this day have I begotten thee.” Thus, this passage refers to the
resurrection of Jesus Christ from the dead, and not the first birth of Jesus Christ by
His mother Mary.
Jesus was made a Priest by God Himself at this time of His resurrection, as the
author tells us in Hebrews 5:5, “So also Christ glorified not himself to be made an
high priest; but he that said unto him, Thou art my Son, to day have I begotten
thee.”
1:5 “And again, ‘I shall be to him a Father, and he shall be to me a Son’” (καὶ
πάλιν, Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν). There are a
number of Old Testament Scriptures that declare the Father-Son relationship in the
promises of the coming Messiah: 2 Samuel 7:14, “I will be his father, and he shall
be my son. If he commit iniquity, I will chasten him with the rod of men, and with
the stripes of the children of men:” 1 Chronicles 17:13, “I will be his father, and he
shall be my son: and I will not take my mercy away from him, as I took it from
him that was before thee:” 1 Chronicles 22:10, “He shall build an house for my
179
name; and he shall be my son, and I will be his father; and I will establish the
throne of his kingdom over Israel for ever.” 1 Chronicles 28:6, “And he said unto
me, Solomon thy son, he shall build my house and my courts: for I have chosen
him to be my son, and I will be his father.” Psalm 89:26, “He shall cry unto me,
Thou art my father, my God, and the rock of my salvation.”
1:5 Comments. Hebrews 1:5 refers to Jesus’ physical birth in the statement “Thou
art my Son, this day have I begotten thee,” and to His deity in the words “I will be
to him a Father, and he shall be to me a Son.” When Jesus claimed that God was
His Father, the Jews sought to kill Him, because it made Jesus Christ equal to God,
that is, it established the fact that Jesus Christ was deity (John 5:18).
1:6 “And again, when he brought in the firstborn into the world” (ὅταν δὲ
πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην). Jesus is the first one to
experience eternal resurrection and immortality, so that He is called “the first
born” throughout the Scriptures: “my firstborn” (Ps 89:27), “the firstborn among
many brethren” (Rom 8:29), “the firstfruits of them that slept” (1 Cor 15:20-23),
“the firstborn of every creature” (Col 1:15), “the firstborn from the dead” (Col
1:18), “the firstbegotten” (Heb 1:6), “the first begotten from the dead” (Rev 1:5),
and “the beginning of the creation of God” (Rev 3:14).
1:6 “he said, ‘And let all the angels of God worship him.’” (λέγει, Καὶ
προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ). The quote in Hebrews 1:6 bears a
close resemblance to Psalm 97:7, “Confounded be all they that serve graven
images, that boast themselves of idols: worship him, all ye gods.” The LXX gives
us a closer translation of this text from Psalm 97:7 by using the word “angels”
instead of “gods”: Brenton reads, “Let all that worship graven images be ashamed,
who boast of their idols; worship him, all ye his angels.” (Ps 97:7) This verse may
be a paraphrase from Deuteronomy 32:43, “Rejoice, O ye nations, with his people:
for he will avenge the blood of his servants, and will render vengeance to his
adversaries, and will be merciful unto his land, and to his people.” (KJV) Although
this exact phrase is not found in the Hebrew text of Deuteronomy 32:43, it is found
in the LXX and the Dead Sea Scrolls of Deuteronomy 32:43, as Brenton reads,
“Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice
ye Gentiles, with his people, and let all the sons of God strengthen themselves in
him; for he will avenge the blood of his sons, and he will render vengeance, and
recompense justice to his enemies, and will reward them that hate him; and the
Lord shall purge the land of his people.” (Deut 32:43) Therefore, most scholars
agree that Hebrews 1:6 is a quote from the LXX. Most likely, the author was
quoting from a version other than the Masoretic text.
1:6 Comments. Hebrews 1:6 refers to the time of Jesus’ birth when it says, “when
he bringeth in the firstbegotten into the world.” At the birth of Jesus, we read how
all the heavenly host praised God, worshiping His Son in Luke 2:13-14, “And
suddenly there was with the angel a multitude of the heavenly host praising God,
180
and saying, Glory to God in the highest, and on earth peace, good will toward
men.” Therefore, Jesus is to be worshipped by angels.
1:7 Comments. Hebrews 1:7 is a quote from Psalm 104:4, “Who maketh his
angels spirits; his ministers a flaming fire.” In this verse, the author of Hebrews is
not speaking to the angels; rather, he is quoting an Old Testament Scripture in
regards to the angels' works and their divine function, or task.
1:7 “And on the one hand concerning the angels he said” (καὶ πρὸς μὲν τοὺς
ἀγγέλους λέγει). We can translate this phrase to read, “in reference to the angels.”
There are numerous references to angels speaking to and ministering to men in the
Scriptures. The angels rescue Lot and his daughters (Gen 18:1- 19:22). The angel
visited Zechariah (Luke 1:11-20) and Mary, the mother of Jesus (Luke 1:28-38).
When angels confront man in the Bible, man gives them much respect. Their
works are supernatural and awesome in man’s eyes. David spoke to the Lord when
he saw an angel in 2 Samuel 24:17, “And David spake unto the LORD when he
saw the angel that smote the people, and said, Lo, I have sinned, and I have done
wickedly: but these sheep, what have they done? let thine hand, I pray thee, be
against me, and against my father's house.” Yet, these angels worship the Son,
Jesus Christ.
1:7 “‘The one who makes his angels spirits” (ποιῶν τοὺς ἀγγέλους αὐτοῦ
πνεύματα). Hebrews 1:7 tells us that God made the angels as beings that dwell in
the “spirit” realm. Thus, they are spirits when viewed from the earthly realm.
Angels dwell in the spiritual realm and move about supernaturally. However, they
are able to manifest themselves as men in the earthly realm throughout the Holy
Scriptures. BAGD translates the word “spirit” as “winds” in Hebrews 1:7 Note
examples of angels being seen in the form of wind: 2 Samuel 5:24, “And let it be,
when thou hearest the sound of a going in the tops of the mulberry trees, that then
thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the
host of the Philistines.” 1 Kings 19:11-12, “And he said, Go forth, and stand upon
the mount before the LORD. And, behold, the LORD passed by, and a great and
strong wind rent the mountains, and brake in pieces the rocks before the LORD;
but the LORD was not in the wind: and after the wind an earthquake; but the
LORD was not in the earthquake: And after the earthquake a fire; but the LORD
was not in the fire: and after the fire a still small voice.”
1:7 “and his ministers a fiery flame.’” (καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς
φλόγα). Vine tells us the Greek word λειτουργός refers to “one who discharged a
public office at his own expense,” and generally, “a public servant, minister.” In
other words, it refers to a minister who represents a government or royal official
rather than a household servant.
181
Note examples of angels being seen in the form of fire: Genesis 15:17, “And it
came to pass, that, when the sun went down, and it was dark, behold a smoking
furnace, and a burning lamp that passed between those pieces.” Exodus 3:2, “And
the angel of the LORD appeared unto him in a flame of fire out of the midst of a
bush: and he looked, and, behold, the bush burned with fire, and the bush was not
consumed.” Acts 7:30, “And when forty years were expired, there appeared to him
in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.”
Perhaps angels are described in this aspect in Revelation 9:15-18, when the four
angels destroy one third of mankind with fire, smoke, and brimstone issuing from
their mouth.
In addition, angels were used in God’s hand of destruction: 2 Samuel 24:17, “And
David spake unto the LORD when he saw the angel that smote the people, and
said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they
done? let thine hand, I pray thee, be against me, and against my father's house.” 2
Chronicles 32:21, “And the LORD sent an angel, which cut off all the mighty men
of valour, and the leaders and captains in the camp of the king of Assyria. So he
returned with shame of face to his own land. And when he was come into the
house of his god, they that came forth of his own bowels slew him there with the
sword.”
1:7 Comments. The role of Jesus Christ as the eternal Ruler over all creation in the
next verse (1:8) is contrasted with the angels and their role as heavenly servants in
1:7.
1:8-9 Comments. Hebrews 1:8-9 is a quote from Psalm 45:6-7, “Thy throne, O
God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest
righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee
with the oil of gladness above thy fellows.” (KJV) William Lane notes that this
quote has only minor variations from the LXX. See Brenton, “Thy throne, O God,
is for ever and ever: the sceptre of thy kingdom is a sceptre of righteousness. Thou
hast loved righteousness, and hated iniquity: therefore God, thy God, has anointed
thee with the oil of gladness beyond thy fellows.” (Ps 45:2-3) 9
In Hebrews 1:8-9 the role of Jesus Christ as the eternal Ruler over all creation is
contrasted with the angels and their role as heavenly servants in the previous verse
(Heb 1:7). Because this Old Testament passage addresses the Messiah in the
second person singular “you” as “O God,” it reflects the divine nature of Jesus
Christ as God while being manifested in the flesh as the Son of man. In addition,
He sits on a heavenly throne with a scepter of righteousness, He has loved
righteousness and hated iniquity, and He has been anointed by God the Father. All
of these attributes reflect Jesus’ role as the King of Kings and Lord of Lords over
9
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 29, Logos.
182
all creation, and in particular for this passage of Holy Scripture, over the angels as
well.
1:8 “But on the other hand concerning the Son he said” (πρὸς δὲ τὸν υἱόν).
This phrase could read two different ways: “with reference to the son” (NIV), or
“speaking to the Son” (KJV).
1:8 “‘Your throne, O God, is for ever and ever” (Ὁ θρόνος σου ὁ θεὸς εἰς τὸν
αἰῶνα τοῦ αἰῶνος). There are other Old Testament passages that refer to Jesus’
throne: Psalm 93:2, “Thy throne is established of old: thou art from everlasting.”
Isaiah 9:6-7, “For unto us a child is born, unto us a son is given: and the
government shall be upon his shoulder: and his name shall be called Wonderful,
Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the
increase of his government and peace there shall be no end, upon the throne of
David, and upon his kingdom, to order it, and to establish it with judgment and
with justice from henceforth even for ever. The zeal of the LORD of hosts will
perform this.”
Jesus is called God in Psalm 45:6-7. He is fully divine, fully God. He will rule and
reign forever.
1:8 “and a scepter of righteousness is the scepter of your kingdom.’” (καὶ ἡ
ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας σου). A scepter (ῥάβδος) is “a ruler’s
staff” (BAGD). In the book of Revelation this same Greek word is translated as
“rod,” which is a token of authority.
All of the Son’s rule will be done in the righteousness, and not wickedly like so
many earthly kings. This scepter of righteousness not only signifies righteous
leadership, but this scepter also grants members of His kingdom permission to
approach His throne. These members approach His throne based upon their
righteous standing with the King of Kings.
1:9 “You have loved righteousness, and hated iniquity” (ἠγάπησας
δικαιοσύνην καὶ ἐμίσησας ἀνομίαν). The Lord is a lover of righteousness, as we
read in Psalm 33:5, “He loveth righteousness and judgment: the earth is full of the
goodness of the LORD.” God has and will always hate sin. From the fall of Satan
until Jesus' eternal reign, sin has always been punished and addressed by divine
judgment. God’s holiness will always remain. Our love for God draws us to
righteousness and our hatred for sin draws away from iniquity.
1:9 “because of this God, (even) your God, has anointed you” (διὰ τοῦτο
ἔχρισέν σε ὁ θεὸς ὁ θεός σου). Jesus has been anointed by God for His royal
office. The prophet Isaiah speaks of the anointing of the Messiah in Isaiah 61:1,
“The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to
preach good tidings unto the meek; he hath sent me to bind up the brokenhearted,
183
to proclaim liberty to the captives, and the opening of the prison to them that are
bound.”
The New Testament speaks of Jesus' anointing: Luke 4:18, “The Spirit of the Lord
is upon me, because he hath anointed me to preach the gospel to the poor; he hath
sent me to heal the brokenhearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that are bruised,” Acts 4:27,
“For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod,
and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered
together,” Acts 10:38, “How God anointed Jesus of Nazareth with the Holy Ghost
and with power: who went about doing good, and healing all that were oppressed
of the devil; for God was with him.”
1:9 “with the oil of joy” (ἔλαιον ἀγαλλιάσεως). The anointed oil used in the
Tabernacle and Temple of Solomon would have been perfumed with spices, as we
read in Exodus 25:6, “Oil for the light, spices for anointing oil, and for sweet
incense . . .” This pleasant fragrance would have filled the room, making the hearts
glad. Smell affects our mood, our memory, our emotions, and even our behavior.
We are told by those who have visited Heaven that the atmosphere is filled with
wonderful smells. The prophet Isaiah describes this anointing oil as the “oil of joy”
(Isa 61:3)
The oil is a reference to the infilling of the Holy Ghost. One of the outward
manifestations of the anointing of the Holy Spirit is joy and gladness.
1:9 “above your companions.’” (παρὰ τοὺς μετόχους σου). The Greek word
μέτοχος is used as an adjective to mean, “a sharing, a participating it,” and as a
substantive meaning, “a partner, companion” (BAGD). This word comes from the
verb (μετέχω), which means, “to share, to participate, to belong.” The noun is used
six times in the New Testament (Luke 5:7, Heb 1:9; 3:1, 14; 6:4; 12:8). Is the
author referring to us or the angels or both in Hebrews 1:9 as “fellows”? The
context of the verses listed above using the word μετέχω, along with the context of
the following chapters in this Epistle reveals that the word “thy fellows” is a
reference to believers rather than to the angels, which are not equal to Him. For
example, in Hebrews 2:10-13 we are called “brethren.” The emphasis of the epistle
of Hebrews is that Jesus is our brother leading us to our salvation. He is above us
in the sense that He has been anointed as King of Kings and Lord of Lords,
although He is a man. He rules as our King.
Jesus’ anointing with the Holy Ghost was without measure, beyond or above our
anointing, or that of angels, so that His work by the Holy Ghost exceeds ours. The
apostle John writes, “For he whom God hath sent speaketh the words of God: for
God giveth not the Spirit by measure unto him.” (John 3:34) The phrase “by
measure” is translated “. . . gives the Spirit without limit” (NIV), “. . . gives the
Spirit without measures” (NASB), and “not from a measure, without measure”
184
(BAGD, μέτρον 2b). The apostle Paul makes a similar statement in Colossians
1:19, “For it pleased the Father that in him should all fulness dwell;”
Jesus has the Holy Ghost without limits; but, we have received the Spirit and His
gifts and ministry in part. For example, no one except Jesus Christ has walked in
the full five-fold offices. The apostle Paul makes a number of references to the
believer’s portion or measure of the Holy Spirit: Romans 12:3, “For I say, through
the grace given unto me, to every man that is among you, not to think of himself
more highly than he ought to think; but to think soberly, according as God hath
dealt to every man the measure of faith.” 2 Corinthians 10:13, “But we will not
boast of things without our measure, but according to the measure of the rule
which God hath distributed to us, a measure to reach even unto you.” Ephesians
4:7, “But unto every one of us is given grace according to the measure of the gift
of Christ.” Ephesians 4:13, “Till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the measure of the stature
of the fulness of Christ:” Ephesians 4:16, “From whom the whole body fitly joined
together and compacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh increase of the body unto
the edifying of itself in love.”
1:9 Comments. Rule and authority has not been given to the angel, but unto Jesus
and His fellow heirs, which is the Church.
1:10-12 Comments. Hebrews 1:10-12 is a quote from Psalm 102:25-27, “Of old
hast thou laid the foundation of the earth: and the heavens are the work of thy
hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like
a garment; as a vesture shalt thou change them, and they shall be changed: But
thou art the same, and thy years shall have no end.” Hebrews 1:10-12 describes
both the creation and the end destruction of the present heavens and earth.
Jesus, who we see by faith, endures forever. Heaven and earth, though it looks so
permanent with our eyes, are really temporal. Jesus is the Creator of heaven and
earth (Heb 1:10); Jesus is immortal (Heb 1:11); Jesus is immutable or unchanging
in character (Heb 1:12).
1:10 “And, ‘You in the beginning, Lord, established the earth; and the
heavens are the works of your hands” (καί, Σὺ κατʼ ἀρχάς, κύριε, τὴν γῆν
ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί). In the Creation Story
(Gen 1:1-2:3), the earth is formed and founded prior to the creation of the heavens
(Heb 1:14-19), and this order is maintained in Hebrews 1:10, “And, Thou, Lord, in
the beginning hast laid the foundation of the earth; and the heavens are the works
of thine hands.”
All things were created by Jesus Christ, as we read in John 1:3, “All things were
made by him; and without him was not any thing made that was made.” Colossians
185
1:16, “For by him were all things created, that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or dominions, or principalities, or
powers: all things were created by him, and for him:”
1:11 “They shall be destroyed, but you remain” (αὐτοὶ ἀπολοῦνται, σὺ δὲ
διαμένεις). The destruction of this present heavens and earth are mentioned
throughout the Scriptures: Isaiah 34:4, “And all the host of heaven shall be
dissolved, and the heavens shall be rolled together as a scroll: and all their host
shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig
tree.” Ezekiel 32:7, “And when I shall put thee out, I will cover the heaven, and
make the stars thereof dark; I will cover the sun with a cloud, and the moon shall
not give her light.” Joel 2:31, “The sun shall be turned into darkness, and the moon
into blood, before the great and the terrible day of the LORD come.” Joel 3:15,
“The sun and the moon shall be darkened, and the stars shall withdraw their
shining.” Matthew 24:29, “Immediately after the tribulation of those days 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:” 2 Peter 3:10, “But the day
of the Lord will come as a thief in the night; in the which the heavens shall pass
away with a great noise, and the elements shall melt with fervent heat, the earth
also and the works that are therein shall be burned up.” Revelation 20:11, “And I
saw a great white throne, and him that sat on it, from whose face the earth and the
heaven fled away; and there was found no place for them.”
1:11 “and they all shall become old as a garment” (καὶ πάντες ὡς ἱμάτιον
παλαιωθήσονται). The heavens and the earth fell into decay when God subjected
Adam and Eve to mortality having sinned in the Garden. Thus, the earth is
growing old in its decay, as Paul mentions in Romans 8:20-22, “For the creature
was made subject to vanity, not willingly, but by reason of him who hath subjected
the same in hope, Because the creature itself also shall be delivered from the
bondage of corruption into the glorious liberty of the children of God. For we
know that the whole creation groaneth and travaileth in pain together until now.”
Around the world we observe events such as earthquakes, famine, pestilence,
pollution, extinction, etc., and despair of the loss of such beauty in God’s creation.
1:12 “and as a cloak you shall role them up” (καὶ ὡσεὶ περιβόλαιον ἑλίξεις
αὐτούς). The Greek word περιβόλαιον “vesture” literally means, “cast about.” It
refers to an outer covering, a cloak, a mantle, that is thrown about one’s clothing.
On the fourth day of the Creation Story, God placed the heavenly bodies into the
firmament of the heavens (Gen 1:17). The prophets Isaiah and Zechariah explain
to us how God placed these heavenly bodies in the universe by saying that God
stretched out or spread out or extended ( )נָטָ הthe stars into the heavens: Isaiah
44:24, “Thus saith the LORD, thy redeemer, and he that formed thee from the
womb, I am the LORD that maketh all things; that stretcheth forth the heavens
alone; that spreadeth abroad the earth by myself.” Zechariah 12:1, “The burden of
186
the word of the LORD for Israel, saith the LORD, which stretcheth forth the
heavens, and layeth the foundation of the earth, and formeth the spirit of man
within him.” The Hubble telescope has confirmed the theory that the universe is
expanding. This would mean that the stars in the universe are still in the process
being stretched out or spread out by Almighty God. This explains why the light
from distant stars did not take millions and billions of years to reach earth. Instead,
God first made the earth and then the heavenly bodies in the universe. These
heavenly bodies were then stretched out or spread in the universe, so that their
light was with us in the beginning of Creation.
The Hebrew word ( )נָטָ הused in these two Old Testament verses can also mean, “to
unfold.” The author of the epistle of Hebrews tells us that God will one day “fold
up” the heavens, saying, “And, Thou, Lord, in the beginning hast laid the
foundation of the earth; and the heavens are the works of thine hands: They shall
perish; but thou remainest; and they all shall wax old as doth a garment; And as a
vesture shalt thou fold them up, and they shall be changed: but thou art the same,
and thy years shall not fail.” (Heb 1:10-12) The apostle Peter tells us that the
present heavens and earth will be consumed with a great noise and fervert heat,
saying, “But the heavens and the earth, which are now, by the same word are kept
in store, reserved unto fire against the day of judgment and perdition of ungodly
men. . . . But the day of the Lord will come as a thief in the night; in the which the
heavens shall pass away with a great noise, and the elements shall melt with
fervent heat, the earth also and the works that are therein shall be burned up.” (2
Pet 3:7, 10) He is quoting Isaiah 34:4, “And all the host of heaven shall be
dissolved, and the heavens shall be rolled together as a scroll: and all their host
shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig
tree.” The apostle John gives us a similar description of the folding up of the
heavens to make way for a new heavens and earth in Revelation 6:14, “And the
heaven departed as a scroll when it is rolled together; and every mountain and
island were moved out of their places.” Just as a garment was folded up and put
away and just as a scroll was rolled up and placed back on a shelf, the present
heavens and earth will be folded up as they are consumed by fire. Thus, the
heavens were unfolded and spread out across the universe in the Creation Story.
Note these similar words from Frances J. Roberts:
“Indeed, if ye but knew how close I am standing to the ‘curtain of time’, ye
would draw very near and be filled with expectancy. For one of these days –
so very soon – the curtain shall be drawn; the heavens shall be rolled back; the
canopy of the ‘sky’ as ye know it shall be lifted away, and the Son of Man
shall be revealed in power and great glory” 10
17F
1:12 “and as a garment they shall be exchanged” (ὡς ἱμάτιον καὶ
ἀλλαγήσοντα). The Greek word ἀλλάσσω means, “to make different.” In other
10
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 62.
187
words, just like a garment is taken off and replaced by a new, clean garment, so
will God “cloth” His creation with a new garment in a new heavens and earth. The
psalmist describes this change in Psalm 102:26-27, “They shall perish, but thou
shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou
change them, and they shall be changed: But thou art the same, and thy years shall
have no end.”
In Psalm 102:26-27, Holladay says the first use of the Hebrew word “change”
( )חָ לַףis the 2MS Hiphil Imperfect, “You will replace them.” The second use is the
3MP Qal Perfect (with consecutive), “They shall pass away or vanish.” The RSV,
NIV agree with Holladay. The NASB, KJV use “change” and “changed.”
1:12 “but you are the same” (σὺ δὲ ὁ αὐτὸς εἶ). The unchanging nature of God is
mentioned throughout the Scriptures: God is unchanging in Psalm 90:2, “Before
the mountains were brought forth, or ever thou hadst formed the earth and the
world, even from everlasting to everlasting, thou art God.” The Word of God is
unchanging in Psalm 119:89, “LAMED. For ever, O LORD, thy word is settled in
heaven.” YHWH is unchanging in Malachi 3:6, “For I am the LORD, I change
not; therefore ye sons of Jacob are not consumed.” God the Father is unchanging
in James 1:17, “Every good gift and every perfect gift is from above, and cometh
down from the Father of lights, with whom is no variableness, neither shadow of
turning.” Jesus Christ is unchanging in Hebrews 13:8, “Jesus Christ the same
yesterday, and to day, and for ever.”
1:12 “and your years shall not cease.’” (καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν). That
is, these years shall not “come to an end.” God is eternal because He does not
dwell in the realm of time and space; He dwells in eternity.
1:13 “But to which of the angels did he say at any time, ‘Sit at my right hand,
until I should place your enemies under the footstool of your feet’” (πρὸς τίνα
δὲ τῶν ἀγγέλων εἴρηκέν ποτε, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου
ὑποπόδιον τῶν ποδῶν σου). Hebrews 1:13 is a quote from Psalm 110:1, “The
LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies
thy footstool.” This Old Testament verse is quoted eight times in the New
Testament, second only in frequency to Leviticus 19:18, which is quoted at nine
quotes. The apostle Paul uses this divine truth in 1 Corinthians 15:24-28 to
describe Jesus’ eternal reign as His enemies are placed under His feet.
The apostle Paul also writes, “Hebrews 2:8-9, “Thou hast put all things in
subjection under his feet. For in that he put all in subjection under him, he left
nothing that is not put under him. But now we see not yet all things put under him.
But we see Jesus, who was made a little lower than the angels for the suffering of
death, crowned with glory and honour; that he by the grace of God should taste
death for every man.” Although all enemies are not yet under the feet of Jesus
Christ, the King of Kings and Lord of Lords, God’s Word will come to pass. Time
188
does not stop nor make void the prophecies of God’s Word. The author makes a
similar statement in Hebrews 10:13, “From henceforth expecting till his enemies
be made his footstool.” I believe that all enemies will be placed under Christ’s feet
at the end of the thousand Millennial Reign of Christ Jesus when the devil is
ultimately defeated and cast into the lake of fire (Rev 20:7-15).
1:14 “Are they not all ministering spirits, being sent forth for ministry for
them who are about to inherit salvation” (οὐχὶ πάντες εἰσὶν λειτουργικὰ
πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν
σωτηρίαν). Hebrews 1:14 offers a conclusion to this opening section of the epistle
of Hebrews by telling us that God has predestined His heavenly angels to minister
for men within the framework of God’s redemptive plan. Paul describes them as
“ministering spirits” in this verse because he is referring back to Hebrews 1:7,
“And of the angels he saith, Who maketh his angels spirits, and his ministers a
flame of fire.” In both verses, Paul describes angels as ministers and as spirits,
thus, “ministering spirits.” He mentions their ministry in Hebrews 2:2 as
messengers of God’s divine commandments to men. However, in these verses that
follow, he continues to compare the superiority of the message of the Gospel to
that delivered by angels in the Old Testament (Heb 2:2, 5, 7, 9, 16).
Hebrews 1:14 generally is understood to mean that God sends His angels forth on
divine assignments in behalf of the saints (note Goodspeed, “Are not the angels all
spirits in service, whom he sends on his errands for the good of those who are
destined to possess salvation?” However, the Greek text allows Hebrews 1:14 to
mean that believers can send the angels on divine assignments as well. The Greek
text uses διά with the accusative case so that it can be translated “in behalf of,”
meaning the angels are “sent forth to serve in behalf of them who shall be heirs of
salvation.” We usually think of the phrase “heirs of salvation” to refer to our future
entrance into Heaven. However, we can also interpret this phrase to apply to the
sending forth of our ministering angels in order to bring “salvation” for our earthly
needs day by day. Thus, Hebrews 1:14 can be understood to mean that we can
send forth our angels on divine assignments because we know that God is at work
in our behalf as we serve Him in establishing the kingdom of God upon this earth.
This view is supported by Jesus’ statement in the Great Commission, “All power is
given unto me in heaven and in earth.” (Matt 20:18). Because Jesus delegated all
of His authority to the Church through His name, then the Church has authority
both in heaven and in earth. This heavenly authority includes the sending forth of
angels by the saints to accomplish earthly tasks. When the apostle John fell down
to worship at the feet of an angel, the heavenly messenger described himself as a
fellow servant, saying, “See thou do it not: for I am thy fellowservant, and of thy
brethren the prophets, and of them which keep the sayings of this book: worship
God.” (Rev 22:9) In other words, our heavenly angels work alongside us as fellow
servants to accomplish God’s redemptive plans upon earth.
189
The author’s reference to the ministry of angels in the closing chapters of this
Epistle (Heb 12:22; 13:2) reflects back on his opening statements about their role
of divine service in man’s redemption (Heb 1:14). In this closing passage of the
epistle of Hebrews, the author now tells us that these ministering angels are among
us to serve us. Since Hebrews 13:1-17 emphasizes the theme of entering into the
believer’s rest, we now see that ministering angels are with us to help us continue
in this position of rest as we walk in love among our fellow believers (Heb 13:1),
and among strangers who are sometimes angels (Heb 13:2), and among those
believers who are in difficult situations (Heb 13:3).
The angels were sent forth to minister to Jesus during His forty-day temptation in
the wilderness (Matt 4:11, Mark 1:13). An angel was with Jesus in the Garden of
Gethsemane (Luke 22:43). They were sent to the tomb at Jesus’ resurrection to
announce the good news to His disciples (Matt 28:2, 5, Luke 24:23, John 20:12).
Heavenly angels were involved in the work and ministry of the early Church (Acts
8:26; 10:3, 7, 22; 11:13; 12:7-11; 12:23; 27:23). We also have angels assigned to
us to minister to us (Matt 18:10). They will be sent forth to gather us to our
heavenly home during the Rapture of the Church (Matt 24:31, Mark 13:27). They
are sent forth to escort us to Heaven when we die (Luke 16:22). Regarding Psalm
91:10, Kevin Zadai says, “Angels are considered to be ‘special forces’ and have
special assignments from the military branch of Heaven’s Kingdom. . . . It is
amazing to me how much is going on around us about which we have absolutely
no awareness or knowledge.” 11
We must understand that the Lord’s heavenly angels are sent from God’s throne to
the Church to fulfill God’s plan of redemption for mankind. They only work
within the boundaries of divine directives. Kevin Zadai say that these ministering
angels “will only minister that which is the will of God for our lives and for the
Kingdom of God.” 12 Creflo Dollar said, “Angels are covenant enforcing agents.”13
They enforce God’s covenant towards man. This means they will not do things that
are outside the Abrahamic covenant, through which we partake of redemption
through Christ Jesus. Therefore, we must learn to walk in our destinies if we are to
work alongside ministering angels. We must be led by the Spirit of God in order to
walk in our destinies and experience the support and benefits of our ministering
angels. Unfortunately, because of our disobedience, these same angels use their
efforts to fix problems that we have caused and keep us out of dangers that we
walk in because of dullness of spirit. Yet, their primary purpose in our lives is to
help us fulfill our destinies.
11
Kevin Zadai, The Agenda of Angels (Shippensburg, PA: Destiny Image Publishers, Inc., 2019),
8.
12
Kevin Zadai, The Agenda of Angels (Shippensburg, PA: Destiny Image Publishers, Inc., 2019),
19.
13
Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on
Trinity Broadcasting Network (Santa Ana, California), television program.
190
Illustration. For example, Oral Roberts tells the story of a divine vision in which
Jesus appeared to him along with Robert’s angel assigned to him. Jesus explained
that this angel was given to him to help him. He was told to send this angel on
missions of divine service for him to work in the spiritual realm, which would then
be manifested in the natural realm. 14
Illustrations. There are many examples from the Scriptures of angels protecting the
children of Israel and ministering to the righteous. For example, Abraham sent the
angel of the Lord before his servant to find a wife for Isaac (Gen 24:7, 40). The
angel of the Lord went before Jacob and protected him all of his life (Gen 31:11;
48:16). Under the Old Covenant, God send His angel to protect the children of
Israel in the wilderness (Exod 14:19; 23:20-23). The Lord sent His angel before
the children of Israel to lead them safely out of Egypt (Num 20:16, Judg 2:1). The
Lord promised to send His angel before Moses and the children of Israel as they
travelled through the wilderness and into the Promised Land (Exod 23:20-23;
32:34; 33:2). The angel of the Lord appears to Joshua and describes himself as
“the commander of the army of the Lord” (Josh 5:13-15). This angel and his army
went before the children of Israel during their five-year conquest of the Promised
Land. The angelic army of the Lord went before the judges to deliver Israel from
the hand of the enemies. Judges 4:7 says, “And I will draw unto thee to the river
Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and
I will deliver him into thine hand.” Judges 4:14-15 says, “Is not the LORD gone
out before thee? So Barak went down from mount Tabor, and ten thousand men
after him. And the LORD discomfited Sisera, and all his chariots, and all his host,
with the edge of the sword before Barak;” Judges 5:20 says, “They fought from
heaven; the stars in their courses fought against Sisera.” The Lord helped fight
David’s battles by sending angels ahead of him to defeat the enemy (2 Sam 5:2225, 1 Chron 14:13-16). The title “Lord of Hosts” used extensively in the Old
Testament literally means, “Lord of the armies.” This does not refer to human
armies, but to heavenly armies. The angels ministered to Jesus during and after the
forty-day fast (Mark 1:13) and during His painful prayer in garden (Luke 22:43).
In Acts 12:6-10, Peter is freed from prison by an angel.
There are many other verses in the Scriptures referring to the ministry of angels to
men: Psalm 34:7, “The angel of the LORD encampeth round about them that fear
him, and delivereth them.” Psalm 91:11-12, “For he shall give his angels charge
over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest
thou dash thy foot against a stone.” Psalm 103:20, “Bless the LORD, ye his angels,
that excel in strength, that do his commandments, hearkening unto the voice of his
14
Richard Roberts, Angels on Assignment [on-line]; accessed 21 May 2011; available from
http://www.richardroberts.org/2009/07/17/angels-on-assignment-by-richard-roberts/; Internet; see also
Oral Roberts, All You Ever Wanted to Know About Angels: A Personal Handbook on the Angels that
Help You (Tulsa, Oklahoma: Oral Roberts, 1994), 26.
191
word.” Isaiah 63:9, “In all their affliction he was afflicted, and the angel of his
presence saved them: in his love and in his pity he redeemed them; and he bare
them, and carried them all the days of old.” Daniel 3:28, “Then Nebuchadnezzar
spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who
hath sent his angel, and delivered his servants that trusted in him, and have
changed the king's word, and yielded their bodies, that they might not serve nor
worship any god, except their own God.” Daniel 6:22, “My God hath sent his
angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as
before him innocency was found in me; and also before thee, O king, have I done
no hurt.” Matthew 18:10, “Take heed that ye despise not one of these little ones;
for I say unto you, That in heaven their angels do always behold the face of my
Father which is in heaven.” Luke 12:8, “Also I say unto you, Whosoever shall
confess me before men, him shall the Son of man also confess before the angels of
God.”
Calling: Calling: The Gospel Calls Us to a Place of Rest
through Obedience to Jesus Christ
(Hebrews 2:1-4:13)
Hebrews 2:1-4:13 serves as the second literary section of this epistle, emphasizing
mankind’s “heavenly calling” (3:1) to the Gospel declaring the atonement of
man’s sins and the exaltation of Jesus Christ. The author first exhorts his readers to
heed the heavenly calling of the Gospel of Jesus Christ (2:1-4), then he gives a
doctrinal argument to support this calling (2:5-4:11), and he concludes with a
warning passage of divine judgment for those who neglect this heavenly calling
(4:12-13). The literary structure of the epistle of Hebrews at its micro-level is built
upon the three-fold scheme of exhortation, discourse, and warning: exhortation
(2:1-4), doctrinal discourse (2:5-4:11), and warning (4:12-13). Thus, the
exhortation and warning passage in 2:1-4:12-13 form a literary device known as an
inclusio, where the author offers his readers an exhortation (2:1-4) and concludes
with a warning for failure to heed his advice (4:12-13). 15
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:1-4:13 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly heed
the Gospel in light of Jesus Christ’s atonement and exaltation.
15
David MacLeon says, “An inclusio marks off a literary unit by using the same word or phrase at
the end of a discussion that was used at the beginning.” See David J. MacLeod, “The Literary Structure
of Hebrews,” Bibliotheca Sacra 146:582 (April 1989): 188, Logos.
192
Theological Idea – Because the author has exhorted the Hebrew believers to
earnestly heed the Gospel in light of Jesus Christ’s atonement and exaltation,
God has called believers to earnestly heed the Gospel in light of Jesus Christ’s
atonement and exaltation.
Homiletical Idea – Because God has called believers to earnestly heed the
Gospel in light of Jesus Christ’s atonement and exaltation, God calls us to
earnestly heed the Gospel in light of Jesus Christ’s atonement and exaltation.
Here is a proposed outline:
1. First Exhortation: Heed the Heavenly Calling
2. First Doctrinal Discourse: God’s Original Commission
3. Conclusion: Warning in Failure to Heed the Gospel Call
2:1-4
2:5-4:11
4:12-13
First Exhortation: Heed the Heavenly Calling
(Hebrews 2:1-4)
In Hebrew 2:1-4 the author encourages the readers to cling to the message of the
Gospel to which mankind has now been called to obey. The author bases this call
upon the atonement and exaltation of Jesus Christ and His superiority over the
angels (Heb 1:1-14). Having just argued the superiority of Jesus Christ over the
angels, it must follow that His message carries the same superiority over those
words spoken to us through angels as recorded in the Old Testament. Since the
Gospel declares Jesus as the Son of God, the author exhorts the Hebrew believers
to heed the divine call of God that has come to them through the preaching of the
Gospel of Jesus Christ. In essence, this passage says that if the words and oracles
of angels were steadfast, how much more so what Jesus said, with God confirming
His Words, and those He sent out to proclaim this message of salvation. The words
of the angels referred to in Hebrews 2:2 refer to all of the Old Testament writings,
while Hebrews 2:3-4 refers to all of the New Testament. He gives three
testimonies by which God has called mankind to Salvation: (1) through His Son’s
earthly ministry, (2) through the preaching of the apostles, (3) through signs and
wonders and gifts of the Holy Spirit. Because God has now spoken through His
Son, the original commission of Genesis 1:28 is now restructured around the
Gospel of Jesus Christ.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:1-4 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly heed
the Gospel that came to them through the preaching of Jesus and His disciples
accompanied by signs and wonders.
193
Theological Idea – Because the author exhorted the Hebrew believers to
earnestly heed the Gospel that came to them through the preaching of Jesus
and His disciples accompanied by signs and wonders, God has called
believers to earnestly heed the Gospel that came to them through the
preaching of God’s Word accompanied by signs and wonders.
Homiletical Idea – Because God has called believers to earnestly heed the
Gospel that came to them through the preaching of God’s Word accompanied
by signs and wonders, God calls us to earnestly heed the Gospel that comes to
us through the preaching of God’s Word accompanied by signs and wonders.
The Text
1
Because of this it is necessary for us to pay even more attention to
the things that we have heard, lest we should drift away. 2For if the word
spoken through angels was unwavering, and every violation and
disobedience received a just penalty, 3how shall we escape, if we neglect so
great a salvation; which (we) having received as first spoken by the Lord,
it was confirmed unto us by those who heard (him); 4God also testifying
with both signs and wonders and with various kinds of miracles, and
distributions of the Holy Spirit, according to his will?
The Great Commission and the Gospel of Jesus Christ. The exhortation to pay
close attention to the Gospel of Jesus Christ in 2:1-4 is not stated by the author of
Hebrews without giving us the benefits of such discipline; for the next passage in
Hebrews 2:5-8 reveals that we were created to walk in dominion on this earth. This
life of dominion can only be achieved through obedience to the Gospel, since Jesus
Christ is the one who authored and made a way for our deliverance from bondage
and restoration to dominion, as explained in Hebrews 2:9-18. Hebrews 2:1-18
clearly how the Great Commission (Matt 28:18-20) is embedded within God’s first
commission to Adam and Eve to be fruitful, multiply, and replenish the earth (Gen
1:28). Jesus’ work of redemption grants man the opportunity to take dominion
over the earth again after man became unable to do this because of the Fall.
Illustration: Jewish Devotion to the Word of God. Devout Jews of antiquity gave
much attention to learning their traditions and exercised a disciplined lifestyle
when compared to the heathens around them. They understood the authority of the
Word of God over their lives. They brought up their young children to memorize
the Old Testament and to learn their culture. In a similar devout manner, the author
of Hebrews is telling these Jewish Christians to follow this tradition by paying
much more attention to the words of the new covenant in Christ Jesus.
Illustration: Practical Application of Paying Attention to Everyday Affairs in
Order to Succeed. The warning passage in Hebrews 2:1-4 to pay close attention to
194
the Word of God is not only true of spiritual pursuits, but the principle of focusing
our attention upon an activity also applies to practical events in daily living. For
instance, we can get all excited about beginning a diet or exercise program. If we
do not pay close attention to this, we let our discipline slip into slothfulness, and
thereby never lose any weight. Likewise, it is so in the things of God. It is good to
be excited and enthusiastic about beginning a ministry or task for the Lord. In dayto-day living, careful discipline and attention and faithfulness or stick-to-it-ness is
always required to complete a task, for the Lord’s work, or for secular work. We
can let that spiritual revelation or truth, which we were once so excited about, slip
away into total indifference to the things of God.
Scripture Reference. Hebrews 12:25 restates the idea first mentioned in Hebrews
2:1-4, which warns us to take heed to the Gospel of Jesus Christ, saying, “See that
ye refuse not him that speaketh. For if they escaped not who refused him that
spake on earth, much more shall not we escape, if we turn away from him that
speaketh from heaven.”
2:1 “Because of this it is necessary for us to pay even more attention” (Διὰ
τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς). The opening chapter of Hebrews states
that God has now spoken to mankind through His Son, Jesus Christ. Therefore, the
Gospel should be greatly heeded, as it comes from One of greater authority than
the Old Testament prophets (Heb 1:1) and even the angels (Heb 2:2). We must pay
attention to the Gospel more than ever before when comparing our message to
those living under the Law, which was delivered by angels (Gal 3:19, Heb 2:2).
2:1 “to the things that we have heard” (τοῖς ἀκουσθεῖσιν). The Hebrew
Christians had heard the message from the Old Testament, as Jesus says in John
5:39, “Search the scriptures; for in them ye think ye have eternal life: and they are
they which testify of me.” Now, these Hebrew believers have embraced the New
Testament message of the Lord Jesus Christ in His work of redemption on the
Cross through the preaching of the Apostles. Now, in this epistle the apostle Paul
reveals aspects of the Lord Jesus Christ that have never been heard before. He
opens this epistle by revealing Jesus Christ as a member of the Godhead before His
virgin birth. He also reveals Jesus Christ our Great High Priest, who is with us so
that we can persevere amidst the trials of life. In light of this deeper revelation of
the Lord Jesus Christ, he exhorts these Hebrew Christians to heed the message of
Christ’s work of redemption for mankind.
2:1 “lest we should drift away” (μήποτε παραρυῶμεν). In Hebrews 2:1 the
apostle Paul delivers the first of six words of exhortation to the Hebrew Christians.
These exhortations are followed by a doctrinal discourse and a warning for those
who reject his exhortations.
195
The phrase “lest [at any time]” implies that we give place to the devil at times and
invoke the possibility of chastisement from God each and every time we are
disobedience, or slothful in the things of God, if we refuse to repent.
The phrase “we should drift away” is one Greek word (παραρρέω), being used
once in the New Testament. It is translated into modern English as “drift away”
(NIV, NASB, RSV). It means, “to be washed away, to drift away” (BAGD) or
“slip off or out” (LSJ). Vine says this word literally means, “to flow past, glide
by.” Within the context of Hebrews 2:1 Vine says it describes someone who is
“flowing or passing by, without giving due heed to a thing.” 16 This suggest that
believers can become dull in hearing and let God’s Word flow past them or slip
past them so that they fail to heed God’s instructions and warnings. This may be a
gradual experience that Christians experience so that they are unaware of it
happening.
2:1 Comments. There are many aspects related to our lives in the preaching of the
Gospel of Jesus Christ. There is the initial call to receive Him as one’s Lord and
Saviour. Then there is the call to sanctification. As a believer, the Gospel provides
healing for our bodies, authority over the devil, and victory in each area of our
lives. We can spend years believing for healing and ministering healing, then focus
upon other aspects of the Gospel, and let our faith for healing slip away. We are
then to come back and pay attention to this aspect so that we can regain the ground
that we may have lost in one particular aspect of this glorious Gospel.
2:2 “For if the word spoken through angels was unwavering” (εἰ γὰρ ὁ διʼ
ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος). The apostle Paul has been discussing
the superior office of Jesus Christ over the angels in Hebrews 1:1-14. He now
compares their ministry to men in the Old Testament Scriptures with the
importance of the message of Jesus Christ God’s Son.
Just as angels go forth on divine assignments for the Church, so did they go forth
on assignments in the Old Testament for God’s people Israel. The Greek phrase
“δι᾿ ἀγγέλων” means, “through angels as intermediate agents.” There are many
examples in the Old Testament of angels serving as intermediate agents of the
Lord to deliver a divine message to men. Angels first appear in the Old Testament
in the life and ministry of Abraham, who walked in obedience to the Lord. We
have the testimonies of angels delivering divine oracles to Hagar (Gen 16:7-8), Lot
(Gen 19:1, 15), Moses (Exod 3:2; 23:20-21, Acts 7:38, Gal 3:19), the children of
Israel (Judg 2:1; 5:23), Gideon (Judg 6:20), and Joseph (Matt 1:20; 2:13, 19). They
appeared as late as the time of the prophet Daniel, who describes them as
“watchers” (Dan 4:17). This tells us that God watched out for His people Israel by
sending forth His angels to minister to them. Thus, when the apostle Paul tells us
16
W. E. Vine, Merrill F. Unger, and William White, Vine's Complete Expository Dictionary of Old
and New Testament Words (Nashville: Thomas Nelson, 1996), s.v. “drift,” Logos.
196
that angels are ministering spirits sent forth to minister to us, who are heirs of
salvation (Heb 1:14), he was basing this statement upon the fact that the angels of
the Lord watched over the children of Israel throughout the history of the Old
Testament. Therefore, he knew that these same angels would watch over us, since
we were grafted into the vine of Israel.
The words spoken by angels originate from the throne of God. God’s Words are
absolute truth. Hebrews 2:2 describes the words of divine instructions from angels
as βέβαιος “permanent, unwavering” (BAGD) or “firm, steadfast, secure” (Vine).
The Word of God is steadfast and firm; it is therefore reliable and dependable for
our Christian life (Ps 119:89). God’s Word was being delivered unto men by
angels as intermediate agents, a word that was certain to come to pass.
2:2 “and every violation and disobedience received a just penalty” (καὶ πᾶσα
παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν). The Greek word ἔνδικος
means, “just, deserved,” and “fair, just” (Cremer). 17 It refers to divine punishment
that is deserved and right. There are two uses of this Greek word in the New
Testament, the other use being found in Romans 3:8, “And not rather, (as we be
slanderously reported, and as some affirm that we say,) Let us do evil, that good
may come? whose damnation is just.”
The Greek word μισθαποδοσία means, “requital, repayment,” and it is derived
from the verb μισθόω, meaning “to hire,” and ἀποδίδωμι, meaning, “to give away,
up, over, back.” It literally means a payment given in return for something.
2:2 Comments. Hebrews 1:14 tells us that God sends His angels forth on divine
assignments. They were used to deliver divine oracles (Acts 7:38, 53) and to inflict
judgment. Their oracles were unalterable, unchanging, and certain to come to pass.
Hebrews 2:2 specifically refers to the delivery of the Mosaic Law to the children
of Israel through the agency of angels (Gal 3:19). It is important to note that every
time the children of Israel disobeyed the Law of Moses under the old covenant,
punishment was inflicted. This was particularly true in the wilderness journey for
Israel, and in the early settlement of the Promised Land. For example, the Lord
told Moses that He was sending an angel before the children of Israel. He warned
Moses not to provoke this angel to wrath, lest the angel invoke punishment among
the people (Exod 23:20-24). Thus, God judged the children of Israel within the
framework of the covenant of blessings and curses within the Mosaic Law. Yet,
there were times when God reached outside of these boundaries and extended His
mercy and love towards His people, just as we do for our own children at time.
It is interesting to note how quickly God’s wrath came upon men under the Old
Covenant. Unlike the New Testament, we see a God of wrath in the Old
17
Hermann Cremer, “ἔνδικος,” Biblico-Theological Lexicon of New Testament Greek (Edinburgh:
T. and T. Clark, 1895), 204.
197
Testament. This is because God was at war with mankind as He judged their sins.
However, God’s wrath was appeased at Calvary as He poured out His divine
judgment upon His Only Son Jesus Christ. Therefore, God is no longer angry at
mankind. His wrath is now being reserved for the Great Judgment Day, as Paul
says in Romans 2:5, “But after thy hardness and impenitent heart treasurest up
unto thyself wrath against the day of wrath and revelation of the righteous
judgment of God.”
Illustration. When the angels spoke in the Old Testament, their word was unaltered
and sure to come to pass. When God speaks, His Word is forever established, as
the psalmist said in Psalm 119:89, “For ever, O LORD, thy word is settled in
heaven.”
2:3 “how shall we escape” (πῶς ἡμεῖς ἐκφευξόμεθα). The author of Hebrews
addresses the phrase “how shall we escape” to born-again believers in light of
divine judgment. This means that believers have the potential to neglect their own
salvation and they will not escape divine judgment if they choose to neglect what
has been given to them. We have been saved from the divine wrath that was
displayed in the Old Testament as a type and figure of eternal judgment. However,
the author goes on to say that believers can meet certain conditions of neglecting
or throwing away their salvation and face eternal damnation (Heb 6:4-6; 10:2631).
2:3 “if we neglect so great a salvation” (τηλικαύτης ἀμελήσαντες σωτηρίας). The
phrase “so great salvation” is certainly descriptive of our initial experience of
being born again; however, it also expresses the entire spiritual journey that leads
us into our eternal rest. This broader definition of our salvation better supports the
underlying theme of Hebrews, which is the achievement of our salvation through
the perseverance of the saints. This “salvation” includes our healing and a life of
divine health, our prosperity and fulfillment of our needs and wants, and especially
the fulfillment of God’s purpose and destiny for our individual lives and of the
local church as a body of Christ, etc. The angels of the Lord are ministering spirit
that the children of God can send forth as a way of helping our “salvation” (Heb
1:14).
We will spend eternity pondering the blessings and benefits of our salvation.
Regarding this phrase, Frances Roberts writes, “For the more we ponder its
magnitude, the more it passeth human comprehension, and to express it exhausteth
the powers of speech.” 18
2:3 “which (we) having received as first spoken by the Lord, it was confirmed
unto us by those who heard (him)” (ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ
18
Frances J. Roberts, Dialogues With God (Uhrichsville, Ohio: Barbour Publishing, Inc., c1968),
20.
198
κυρίου ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη). That is, it was confirmed to this
generation of Hebrews those who heard and obeyed the preaching of the Gospel of
Jesus Christ. In corporate within the idea of hearing is obeying.
2:4 “God also testifying” (συνεπιμαρτυροῦντος τοῦ θεοῦ). God always bears
witness to the fact that His Word contains absolute truth. Therefore, men must
acknowledge that it hold authority over their lives. For example, He confirms His
word with signs following (Mark 16:17-20, Heb 2:4). He follows the divine
principle that a matter is confirmed in the mouth of two or three witnesses (Deut
19:15, Matt 18:16, 2 Cor 13:1, 1 Tim 5:19). Even Jesus provided additional
witnesses of His deity in John 5:31-39 by referring to the testimony of God the
Father, John the Baptist, His miracles, and the Scriptures.
2:4 “with both signs and wonders and with various kinds of miracles”
(σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν). The Greek word σημεῖον (sign,
token, indication) (BAGD) is used seventy-seven times in the New Testament,
being found mostly in the Gospels, Acts, and book of Revelation. Jesus and the
apostles performed many signs that accompanied the preaching of the Gospel. This
word is used only nine times outside of these six books.
The Greek word τέρας (something that astounds because of transcendent
association, wonder) (BAGD) is used sixteen times in the New Testament, always
in company with σημεῖον.
In addition, the phrase “signs and wonders” (used sixteen times) is associated with
the preaching of the Gospel in all but four verses (Matt 24:24, Mark 13:22, Acts
7;36, 2 Thess 2:9). It is most frequently used in the book of Acts to describe the
preaching ministry of the apostle. William Lane says the meaning of these two
words has lost its distinction because it has become a “fixed expression” or
“standard phrase.” 19
In Mark 16:14-18, Jesus commissions the Twelve, telling them “these signs will
follow those who believe.” The same Greek word σημεῖον is use in Mark 16:17
and Hebrews 2:4. Jesus goes on to describe a number of signs that accompany the
preaching of the Gospel, such as casting out demons, speaking in tongues, taking
up serpents, deliverance from harmful substances, and healing the sick.
God's name is glorified through signs and wonders and miracles, as we read in
Nehemiah 9:10, “And shewedst signs and wonders upon Pharaoh, and on all his
servants, and on all the people of his land: for thou knewest that they dealt proudly
against them. So didst thou get thee a name, as it is this day.”
19
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 40, Logos.
199
2:4 “and distributions of the Holy Spirit, according to his will” (καὶ πνεύματος
ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν). BAGD says the Greek word μερισμός
means, “a division, separation, distribution, apportionment.” Strong says this word
is derived from the verb μερίζω, which means, “to disunite, divide.” This word is
only used twice in the New Testament, being found also in Hebrews 4:12, “For the
word of God is quick, and powerful, and sharper than any twoedged sword,
piercing even to the dividing asunder of soul and spirit, and of the joints and
marrow, and is a discerner of the thoughts and intents of the heart.”
The phrase “distributions of the Holy Spirit” may be a reference to the distribution
of the gifts of the Spirit listed in 1 Corinthians 12:1-11. We see this in Paul’s
statement, “Now there are diversities of gifts, but the same Spirit.” (1 Cor 12:4)
These distributions of the gifts of the Holy Spirit operate by the divine purpose and
plan of God through the office and ministry of the Holy Spirit. Man, as a servant of
Christ, cannot invoke these gifts to operate at his own time and will. He must be
led by the Spirit in allowed the gifts to work in his life to bless others rather than
himself. This phrase can also include the gift of the baptism of the Holy Spirit with
the evidence of speaking in tongues.
Kenneth Hagin believes that the phrase “distributions of the Holy Spirit” refers
specifically to the five-fold ministry gifts. Hagin explains that the phrase “gifts of
the Holy Spirit” does not refer to the charismatic gifts because they are included in
the previous phrase “both with signs and wonders, and with divers miracles.” He
says the phrase “gifts of the Holy Spirit” in Hebrews 2:4 refers specifically to the
five-fold ministry offices because of the used of the Greek word μερισμός. He says
this is a “divine endowment or equipment upon a person which enables him to
stand in a ministry office.” He contrasts the Greek word χάρισμα (gift) used in 1
Corinthians 12:1-11, which literally means, “a favor bestowed,” and it refers to
“special gifts . . . bestowed by God’s grace upon Christians” (BAGD). Hagin goes
on to say that the word μερισμός is used in the plural in Hebrews 2:4 because
there are various levels of anointings in any particular ministry office. 20
2:3-4 Comments. The Four-fold Witness of the Gospel of Jesus Christ. Hebrews
2:3-4 explains that these Jewish Christians had three witnesses as to the validity of
the Gospel of Jesus Christ, for we know that God always bears witness to the truth.
In addition, the Jews understood that a matter is confirmed in the mouth of two or
three witnesses, so God gave them to the recipients of this epistle. (1) First Witness
of Jesus Christ - First of all, these early Jewish converts had the words of Jesus
Christ, which were delivered to the nation of Jews during Jesus’ earthly ministry.
(2) Second Witness of the Apostles - Second, they had the testimony of those who
had heard Jesus, which were primarily the apostles and others who had been eyewitnesses of His earthly ministry. (3) Third Witness of God the Father - Third,
20
Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and
Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 88-89.
200
they had seen the preaching of the Gospel confirmed with miracles and signs and
wonders. (4) Fourth Witness of the Holy Ghost – The fourth witness of the
preaching of the Gospel was the impartation of the gifts of the Holy Spirit upon the
saints as they ministered under His anointing. It is not difficult to see Hebrews 2:34 as a summary of the eye-witness testimonies of Luke-Acts.
We, too, have four witnesses today of the Gospel. First, we have the recorded
Gospel accounts from the four Evangelists. Second, John the Baptist and others
were a witness for a season, we have men and women today who proclaim the
Gospel of Jesus Christ as it has been handed down from generations. Third, we
have today the same signs and wonders that accompany the proclamation of the
Gospel. Fourth, we have the gifts of the Holy Spirit continuing to be manifested
through God’s servants.
God continues to provide many witnesses as the truth of the Gospel of Jesus Christ
in the form of signs and wonders (Mark 16:20, Heb 2:4), the preachers who
proclaim the Gospel (Heb 2:3), the coming of the Holy Spirit upon earth (John
15:26), the Holy Scriptures (John 5:23), His creation (Rom 1:20), and man’s
conscience (Rom 2:15). During Jesus’ public ministry, God provides witnesses
concerning His deity through John the Baptist (John 5:33), God the Father (Matt
17:5, John 5:37, 2 Pet 1:17-18), the miracles of Jesus (John 5:36), the Holy
Scriptures (John 5:39), the testimony of Jesus Himself (John 5:31), as well as other
eyewitnesses of Christ’s works (2 Pet 1:16).
First Doctrinal Discourse: Applying God’s Original Commission to Take
Dominion on Earth to the Christian Faith
(Hebrews 2:5-4:11)
Hebrews 2:5-4:11 offers a doctrinal discourse discussing man’s heavenly calling
that follows the first exhortation of Hebrews 2:1-4 for us to heed the Gospel
message. The author begins his discourse with a citation from Psalm 8:4-6, which
reflects God’s original calling in Genesis 1:28 for man to take dominion over the
earth, as God commissioned Adam to do in the Creation Story (2:5-9). Thus, the
author explains to his Hebrew readers that the Gospel call is not a new call, but a
call originally given to mankind as well as the Jews in the Old Testament. While
man has generally failed in this calling, Jesus Christ came to earth in the
Incarnation as the Son of Man and fulfilled this divine calling. William Lane
correctly said, “Jesus in a representative sense fulfilled the vocation intended for
mankind.” 21 It is through heeding our heavenly calling that we will fulfill our
original calling in the Creation Story. In order for Jesus to become our Apostle and
High Priest, the Son of God (1:1-14) had to fulfill this original calling by
becoming the Son of Man, made like His brethren, and take dominion over the
21
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 47, Logos.
201
earth (2:10-18). Jesus took the dominion over the earth that was originally given to
Adam and stolen by the devil. In order to do this, it became necessary for Jesus as
the Son of God to partake of flesh and blood through His Incarnation and become
our Apostle in order to deliver us from the bondage of Satan through His
Atonement and Resurrection and become our Great High Priest by His Exaltation
so that He could lead mankind in fulfillment of this divine commission through
obedience to the Gospel of Jesus Christ. He now becomes the Apostle and High
Priest of our salvation, a role the author compares to Moses as he led the children
of Israel in the wilderness (3:1-4:11).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:5-4:11 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly heed
the Gospel by which Jesus freed men from sin and death to lead them in
fulfilling God’s original commission so that they can enter into His rest.
Theological Idea – Because the author exhorted the Hebrew believers to
earnestly heed the Gospel by which Jesus freed men from sin and death to
lead them in fulfilling God’s original commission so that they can enter into
His rest, God has called believers to earnestly heed the Gospel by which Jesus
freed men from sin and death to lead them in fulfilling God’s original
commission so that they can enter into His rest.
Homiletical Idea – Because God has called believers to earnestly heed the
Gospel by which Jesus freed men from sin and death to lead them in fulfilling
God’s original commission so that they can enter into His rest, God calls us to
earnestly heed the Gospel by which Jesus freed men from sin and death to
lead them in fulfilling God’s original commission so that they can enter into
His rest.
Here is a proposed outline:
1. Man’s Original Place of Dominion Over the Earth
2. Jesus is the Author of our Salvation
3. Jesus is Apostle and High Priest of Heavenly Calling
a) Jesus and Moses as Servants of God
b) The Wilderness Journey and the Christian Faith
2:5-9
2:10-18
3:1-4:11
3:1-6
3:7-4:11
Man is Crowned with Glory and Honor. While the epistle of Hebrews opens with
a description of how God crowned Jesus Christ, His Son, with glory and honor
(Heb 1:1-4; 2:9), the author will also discuss how God created man and crowned
him with glory and honor and gave him dominion over the earth (Heb 2:5-8). Jesus
202
Christ came to restore mankind to his rightful place of dominion. He has become
the Author of our salvation and restoration to dominion upon the earth (Heb 2:918). This explains why man’s depravity is so worthy of eternal damnation, since he
carries the image of God in himself.
Man’s Original Place of Dominion Over the Earth
(Hebrews 2:5-9)
The author of Hebrews moves from a genre of exhortation for us to cling to the
Gospel message in 2:1-4 to the genre of exposition in 2:5-9 beginning with an Old
Testament citation regarding man’s authority over this earth (2:5-9). 22 Therefore,
we are compelled to ask, “What is the connection between these two passages of
Scripture?” The answer to this question lies in the fact that the Gospel was
designed to restore mankind back into his original place of dominion and authority
over this earth through the Atonement and Exaltation of Jesus Christ (2:5-9), thus
giving him authority over the devil and his kingdom. Man’s deliverance from the
bondages of Satan will be stated in 2:14-15; for in the next passage (2:10-18) the
author explains how Jesus Christ has authored our salvation from bondage and
restoration into a life of dominion.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:5-9 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrews how God gave man
dominion over the earth.
Theological Idea – Because the author explained to the Hebrews how God
gave man dominion over the earth, God has given man dominion over the
earth.
Homiletical Idea – Because God has given man dominion over the earth, God
gives us dominion over the earth.
The Text
5
For he has not subjected the world to come to angels, of which we
speak. 6But someone in a certain place testified, saying, ‘What is man,
that you are concerned about him, or the son of man, that you look after
22
Guthrie, George Howard. “The Structure of Hebrews: A Textual-Linguistic Analysis” PhD diss.,
Southwestern Baptist Theological Seminary, 1991 [on-line]. Accessed 16 February 2016. Available
from https://www.researchgate.net/publication/34092498_The_structure_of_Hebrews_a_textlinguistic_analysis; Internet, 99.
203
him. 7You made him somewhat lower than the angels; you crowned him
with glory and honour; [and you appointed him over the works of your
hands]. 8You subjected all things under his feet.’ For in subjecting all
things to him, he left nothing that is not in subjection to him. And now we
do not yet see all things having been made subject to him. 9But we see
Jesus, who was made a little lower than the angels for the suffering of
death, having been crowned with glory and honour in order that he by
the grace of God should taste death in behalf of every one.
Illustration. Mankind has miserably failed in taking dominion over the earth, and
he stands in desperate need of a Redeemer. Having travelled across the world with
the privilege of preaching the Gospel in five nations, I have made a conclusion that
if you could describe the world in one word, it would be the word “suffering.” For
example, in Uganda, East Africa where I serve as a missionary and live in a
secured compound with razor wire, and work in a secured compound with razor
wire, I have seen suffering and death that will break one’s heart. I want you to
understand how far we have fallen from a position of dominion upon earth, to one
of being dominated, as did the children of Israel move from seventy souls living
under God’s grace to a multitude enslaved by Pharaoh in Egyptian bondage. God
gave mankind a divine commission in Genesis 1:28 be fruitful, multiply, fill the
earth, and subdue it. Now, God did not tell mankind to fill the earth with
unrighteousness. No! He is telling us to multiply and fill the earth with
righteousness; this is the original purpose and indent of the creation of the earth;
this was the original commission for mankind, to spread righteousness upon the
earth. Now the great commission is in Matthew 28: 18-20, which we call the Great
Commission, is to take the Gospel to the nations, which the author mentions in
Hebrews 2:1-4. Actually, in this Gospel commission, God has reshaped and
reformed the original commission to cater for human depravity. He originally told
mankind to be fruitful, multiply, and replenish the earth; and this is what the
psalmist has made reference to. The psalmist has taken the Gospel message in
Hebrews 2:1-4, then he has reached back into the book of Genesis, where God
gave man the original commission to take dominion over the earth, and he joined
the two at the hip, that is, at the fundamental thrust of each commission. The
psalmist has resolved our dilemma of loss of dominion from his citation within
Psalm 8, which gives us the plan of redemption. Watching human suffering as a
missionary has shaped my world view to realize how far this world has fallen into
bondage through sin; but, we have an answer, we have a solution.
2:5 “For he has not subjected the world to come to angels” (Οὐ γὰρ ἀγγέλοις
ὑπέταξεν τὴν οἰκουμένην τὴν μέλλουσαν). The conjunction γαρ (for) links the
following doctrinal discourse to the preceding exhortation in Hebrews 2:1-4.
Having been called to heed the Gospel of Jesus Christ, the author now offers an
explanation as to man’s original calling to take dominion upon the earth through
the Incarnation and Atonement of Jesus Christ.
204
The aorist tense of ὑποτάσσω tells us that God made a decision in the past not to
give dominion of the earth to the angels, a decision that is unchangable. Instead,
He gave this honor to mankind. Angels have been given the responsibilities of
ministering to us (Heb 1:14). However, within the angelic realm, there are levels of
authority over one another. For example, we know that archangels are set over less
superior angels. Several Old Testament passages imply angelic dominion over
regions of the earth. For example, Michael the archangel was over other heavenly
angels (Dan 10:13, 21; 12:1).
Also, the LXX version of Deuteronomy 32:8 reads, “When the Most High gave the
nations their inheritance, when he separated the sons of Adam, he established
boundaries for the nations according to the number of the angels of God,”
implying that the nations of the earth were placed under the dominion of angels. 23
If the Hebrew readers held theological views of angelic dominion on the earth, the
author makes an effort to dispel this notion in relation to the Messianic Kingdom
of Heaven by clearly stating their role as ministers of God and of the saints. Carl
Moll adds the testimony of Sirach 17:17, “For in the division of the nations of the
whole earth he set a ruler over every people; but Israel is the Lord’s portion,” as
well as rabbinic tradition. 24
Worrell says in the Hebrew mind the phrase “the world to come” refers to the
Messianic Age in which the Messiah would rule and reign on earth from
Jerusalem. 25 In light of such Jewish theology, the author of Hebrews was
compelled to offer an explanation for their present suffering in light of Jesus’
Exaltation. Because the phrase τὴν οἰκουμένην τὴν μέλλουσαν carries both spatial
and temporal implications, scholars offer a variety of explanations as to its
meaning. For example, does τὴν οἰκουμένην refer to earth or heaven, and does τὴν
μέλλουσαν suggest this present age, or a future event.
(1) The Present Age Upon Earth. Some scholars believe τὴν οἰκουμένην τὴν
μέλλουσαν refers to the present Church age inaugurated upon earth with
Jesus’ First Coming. For example, John Chrysostom believes “the world to
come” was the world in which Christ Jesus entered according to 1:6, “when he
23
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 46, Logos.
Carl Moll adds the testimony of Sirach 17:17, “For in the division of the nations of the whole earth he
set a ruler over every people; but Israel is the Lord’s portion,” as well as Tobit 12:15, the “Watchers” in
the book of Daniel, and rabbinic tradition. See Carl Bernard Moll, The Epistle to the Hebrews, trans. A.
C. Kendrick, in Lange’s Commentary on the Holy Scriptures, ed. Philip Schaff (New York: Charles
Scribner, and Co., 1868), 48.
24
See Carl Bernard Moll, The Epistle to the Hebrews, trans. A. C. Kendrick, in Lange’s
Commentary on the Holy Scriptures, ed. Philip Schaff (New York: Charles Scribner, and Co., 1868),
48.
25
A. S. Worrell, The Worrell New Testament (Springfield, Missouri: Gospel Publishing House,
c1904, 1980), notes on Hebrews 2:5.
205
bringeth in the firstbegotten into the world” (Homilies on Hebrews 4), a world
in which the New Testament Church dwells. 26 Also, Craig Koester, noting the
use of similar phrases in the epistle of Hebrews: “the powers of the world to
come” (6:4-6), “an high priest of good things to come” (9:11), and “a shadow
of good things to come” (10:1), believes the phrase “world to come” refers not
necessarily to the future, but to “the [earthly] world that the Son entered;” that
is, something that is presently taking place. 27 For example, the author uses this
same phrase “the world to come” again in Hebrews 6:5 when referring to the
operation of the gifts of the Holy Spirit, which began on the day of Pentecost.
(2) A Future Age. Other scholars believe the phrase “the world to come” refers
to a future event in which the Church hopes to partake. After citing the various
uses of μέλλω within the epistle of Hebrews, Paul Ellingworth summarizes its
meaning as an implication of the “heavenly” realm, 28 arguing that the author
of Hebrews was making a clear distinction between the present reality and the
future world in which Jesus Christ would have total dominion. Ellingworth
says “the world to come” is something believers can both speak about, and to
some limited extent, they can experience. 29
(3) The Heavenly Realm. Some scholars place an emphasis upon the heavenly
aspect of the phrase “the world to come. William Lane believes this phrase
refers to “the new creation inaugurated by the Son’s enthronement,” which he
describes as “the heavenly world of reality.” 30
(4) A Progressive Event. Perhaps the best way to resolve these dismembered
list of explanations is to blend the spatial and temporal aspects of τὴν
οἰκουμένην τὴν μέλλουσαν. For example, John Calvin defines it as “that
which began at the beginning of Christ’s kingdom; but it will no doubt have
its full accomplishment in our final redemption.” 31 David Allen merges these
26
John Chrysostom, St. Chrysostom: Homilies on the Gospel of John and the Epistle to the
Hebrews, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, vol. 14, ed.
Philip Schaff (New York: Charles Scribner’s Sons, 1889), 382.
27
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 213.
28
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 146, Logos.
29
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 146, Logos.
30
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 45, Logos.
31
John Calvin, Commentaries on the Epistle of Paul the Apostle to the Hebrews, trans. John Owen
(Edinburgh, 1853), 58.
206
present and future aspects of “the world to come” as well by saying it began
with Christ’s “enthronement” after His Resurrection, and consummates with
His Second Coming. 32 Allen says it reflects a “continuum of time, a
movement towards an intended goal.” 33 The four Gospels tell us that Kingdom
of God was ushered in by Jesus Christ at His Coming, and it spread across the
world through the preaching of the Gospel during the Church Age, with
Jerusalem becoming the throne of Christ’s Kingdom as His Second Coming
and Millennial reign, and the fullness of this Kingdom culminating in eternity
after the Great White Throne Judgment. Thus, the Kingdom of God was
ushered into the inhabited world in a movement of phases. The “world to
come” seems to encompass a broad, general description that includes the
Church age, the Millennial age, and eternity in the sense that it was first
revealed to mankind with the coming of Jesus Christ; it is experienced to a
limited degree by the Church after His Resurrection and Exaltation; and it will
culminate in the future with Christ’s Second Coming and the Millennial Reign
with His total dominion upon the earth. The phrase τὴν οἰκουμένην τὴν
μέλλουσαν describes the creation moving towards its final redemption, with
Jesus Christ being the first fruits of this new order.
2:5 “of which we speak” (περὶ ἧς λαλοῦμεν). The first person plural “we” refers
to the author speaking and the readers listening. Paul Ellingworth offers the
paraphrase, “Of which we are in the course of speaking.” 34 In other words, the
author began addressing the heavenly realm of Christ’s exaltation above the angels
in the opening chapter of the epistle, and this doctrinal discourse elaborates upon
the same theme. Westcott says the phrase refers to “the subject of the whole
writing.” 35 In other words, the author refers to the theme of his epistle as the
exaltation of Jesus Christ. The theme of the perseverance of believers by having a
Great High Priest is the foundational theme of this epistle, which undergirds the
theme of Jesus’ exaltation.
2:5 Comments. The motif of the Son’s exaltation and dominion is first introduced
in 1:13, “But to which of the angels said he at any time, Sit on my right hand, until
I make thine enemies thy footstool,” (Ps 110:1) and it flows into the second
32
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 203, Logos.
33
David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist Theological
Seminary, 25 July to 5 August 2011.
34
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 146, Logos.
35
Brooke Foss Westcott, The Epistle to the Hebrews: The Greek Text with Notes and Essays
(London: MacMillan and Co., Ltd., 1903), 42.
207
discourse with the author’s exegesis of Psalm 8:4-6. 36 Paul Ellingworth notes that
the reader expects the author to offer a “contrasting phrase” to his statement, “For
not angels . . .” by saying, “But to . . .” However, this answer is not explicitly
stated until the end of this section, “for He partook not of angels, but of the seed of
Abraham” (2:16). 37 Instead, the author develops the answer in his exegetes of
Psalm 8:4-6 by revealing how the earth has been subjected to Jesus through His
atonement and exaltation.
God originally subjected the earth to mankind and gave him complete dominion
over it (Gen 1:26-29). Because of the Fall, Satan subverted man’s position of
dominion as he enslaved him in sin. In the ages to come, all things will be made
subject to the Lordship of Jesus Christ. However, this is not the situation in this
present age; for Hebrews 2:8 says, “But now we see not yet all things put under
him.” That is, all things in this present world have not yet been made subject to
Jesus Christ and the Church. The purpose of the proclamation of the Gospel is to
establish the Kingdom of God upon the earth, and the purpose of the Kingdom of
God is for Christ and the Church to rule in dominion upon the earth.
2:6-8 Comment: Old Testament Quotes in the New Testament. In Hebrews
2:6-8 the author quotes from Psalm 8:4-6, “What is man, that thou art mindful of
him? and the son of man, that thou visitest him? For thou hast made him a little
lower than the angels, and hast crowned him with glory and honour. Thou madest
him to have dominion over the works of thy hands; thou hast put all things under
his feet:”
Psalm 8 is considered by some scholars as “a hymn of praise,” and more
particularly, as “a hymn of creation.” 38 This psalm shows that God created man as
the pinnacle of His creation, and He thus gives to mankind His constant care. This
psalm reveals God’s intimate aspect of divine oversight upon earth by sending His
Son as our brother and the captain of our salvation (Heb 2:10-13), which is the
greatest expression of God’s care for mankind. It is through heeding our heavenly
calling that we will fulfill our original calling in the Creation Story. We may place
this text beside Hebrews 1:1-4 and compare the heavenly glory of Jesus Christ as
the Son of God to man’s intended glory in the Creation Story. Both passages are
glorious, with that of the Son exceeding in glory.
36
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 45, Logos.
37
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 147, Logos.
38
Peter C. Craigie, Psalms 1-50, in Word Biblical Commentary, vol. 19, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas: Word Books, Publisher, 1983), 106, Logos.
208
Craig Koester notes that there is “little evidence” to suggest that the Jews viewed
Psalm 8 as Messianic, 39 leading to the conclusion that the reference to Jesus Christ
in this psalm was initially assigned by the early Church.
Although the Hebrew readers were probably familiar with the association of the
“son of man” with Jesus Christ in the Gospel accounts, most scholars agree that
the words ἄνθρωπος (man) and υἱὸς ἀνθρώπου (son of man) refer to mankind in
general rather than prophetically and exclusively to Jesus Christ. 40 However, the
author of Hebrews will expound upon this Old Testament passage in order to
explain that God gave mankind, and not the angels, dominion upon the earth, and
how Jesus Christ fulfilled this prophecy. Thus, the author intended a double
application. Through the Atonement of Jesus, believers are now called to follow
their Saviour in taking dominion upon the earth through the proclamation of the
Gospel, with God confirming their words with signs and wonders. The angels do
not partake of this ministry of reconciliation, since this ministry was delegated to
the church. The church, in partaking of spiritual warfare, is literally involved in
Jesus’ work to put all things in subjection under His feet.
2:6 “But someone in a certain place testified, saying” (διεμαρτύρατο δέ πού τις
λέγων). The Greek adverb πού means, “somewhere” (BAGD, Robertson), 41
signifying that the exact location of this passage, which is in Psalm 8:4-8, was
either uncertain to the author, or he did not take the time to cite its location.
The apostle Paul refers to Old Testament passages a number of times in this epistle
as “a certain place” (Heb 2:6; 4:4) or “another place” (Heb 5:6) or “in this (place)
again” (Heb 4:5). One reason is because there were no chapter or verse divisions
during the first centuries of the Church, but was a later addition to the Holy Bible.
Therefore, the author of Hebrews refers to these passages without a reference. The
Holy Spirit inspired and quickened to the author this passage of Scripture, though
the exact location may or may not have been known by the author. This happens to
me often. However, it is possible Paul received the divine revelation that he
discussing in this epistle directly from the Lord Jesus Christ during one of his
divine visitations.
Even if the author recognized this passage as being in Psalms, he was not inspired
by the Spirit to record its source, perhaps because the epistle of Hebrews
emphasizes the Words of God spoken through His Son Jesus Christ above the
39
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 215.
40
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 150, Logos.
41
A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research,
(New York: Hodder and Stoughton, 1914), 1146.
209
words of the Old Testament prophets (1:1-2). William Lane says it is the authority
of this quotation that is emphasized rather than its source. 42
The Greek word διαμαρτύρομαι means, “testify, bear witness” (BAGD) and is
used nine times in the book of Acts of those who testify of the Gospel of Jesus
Christ. Because this word immediately follows the exhortation of 2:1-4, which lists
witnesses of the Gospel such as Jesus Christ Himself, those who heard Him, God
the Father, and the gifts of the Holy Spirit, it becomes clear that the Old Testament
citation that follows serves as an additional witness to the proclamation of the
Gospel; but more than a brief testimony, this testimony serves as an exposition of
how the Gospel of Jesus Christ fits into God’s overall plan of redemptive for
mankind. In other words, the author of Hebrews offers an additional testimony of
God’s call to mankind through the Gospel, which is the Old Testament Scriptures.
2:6 “‘What is man, that you are concerned about him” (Τί ἐστιν ἄνθρωπος ὅτι
μιμνῄσκῃ αὐτοῦ). The meaning of being “mindful” is for someone to remember, to
think about, to keep someone on his mind. God is not far off or an abstract being.
He is personal and very much involved in human lives. Within the context of
Psalm 8, God is not as mindful of man’s depravity as He is moved with pity and
compassion for humanity as the pinnacle of His creation. He looks at mankind in
the light of His original plan of dominion upon earth.
2:6 “or the son of man, that you look after him” (ἢ υἱὸς ἀνθρώπου ὅτι
ἐπισκέπτῃ αὐτό). Genesis 6:1-2 uses the phrase “sons of God” to imply celestial
creatures. This passage of Scripture uses the phrase “son of man” as another way
of describing mankind as an earthly creature.
The Greek word ἐπισκέπτομαι means, “to visit, look after.” It carries the idea of a
visitation as well as taking care of someone. Thus, modern English versions give
various translations: “concerned about” (NASB), “to care for” (NIV, RSV), “visit
in bringing salvation” (BAGD), as in Luke 1:68, “Blessed be the Lord God of
Israel; for he hath visited and redeemed his people.” This same Greek word is used
in James 1:27, “Pure religion and undefiled before God and the Father is this, To
visit the fatherless and widows in their affliction, and to keep himself unspotted
from the world.”
In this quote from Psalm 8:4-6, the Hebrew word ( )פָּ קַ דused in Psalm 8:5 means,
“to visit, oversee” (Strong), and includes the meaning, “to look after” (Gesenius).
2:6 Comments. God is mindful about mankind, and He cares for him through
divine providence and divine provision. God is concerned about man’s daily lives.
42
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 46, Logos.
210
Many religions of the world have abstract concepts of their gods or their higher
power, who are not represented in such a loving, personal way as is our Lord and
Savior. God the Father is watching over mankind to work His plan of redemption
in their behalf.
The pronoun “him” is generally understood as a reference to mankind in general,
and not to the man Jesus Christ. Jesus is not referred to again until Hebrews 2:9.
However, this passage says that Jesus, as a man, did go before us so that He could
bring us to a position of glory that is referred to in Psalm 8:4-6. Therefore, Jesus is
inclusive in the pronoun “him.” Jesus had to partake of flesh and blood and
become a man in order to fulfilled this Old Testament prophecy. In His public
ministry, people marveled that God had given such power unto a man, the man
Jesus Christ (Matt 9:8).
2:7 “You made him somewhat lower than the angels” (ἠλάττωσας αὐτὸν βραχύ
τι παρʼ ἀγγέλους). The statement in Hebrews 2:7 has been subject to various
translations in modern English verses based upon the meaning of the Greek text.
For example, there are two interpretations of the use of the Greek phrase “βραχύς
ἐλαττόω.” This phrase can have a spatial sense and refer to a position of rank in
relation to heaven and earth “a little lower” (KJV, NIV). However, some English
verses give this phrase a temporal sense that refers to time “for a little while”
(NASB, RSV).
The second Greek word that affects the interpretation of Hebrews 2:7 is ἄγγελος
(angels). The Hebrew word that is often translated “angels” in Psalm 8:5 (Ps 8:6,
Masoretic Text) is ()אֱ �הִ ים, which is the same word that is normally translated
“God” throughout the entire Old Testament. For this reason, some modern English
versions translate this word as “God” (AMP, ASV, HCSB, HNV, NASB, NLT,
NRSV, RSV” or “godhead” (YLT) or “yourself” (GNB, GW) in Psalm 8:5 (8:6,
Masoretic Text). However, the LXX translates the Hebrew word ( )אֱ �הִ יםused in
Psalm 8:5 into the Greek word ἄγγελος (angels): LXX, “ἠλάττωσας αὐτὸν βραχύ
τι παῤ ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν,” (Ps 8:5) Therefore, other
English versions follow the LXX by using the word “angels” (Brenton, DR, ESV,
HCSB, KJV, LEB, NCV, NIV, NKJV, RSV) or “heavenly beings” (AMP, ESV,
LEB, NET) or “messengers” (YLT). Still others take a middle ground by using the
word “gods” (BBE, Message, NAB, NABRE, NJB) or “divine” (Tanakh). The
apostle Paul chose to follow the LXX of Psalm 8:4-6 in writing Hebrews 2:6-7 by
using the Greek word “ἄγγελος.”
For those who translate the Greek word ἄγγελος as “God” in Hebrews 2:7 with a
spatial meaning, “a little lower,” then they might base this translation upon the fact
that the New Testament believer has never been subject to angels in regards to his
divine authority as a child of God. With this view in mind, Hebrews 2:7 must read,
“Thou madest him a little lower than God.” Because angels are ministering spirit
to the New Testament believer (Heb 1:14), a child of God is only lower in rank
211
than God. He can walk in the same divine authority of Jesus Christ when
ministering in His worthy Name.
If the English word “angel” is preferred in Psalms 8:5 and Hebrews 2:6-7 with a
temporal meaning, “for a little while,” then Hebrews 2:7 primarily refers to the
incarnation of Christ Jesus as He left Heaven and came down to earth and took
upon Himself the form of man for a little while during His earthly ministry. The
phrase would be temporal in the sense of Christ Jesus coming to earth for a time
period of about three and a half years before returning to His place in heavenly
glory and exaltation. Paul Ellingworth notes that the temporal use “fits better” with
the other temporal references found within this same passage (such as νῦν . . .
οὔπω in 2:8). 43 However, the temporal reference does not fit well when applying
Psalm 8:1-9 and Hebrews 2:6-7 to mankind as well, whose earthly status remains
unchanged through the ages.
If the English word “angel” is preferred in Psalms 8:5 and Hebrews 2:6-7 with a
spatial meaning, then the phrase “Thou madest him a little lower than the angels”
can refer to mankind’s rank as spatial in reference to God’s presence in Heaven
and man’s place on earth, or it can refer to Christ’s incarnation in human form as
He left Heaven and became a man. If we understand the phrase “a little lower” as a
reference to man’s lower rank in relation to the heavenlies, then Hebrews 2:7 says
that mankind was made a little lower than the angels in the sense that the angels
dwell in God’s presence while man was made to dwell upon the earth. David the
psalmist was discussing God as the Creator giving mankind dominion upon earth
(Ps 8:1-9). Therefore, I understand Hebrews 2:6-7 to mean that God gave mankind
dominion upon earth, with Christ Jesus partaking of this prophetic word through
His incarnation as a man as He took dominion upon earth from the devil and
restored it back to the Church. In other words, I believe the anthropological and
Christological interpretations both find a place within the context of this passage of
Scripture.
2:7 “you crowned him with glory and honour; [and you appointed him over
the works of your hands]” (δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, [καὶ κατέστησας
αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου]). What is this glory that Jesus will bring us
into? It is for man to be restored to his place of dominion over God's creation, as
we read in Hebrews 2:10, “For it became him, for whom are all things, and by
whom are all things, in bringing many sons unto glory, to make the captain of their
salvation perfect through sufferings.”
43
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 154, Logos.
212
The statement, “and you appointed him over the works of your hands” is a variant
reading in the Greek text. Although this statement is found in the Hebrew text of
Psalm 8:4-6 and in the LXX in Psalm 8:5-7, it is not found in many reliable Greek
manuscripts of the New Testament.
2:8 “You subjected all things under his feet.’” (πάντα ὑπέταξας ὑποκάτω τῶν
ποδῶν αὐτοῦ). This phrase begins with the Greek word πάντα, so that emphasis is
place on the fact that all things are made subject to man. The phrase “all things”
includes the plant animal kingdoms of God’s creation, as we read in Psalm 8:7-8,
“All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the
fish of the sea, and whatsoever passeth through the paths of the seas.” It includes
all mineral resources upon the earth. This word, being fronted in the Greek text for
emphasis, repeats Christ’s role as Ruler over all creation as mentioned in the
opening passage. 44
2:8 “For in subjecting all things to him, he left nothing that is not in
subjection to him. And now we do not yet see all things having been made
subject to him” (ἐν τῷ γὰρ ὑποτάξαι αὐτῷ τὰ πάντα οὐδὲν ἀφῆκεν αὐτῷ
ἀνυπότακτον. νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα). The first
emphatic point is “all.” God has put all things under man’s feet. The second
emphatic word is “not yet.” Even though God’s Word says all things are put under
man’s feet, all events are not yet fulfilled so that all things are put under man’s
feet. Why? Man sinned in the Garden of Eden. Therefore, Satan holds many
people in bondage until that glorious day of liberty.
Now in this earthly life we see mankind in bondage to the fear of death (Heb 2:15),
so that all things are not yet put under his feet. Paul tells us that the last enemy that
will be destroyed is death (1 Cor 15:20-26). We as believers no longer fear death,
so that it is has no power over us. However, we are constantly reminded of our
mortality each day as we visit the sick and care for those who are weak and in
need. Yet, we do not sorrow as the world sorrows, who has no hope (1 Thess
4:13). In heaven we will see all things put under our feet as we rule and reign with
Christ Jesus for eternity (2 Tim 2:12). Now we have to see by faith, because of our
mortality, so verse 9 begins, “but we see Jesus.” Through Jesus all things are
placed under our feet except death, or mortality. Therefore, because of Him, we
have been brought to glory, seated with Him in the heavenlies (Eph 2:6) and
physical death no longer has bondage over us. Therefore, Paul writes, “O death,
where is thy sting? O grave, where is thy victory? The sting of death is sin; and the
strength of sin is the law. But thanks be to God, which giveth us the victory
44
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 152, Logos.
213
through our Lord Jesus Christ.” (1 Cor 15:55) Jesus has conquered death, so it no
longer holds God’s children in fear.
2:8 Comments . In Hebrews 2:8b-c the author has completed his Old Testament
citation of Psalm 8:5-7, and he immediately focuses upon the phrase “all things”
within this citation. This serves as a queue to let us know that he will build his
initial argument upon this phrase. He will tell us that since all things have not yet
been submitted to mankind, we must look to Jesus Christ as the fulfillment of this
prophecy.
2:9 “But we see Jesus, who was made a little lower than the angels for the
suffering of death” (τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠλαττωμένον βλέπομεν
Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου). Craig Koester notes that we now “see” Jesus
Christ “metaphorically” through the eyes of faith. 45 We see Him through the
message of the Gospel of Jesus Christ. Paul Ellingworth believes the use of ὁράω
in 2:8 and βλέπω in 2:9 are essentially interchangeable, reflecting stylistic
variety. 46
William Lane notes that the name Ἰησοῦν is first used in 2:9, and is positioned at
the end of a participial phrase for emphasis, “. . . the made a little lower than the
angels Jesus . . .” while the other seven uses of His Name in this Epistle are placed
at the end as well for emphasis (Heb 2:9; 3:1; 6:20; 7:22; 10:19; 12:2, 24; 13:20). 47
The Greek preposition διά is translated “because of” (NASB, RSV, NIV), and
“for” (KJV).
The phrase “made a little lower than the angels” echoes Christ’s Incarnation as He
was sent from Heaven down to earth to partake of flesh and blood. William Lane
notes that the phrase βραχύ τι is moved to the front of the verse in 2:9 for
emphasis, being found in the center of 2:7 in its first use. This emphasis can be
seen when placing these two verses side by side, “having been made for a little
while lower than the angels (Heb 2:7) . . . a little lower than angels having been
made . . . (Heb 2:9)” He notes the purpose of this word arrangement was to stress
Christ’s suffering in order to achieve redemption for mankind. 48
45
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 216.
46
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 152-153, Logos.
47
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 48-49, Logos.
48
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 48, Logos.
214
The phrase “for the suffering of death” reflects Jesus’ Passion. Much of the content
of the four Gospels deals with Christ's suffering and glory: Matthew uses 3 out of
28 chapters or 1/9th to narrate Christ’s passion, Mark uses 3 out of 16 chapters or
1/5th, Luke uses 3 out of 24 chapters or 1/8th, and John uses 1 out of 21chapters or
1/5th.
Jesus knew that He must suffer when He disclosed this to His disciples in Luke
24:25-26, “Then he said unto them, O fools, and slow of heart to believe all that
the prophets have spoken: Ought not Christ to have suffered these things, and to
enter into his glory?” Luke 24:46, “And said unto them, Thus it is written, and thus
it behoved Christ to suffer, and to rise from the dead the third day.” The apostle
Paul says that Jesus humbled Himself unto death in Philippians 2:8-9, “And being
found in fashion as a man, he humbled himself, and became obedient unto death,
even the death of the cross. Wherefore God also hath highly exalted him, and
given him a name which is above every name:”
The excruciating physical pain and the mental anguish Jesus suffered on Calvary is
difficult for us to comprehend. God poured forth His full wrath and judgment upon
His Son, so that His anger is now appeased. He is no longer angry at us.
When Jesus was made a little lower than the angels, He did not shed His deity;
rather, He poured it forth into a physical body. He then walked upon this earth that
He Himself had created, where every blade of grass bowed to His command,
where the fig tree withered at His curse, where the storm ceased at His command.
He chose to partake of physical death, although He was eternal and could not die.
He could have beckoned from the Cross, and ten thousand angels would have
rushed from Heaven down to earth and rescued Him. Instead, every angel in
Heaven watched and beheld, breathless, as God Incarnate allowed Himself to
suffer and die on the Cross. These mighty angels must have turned and looked
towards the throne of God, anticipating the Father’s command to release them to
rescue His Son; instead, they saw God pour the fulness of His wrath upon His
Only Son on Calvary. How can this be? None other was qualified to redeem you
and me; for sin is too sinful to escape God’s wrath. The perfect sacrifice had to be
made like you and me. So Jesus, who was made a little lower than the angels, for
whom all things were made, and through him all things were made, brought the
fulness of His divine nature with Him into the Incarnation.
We are to have this same mind towards suffering that Jesus had (Phil 2:5). We are
exhorted to overcome and endure (Zech 13:9, Rom 8:16-18, 2 Cor 4:17-28, Phil
1:29; 2:5; 3:8-11, 1 Pet 1:6-7, 2 Pet 2:21).
2:9 “having been crowned with glory and honor” (δόξῃ καὶ τιμῇ
ἐστεφανωμένον). The phrase “crowned with glory and honor” reflects Jesus’
Exaltation at the right hand of the throne of God, and may allude to the priestly
garment of Aaron in Exodus 28:2, “And thou shalt make holy garments for Aaron
215
thy brother for glory and for beauty.” 49 Jesus is now at the right hand of Father and
He is crowned with glory and honor. The crown was the symbol of one’s
exaltation to a royal office, as a king, or the recognition of one’s accomplishment,
as with an athlete. 50
The epistle of Hebrews carries the motif of glorification following suffering for the
believer as well. Believers, being in Christ, partake in this glory and honor. Thus,
Hebrews 2:10 says, “in bringing many sons unto glory” which is taking place now.
Also, Hebrews 2:7 says, “Thou crownedst him with glory and honor,” which is
fulfilled in Christ Jesus, as Jesus said in John 17:22, “And the glory which thou
gavest me I have given them; that they may be one, even as we are one:” The
apostle Paul makes a similar statement in Ephesians 2:6, “And hath raised us up
together, and made us sit together in heavenly places in Christ Jesus.” However,
believers must endure suffering as Christ endured. Also, we know that we must
give to Jesus and to the Father all glory and praise and honor, as we see reflected
in John 17:24, “Father, I will that they also, whom thou hast given me, be with me
where I am; that they may behold my glory, which thou hast given me: for thou
lovedst me before the foundation of the world.”
2:9 “in order that he by the grace of God” (ὅπως χάριτι θεοῦ). In Hebrews 2:9
the “grace of God” refers to the full measure of God’s grace that He extended
towards mankind in offering His Only Begotten Son on Calvary, as Jesus says in
John 3:16, “For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting life.” This
grace is immeasurable, unfathomable, beyond human comprehension. This divine
grace was undergirded by His love for you and me, for God is love, as the apostle
John says in 1 John 4:8, “He that loveth not knoweth not God; for God is love.”
His grace was not poured out because we deserved salvation or loved God, but
because He first loved us. Thus, Paul says in Romans 5:6-8, “For when we were
yet without strength, in due time Christ died for the ungodly. For scarcely for a
righteous man will one die: yet peradventure for a good man some would even
dare to die. But God commendeth his love toward us, in that, while we were yet
sinners, Christ died for us.” Therefore, God gave us Jesus.
Yet, there are men and women all around us who have squandered the grace of
God in their lifetimes, counting it worthless, trading it in for temporary pleasures
of this world, as did Esau for one morsel of bread. As Charles Spurgeon notes,
how do you define your election, but by the grace of God; and how do you testify
to others about your salvation experience, but to tell of the grace of God; and how
49
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 48, Logos.
50
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 217.
216
do you put into words your sanctification, but by God’s grace. 51 When we have
lived one trillion years in eternity, we will still marvel at the grace of God working
in our lives.
2:9 “should taste death in behalf of every one” (ὑπὲρ παντὸς γεύσηται
θανάτου). William Lane says the metaphor “to taste death” is Semitic in origin,
and although absent from the Old Testament, it is found in earlier rabbinic
writings. 52
The phrase “for every (man)” describes all of mankind, as he is mentioned in the
previous verse, which is a citation from Psalm 8:5-7. In other words, Jesus died for
all of humanity, which means His atonement is unlimited and available for all. The
apostle John describes unlimited atonement in 1 John 2:2, “And he is the
propitiation for our sins: and not for ours only, but also for the sins of the whole
world.”
Every human being must taste death, for it has been appointed unto all men to die
once (Heb 9:27). Jesus’ death is unique in its effect of making an atonement for the
sins of all of mankind. The author of Hebrews will discuss at length the allinclusive and eternal aspects of Christ’s atonement later in this epistle (see Heb
6:1-10:18).
Craig Koester notes that several of the Church fathers (Ambrose, Theodoret,
Theophylact) interpreted the phrase ὑπὲρ παντὸς as a reference to all of creation,
rather than for mankind exclusively. 53 This view reflects Romans 8:21, “Because
the creature itself also shall be delivered from the bondage of corruption into the
glorious liberty of the children of God.” The redemption of mankind will certainly
be followed by the restoration of the natural order of creation, but this
interpretation does not fit the context as easily as restricting it to mankind.
2:9 Comments. Because we do not yet see all things put under our feet (Heb 2:8),
we need a deliverer, Jesus. He tasted death for us, a phrase that describes the
undeserved bitterness of Jesus’ death and placed within the same clause as “the
grace of God”; for it was only God’s grace that could offer the Son of God as a
sacrificial lamb to atone for depraved humanity.
The one thing holding man in bondage is death (1 Cor 15:54-57), so that it was
necessary that Christ Jesus taste death in order to deliver us from all bondages of
51
Charles Spurgeon, “The Captain of Our Salvation,” in The Metropolitan Tabernacle Pulpit
(1899), vol. 45 (London: The Banner of Truth, 1964), 194.
52
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 49, Logos.
53
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 218.
217
morality. Paul Ellingworth notes that the two perfect participles in used Hebrew
2:9 (ἠλαττωμένον, ἐστεφανωμένον), while describing contrasting ideas of
suffering and exaltation, allow Jesus’ Passion and Exaltation to be understood “as
two complimentary aspects of a single work.” 54 Both were necessary in order to
secure man’s redemption.
Jesus is the Author of our Salvation from Bondage
to Restoration and Dominion
(Hebrews 2:10-18)
Man was originally designed to rule and reign upon the earth in fulfillment of the
prophecy of Psalm 8:5-7 (Heb 2:5-9). However, man fell from this place of
authority beginning with the Fall in the Garden of Eden. Therefore, Jesus came in
the form of a man, suffered and restored this authority through His Atonement and
Resurrection so that we also could be restored to our position of authority as His
brethren through our faith in Jesus (2:10-18). This passage of Scripture interprets
Psalm 8:5-7 to be a reference to both Jesus Christ, who fulfilled this Bible
prophecy, and the Church, who rules and reigns through Christ Jesus (2:10-18).
Jesus partook of flesh and blood in order to be the author of our salvation, and He
is presently our Great High Priest to help us along this journey. He first paid for
our sins, and He is now standing as our High Priest at the right hand of God the
Father to bring us to the fulfillment of Psalm 8:5-7, which tells us we will reign on
earth over all things.
Hebrews 2:10-18 explains why Jesus was made, for a little while, lower than the
angels. In order for Psalm 8:4-6 to be fulfilled in mankind taking full dominion
over the earth, Jesus Christ had to become our brother, one of mankind, and
partake of flesh and blood (2:10-13) so that He could lead many brethren from the
bondage of the devil (2:14-15) into restoration and dominion over this earth (2:1618).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 2:10-18 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrews how Jesus destroyed
the power of the devil and He releases us from bondage as our High Priest in
Heaven.
54
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 153-154, Logos.
218
Theological Idea – Because the author explained to the Hebrews how Jesus
destroyed the power of the devil and He released them from bondage as our
High Priest in Heaven, Jesus has destroyed the power of the devil and He has
released believers from bondage as our High Priest in Heaven.
Homiletical Idea – Because Jesus has destroyed the power of the devil and He
has released believers from bondage as our High Priest in Heaven, we are
released from the bondage of sin and death through the atonement and High
Priesthood of Jesus Christ.
The Text
10
For it was fitting for him, for whom are all things, and by whom are
all things, in bringing many sons unto glory, to make the originator of
their salvation perfect through sufferings. 11For both the one that
sanctifies and they who are sanctified are all of one: for which reason he
is not ashamed to call them brethren, 12saying, ‘I shall declare your name
to my brethren; in the midst of the church I shall sing praise unto you.’
13
And again, ‘I will put my trust in him.’ And again, ‘Behold I and the
children which God gave me.’ 14Therefore, since the children have
partaken of flesh and blood, he also likewise shared the same things, in
order that through death he might destroy him that has the power of
death, that is, the devil; 15And he might deliver them who through fear of
death were all their lifetime subject to bondage. 16For surely he does not
partake of angels, but he partakes of the seed of Abraham. 17Therefore it
was fitting for him to be made like (his) brethren in all things, that he
might be a merciful and faithful high priest concerning things pertaining
to God, to make atonement for the sins of the people. 18For in that he
himself has suffered being tempted, he is able to help those that are
tempted.
Jesus’ Faithfulness to God the Father. The faithfulness of Jesus Christ that is
described in Hebrews 2:10-18 is mentioned in the passage that follows, which is
the exhortation to the readers that corresponds to this message. It says, “Jesus . . .
was faithful to Him who appointed Him.” (Heb 3:1-2)
The Purpose of Jesus’ Coming. In His Incarnation, Jesus accomplished several
things in order to secure man’s redemption:
1. He made ineffective the devil (2:14)
2. He delivered us from the bondages of the devil (2:15)
3. He became a merciful and faithful High Priest (2:17)
Jesus Our Brother. The declaration in Hebrews 2:10-18 that Jesus calls us
brothers is an amazing concept in the Scriptures. If we try to understand our
219
relationship as His brother from our earthly relationships, we can compare it to a
family setting. Children are born together in home under their parents. The initial
relationship that a son has with his father is submission and obedience. There
comes a time when the son grows into a man. This relationship then develops into
a more mature level. It is at this time that a grown son becomes a “brother” to his
father. He still shows the same respect and honor, but now he enjoys fellowship at
a more mature level, in which they now enjoy as relationship that any two brothers
might enjoy.
Now, in the upcoming passages of Hebrews, the author will focus upon the need to
go on into maturity, and not remain children; for a believer cannot enjoy certain
privileges unless he grows into a mature child of God. He must grow in his
knowledge of God’s word and in the anointings and gifts of the Spirit. This aspect
of the Christian walk gives a believer a unique relationship with Jesus Christ in
which He is not ashamed to call them brethren.
2:10 “For it was fitting for him” (Ἔπρεπεν γὰρ αὐτῷ). That is, “it was fitting for
Him,” or “proper, right, suitable” for Him. The antecedent is the Lord Jesus Christ
because the phrase that follows, “for whom are all things, and by whom are all
things,” is descriptive of Him in other New Testament epistles (Rom 11:36, 1 Cor
8:6, Col 1:16-17, Rev 4:11). However, God the Father planned redemption for
mankind through His Son Jesus Christ. God saw it fit to perfect Jesus Christ as the
pioneer of man’s salvation through the Passion. Such an offering of grace towards
mankind properly fits within the character and nature of God. 55
2:10 “for whom are all things, and by whom are all things” (διʼ ὃν τὰ πάντα
καὶ διʼ οὗ τὰ πάντα). Craig Koester cites similar phrases by ancient philosophers
with that used in Hebrews 2:10. He says the early Church used this phrase within
the context of New Testament theology to draw a clear distinction between God
and His creation. 56
In Hebrews 2:10 the word Greek διά is used twice with two different meanings.
This preposition is initially used with the accusative case, which denotes
“direction, extent, or end of action.” 57 It is then used with the genitive to reflect
agency. The phrase “for whom are all things” means that all of creation was
directed towards Jesus as Lord and heir of all things in eternity future. The phrase
“by whom are all things” means all things were made through the agency of Jesus
Christ as the Word of God in eternity past. Jesus is the agent by which God created
55
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 55, Logos.
56
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 226-227.
57
H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto,
Canada: The Macmillan Company, 1927), 91.
220
all things, and they were created for the Son. In this phrase, we hear the echo of the
opening passage to this epistle, which says, “by his Son, whom he hath appointed
heir of all things, by whom also he made the worlds.” (Heb 1:1) In other words,
the epistle of Hebrews opens with the declaration that Jesus Christ the Son of God
will inherit and rule over all and He has created all things in the beginning.
Within the context of Hebrews 2:10 where it mentions Jesus’ Passion, it shows us
that Jesus Christ did not divest Himself of His divinity in the Incarnation. He
remained fully God while becoming fully human.
2:10 “in bringing many sons unto glory” (πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα).
Through the atonement of Jesus Christ we are being brought back into our original
place of glory and honor that mankind was first given in the Story of Creation,
where we were called to take dominion over the earth. The phrase “in bringing
many sons unto glory” echoes the charge given by the Lord to Joshua in Joshua
1:2, “go over this Jordan, thou, and all this people, unto the land which I do give to
them.”
What more important task to be issued to a man, than to the Man Jesus Christ in
bringing depraved humanity into a right relationship with God the Father. I have
been given many jobs to accomplish in my lifetime, some of them are great
enough for me to boast; but of all of the jobs that mankind has ventured to carry
out, even as great an as earthly king taking an empire and gathering all of the gold
and silver upon earth, no task can be compared to the charge to bring mankind into
right relationship with the Father. Yet, Jesus accepted this divine commission from
His Father; and He fulfilled it. Jesus wearied Himself upon earth with this task. He
awoke a great while before day in order to renew His strength in prayer. He healed
the all the multitudes, an exhausting task. Can you imagine the passion and energy
Jesus had to address every sickness in the congregation? Jesus escaped in a boat
across the Lake of Galilee to find rest, only to meet the multitudes waiting for Him
on the other shore. Neither did He deny them healing as well. This task of bringing
sons to glory was not complete at Calvary, although He cried, “It is finished,”
regarding His earthly mission. He must now become our Great High Priest and
lead us through our journey in this life. His task it will not be complete until every
son has been led into His glory. Now, the glory that awaits us, how do we describe
it? As Spurgeon notes, if we are unable to explain the grace of God, of which we
have now tasted, how can we attempt to explain the glory of which we have not
yet partaken. 58 It will be a glory that exceeds our expectations, ten thousand times
ten thousand more wonderful that the greatest pleasures in this earthly life.
“many sons”. The phrase “many sons” may refer to humanity in general due to the
context of this passage, but it especially describes those who have embrace the
58
Charles Spurgeon, “The Captain of Our Salvation,” in The Metropolitan Tabernacle Pulpit
(1899), vol. 45 (London: The Banner of Truth, 1964), 195.
221
Gospel. The term “son” shows a relationship of endearment from God towards
humanity. In many nations, the term “son” is used broadly for a person who is
beloved by a friend. A person may be called a son, daughter, father, or mother by
the one who loves them, who is not necessarily a relative. This person is saying
that he embraces someone as beloved as dear to him as a member of his own
family. He is saying that this person is a part of the family of the human race. We
see the phrase “many sons” used in Hebrews 2:10 in referring to the children of
God in relation to Jesus Christ. This term reveals Jesus' authority over the Church.
It also reveals that they were born into the kingdom, as a son is born from a father.
Jesus also used the term “son” when speaking to the man whom He healed of the
palsy in Matthew 9:2, “And, behold, they brought to him a man sick of the palsy,
lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be
of good cheer; thy sins be forgiven thee.”
“unto glory”. These sons have been crowned with the same glory and honor
mentioned in Hebrews 2:7 (Ps 8:5-7), “thou crownedst him with glory and honour,
and didst set him over the works of thy hands.” Our restored position of dominion
is fulfilled when we put our faith in Jesus Christ as our Saviour. Jesus promised to
restore man to his rightful place of glory in John 17:22, “And the glory which thou
gavest me I have given them; that they may be one, even as we are one:” Note
these insightful words from Frances J. Roberts regarding Hebrews 2:10, who says
the phrase “unto glory” means God is bringing us into a place of maturity. The
more mature we are as believers, the more we reflect His glory. In other words, the
more we mature, the more we look like Christ, and reflect His image, or glory:
“My people are precious to Me, saith the Lord. No evil shall befall them
without My knowledge. My grace have I lavished upon them to conform them
to My image. My energies have I given for their nurture and development. I
have not simply brought forth children, but am bringing sons into glory. I have
rejoiced in their birth, but rejoice more deeply in their maturity.” 59
2:10 “to make the originator of their salvation perfect through sufferings”
(τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι). “to make the
originator of their salvation”. The Greek word ἀρχηγός means, “a leader, ruler,
prince” (BAGD), and it can refer to an “originator, founder, one who begins.”
Koester notes that it is a compound word consisting of ἀρχή (first) and ἄγω (to
lead), denoting a both leader or a founder, with the translation “pioneer” reflecting
both aspects of this word. Koester says the word ἀρχηγός is used in the LXX for
those who led the children of Israel in the wilderness (Num 10:4; 13:2-3) and into
battle (Judg 5:15; 9:44; 11:6, 11, 1 Chron 5:24; 8:28; 26:26, 2 Chron 23:14, Neh
2:9, Judith 14:2). 60 William Lane believes the word may allude to the roles of
59
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 188.
60
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 228.
222
pagan gods of Greek and Roman mythology and prefers the English translation
“champion.” 61 This Greek word is used four times in the New Testament (Acts
3:15; 5:31, Heb 2:10; 12:2). Luke calls Jesus Christ the “ἀρχηγός of life” (Acts
3:15), and “ἀρχηγός and Saviour” (Acts 5:31). The author of Hebrews describes
Jesus as the captain of our salvation (Heb 2:10), then he uses the analogy of Jesus
Christ and Moses, who led the children of Israel in the wilderness to illustrate this
title (Heb 3:1-6). Jesus is later called the author and finisher of our faith (Heb
12:2). Jesus paved our way to salvation as the pioneer of our redemption (Heb
12:2). He did this through His Incarnation (Phil 2:8) and through His obedience
(Heb 5:8).
Joshua, the son of Nun, was the captain of Israel’s salvation as he led them in the
conquest of the land of Canaan. In like manner, Jesus Christ has become the
captain of our salvation. This phrase echoes the divine commission of Joshua,
which says, “go over this Jordan, thou, and all this people, unto the land which I do
give to them” Joshua’s leadership required perfect obedience; for if he failed, the
people would not be able to go into the Promised Land. Jesus was perfect in His
obedience. It was necessary for Him to suffer. It was necessary for Him to fast
forty days and to hunger, and to be weary in ministry. It was necessary for Him to
be spit upon, to have the crown of thorns pressed upon His head and into His
bleeding scalp, in order to fulfill Scripture; it was necessary for Him to be mocked
and scourged near death so that His flesh was torn and ripped from His body, to
bear the cross on His shoulders until He collapsed, to have the nails driven through
the palms of His hands and His feet, for a sword to be thrust through His side, for
Him to die for you and me. He became our Captain through all of this suffering. I
have to reconcile my discomforts as a missionary in Africa. I have to remember
my calling to this ministry; I have to believe that my discomforts are necessary in
order to accomplish my task of bringing the Gospel to the nations. I have to be
convinced that the greater the sacrifice, the great the eternal reward. Jesus Christ
was totally convinced that you and I were worth His suffering.
“perfect through sufferings”. The questions is often asked by commentators how
the Son of God, who is introduced as “being the brightness of his glory, and the
express image of his person” (1:1), had a need to be made perfect. F. F. Bruce
defines this perfection as “qualified in every way to be their high priest.” 62 Charles
Trentham says that Christ’s perfection was, “. . . to make him completely adequate
for his task.” 63 William Lane cites nine uses of the verb τελειῶσαι in the LXX “to
61
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 55, Logos.
62
F. F. Bruce, The Epistle to the Hebrews, in The New International Commentary on the New
Testament, ed. Gordon D. Fee (Wm. B. Eerdmans Publishing Company, 1990), 88, Logos.
63
Charles A. Trentham, Hebrews- Revelation General Articles, in The Broadman Bible
Commentary, vol. 12, ed. Clifton J. Allen (Nashville, Tennessee: Broadman Press, 1972), 27.
223
signify the act of consecrating a priest to his office,” 64 a ceremony that involved
the sprinkling of blood. In other words, the pre-incarnate Christ was not qualified
to be man’s advocate and High Priest before God until He Himself partook of flesh
and blood and conquered sin, death, and the grave. Jesus Christ divested Himself
of His divine privileges as the Son of God in His carnation as a man according to
Philippians 2:5-8, “Let this mind be in you, which was also in Christ Jesus: Who,
being in the form of God, thought it not robbery to be equal with God: But made
himself of no reputation, and took upon him the form of a servant, and was made
in the likeness of men: And being found in fashion as a man, he humbled himself,
and became obedient unto death, even the death of the cross.” The apostle Paul
tells us that Jesus Christ becamse obedient unto death. He was made perfect
through His sufferings because His obedience to His Heavenly Father had to be
tested because He was also the Son of Man.
The believer’s willingness to suffer for Christ’s sake reflects his maturity. The
apostle Paul serves as an example of this attitude when he said, “That I may know
him, and the power of his resurrection, and the fellowship of his sufferings, being
made conformable unto his death;” (Phil 3:10). The apostle Peter says, “If ye be
reproached for the name of Christ, happy are ye; for the spirit of glory and of God
resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a
busybody in other men's matters. Yet if any man suffer as a Christian, let him not
be ashamed; but let him glorify God on this behalf.” (1 Pet 4:14-16)
2:10 Comments. Hebrews 2:9 refers to the Passion of Jesus Christ, whose
sufferings were greater than what any man had endured. Hebrews 2:10 says that
this suffering was necessary because Jesus was made perfect through it. It was also
necessary and proper for Christ to suffer in order to fulfill Scripture (Matt 16:21,
Mark 8:31, Luke 24:7, 26, 44, John 3:14, Acts 3:18). 65 An atonement for sin was
necessary in order for God’s wrath against mankind to be appeased. The blood of
the Son of God was the only atonement acceptable to God for the sins of mankind.
2:11 “For both the one that sanctifies and they who are sanctified are all of
one” (ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες). The Greek preposition
ἐκ may be translated “from,” so that Hebrews 2:11 could say that we are all from
one (God). The pronoun ἑνὸς can be masculine or neuter, so that its antecedent is
either God (masculine), or flesh (neuter). Thus, the text can read either “all of one
(God)” or “all of one (family).”
64
Note Exodus 29:9, 29, 33, 35; Leviticus 4:5; 8:33; 16:32; 21:10; Numbers 3:3. See William L.
Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard
and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 57, Logos.
65
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 226.
224
The Old Testament priest was ceremoniously consecrated with beautiful garments
and the sprinkling of blood in order that he might be sanctified for his priestly
office (Exod 28-29). The reference to Christ’s perfection, or consecration, in the
previous verse blends into the statement of His sanctification. We are one with
Christ Jesus in two different aspects.
We are one in that we all have partaken of flesh and blood and we all must face
death. In addition, we are one with Christ spiritually, just as a husband and wife
become one in spirit. Although the wife is subject to the husband, she is a partaker
in all of his possessions and honor in this life. Likewise, we are one with Jesus.
What is His is ours. Thus, we share with Christ in being crowned with glory and
honor and in His sanctification. We have been cleansed from defilement of sin and
sanctified as God’s children through Christ’s Atonement.
We are all of one because we were made for each other. Have you ever heard two
people in love say that they were made for each other? Just like this couple, we are
the perfect match for Jesus, the compliment and bride made for Christ Jesus. He
would have no other way, than for you and I to spend eternity with Him. He is the
Romeo romancing Juliet. He is the handsome prince rescuing the endangered
princess. He is the great hero in the movie that sets the heroine free. Why?
Because we are destined for Him; He is in love with us. Together, we are one. God
made no mistakes in His creation. He ended each day saying that what He created
was good. In God’s eyes, you and I are good, We qualify to be rescued in the great
rescue plan made by God before the foundation of the earth. It cost Him
everything to rescue you and I. We are now one with Him because we are a part of
His original design, and He never says, “this is bad,” for all He created is good. He
is not ashamed to be our friend and Lover. The concept of oneness is reflected in
Jesus’ words in John 17:22-23, “And the glory which thou gavest me I have given
them; that they may be one, even as we are one: I in them, and thou in me, that
they may be made perfect in one; and that the world may know that thou hast sent
me, and hast loved them, as thou hast loved me.”
2:11 “for which reason he is not ashamed to call them brethren” (διʼ ἣν αἰτίαν
οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν). Koester notes that these Jews living in
pagan societies were often treated with contempt, a fact mentioned within the
Epistle itself (Heb 10:32-34; 13:13-14). 66 However, Jesus is not ashamed to call
those who believe in Him “brethren” because He partook of flesh and blood and
became one of us. When we are born again, we become one with Him, as Jesus
says in John 17:21, “That they all may be one; as thou, Father, art in me, and I in
thee, that they also may be one in us: that the world may believe that thou hast sent
me.” The term “brethren” describes equal rank, with Jesus being the first-born
among many brethren, as Paul says in Romans 8:29, “For whom he did foreknow,
66
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 230.
225
he also did predestinate to be conformed to the image of his Son, that he might be
the firstborn among many brethren.” As brethren, we all equally share in having
dominion upon the earth with Jesus Christ as our brother in fulfillment of Psalm
8:5-7. Within society, the term “brother” implies those with the same social views
and unity among individuals.
Illustration of the Concept of Brotherhood. I would like to take a minute to explain
the importance of brotherhood. Brotherhood is something we do not think much
about in the United States because we are so independent in our lifestyles.
However, once you go overseas, independence is not what people value as much
as identification with something of value. Overseas, people enjoy being identified
with the local church. I have observed how the Church choir members in the
nation of Uganda come to church in the same public transport, ladies wear the
same attire and hairdos. In America, we may wear the same choir robes for the
duration of the service; but we will take them off as soon as possible. In America,
we drive to church in separate cars, all unique in color and shape; ladies look in the
church service for someone wearing the same dress, hoping they are unique.
Americans are very independent minded; but identification is the opposite, and this
mindset can be found in many nations of the world. Identification is brotherhood.
It is a sense of belonging together and sharing everything in life together. I have
learned the value of brotherhood in Uganda as a manager of a Christian television
station. Because we are very front and center in the nation, in our early years we
have had big government bullies try to push us around. In fact, on three occasions,
we have had to go to the Ugandan State House and ask for help. In a sense, those
who helped me were my brothers. There were times I had to put my boxing gloves
on and fight for my ministry’s civil rights. Those were times that I needed
someone somewhere in the nation that saw me as their brother. I was able to get
acquainted with the Inspector General of Police in Uganda named Francis Lwega.
After that, when I was pulled over by traffic police and harassed,, I would simply
tell them that I would call my friend Francis Lwega, and the police would leave me
alone because they recognized this name. Several years ago, our television
ministry had a dispute with the chairman and Uganda Broadcasting Corporation,
who regulated the broadcasting industry in the nation. I wrote a letter to the
President Museveni and I said that I need help. A few days later, I received a call
from the president of the nation and he stepped into this dispute. He became my
brother in this dispute. I prevailed in this dispute. I have learned to be friends with
key people in the nation of Uganda who have the strength and character to help me
overcome the big bullies. These are my brothers. In the same way, Jesus is our
brother; and He is the Captain who will lead you through troubled times. I am
telling you, you cannot walk through life and fulfill the Great Commission of
spreading the Gospel across the world without your big brother, Jesus Christ,
helping you. Our original purpose and intent in Uganda as a Christian television
station would have failed years ago had we not developed friendship in the
government. I have a number of other friends in Uganda in key places; and I keep
226
their phone numbers at hand. I do not call them all the time; but when I really need
help, I will call a friend, a brother.
Jesus Christ referred to believers as “brothers” a number of times during His
earthly ministry (Matt 12:48-50; 25:40; 28:10, John 20:17). Paul makes a similar
reference in Romans 8:29, “For whom he did foreknow, he also did predestinate to
be conformed to the image of his Son, that he might be the firstborn among many
brethren.”
2:12-13 Comments. In Hebrews 2:12-13 the author of Hebrews offers two Old
Testament witnesses from the book of Psalms and the prophet Isaiah declaring that
the Church is to share in Jesus’ glory and honor and in all things that are made
subject to Him. Note that Jesus is the One speaking these things in Hebrews 2:1213. Yet, in the Old Testament passages, they were spoken through the psalmist and
through the prophet Isaiah. This demonstrates the fact that the psalmist and Isaiah
were speaking by the inspiration of Holy Spirit.
The Church will rule and reign with Him, as the apostle Paul says in 2 Timothy
2:12, “If we suffer, we shall also reign with him: if we deny him, he also will deny
us.” The apostle John testifies to the same in Revelation 20:6, “Blessed and holy is
he that hath part in the first resurrection: on such the second death hath no power,
but they shall be priests of God and of Christ, and shall reign with him a thousand
years.”
2:12 “saying, ‘I shall declare your name to my brethren; in the midst of the
church I shall sing praise unto you.’” (λέγων, Ἀπαγγελῶ τὸ ὄνομά σου τοῖς
ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε). In Hebrews 2:12 the author quotes
from Psalm 22:22, “I will declare thy name unto my brethren: in the midst of the
congregation will I praise thee.” This psalm is a Messianic passage describing the
crucifixion of the Lord Jesus Christ (Ps 22:1-21), followed by a passage on praise
(Ps 22:22-27), and a declaration of the restoration of righteousness upon the earth
(Ps 22:28-31). Thus, this verse is quoted within the context of the Passion (Heb
2:9) and Resurrection of Jesus Christ (Heb 2:10), and justification of the saints
(Heb 2:11). Jesus’ Passion and death is vindicated by His victory in the
Resurrection and redemption of God’s children. The words of the Messiah have
turned from sorrow to joy.
The brethren and the Church are one and the same. The Greek word εκκλησία
translated “church” in the New Testament literally means, “an assembly or
congregation.” It is used in the LXX to denote the congregation of the children of
Israel. Koester notes that this word was also used for civic gathers in the GrecoRoman society. 67 The εκκλησία of the New Testament is but an extension of the
67
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 230.
227
children of Israel for those who accepted Jesus as the Messiah (Rom 9-11). The
early Christian converts saw themselves as connected with the “ekklesia” of the
Old Testament. 68 This is why Paul called the New Testament Church the “Israel of
God” in Galatians 6:16, “And as many as walk according to this rule, peace be on
them, and mercy, and upon the Israel of God.”
2:13 “And again, ‘I will put my trust in him.’ And again, ‘Behold I and the
children which God gave me.’” (καὶ πάλιν, Ἐγὼ ἔσομαι πεποιθὼς ἐπʼ αὐτῷ, καὶ
πάλιν, Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός). In Hebrews 2:13 the author
appears to be taking excerpts from Isaiah 8:17-18 (LXX), “And [one] shall say, I
will wait for God, who has turned away his face from the house of Jacob, and I
will trust in him. “Behold I and the children which God has given me: and they
shall be [for] signs and wonders in the house of Israel from the Lord of hosts, who
dwells in mount Sion.” (Brenton) This Old Testament passage in the book of
Isaiah says that Jesus Himself and the Church will put their trust in God.
Jesus was required to trust in God in the midst of His trials, just as we are required
to do. He would not have asked us to do something that He Himself was not
willing to do. In Hebrews 2:12-13 we have a clear reflection, a clear testimony, of
Jesus’ Resurrection, after having partaken of flesh and blood and suffered on
Calvary; so, we are his brothers. Although we are “tortured, have trial of cruel
mockings and scourgings, yes, even of bonds and imprisonment, stoned, they were
sawn asunder, tempted, slain by the sword, wandering about in sheepskins and
goatskins; being destitute, afflicted, tormented,” in all of this, He is not ashamed of
us.
“And again, I will put my trust in him”. The psalmist declared that he has put his
trust in God in Psalm 18:2, “The LORD is my rock, and my fortress, and my
deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of
my salvation, and my high tower.” The prophet Isaiah makes a similar declaration
in Isaiah 12:2, “Behold, God is my salvation; I will trust, and not be afraid: for the
LORD JEHOVAH is my strength and my song; he also is become my salvation.”
“And again, Behold I and the children which God hath given me”. Jesus makes a
number of references to those who the Father has given Him: John 10:29, “My
Father, which gave them me, is greater than all; and no man is able to pluck them
out of my Father's hand.” John 17:6, “I have manifested thy name unto the men
which thou gavest me out of the world: thine they were, and thou gavest them me;
and they have kept thy word.” John 17:9-12, “I pray for them: I pray not for the
world, but for them which thou hast given me; for they are thine. And all mine are
thine, and thine are mine; and I am glorified in them. And now I am no more in the
world, but these are in the world, and I come to thee. Holy Father, keep through
68
F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell
Company, 1963), 84.
228
thine own name those whom thou hast given me, that they may be one, as we are.
While I was with them in the world, I kept them in thy name: those that thou
gavest me I have kept, and none of them is lost, but the son of perdition; that the
scripture might be fulfilled.”
2:14 “Therefore, since the children have partaken of flesh and blood” (ἐπεὶ
οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός). The term “children” connects
the thoughts of the previous verse, and is a quote from Isaiah 8:18, “Behold I and
the children which God hath given me.”
2:14 “he also likewise shared the same things” (καὶ αὐτὸς παραπλησίως
μετέσχεν τῶν αὐτῶν). The Greek word αὐτός translated “same” in English
versions is in the plural form, so that it means, “same (things).” Jesus also partook
of both flesh and blood. In other words, He was fully human as well as fully God.
The apostle John declared His divine and human nature in John 1:14, “And the
Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as
of the only begotten of the Father,) full of grace and truth.” The apostle Paul refers
to Christ’s dual nature in Philippians 2:7, “But made himself of no reputation, and
took upon him the form of a servant, and was made in the likeness of men:” 1
Timothy 3:16, “And without controversy great is the mystery of godliness: God
was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the
Gentiles, believed on in the world, received up into glory.”
2:14 “in order that through death he might destroy him that has the power of
death, that is, the devil” (ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα
τοῦ θανάτου, τοῦτʼ ἔστιν τὸν διάβολον). Hebrews 2:14 tells us that Satan “had” the
power of death. This means that he no longer has the power over death; for all
power and authority has been given unto Christ Jesus at His resurrection. The
Devil’s destruction has not reached its fulness, but is in progress, culminating with
his eternal destruction in the lake of fire, as we read in Revelation 20:10, “And the
devil that deceived them was cast into the lake of fire and brimstone, where the
beast and the false prophet are, and shall be tormented day and night for ever and
ever.”
The fall of Satan and his kingdom is mentioned by the New Testament writers:
Luke 10:18, “And he said unto them, I beheld Satan as lightning fall from heaven.”
John 12:31, “Now is the judgment of this world: now shall the prince of this world
be cast out.” John 16:11, “Of judgment, because the prince of this world is
judged.” 1 John 3:8, “He that committeth sin is of the devil; for the devil sinneth
from the beginning. For this purpose the Son of God was manifested, that he might
destroy the works of the devil.” Revelation 12:11, “And they overcame him by the
blood of the Lamb, and by the word of their testimony; and they loved not their
lives unto the death.”
229
2:14 Comments. The verb κοινωνέω (partake) is use in the perfect tense in
Hebrews 2:14, while the verb μετέχω (share) is the aorist tense. Paul Ellingworth
paraphrases Hebrews 2:14 using this distinction of Greek verb tenses to read, “the
‘children’ share permanently with one another a common human nature, and at a
particular time Jesus himself also shared it with them.” 69
Ellingworth believes the verbs κοινωνέω and μετέχω in Hebrews 2:14 are
essentially interchangeable in meaning, reflecting stylistic variety, as noted earlier
regarding the use of ὁράω in Hebrews 2:8 and βλέπω in Hebrews 2:9. 70
Jesus Christ could not die because He was immortal, but as flesh and blood He
took upon Himself the mortality that held mankind in bondage. As a man, Jesus
now could die for our sins. Although we did not have the power over death, Jesus
Christ Himself held the power over death, even in the grave, because He never
ceased being God.
2:15 “And he might deliver them who through fear of death were all their
lifetime subject to bondage” (καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ
παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας). Although we were destined to reign over
the earth in the Story of Creation, because of the fall of man and the resulting
penalty of death, we became servants of the one who deceived Adam and Eve,
which is the devil. Man’s fear of death became the “king of terrors,”71 for no
greater fear on earth exists than that which threatens man with physical death.
Although Jesus destroyed the power of the devil in order to deliver mankind from
the bondage of fear, no one can experience that deliverance until they heed the
Gospel call. A person must heed the Gospel in order to experience deliverance and
freedom from sin and Satan. Spurgeon described “death” as “Satan’s
masterpiece.” 72 The greatest accomplishment of his wicked enterprise was to bring
death upon mankind, the pinnacle of God’s creation.
Through faith in Christ Jesus, we have been called unto liberty, not back into
bondage, as Paul says in Romans 8:15, “For ye have not received the spirit of
bondage again to fear; but ye have received the Spirit of adoption, whereby we cry,
69
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 171, Logos.
70
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 171, Logos.
71
F. F. Bruce, The Epistle to the Hebrews, in The New International Commentary on the New
Testament, ed. Gordon D. Fee (Wm. B. Eerdmans Publishing Company, 1990), 86, Logos.
72
Charles Spurgeon, “The Destroyer Destroyed,” in The Metropolitan Tabernacle Pulpit (1858),
vol. 4, (London: The Banner of Truth, 1964), 9.
230
Abba, Father.” Due to the fear of the death of finances, health, job, marriage,
family, etc., a man will place himself in bondage by making fear-based decisions.
Thus, through that fear, man puts himself under Satan’s dominion. Satan operates
in this world through fear. He moves people and controls them by making them
live in fear. This fear brings them into bondage to him.
Illustration of the Concept of Fear of Death. I have seen the concept of “fear of
death” very clearly illustrated in my life and ministry as a missionary while
working overseas in a nation fear-based. Did you know that the world lives in fear:
tremendous fear? My Father-in-law lived in Saudi Arabia for a few years and
explained how fearful the people are about committing a crime, since the penalty
for theft and other petty crimes is beheading. The Islamic nations are very fearbased in their culture. I live in Africa where people are terrified of government
leaders. We are unique in the United States in that we make decisions as
individuals and as a society that is faith-based. In other words, we do things
because it is the right decision to make and not because we are afraid of someone.
However, such faith-based thinking does not happen in most of the world,
generally not in non-Judeo-Christian cultures. In many nations, decisions are very
fear-based. In Christ Jesus, we have been rescued from that bondage of fear.
2:16 “For surely he does not partake of angels” (οὐ γὰρ δήπου ἀγγέλων
ἐπιλαμβάνεται). The Greek word επιλαμβάναι literally means, “to take hold of,
grasp, catch,” but it can be used figuratively to mean, “be concerned with, take an
interest in, help” (BAGD). Therefore, two predominant shades of meaning are
used in modern English versions. For example, the literal meaning of επιλαμβάναι
is reflected in the phrases “he took not on the nature of” (KJV, RWebster), “he
does not take on the life of” (BBE). The figurative meaning is seen in the phrases
“For verily not to angels doth he give help” (ASV), “For surely it is not angels he
helps” (NIV), “concerned with” (RSV). The context of this passage of Scripture
favours the meaning of “take hold of” used in the KJV rather than “help” (NIV).
God loves the angels, and they are an important part of God’s creation and plan.
However, Hebrews 2:16 reveals that God made no provision in His plan of
redemption for the fallen angels, including the devil. The reason is that these
creatures sinned willfully while dwelling in the presence of God and chose to rebel
against him. If God would have made a way to redeem the fallen angels, then Jesus
would have needed to take upon Himself an angelic form of being. This would
mean that He could not morph into a human being to redeem mankind, and man
would have been the creatures with no hope of redemption. However, unlike the
angels, man has sinned in ignorance, as Paul told his listeners on Mars Hill in Acts
17:30, “And the times of this ignorance God winked at; but now commandeth all
men every where to repent.” Therefore, God made a way of redemption for him
through the incarnation and Passion of Jesus Christ.
231
2:16 “but he partakes of the seed of Abraham” (ἀλλὰ σπέρματος Ἀβραὰμ
ἐπιλαμβάνεται). The phrase “seed of Abraham” refers to one of the greatest
promised of the Old Testament. God promised Abraham that the Messiah would
come through his seed, specifically referring to Christ (Gal 3:16). Paul calls
believers the seed of Abraham (Gal 3:29). Thus, this seed does not include the
ungodly (even of Jewish descent), who refuse to submit themselves to the Saviour
of the souls, Jesus Christ. The prophecy found in Psalm 8:4-5 does not refer to
angels taking dominion upon the earth, but to God’s children, who are called “the
seed of Abraham” in Hebrews 2:16.
We note that Abraham was called a “friend of God” in James 2:23, “And the
scripture was fulfilled which saith, Abraham believed God, and it was imputed
unto him for righteousness: and he was called the Friend of God.” Perhaps one
reason why is because the Canaanites saw God’s favor upon Abraham, and they
noted God’s divine providence throughout his life. Although Abraham dwelt in the
land of Canaan, where he had no real friends, his friendship with God brought him
widespread recognition among the city states of ancient Canaan.
Some scholars believe the author of Hebrews took the phrase “seed of Abraham”
from Isaiah 41:8-10, “But thou, Israel, art my servant, Jacob whom I have chosen,
the seed of Abraham my friend. Thou whom I have taken from the ends of the
earth, and called thee from the chief men thereof, and said unto thee, Thou art my
servant; I have chosen thee, and not cast thee away. Fear thou not; for I am with
thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help
thee; yea, I will uphold thee with the right hand of my righteousness.” 73
2:16 Comments. A comment should be made regarding the absence of the Greek
articles preceding angels and the seed of Abraham mentioned in Hebrews 2:16,
which is similar in structure to the phrase “God has spoken to us by Son” (Heb
1:2). The absence of the Greek article means that these words or phrases refer to a
distinction of class, rather than to individuals. (The definite article identifies an
individual within a class, while its absence includes an entire classification. In
other words, there is the heavenly class of angels, and there is the individual angel
named Michael.) Jesus partook of the “class” of human flesh and blood, rather
than the class of angels. 74
The verb ἐπιλαμβάνομαι is used in the present tense. If this word is translated
literally to mean, “grasp, take hold of,” then the aorist tense (past tense) must be
73
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 222, Logos.
74
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 223, Logos.
232
used (as in the KJV); however, the figurative sense of “help” allows us to interpret
Hebrews 2:16 in the present tense to mean that Jesus is continually involved in our
daily lives. F. F. Bruce offers perhaps the better definition saying that “‘taking
hold’ carries with it the idea of help and deliverance.” He supports this statement
by citing the use of this verb in Hebrews 8:9, “. . . when I took them by the hand to
lead them out of the land of Egypt . . .” 75 Paul Ellingworth notes that “the present
tense would be inappropriate for a reference to the incarnation,” 76 since the
incarnation was a past event best expressed by the aorist tense.
2:17 “Therefore it was fitting for him to be made like (his) brethren in all
things” (ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι). “Therefore”. Paul
Ellingworth believes Hebrews 2:17a serves this passage of Scripture by summing
up 2:10-16 regarding Jesus’ Incarnation, noting the use of ὅθεν as a stronger
conjunction than γὰρ. 77
“it was fitting for him to be made like (his) brethren in all things”. Paul
Ellingworth says the word ὀφείλω “indicates moral obligation rather than the
pressure of force.” 78
Jesus was all man (Heb 2:17) and all God (Col 2:9), fully human and fully divine.
The author of Hebrews mentions His full humanity in Hebrews 2:17, “Wherefore
in all things it behoved him to be made like unto his brethren.” The apostle Paul
makes a similar statement in Philippians 2:7-8, “But made himself of no
reputation, and took upon him the form of a servant, and was made in the likeness
of men: And being found in fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross.” Paul describes the fullness of His
deity in Colossians 2:9, “For in him dwelleth all the fulness of the Godhead
bodily.” Gregory Nazianzen discusses how it was necessary for Christ Jesus to be
fully man in order to fully redeem mankind. 79 The reference to the brethren picks
75
F. F. Bruce, The Epistle to the Hebrews, in The New International Commentary on the New
Testament, ed. Gordon D. Fee (Wm. B. Eerdmans Publishing Company, 1990), 87, Logos.
76
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 177, Logos.
77
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993 Grand Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company,
The Paternoster Press, 1993), 180, Logos.
78
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 180, Logos.
79
Gregory Nazianzen Letters: Division 1 - Epistle CI: To Cledonius the Priest Against
Apollinarius. See Gregory Nazianzen, in A Select Library of the Nicene and Post-Nicene Fathers,
233
up a key word from 2:10-13, which emphasized Jesus’ close relationship with
God’s children. Hebrews 2:17 amplifies the fact that He was made like us in every
aspect, since the phrase κατὰ πάντα (all things) has been fronted in the sentence
structure. In order for His Atonement to be complete, it was necessary for His
humanity to be complete as well.
2:17 “that he might be a merciful and faithful high priest concerning things
pertaining to God” (ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεὸν).
Jesus Christ partook of mortal flesh and blood in order to understand and
sympathize with mankind’s weaknesses; yet, He had to be sinless as a man in
order to serve as High Priest in behalf of man’s sins. This two-fold qualification
for priesthood is mentioned shortly as “apostle” and “high priest” (Heb 3:1-2).
Jesus can now be merciful towards men having suffered as a man, and He was
faithful towards God because of His obedience to the Cross. Thus, James 2:13
says, “For he shall have judgment without mercy, that hath shewed no mercy; and
mercy rejoiceth against judgment.”
The closest Old Testament motif of a faithful high priest is found in 1 Samuel
2:35, “And I will raise me up a faithful priest, that shall do according to that which
is in mine heart and in my mind: and I will build him a sure house; and he shall
walk before mine anointed for ever.”
2:17 “to make atonement for the sins of the people” (εἰς τὸ ἱλάσκεσθαι τὰς
ἁμαρτίας τοῦ λαοῦ). The Greek word ἱλάσκομαι means, “to conciliate, to atone for
sin, to propitiate” (Strong, BAGD). Allen says this word refers to an atonement for
sins with the intent of “averting” God’s wrath, thus the element of propitiation. 80
William Lane says “propitiation” is favored over “expiation” because of the use of
ἱλάσκομαι in classical literature as well as the LXX. 81
New Testament uses the family of words ἱλάσκομαι (Luke 18:13, Heb 2:7) and its
derivatives ἱλασμός (1 John 2:2; 4:10) and ἱλαστήριον (Rom 3:25, Heb 9:5) on a
number of occasions. For example, the Greek verb ἱλάσκομαι is used in Hebrews
2:17, which means, “to conciliate, to atone for (sin), to be propitious” (Strong), and
“expiate” (BAGD). It carries the idea of someone or something making a payment
in order to appease God's wrath. The Greek word ἱλασμός means, “an appeasement
necessitated by sin” (BAGD) The apostle John uses the word ἱλασμός
“propitiation” in refers to the sacrifice itself in 1 John 2:2, “And he is the
Second Series, vol. 7: Cyril of Jerusalem and Gregory Nazianzen. ed. Philip Schaff (Oxford: James
Parker and Company, 1894), 440.
80
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 224, Logos.
81
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 66, Logos.
234
propitiation for our sins: and not for ours only, but also for the sins of the whole
world.” 1 John 4:10, “Herein is love, not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins.”
The Greek noun ἱλαστήριον means, “that which expiates or propitiates, a means of
expiation, a gift to procure expiation” (BAGD). This word is used twice in the
New Testament: Romans 3:25, “Whom God hath set forth to be a propitiation
through faith in his blood, to declare his righteousness for the remission of sins
that are past, through the forbearance of God;” Hebrews 9:5, “And over it the
cherubims of glory shadowing the mercyseat; of which we cannot now speak
particularly.”
Another family of Greek words that is translated as “reconcile” in the New
Testament is καταλλαγή, δίαλλασσομαι, and ἀποκαταλλάσσω. The Greek noun
καταλλαγή means, “restoration to (the divine) favor” (Strong), or “reconciliation”
(BAGD). The Greek verb καταλλάσσω means, “to reconcile” (BAGD), and it
describes God’s efforts to reconcile mankind back to Him (Rom 5:10-11; 11:15, 1
Cor 7:11, 2 Cor 5:18-20).
The Greek word δίαλλασσομαι means, “to change thoroughly, to conciliate”
(Strong), or “become reconciled” (BAGD). Strong says it comes from two Greek
words, διά (through, within) and αληθως (truly). This Greek word is used in
Matthew 5:24, “Leave there thy gift before the altar, and go thy way; first be
reconciled to thy brother, and then come and offer thy gift.”
The Greek word ἀποκαταλλάσσω means, “to reconcile fully” (Strong), or
“reconcile” (BAGD). Strong says it comes from two Greek words, από (away
from) and καταλλάγσσω (to reconcile). This word is used to describe God’s
redemptive work of reconciling all things back to Him (Eph 2:26, Col 1:20-21).
2:17 Comments. Hebrews 2:17 reflects the central theme of the book of Hebrews,
which is the High Priesthood of Jesus Christ. This verse echoes the language of the
Mosaic Law when it describes the office of the high priest making atonement for
the “sins of the people.” His incarnation allows his identification with mankind to
be complete. 82
F. F. Bruce says that Jesus accomplished what every high priest under the Law
only did symbolically, which was to do away completely with the sins of the
people and remove entirely the “barrier” that stood between them and God. 83
82
William L. Lane, Hebrews 1-8, in Word Biblical Commentary, vol. 47a, eds. Bruce M. Metzger,
David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 64, Logos.
83
F. F. Bruce, The Epistle to the Hebrews, in The New International Commentary on the New
Testament, ed. Gordon D. Fee (Wm. B. Eerdmans Publishing Company, 1990), 88, Logos.
235
2:18 “For in that he himself has suffered being tempted, he is able to help
those that are tempted” (ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς
πειραζομένοις βοηθῆσαι). The use of the perfect tense for πάσχω in Hebrews 2:18
can indicate that Jesus’ suffering took place in the past, but its effects linger into
the present, or it can indicate that Jesus suffered for a period of time reaching a
climax at His death. 84
The Greek word βοηθέω means, “to aid, relieve” (Strong) or “to furnish aid, help,
come to the aid of” (BAGD). Strong says this comes from two words, βοή (a cry),
and θέω (to run). Thus, it literally means, “to run to the cry of.” Within the context
of a discourse on Jesus Christ as our Great High Priest, this help implies prayer
and intercession to the Father in behalf of His brethren.
What does Jesus Christ help us to overcome? Within the context of Hebrews 2:518, He is restoring us to our original place of dominion upon the earth. How does
Jesus Christ now help them who are tempted? As High Priest, Jesus is now our
intercessor so that we can persevere and overcome in this life. Therefore, the
following lengthy passage of Scripture (3:1-10:18) will discuss at length the office
of Jesus Christ as our Great High Priest, who ever lives to make intercession for
the saints.
The author of Hebrews will refer to this principle of Jesus being able to help us
because He Himself has suffered as we have suffered. In Hebrews 4:15 we are told
that Jesus can now be moved with the feelings of our infirmities because He has
been tempted like we have. He explains that the office of a high priest is filled by
men who have also been compassed with the same infirmities of those he is
helping, so that this priest can have compassion on the ignorant (Heb 5:1-2).
Illustration. When I have suffered in this life, I am able to sympathize better with
those who have suffered in a similar way. For example, I know what it is like to
lose my mother. I understand the guilt of falling into sin as a child of God. I know
what it is like to labour under the sun and strain my physical body day after day. I
understand some aspects of suffering. Praise God, Jesus Christ fully understands
our sufferings, for He has fully suffered. He is now able to sympathize with us and
help us when we suffer.
2:17-18 Comments. Had the Levitical priesthood done their job, God would not
have judged Israel, and destroyed it in His wrath. These priests failed in securing
Israel’s atonement. However, Jesus Christ is our faithful High Priest, who lives
forever to intercede for us and to secure our entrance into Heaven.
84
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New
International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand
Rapids, Michigan; Cambridge, U. K.: William B. Eerdmans Publishing Company, The Paternoster
Press, 1993), 191, Logos.
236
Jesus Is Now the Author and High Priest of This Heavenly Calling
(Hebrews 3:1-4:11)
In Hebrews 1:1-2:18 the author has revealed the ministry of Jesus as the preincarnate, eternal Son of God (1:1-14) and the Apostle of our salvation sent from
God to redeem mankind as the Son of Man (2:1-18). He will now take up the bulk
of the epistle of Hebrews with a lengthy discourse on His present-day office as our
Great High Priest, who is now seated at the right hand of the Father (3:1-10:18).
The lengthy passage in 3:1-10:18 reveals His third phase of ministry that is taking
place today, as our High Priest who ever lives to make intercession for the saints.
This Epistle introduced Jesus in His initial office as the eternal Word of God,
creator of the universe, born as the Son of God (1:1-14). Then it discusses His
second phase of ministry as the Apostle sent from Heaven in order to secure man’s
salvation (2:1-18). Jesus Christ is now in His third phase of ministry as our Great
High Priest, coming to our aid so that we might persevere until the end. Jesus will
enter into His fourth and final phase of ministry as He one day will rule and reign
in Jerusalem as King of Kings and Lord of Lords. All the while Jesus Christ has
been the eternal, pre-incarnate Son of God; and since partaking of flesh and blood
He has now become our Brother.
It is important to understand that this passage of Scripture regarding Jesus’
redemptive role for mankind (3:1-10:18) is described from the perspective of our
need to continue in the Gospel of Jesus Christ in order to obtain this redemption.
Thus, the theme of the perseverance of the saints is emphasized. In contrast, the
lengthy discourse in the epistle of Romans, which emphasizes Church doctrine,
discusses our secure position of justification through faith in Jesus Christ once we
believe the message of the Gospel. However, in Hebrews 3:1-5:14 we are told that
our justification is dependent upon our willingness to persevere in faith and not
turn back in rebellion, as did the children of Israel in the wilderness.
Hebrews 3:1 picks up the theme of the second literary section, calling it the
“heavenly calling.” This passage of Scripture explains Jesus’ role as the Apostle
and High Priest of our salvation who is faithful to lead us to our eternal rest that
God has promised from the foundation of the world, a charge that the children of
Israel failed to heed under Moses as he led them through the wilderness. The
author first tells us that Jesus Christ now serves as the Apostle and High Priest of
this heavenly calling (3:1-6). The author will support this statement with a
doctrinal argument (3:7-4:11), which is based upon the analogy of the faithfulness
of Moses leading the children of Israel through the wilderness (taken from
Numbers 12:7) and the unfaithfulness of many Israelites in considering Moses as
their appointed leader (taken from Numbers 13-14).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 3:1-4:11 emphasizing the perseverance of the saints amidst persecutions
237
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrews how Jesus made a way
for believers to enter into rest through obedience to their heavenly calling.
Theological Idea – Because the author explained to the Hebrews how Jesus
made a way for believers to enter into rest through obedience to their
heavenly calling, Jesus has made a way for believers to enter into rest through
obedience to their heavenly calling.
Homiletical Idea – Because Jesus has made a way for believers to enter into
rest through obedience to their heavenly calling, Jesus makes a way for us to
enter into rest through obedience to our heavenly calling.
Here is a proposed outline:
1. Jesus and Moses as Servants of God
2. The Wilderness Journey & the Christian Faith
3:1-6
3:7-4:11
Using Old Testament Analogies in the New Testament. Hebrews 3:1-4:11 gives
us the Old Testament analogy of Moses leading the Israelites in the wilderness as a
servant of God as a type and figure of Christ, the Son of God, leading the Church
to their eternal heavenly rest. Thus, we are given a Scriptural basis for taking
events out of the stories found in the Pentateuch and applying them to our spiritual
journey. This passage teaches us that since Christ is set over us as in a similar way
that Moses was over the children of Israel, we should be careful not to walk in
unbelief and rebellion as they, but make every effort to enter into the rest that God
has prepared for us.
The Perseverance of the Saints Led by Jesus Compared to the Perseverance of
Israel in the Wilderness Led by Moses. Hebrews 3:1-4:11 establishes the topic of
the perseverance of the saints, which is the underlying theme for the epistle of
Hebrews, as well as that of the General Epistles. In establishing this theme, the
author chooses to use the example of the wilderness journey of the children of
Israel in order to illustration the need for saints to persevere. Why would the
author of Hebrews use this illustration found in the book of Numbers? Perhaps if
we examine the themes of the Pentateuch and compare them to the themes of the
New Testament books, we may find an answer.
The theme of the book of Genesis is the founding of the nation of Israel, God’s
seed of righteousness, by which He plans to use to in order to accomplish the
redemption of mankind. God will use several men who fulfilled their divine
destinies to create the nation of Israel. These patriarchs, Adam, Noah, Abraham,
Isaac, Jacob and Joseph, will play leading roles in the establishment of this nation
238
in much the same way the Gospels and the book of Acts reveals the origin of the
Church and how men like Jesus Christ, Peter, Stephen, Philip the evangelist and
the apostle Paul played leading roles in the establishment of the early Church.
Thus, the book of Genesis is structured around the genealogies of these men of
righteousness in order to explain its theme of the founding of the nation of Israel.
As the book of Exodus establishes the doctrines of the nation of Israel, so to the
Pauline Epistles establish Church doctrine. As the book of Leviticus establishes the
order of worship for the Israelites, so do the Pastoral Epistles establish Church
order. As the book of Numbers explains the perseverance of the righteous, so do
the Catholic Epistles explain the perseverance of the Church. As the book of
Deuteronomy reveals how the nation of Israel is to enter in and to possess the
Promised Land, so does the book of Revelation reveal to the Church how to enter
into Heaven. Thus, the author of the book of Hebrews found it appropriate when
discussing the topic of the perseverance of the saints in Hebrews 3:1-4:11 to draw
its parallel in the Old Testament from the book of Numbers, which shares a similar
theme.
Jesus and Moses as Servants of God Lead God’s Children to Rest
(Hebrews 3:1-6)
The author gives us an example of both Jesus Christ and Moses as faithful servants
over the ministry that the Lord gave to them (3:1-6). Moses was a servant and
apostle by leading the children of Israel out of bondage and through the wilderness
towards their eternal rest; and Jesus Himself became an Apostle in order to lead
mankind into his eternal rest in fulfillment of Psalm 8:1-8, which predicted man’s
restoration to his place of dominion upon earth. Just as Moses became the Lord’s
spokesperson and mediator, so did Jesus become our Great High Priest to mediate
between God and man. As Moses was faithful over the Israelites in this dual role,
Jesus was faithful lead mankind into rest as our Apostle and High Priest.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 3:1-6 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrews how believers should
recognize that Jesus was appointed as an Apostle and High Priest over their
faith in His atonement and exaltation.
Theological Idea – Because the author explained to the Hebrews how
believers should recognize that Jesus was appointed as an Apostle and High
Priest over their faith in His atonement and exaltation, Jesus has been
appointed as an Apostle and High Priest over believers who confess their faith
in His atonement and exaltation.
239
Homiletical Idea – Because Jesus has been appointed as an Apostle and High
Priest over believers who confess their faith in His atonement and exaltation,
Jesus is our Apostle and High Priest over our confession of faith in His
atonement and exaltation.
The Text
1
Wherefore, holy brethren, partakers of a heavenly calling, consider
the Apostle and High Priest of our confession, Jesus; 2who was faithful to
the one that appointed him, as also Moses was in all his house. 3For this
man was considered worthy of more honour than Moses, inasmuch as the
one who built (the house) has more honour than the house. 4For every
house is built by someone; and God has built all things. 5And Moses
indeed was faithful in all his house as a servant, for a testimony of those
things which shall be spoken; 6but Christ as a son over his (own) house,
which house are we, if indeed we hold fast the confidence and the
rejoicing of the hope [firm unto the end].
Jesus the Son Compared to Moses the Servant. Hebrews 3:1-6 explains that Jesus
Christ, the Son of God has been set over the house of God, which is the Church, in
the same way that Moses, God’s servant, was set over the house of Israel.
However, the Son (Jesus) has more honor than the household servant (Moses). If
we consider the two offices that Jesus held as the Apostle and High Priest of our
profession (3:1), we are told in this passage of Scripture that He was faithful in His
office as an Apostle, and He is now faithful in His office as our Great High Priest.
Just as Moses was a faithful servant who led the Israelites through the wilderness
for forty years, so will Jesus Christ lead us throughout spiritual journey in this life
and bring us to our eternal home in glory. However, the Israelites did not
“consider” Moses as their divine leader. They murmured and complained against
him and brought upon them the wrath of God.
3:1 “Wherefore” (Ὅθεν). Craig Koester correctly notes that the Greek word ὅθεν
(because of this) shows us that the author “is in the middle of an argument rather
than at the beginning of a new section.” 85
3:1 “holy brethren” (ἀδελφοὶ ἅγιοι). Our holiness is bestowed upon us because
of the Apostolic and High Priesthood offices of the Lord Jesus Christ. His
suffering on Calvary and resurrection provided our initial justification, and His
High Priesthood allows us to maintain this position of holiness as we confess our
sins before the Father. Our relationship with Jesus Christ as our brother is
established by the fact that He partook of flesh and blood by His incarnation.
85
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel
Freedman (New York: Doubleday, 2001), 224.
240
3:1 “partakers of a heavenly calling” (κλήσεως ἐπουρανίου μέτοχοι). The
author is addressing those who have partaken of the high calling, or the calling
from above as described in the preceding exhortation (2:1-18), which exhortation
the author refers to as the “heavenly calling.” We have become partakers of this
heavenly calling because Jesus Christ came in the flesh and went before us and
now calls us brethren. This means that he is speaking to Christians, in particular,
converted Jews. This heavenly calling is mentioned in Hebrews 2:1-18 by which
we are called by the preaching of the Gospel to believe in Jesus Christ as our
Saviour, which is the first exhortation of this Epistle and emphasizes the initial part
of our spiritual journey described as “calling.”
In at least four passages, the recipients of the book of Hebrews are referred to as
saved people, and not to the lost sinner: “thy fellows” (1:9), “holy brethren” (3:1),
“For we are made partakers of Christ, if we hold the beginning of our confidence
stedfast unto the end;” (3:14), “But if ye be without chastisement, whereof all are
partakers, then are ye bastards, and not sons.” (12:8) Therefore, this Epistle is
addressed to the Church, and not to the world. So, why the stern warnings in
Hebrews 6:4-6 and 10:26-27 about falling away: simply because believers can fall
away from Christ Jesus and out of His saving grace and miss Heaven. In other
words, they have the ability to renounce their faith in Christ willfully.
The apostle Peter makes another reference to our heavenly calling in 2 Peter 1:10,
“Wherefore the rather, brethren, give diligence to make your calling and election
sure: for if ye do these things, ye shall never fall.” We are members of heaven,
where dwells the orders of other beings, such as angels, cherubim, and seraphim.
We are no longer member of this world’s order of depraved humanity.
3:1 “consider the Apostle and High Priest of our confession, Jesus”
(κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν).
“consider”. The Greek word κατανοέω means, “to notice, observe carefully, look
at (with reflection), consider, contemplate,” and in this passage it means, “to fix
the eyes of the spirit upon” (BAGD) Strong says it comes from the root word
νοέω, which means, “to comprehend, heed.”
The request to consider means that the author is about to teach his readers
something in regards to Jesus Christ as our Apostle and High Priest. Thus, he
seems to open this passage of Scripture as a doctrinal discourse rather than an
exhortation, which typically begins with “Let us . . .” Note a similar statement in
Hebrews 7:4, “Now consider how great this man was, unto whom even the
patriarch Abraham gave the tenth of the spoils.” We find a similar statement again
in Hebrews 12:3, “For consider him that endured such contradiction of sinners
against himself, lest ye be wearied and faint in your minds,” which begins a
discourse on perseverance. However, we find this word used in an exhortation in
Hebrews 10:24, “And let us consider one another to provoke unto love and to good
works:”
241
In light of our calling to heed the Gospel, we are to consider Jesus Christ’s calling
as an Apostle (through His Incarnation and Atonement) and High Priest (through
His Exaltation). When we consider Jesus Christ as Hebrews 3:1 tells us to do, we
must consider the fact that He partook of flesh and blood like us (Heb 2:17) and
that He was tempted in all ways as we were (Heb 4:15). Therefore, He also had to
learn obedience by the things that He suffered “in the flesh” (Heb 5:8).
The author expounds upon Jesus’ role in our perseverance so that we will be able
to “consider” Him in his role as the Apostle and High Priest of our confession.
Thus, the book of Hebrews guides us into an extensive “consideration” of the role
of Jesus Christ in our perseverance of faith.
“the Apostle and High Priest”. The word “apostle” literally means, “one who is
sent.” Jesus was sent from heaven because God sent his Son into the world to save
the world. Jesus was sent to bring the Gospel message of salvation to mankind
(Heb 2:14-16). His role as an apostle is reflected in the four Gospel accounts.
However, the Gospel of Matthew emphasizes His role as a teacher, the Gospel of
Mark as an evangelist, the Gospel of Luke as a prophet, and the Gospel of John as
a pastor. This implies that those who walk in the office of an apostle must be able
to operate in the offices of a teacher, evangelist, prophet, and pastor. For example,
we see the apostle Paul instructing Timothy to operate in the office of the prophet
in his first epistle, and the office of an evangelist in his second epistle to this young
men. Paul instructs Titus in the office of the teacher, and he instructs Philemon in
the office of a pastor. Because Paul uses himself as an example throughout these
four Pastoral Epistles, he must have been able to operate in these offices as his
public ministry required while being an apostle to the Gentiles. Therefore, Jesus
was an apostle in all four Gospels, while walking in various roles of the five-fold
ministries in which He gifted the New Testament Church. He was able to do so
because He had the Spirit of God “without measure” (John 3:34).
As our great High Priest, the apostle Paul is taking these Hebrew Christians from
the system of worship in the earthly Temple in Jerusalem to the heavenly Temple
where the Lord Jesus serves as our High Priest. The office of the high priest was to
intercede for the sins of the people. Only the high priest could enter into the holy
of holies and make atonement for the sins of the people. Jesus is now our high
priest and intercessor to God (Heb 2:17-18). Jesus Christ now lives to intercede for
us the Church as one role of His present-day office and ministry, as He did in John
17:9 “I pray for them: I pray not for the world, but for them which thou hast given
me; for they are thine”; and as we read in Romans 8:26 “Likewise the Spirit also
helpth our infirmities: for we know what we should pray for as we ought: But the
Spirit itself maketh intercession for us with groaning which cannot be uttered.”
Romans 8:27 “Aid He that searcheth the hearts knoweth what is the mind of the
Spirit, because he maketh intercession for the saints according to the will of God”;
Romans 8:34 “It is Christ that died, ye a rather, that is risen again, who is even at
242
the right hand of God, who also maketh intercession for us” Hebrews 7:25 “where
for He is able also to save them to the uttermost that come unto God by Him,
seeing He ever liveth to make intercession for them.”
In addition, in order to serve in his office, the high priest himself must be holy.
Therefore, it was necessary for Jesus Christ Himself to be sinless, which
requirement Jesus fulfilled in Hebrews 9:14, “How much more shall the blood of
Christ, who through the eternal Spirit offered himself without spot to God, purge
your conscience from dead works to serve the living God?” The apostle Peter
confirms Christ’s sinless nature in 1 Peter 1:19, “But with the precious blood of
Christ, as of a lamb without blemish and without spot.”
“of our profession, Jesus Christ”. Jesus now serves the role as the High Priest of
our profession, or as we say in modern English, our confession. During the time
when Paul wrote this Epistle to the Hebrews, which many scholars believe was the
mid to late 60’s, the first persecutions had begun against the Church. Nero blamed
the Christians for the burning of Rome, and launched an assault against anyone
who professed Jesus Christ as the Son of God. Thus, a believer’s confession of
faith in Christ Jesus as the Son of God could cost him his life, and it did for many
Christians during this early period in Church history. This Epistle, called a “word
of exhortation” (Heb 13:22), will encourage the Hebrew Christians to hold fast to
their confession of faith (Heb 10:23). This confession is the claim of Jesus’ deity
that serves as the foundational theme of the four Gospels.
Hebrews 3:1-10:18 teaches us about the High Priesthood of Jesus Christ. Then, a
new section begins in Hebrews 10:19-13:17 by telling us our role as recipients of
this High Priesthood. It begins by telling us that our job is to “hold fast the
profession (or confession) of our faith without wavering; for he is faithful that
promised” (Heb 10:23). We are given a multitude of examples of how to hold fast
our confession of faith in Hebrews 11:1-40. This great chapter of faith reveals that
each of the patriarchs held fast to a confession of faith and we bear witness to their
confession because of the life that they lived.
For example, Abel’s testimony still speaks today of his sacrifice that pleased God.
Enoch’s testimony was that his life pleased God. Noah’s confession was that a
flood was coming to judge the earth and he prepared for it. Abraham kept his
confession on a heavenly city whose builder and maker was God. They all had the
confession that they were just pilgrims and strangers on earth and that God had
something better for them (Heb 11:13). Abraham said that God would raise his son
Isaac from the dead. Isaac, Jacob and Joseph all confessed and prophesied of better
things to come. Moses held fast to his confession that he would rather suffer with
God’s people in order to receive a greater and eternal reward. Thus, this passage
teaches us that we are to hold fast the confession of our faith in God’s Word in
order to persevere, as did the patriarchs.
243
Since the foundational theme of the book of Hebrews is the perseverance of the
saints, our faith within the context of this epistle is to be expressed by holding fast
to our words of faith in God’s Word. Jesus was put in the office of High Priest to
help us in every time of need. Thus, we lose our opportunity to receive God’s help
when we lose our confession of faith in God’s promises.
3:1 Comments. Hebrews 3:1 echoes the offices of Jesus Christ the Son of God as
it relates to mankind’s redemption. It says that in light of Jesus being the eternal
Son of God (Heb 1:1-14) and in light of His redemptive work on Calvary by
partaking of flesh and blood and dying for our sins (Heb 2: 1-18), let us look at His
present day ministry as High Priest at the Father's right hand (Heb 3:1-10:18). We
see this emphasis clearly stated in Hebrews 4:14, “Seeing then that we have a great
high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast
our profession.”
Thus, Hebrews 3:1 echoes the three-fold office of Jesus Christ regarding man’s
redemption in this passage. Jesus Christ was the Word of God in creation. He was
the Apostle sent from God for our salvation, as mentioned in 2:14-16. Today he is
the Great High Priest who stands at the Father’s right hand interceding for the
saints, as mentioned in Hebrews 2:17-18. Hebrews 3:1 only refers to Jesus as the
Apostle and High Priest because these are the two offices that involve man’s
redemption back to God.
As we examine the Old Testament, we see a type and figure of these two offices in
the lives of two individuals with the name “Joshua.” We see how Joshua, the son
of Nun, led God’s people into the Promised Land just as Jesus Christ has led us
forth from bondage into victory. In addition, Joshua the high priest, who served in
Jerusalem after the return from Babylonian Exile, serves as a figure of the priestly
office of Jesus Christ. In the vision of Zechariah, the angel of the Lord rebuked
Satan and declared that Joshua high priest was qualified to intercede for the people
of Israel (Zech 3:1-10).
3:2 “who was faithful to the one that appointed him” (πιστὸν ὄντα τῷ
ποιήσαντι αὐτὸν). Hebrews 3:2 says that Jesus Christ is faithful to the One who
appointed Him over His house, which is the Church. The Greek construction of a
present tense verb “to be” with a past tense participle creates a construction that
refers to an event that took place in the past, but its effects remain to the present.
That is, Jesus was as our Great High Priest and He remains faithful to this office
today. His act of faithfulness is described in the previous passage of Hebrews 2:118, which tells us that Jesus Christ partook of flesh and blood, preached the Gospel
to us, then tasted death in behalf of every man.
3:2 “as also Moses was faithful in all his house” (ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ
οἴκῳ αὐτοῦ). Although Moses was a man with his struggles in the flesh, he was
nevertheless faithful to fulfill his office and ministry. His anger caused him
244
problems on a number of occasions, but the Lord looked at his faithfulness to
execute his duties. Moses was faithful to execute his office over the children of
Israel, despite their choice to disobey and rebel, as we read in Numbers 12:7, “My
servant Moses is not so, who is faithful in all mine house.”
The office and ministry of Moses stands out unique in the Old Testament in many
ways. First, an enormous amount of God’s works and demonstrations of miracles
was performed through Moses. Second, there is a high frequency of references to
Moses throughout the Scriptures. Third, Moses alone spoke with God face to face
(Num 12:7-8, Deut 34:10).
How was Moses faithful? He was a faithful intercessor in times of need (Exod
32:11, Num 14:19-20); he was faithful to speak God’s commandments to Israel
(Deut 4:5); and he was faithful to judge Israel in their disputes with justice (Exod
18:13).
Moses was God’s spokesman throughout the Pentateuch. Samuel served as God’s
spokesman during his public ministry (1 Sam 4:1), and as an intercessor (1 Sam
15:11) and teacher (1 Sam 12:23). Jesus Christ is now our faithful intercessor (Heb
7:25). So we, as God’s ministers, must take these as examples by which we must
live.
3:2 Comments. Moses was faithful over God’s children Israel as he led them
through the wilderness to reach their Promised Land. Jesus will be faithful to bring
us to our eternal home in Heaven and restore us to our original place of dominion
over the earth in fulfillment of Psalm 8:5-7 (Heb 2:6-8).
3:3 “For this man was considered worthy of more honour than Moses,
inasmuch as the one who built (the house) has more honour than the house”
(πλείονος γὰρ οὗτος δόξης παρὰ Μωϋσῆν ἠξίωται, καθʼ ὅσον πλείονα τιμὴν ἔχει
τοῦ οἴκου ὁ κατασκευάσας αὐτόν). We are the house of God, spiritually speaking
(Zech 6:12, Matt 16:18, Eph 2:20-22). The Hebrew Christians understood Moses
as the architect of the Mosaic Law, and thus, the founder of their religious faith. In
this passage, the apostle Paul compares the ministry of Jesus to that of Moses in
the aspect of its importance to their lives. Paul has already compared Jesus to the
angels in His superiority over them as the Son of God (Heb1:1-14). He now
explains the superiority of Jesus over Moses and the Law (Heb3:1-6) as the
architect or founder (ἀρχηγός) of our salvation (Heb 2:10), just as Moses was the
architect or founder of the Jewish Law. Therefore, Jesus stands superior to Moses
and worthy of more honor.
3:4 “For every house is built by someone; and God has built all things” (πᾶς
γὰρ οἶκος κατασκευάζεται ὑπό τινος, ὁ δὲ πάντα κατασκευάσας θεός). We are
God’s workmanship, as the apostle Paul says in Ephesians 2:10, “For we are his
245
workmanship, created in Christ Jesus unto good works, which God hath before
ordained that we should walk in them.”
3:5 “And Moses indeed was faithful in all his house as a servant” (καὶ
Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων). In the Old Testament
Moses is called “the servant of the Lord” (Josh 13:8). The Greek word that Paul
uses for a servant in Hebrews 3:5 is θεράπων, found only once in the New
Testament. This word means, “an attendant, aide, servant, assistant” and it
describes someone devoted to a service (BAGD, GE, LSJ)
3:5 “for a testimony of those things which shall be spoken” (εἰς μαρτύριον τῶν
λαληθησομένων). That is, Moses’ faithfulness serves as a future testimony about
Jesus. This means that Moses’ office and ministry serves as a type and figure of
the Lord Jesus Christ’s ministry over the Church. Moses’ faithfulness over Israel
was a type of Jesus’ faithfulness over God’s people. Therefore, Moses was able to
prophesy that One was coming “like unto me” (Deut 18:15, 18-19; 34:10).
We can find a number of similarities in the lives and pubic ministry of Jesus Christ
and Moses. The Pharaoh of Egypt sought to kill baby Moses and King Herod
sought to kill Jesus when He was a baby. Moses tried in the flesh to deliver Israel
at the age forty by killing an Egyptian, but he failed. Jesus delivered the children
of God with His death and resurrection. Moses' name means, “drawn out,” or
delivered (saved) from water, and the name of Jesus means “salvation.” In God’s
divine plan for these men, both were sent out by God. Moses was sent to deliver
the children of Israel from Egyptian bondage. Jesus was sent from heaven to earth
to deliver mankind from the bondage of the devil. Moses instituted the first
Passover through the blood of the lamb and the unleavened bread, which is a type
and figure of the believer’s salvation through the physical death and the shed blood
of the Lord Jesus Christ (1 Cor 5:7). Moses brought the children of Israel through
the Red Sea as a type and figure of our water baptism (1 Cor 10:1-2). Moses
instituted the Ten Commandments and the Law, which reflects God’s standard of
righteousness as well as man’s sinfulness in the flesh under both the Old and New
Testaments (Rom 7:1-25). Moses ministered the Law, which brings death, but
Jesus brings the ministry of life through the Spirit, transforming us into the image
of Christ Jesus (2 Cor 3:5-18). The Levitical priesthood and the services of the
Tabernacle serve as a type and figure of the High Priesthood of the Lord Jesus
Christ (Heb 7:1-28). However, Paul uses his comparison of Moses and Jesus Christ
in Hebrews 3:1-4:16 to focus upon the wilderness journey of the children of Israel
as a type and figure of the New Testament believer’s journey through this life on
earth. In this passage of Scripture, he exhorts the Hebrew believers to persevere
against adversities so that they will be able to enter into the rest that the children of
Israel failed to obtain by entering into the Promised Land. Since the foundational
theme of the epistle of Hebrews is the perseverance of the saints, this analogy
between Moses and Jesus Christ compares the perseverance of the children of
246
Israel in the wilderness to the believer’s perseverance in hopes of their eternal rest
in Heaven.
3:6 “but Christ as a son over his (own) house, which house are we” (Χριστὸς
δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ· οὗ οἶκός ἐσμεν ἡμεῖς). Moses was a servant, a
man, but Jesus is a Son, the Son of God; so, Jesus receives more glory. Thus, Paul
reaches back to Hebrews 1:1-4 to use the divine nature of Jesus’ Sonship with God
as His qualifications to lead us into our place of eternal rest.
3:6 “if indeed we hold fast the confidence and the rejoicing of the hope [firm
unto the end]” (ἐάνπερ τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος [μέχρι τέλους
βεβαίαν] κατάσχωμεν). Hebrews 3:6 reflects the underlying theme of the book of
Hebrews, which is the perseverance of the saints. As God’s children, we cannot
lose our salvation because it is secure in Christ; but we can renounce it and walk
away from our security in Christ and lose it.
“if we hold fast”. How do we hold fast? The apostle John explains that we hold
fast by abiding in Jesus Christ, as he says in 1 John 2:28, “And now, little children,
abide in him; that, when he shall appear, we may have confidence, and not be
ashamed before him at his coming.”
The authors of the New Testament exhort the believer to hold fast and endure the
Christian race. Jesus tells us to endure to the end (Matt 10:22; 24:13). The apostle
Paul tells us to continue in His goodness (Rom 11:22), and “not be weary in well
doing” and “faint note” (Gal 6:9), and to “continue in the faith . . . and not be
moved” (Col 1:23). The author of Hebrews exhorts us to hold fast our faith in
Christ unto the end (Heb 3:6, 14). The apostle John tells us to overcome (1 John
4:4). Jesus’ messages to the seven churches of Asia Minor contain an exhortation
to overcome (Rev 2:7, 11, 26; 3:5, 12, 21), and he concludes his revelation to the
Church with a promise of eternal life to them that overcome (Rev 21:7).
“the rejoicing of the hope”. BAGD translates this phrase, “that for which we are
proud to hope” (see καύχημα 1). Literally, it refers to “a boasting, which Paul
describes in Romans 5:2, “By whom also we have access by faith into this grace
wherein we stand, and rejoice in hope of the glory of God.”
We will not be ashamed of our hope in Jesus, as the apostle Paul says in Romans
5:5, “And hope maketh not ashamed; because the love of God is shed abroad in
our hearts by the Holy Ghost which is given unto us.” The apostle John makes a
similar statement in 1 John 2:28, “And now, little children, abide in him; that,
when he shall appear, we may have confidence, and not be ashamed before him at
his coming.”
“firm unto the end”. The phrase “firm unto the end” is not found in a number of
important ancient Greek manuscripts, which suggests that it was added to those
247
manuscripts which do have these words. It is possible that this phrase was
borrowed from Hebrews 3:14, where it again occurs with unanimous textual
support. In the study of textual criticism, the insertion of a phrase into the author’s
work is called an interpolation.
3:6 Comments. In Hebrews 3:6 Paul exhorts us to be steadfast in Christ, and to
understand that His high priesthood is made available to us to deal with our sins.
The author of Hebrews will follow this word of exhortation with an example of
those children of Israel who rebelled and turned their hearts from following the
Lord (Heb 3:7-11). They serve as an example of those who did not hold fast their
confidence and rejoicing steadfast until the end. The Israelites in the wilderness
gave up “the confidence and the rejoicing of the hope” (Heb 3:6). Paul rephrases
and expansd his exhortation of Hebrews 3:6 again in Hebrews 3:12-14, “Take
heed, brethren, lest there be in any of you an evil heart of unbelief, in departing
from the living God. But exhort one another daily, while it is called To day; lest
any of you be hardened through the deceitfulness of sin. For we are made partakers
of Christ, if we hold the beginning of our confidence stedfast unto the end.”
Applying the Story of the Wilderness Journey to the Christian Faith
(Hebrews 3:7-4:11)
Hebrews 3:7-4:11 offers a doctrinal discourse to support his claim that Jesus Christ
is the Apostle and High Priest of this heavenly calling. He provides the readers
with a sobering example of the children of Israel who fell in the wilderness and
later never entered into its true rest with Joshua, all because of disobedience. In
this passage of Scripture, the author warns his readers not to miss their opportunity
to enter into rest as Israel missed theirs under the ministries of Moses and Joshua.
The prophet Jeremiah mentions Israel’s rest in Jeremiah 31:2, “Thus saith the
LORD, The people which were left of the sword found grace in the wilderness;
even Israel, when I went to cause him to rest.” God provided Joshua as a type of
“saviour” who failed to lead Israel into their rest, and He has provided Jesus Christ
as our Saviour to bring us into our eternal rest.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 3:7-4:11 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained to the Hebrews how there remains a
place of rest through obedience to their heavenly calling.
Theological Idea – Because the author explained to the Hebrews how there
remains a place of rest through obedience to their heavenly calling, God has
provided a place of rest for those who are obedience to their heavenly calling.
248
Homiletical Idea – Because God has provided a place of rest for those who
are obedience to their heavenly calling, we have a place of rest through
obedience to our heavenly calling.
The Text
7
Wherefore, just as the Holy Spirit says, ‘Today if you will hear his
voice, 8Do not harden your hearts, as in the provocation, on the day of the
temptation in the wilderness, 9when your forefathers put (me) to the test,
and saw my works forty years. 10Wherefore I was angered with this
generation, and I said, They are always led astray in (their) heart, and
they have not known my ways. 11As I swore in my wrath, They shall not
enter into my rest.’ 12Take heed brethren, lest there be in any of you an
evil heart of unbelief in turning away from the living God. 13But exhort
one another each day, while it is called Today; lest any of you be
hardened through the deceitfulness of sin. 14For we have been made
partakers of Christ, if indeed we should holdfast our original conviction
steadfast unto the end; 15While it is said, ‘Today if ye should hear his
voice, do not harden your hearts, as in the provocation.’ 16For some, after
they had heard, were disobedient: however, not all who came out of
Egypt by Moses. 17But with whom was he angered forty years? Was it not
with the ones who sinned, whose corpses fell in the wilderness? 18And to
whom did he swear that they should not enter into his rest, but to them
that disobeyed? 19So we see that they did not enter in because of unbelief.
4:1
Therefore, let us fear, lest leaving behind a promise to enter into his
rest, any of you should seem to have come short (of it). 2For we also
received the preaching of the gospel, as well as they: but the word
preached did not profit them, not being united with faith in those who
heard. 3For we who have believed are entering into rest, just as he said,
‘As I swore in my wrath, They shall not enter into my rest,’ and yet the
works were done from the foundation of the world. 4For he spoke
somewhere of the seventh (day) thus, ‘And God rested on the seventh
(day) from of all his works.’ 5And in this place again, ‘They shall not
enter into my rest.’ 6Therefore, since it remains that some enter into this
(rest), and they to whom the gospel was first preached did not enter in
because of disobedience. 7Again, he appointed a certain day, ‘Today,’
saying in David after so long a time; as he said beforehand, ‘Today if ye
will hear his voice, do not harden your hearts.’ 8For if Jesus had given
them rest, he would certainly not be speaking of another day (that comes)
after these days. 9As a result, there remains a Sabbath rest for the people
of God. 10For the one that enters into his rest, he also has rested from his
own works, just as God did from his own (works). 11Therefore, we must
strive to enter into that rest, lest any man should fall after the same
example of disobedience.
249
The Unbelief of the Children of Israel in the Wilderness. The major event
referred to in Hebrews 3:7-4:11 is found in Numbers 14:1-35, at the peak of
Israel’s rebellion, where they tempted the Lord by wanting to turn back to Egypt
and stoning Moses for telling them not to rebel. It is at this point that the Lord
decided to destroy the entire congregation and begin anew with Moses; but the
servant of God interceded in their behalf and God cancelled His wrath against
them. Instead of destroying them, God swore that none of them would enter into
the Promised Land.
Note that Hebrews 6:4-6 does not describe the only person that will go to hell after
backsliding, because all backsliders will go to hell, but this passage describes the
only type of backslider who cannot repent and be restored back to God. It is a
person who backslides willfully and knowingly after rising to maturity in the faith.
The author has given us the example of the children of Israel in the wilderness
whom God destroyed (Heb 3:7-4:10), and he will later give us the example of Esau
who found no repentance, though it sought it with tears (Heb 12:16-17).
Exegesis and Commentary on Psalm 95:7-11. Hebrews 3:7-11 is a quote from
Psalm 95:7-11, “For he is our God; and we are the people of his pasture, and the
sheep of his hand. To day if ye will hear his voice, Harden not your heart, as in the
provocation, and as in the day of temptation in the wilderness: When your fathers
tempted me, proved me, and saw my work. Forty years long was I grieved with
this generation, and said, It is a people that do err in their heart, and they have not
known my ways: Unto whom I sware in my wrath that they should not enter into
my rest.” The author of Hebrews offers an exegesis and commentary on this
passage in Psalms 95:7-11 in Hebrews 3:12-4:10. Here is a summary of the
author’s exegesis.
Hebrews 3:12 warns the readers to not depart from God
Hebrews 3:13-15 exegetes Hebrews 3:7b
Hebrews 3:16 exegetes Hebrews 3:8-9
Hebrews 3:17 exegetes Hebrews 3:10
Hebrews 3:18-4:6 exegetes Hebrews 3:11
Hebrews 4:7-10 serves as a commentary to this exegesis
There is a progression of events in Hebrews 3:16-19. (See Numbers 14:1-35 as a
reference to the events described here.) Israel provoked God (Heb 3:16); God
became angry (Heb 3:17); and God punished them (Heb 3:18).
It is important to note that the children of Israel started their journey in faith. All
those who put the blood of the Passover lamb upon their doorways were spared
from God’s judgment upon Egypt. This was an act of faith on each individual’s
part that identified him and his family with Moses, the servant of God. This act of
faith positioned them under the same blessings of Moses. The emphasis upon their
lack of faith in this Epistle is in reference in their failure to persevere in their faith,
250
not in their initial decision to believe and obey the Lord. The author of Hebrews is
using this event of their failure to warn “believers” to not turn back as the Israelites
did. Both began in faith, but not everyone continues in faith.
3:7 “Wherefore, just as the Holy Spirit says” (Διό, καθὼς λέγει τὸ πνεῦμα τὸ
ἅγιον). While Psalm 75 does not identify its author in the Hebrew bible, Paul does
tell us that its words are inspired by the Holy Spirit of God, and thus, it is a part of
the Old Testament canon. While Paul ascribes this psalm to David later in
Hebrews 4:7, he is most likely making mention of David in the broader sense of
being the author of most of the psalms or to the belief that it was written during the
time of David, unless he is taking David’s name from the LXX, which ascribes this
psalm to him in its heading. Luke does the same thing when quoting from Psalm 2,
which is not ascribed to anyone in the Hebrew or LXX bibles, saying, “Who by the
mouth of thy servant David hast said, Why did the heathen rage, and the people
imagine vain things?” (Acts 4:25) Thus, the Jews seem to have taken the liberty to
ascribe David to all of the psalms, realizing that they did not have Bibles in their
homes as a quick reference, neither had they memorized which of the psalms that
David actually wrote.
3:7 “‘Today if you will hear his voice” (Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ
ἀκούσητε). The apostle Paul mentions the word “Today” on five occasions in this
section of the epistle of Hebrews (3:7, 13. 15; 4:7 [twice]). Thus, he is
emphasizing the central idea of this passage with this much repetition. The word
“today” seems to be used to describe this season of opportunity that we have to
hear and obey the Gospel of Jesus Christ. However, it literally describes the event
that took place at Kadesha Barnea (Num13:1-14:45) when God commanded them
to march into the Promise Land and take possession of it. This commandment one
day, and Moses declared the Lord’s directions that same day. Unfortunately, the
children of Israel rebelled against this charge. While the children of Israel in the
wilderness missed their opportunity of entering into rest in the Promised Land due
to their rebellion, the psalmist told Israel that this “day” of opportunity was still
available for them. Thus, psalmist uses this phrase in a symbolic sense to tell his
generation that this “day” or season of opportunity was still available for them.
Paul brings this two-thousand year old promise into his day by quoting from Psalm
95:7-11 in his epistle to the Hebrews. He is warning the Hebrew Christians not to
miss their day of opportunity of salvation through faith in Jesus Christ to enter into
their promised rest. In the word “Today,” Paul may be reaching back to his open
statement, “Hath in these last days spoken unto us by his Son.” Thus, “today”
would describe the last days in which the Gospel of Jesus Christ is being preached.
This passage then serves as a warning for these Hebrew Christians to not draw
back into apostasy as when the children of Israel longed to return to Egypt and
refused to enter the Promised Land at Kadesha Barnea (Num13:1-14:45).
The phrase “if ye will hear his voice” can be brought forward to the time of Paul’s
readers as the message of the Gospel of Jesus Christ, as we read in his opening
251
statement in Hebrews 1:1-2, “God, who at sundry times and in divers manners
spake in time past unto the fathers by the prophets, Hath in these last days spoken
unto us by his Son, whom he hath appointed heir of all things, by whom also he
made the worlds.” In other words, the Lord now speaks to mankind through His
Son Jesus Christ, that is to say, through us, as Paul says in 2 Corinthians 5:20,
“Now then we are ambassadors for Christ, as though God did beseech you by us:
we pray you in Christ's stead, be ye reconciled to God.” When we preach the
Gospel of Jesus Christ, we are standing in Christ’s stead as God’s voice.
3:8 “Do not harden your hearts, as in the provocation, on the day of the
temptation in the wilderness” (μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ
παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ). The two phrases
used in Hebrews 3:8 “in the provocation,” and “in the day of temptation in the
wilderness,” probably refer to the same event recorded in Numbers 14:1-35. This
is typical poetic Hebrew parallelism, in which the author states the same thought
twice in two different ways.
3:9 “when your forefathers put (me) to the test, and saw my works forty
years” (οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ καὶ εἶδον τὰ ἔργα μου).
Hebrews 3:9 probably refers to the entire forty-year period of Israel’s wilderness
journeys, and not just a particular incident, such as when Israel tempted God at the
waters of Marah (Exod 15:23) and Massah and Meribah (Exod 17:7), or when they
wanted to return to Egypt (Num 14:1-4) and when they contended with Moses
about a lack of water (Num 20:2-5).
3:10 “Wherefore I was angered with this generation, and I said, They are
always led astray in (their) heart, and they have not known my ways.”
(τεσσεράκοντα ἔτη· διὸ προσώχθισα τῇ γενεᾷ ταύτῃ καὶ εἶπον, Ἀεὶ πλανῶνται τῇ
καρδίᾳ, αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου).
3:11 “As I swore in my wrath, “They shall not enter into my rest.’” (ὡς ὤμοσα
ἐν τῇ ὀργῇ μου· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου). This same Greek
construction is used in Mark 8:12.
The first generation of Israelites in the wilderness did not enter the Promised Land.
This privilege was given to the next generation. A 40-year journey was necessary
in order to eliminate the first generation of Israelites who left Egypt.
3:12 “Take heed brethren, lest there be in any of you an evil heart of unbelief
in turning away from the living God” (Βλέπετε, ἀδελφοί, μήποτε ἔσται ἔν τινι
ὑμῶν καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ ζῶντος). In Hebrews
3:12 the author begins his exegesis of Psalm 95:7-11 with a warning for his
Hebrew readers by exhorting them not to depart from their faith in the living God.
The reference to those among these believing Hebrew recipients who have “an evil
heart of unbelief” cannot mean unbelievers who have joined these congregations,
252
but have never been saved, since they would have to first come to God in order to
depart from Him after having been close to Him. Hebrews 3:14 supports the view
that the author is warning believers when he says shortly, “if we hold the
beginning of our confidence stedfast unto the end” (3:14); thus, the author was
exhorting these believers to remain steadfast in their faith and not to depart from
their faith in the atonement of Christ. In this passage of Scripture, the author is
drawing an analogy from the children of Israel in the wilderness, who were all
baptized unto Moses, but many of them hardened their hearts in unbelief after
beginning their journey in faith by departing Egypt with Moses. The author of
Hebrews continues to warn these believing saints later in Hebrew 6:4-6; 10:23-30.
Illustrations. The examples listed in 1 Corinthians 10:1-11 regarding Israel’s
departure from God illustrate Hebrews 3:12 well.
3:13-15 Comments. Hebrews 3:13-15 serves as an exegesis of Hebrews 3:7b, “To
day if ye will hear his voice.” The word “Today” refers to a day of rest for God’s
children (Heb 4:7-9).
3:13 “But exhort one another each day, while it is called Today” (ἀλλὰ
παρακαλεῖτε ἑαυτοὺς καθʼ ἑκάστην ἡμέραν, ἄχρις οὗ τὸ Σήμερον καλεῖται). The
word “Today” in Hebrews 3:13 refers back to the Old Testament quote in 3:7,
“Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,” a quote
from Psalm 95:7-11. This word refers to a day of rest for God’s children, as the
author explains in Hebrews 4:7-9, “Again, he limiteth a certain day, saying in
David, To day, after so long a time; as it is said, To day if ye will hear his voice,
harden not your hearts. For if Jesus had given them rest, then would he not
afterward have spoken of another day. There remaineth therefore a rest to the
people of God.”
3:13 “lest any of you be hardened through the deceitfulness of sin” (ἵνα μὴ
σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας). Hebrews 3:13 warns every believer
to beware lest their heart becomes hardened through the deceitfulness of sin. We
see a similar statement of such hardening in Hebrews 12:15, “Looking diligently
lest any man fail of the grace of God; lest any root of bitterness springing up
trouble you, and thereby many be defiled;” We must also interpret Hebrews 6:4-6
and Hebrews 10:28-29 and Hebrews 12:25 as being similar statements.
The sins of Samson are a good illustration of the deceitfulness of sin. The heart is
deceitful above all other things, as the prophet Jeremiah wrote in Jeremiah 17:9,
“The heart is deceitful above all things, and desperately wicked: who can know
it?”
When we see the unbelief of the children of Israel (Heb 4:19), we must examine
ourselves as the apostle Paul says in 2 Corinthians 13:5, “Examine yourselves,
whether ye be in the faith; prove your own selves. Know ye not your own selves,
253
how that Jesus Christ is in you, except ye be reprobates?” We also have the
capability of sinning in the same way they sinned, as we read in Hebrews 3:19,
“So we see that they could not enter in because of unbelief.”
3:14 “For we have been made partakers of Christ, if indeed we should
holdfast our original conviction steadfast unto the end” (μέτοχοι γὰρ τοῦ
Χριστοῦ γεγόναμεν, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν
κατάσχωμεν). As long as we are trusting in Jesus in His role as our Great High
Priesthood to deal with our acts of sin, and we forsake our sinful behaviour, then
we are “partakers of Christ,” sharing in manifold spiritual blessings. We have
access to all of Heaven’s resources to accomplish God’s purposes and plan upon
earth. We have access to divine health, prosperity, and even eternal life, a life that
begins the moment we are born again.
However, this position of grace is conditional to our confidence and trust in Him
being steadfast in our heart and our lives until the end (of the day), or when our life
on this earth ends. A person’s confidence is an attitude of the heart, which has
placed its trust in something. Within the context of this passage of Scripture, our
confidence is in the redemptive work of Christ Jesus on Calvary. This conditional
aspect of the believer’s salvation woven throughout the epistle of Hebrews as Paul
warns them against apostasy amidst persecutions. (Heb 2:1-4; 3:14; 4:1, 12-13;
5:11-14; 6:4-6; 10:23-39).
3:15 “While it is said, ‘Today if ye should hear his voice, do not harden your
hearts, as in the provocation.’” (ἐν τῷ λέγεσθαι, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ
ἀκούσητε, Μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ).
3:16-17 Comments. Hebrews 3:16-17 makes a contrast between the fact that these
Israelites came out of Egypt with signs and wonders and with the faithful words of
Moses, the servant of God, and between the fact that they dies in the wilderness
because of their sins. This contrast is clearly stated in Hebrews 4:1-2.
3:16 “For some, after they had heard, were disobedient: however, not all who
came out of Egypt by Moses” (τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλʼ οὐ
πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως). In Hebrews 3:16 the author is
exegeting Hebrews 3:8-9 regarding Israel’s rebellion, “Harden not your hearts, as
in the provocation, in the day of temptation in the wilderness: When your fathers
tempted me, proved me, and saw my works forty years.” As some believers heard
the Gospel preached to them and let it slip past them with neglect (Heb 2:1-4), so
did many of the children of Israel fall away from the words of Moses through
neglect.
3:17 “For some, after they had heard, were disobedient: however, not all who
came out of Egypt by Moses” (τίσιν δὲ προσώχθισεν τεσσεράκοντα ἔτη; οὐχὶ τοῖς
ἁμαρτήσασιν). It seems to be that the men who were twenty years old and above
254
were responsible for sin in the congregation, as we see reflected in Numbers 14:29,
“Your carcases shall fall in this wilderness; and all that were numbered of you,
according to your whole number, from twenty years old and upward, which have
murmured against me.” The women and children were not directly in sin, although
they shared in the punishment of these sins.
3:17 “whose corpses fell in the wilderness” (ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ).
The first generation of Israelites died in the wilderness because God swore in His
wrath that they would not enter the Promised Land.
3:17 Comments. In Hebrews 3:17 the author is exegeting Hebrews 3:10,
“Wherefore I was grieved with that generation, and said, They do alway err in their
heart; and they have not known my ways.”
3:18 “And to whom did he swear that they should not enter into his rest, but
to them that disobeyed” (τίσιν δὲ ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν
αὐτοῦ εἰ μὴ τοῖς ἀπειθήσασιν). In Hebrews 3:18 the author is exegeting Hebrews
3:11, “So I sware in my wrath, They shall not enter into my rest.” We find this
oath from the Lord recorded in Numbers 14:28-30, “Say unto them, As truly as I
live, saith the LORD, as ye have spoken in mine ears, so will I do to you: Your
carcases shall fall in this wilderness; and all that were numbered of you, according
to your whole number, from twenty years old and upward, which have murmured
against me, Doubtless ye shall not come into the land, concerning which I sware to
make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of
Nun.”
3:19 “So we see that they did not enter in because of unbelief” (καὶ βλέπομεν
ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν διʼ ἀπιστίαν). Hebrews 3:19 serves as a conclusion
to his exegesis of Psalm 95:7-11. The children of Israel did not enter into the
Promise Land and find rest because they refused to trust and obey the Lord by
following Moses their leader. Their “unbelief” meant that they were unfaithful to
His charges to them. In fact, the author tells us in the previous verse (3:18) that
they could not enter into rest because of disobedience. God has always required
faith in the heart of man, as Jesus says in Luke 18:8, “I tell you that he will avenge
them speedily. Nevertheless when the Son of man cometh, shall he find faith on
the earth?” Without faith, a person cannot please God (Num 14:11, Heb 11:6). The
children of Israel withdrew their confidence in the Lord’s redemptive work for
them in the wilderness and disobeyed His commandments.
The results of unbelief are mentioned throughout Jesus’ public ministry as a failure
to receive from God (Matt 13:58; 17:20-21, Mark 6:6; 16:16, John 16:9). The
apostle Paul explains Israel’s loss through unbelief concerning God’s great plan of
redemption for His people (Rom 3:3-4; 11:20, 23). Unbelief and disobedience are
closely related, as we see in Hebrews 4:6, “Seeing therefore it remaineth that some
must enter therein, and they to whom it was first preached entered not in because
255
of unbelief:” Hebrews 4:11, “Let us labour therefore to enter into that rest, lest any
man fall after the same example of unbelief.”
4:1 “Therefore, let us fear” (Φοβηθῶμεν οὖν). As God’s children, there is an
element of respect and fear that must be a part of our relationship with Him. The
apostle Paul reflects this need to fear the Lord in Romans 11:20, “Well; because of
unbelief they were broken off, and thou standest by faith. Be not highminded, but
fear:” Philippians 2:12, “Wherefore, my beloved, as ye have always obeyed, not as
in my presence only, but now much more in my absence, work out your own
salvation with fear and trembling.”
4:1 “lest leaving behind a promise to enter into his rest” (μήποτε
καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ). While walking
in this rest of God, we may have occasions where we are troubled in our spirit. The
apostle Paul reflects such unrest in his personal life in 2 Corinthians 2:13, “I had
no rest in my spirit, because I found not Titus my brother: but taking my leave of
them, I went from thence into Macedonia.” 2 Corinthians 7:5, “For, when we were
come into Macedonia, our flesh had no rest, but we were troubled on every side;
without were fightings, within were fears.”
4:1 “any of you should seem to have come short (of it)” (δοκῇ τις ἐξ ὑμῶν
ὑστερηκέναι). Today, many try to find rest by seeking comfortable homes, jobs,
financial securities, retirement benefits, etc. as Jesus says in Luke 12:19, “And I
will say to my soul, Soul, thou hast much goods laid up for many years; take thine
ease, eat, drink, and be merry.”
4:1 Comments. A key word in Hebrews 4:1-10 is “rest.” It is used a total of nine
times, six times as a noun and three times as a verb in Hebrews 4:1-11. The
children of Israel who failed to enter into rest were those whose carcasses fell in
the wilderness. Israel came short of their rest in the sense that they perished in the
wilderness. Their journey was cut short by a premature death.
We are to follow the example of God’s original intent for them. That is, God did
not intend for them to spend forty years in the wilderness. However, God wants us
to avoid that, and march right on to the Promised Land by faith. The forty years in
the wilderness is not a type of God’s will for us today, even though some
Christians have chosen that for their lives. God’s will for you is to go in possess
the land of promise.
4:2 “For we also received the preaching of the gospel, as well as they” (καὶ
γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι). In Hebrews 4:2 the apostle Paul
tells us that the children of Israel were “evangelized” as we were. In this statement,
he uses the Greek word εὐαγγελίζω, which is used fifty-four times in the New
Testament, meaning, “to bring good news, to proclaim the gospel” (BAGD). Paul
is telling us that the children of Israel in the wilderness were given the message of
256
redemption through the Law and the prophets, as well as the many promises of the
coming Messiah, beginning with the promise to Adam and Eve in the Garden of
Eden of their hope of redemption.
4:2 “but the word preached did not profit them, not being united with faith in
those who heard” (ἀλλʼ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους μὴ
συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν). In the phrase, “but the word
preached,” the Greek text literally reads, “the word of hearing.” This phrase
reminds us of Romans 10:17, “So then faith cometh by hearing, and hearing by the
word of God.”
Why did this preaching not profit the children of Israel in the wilderness: because
they were not obedient to the commands of God. In other words, they did not mix
faith with hearing. For this reason the apostle Paul writes, “For not the hearers of
the law are just before God, but the doers of the law shall be justified.” (Rom 2:13)
James writes, “Even so faith, if it hath not works, is dead, being alone.” (Jas 2:17)
4:3 “For we who have believed are entering into rest” (εἰσερχόμεθα γὰρ εἰς τὴν
κατάπαυσιν οἱ πιστεύσαντες). Kenneth Hagin says that when you trust God with
all of your heart, a quietness and a peace comes into your spirit. “Our hearts takes
courage as we read the Word. As we meditate in God’s Word, our assurance
becomes deeper. This assurance in our spirit is independent of our human
reasoning or human knowledge. It may contradict human reasoning. It even may
contradict physical evidence. Believing God with the heart means to believe apart
from your body or your mind.” 86 So, we are, as believers, presently entering into
and living in God’s rest right now. Jesus spoke of this rest in Matthew 11:28-30,
“Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye
shall find rest unto your souls. For my yoke is easy, and my burden is light.”
4:3 “just as he said, ‘As I swore in my wrath, They shall not enter into my
rest,’” (καθὼς εἴρηκεν, Ὡς ὤμοσα ἐν τῇ ὀργῇ μου, Εἰ εἰσελεύσονται εἰς τὴν
κατάπαυσίν μου). Hebrews 4:3 quotes from Psalm 95:11, “Unto whom I sware in
my wrath that they should not enter into my rest.”
BAGD says that Hebrews 4:3 is a Hebraistic phrase used in oaths, so a strong
negative “certainly not” should be used here in translating (see εἰ IV). Example, “if
they do enter in, then . . .” The apodosis is left out of this conditional sentence. 87
For this reason, the ASV, NASB, NIV, and RSV omit “if” and translate this
passage as a quote with “not, never,” saying, “They shall not [or never] enter into
my rest.” However, the KJV and YLT keep its literal translation.
86
Kenneth Hagin, “Ten Times Better,” The Word Of Faith Magazine, 20 February 2003.
87
See also A.T. Robertson, A Grammar of the Greek New Testament in the Light of Historical
Research (Nashville, Tennessee: Broadman Press, c1934, 1994), 1023-24.
257
4:3 “and yet the works were done from the foundation of the world” (καίτοι
τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων). Even though the work was ended,
Israel did not enter into her rest.
The Scriptures tell us a number of things that took place at the foundation of the
world. For example, the Lamb was slain from the foundation of the world (Rev
13:8). The saints of God’s names were written in the book of life from the
foundation of the world (Rev 17:8).
4:4 “For he spoke somewhere” (εἴρηκεν γάρ που). That is, “he spoke somewhere
in the Old Testament.” The author of Hebrews refers to Old Testament passages a
number of times in this epistle as “a certain place” (Heb 2:6; 4:4) or “another
place” (Heb 5:6) or “in this (place) again” (Heb 4:5). This is because there were no
chapter or verse divisions during the first centuries of the Church, which were a
later addition to the Holy Bible. Therefore, the author of Hebrews refers to these
passages without a reference.
4:4 “of the seventh (day) thus” (περὶ τῆς ἑβδόμης οὕτως). That is, he spoke
“concerning the seventh day in this way, or thus.”
4:4 “‘And God rested on the seventh (day) from of all his works.’” (Καὶ
κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ).
Hebrews 4:4 is a quote from Genesis 2:2, “And on the seventh day God ended his
work which he had made; and he rested on the seventh day from all his work
which he had made.” God’s seventh-day rest is also mentioned in Exodus 20:11,
“For in six days the LORD made heaven and earth, the sea, and all that in them is,
and rested the seventh day: wherefore the LORD blessed the sabbath day, and
hallowed it.” Exodus 31:17, “It is a sign between me and the children of Israel for
ever: for in six days the LORD made heaven and earth, and on the seventh day he
rested, and was refreshed.”
4:5 “And in this place again, ‘They shall not enter into my rest.’” (καὶ ἐν
τούτῳ πάλιν, Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου). That is, the author refers
to the passage he just quoted in Hebrews 4:3. He quotes Psalm 95:11 again, “Unto
whom I sware in my wrath that they should not enter into my rest.” Thus, “again.”
This is a re-quote from a part of the quote in 4:3 in order to emphasize the fact that
God has provided mankind with a place of rest since the time of creation, but Israel
did not enter in because of unbelief.
4:6 “Therefore, since it remains that some enter into this (rest), and they to
whom the gospel was first preached did not enter in because of disobedience”
(ἐπεὶ οὖν ἀπολείπεται τινὰς εἰσελθεῖν εἰς αὐτήν, καὶ οἱ πρότερον εὐαγγελισθέντες
οὐκ εἰσῆλθον διʼ ἀπείθειαν). “therefore”. Or, “because.” This conjunction
provides the reason why a rest remains for God’s children in Hebrews 4:7.
258
4:7 “Again, he appointed a certain day” (πάλιν τινὰ ὁρίζει ἡμέραν). At Kadeshbarnea God fixed a certain day for Israel’s rest, but Israel rebelled against the
Lord’s will to go in and possess the land of Canaan (Num 13:26-14:10). Through
the prophecy of the psalmist, God has fixed day for us to have rest, as we read in
Psalm 95:7-8, “For he is our God; and we are the people of his pasture, and the
sheep of his hand. To day if ye will hear his voice, Harden not your heart, as in the
provocation, and as in the day of temptation in the wilderness.” the people of God
(Heb 4:9). In Hebrews 3:7 the author of Hebrews says the Holy Spirit made this
statement. Now, in Hebrews 4:7 the author says David is making this statement
because he is emphasizing the second time God has ordained a rest for His people.
Why did God designate another day for mankind to enter into His rest: because
those who were preached to the first time did not believe. The children of Israel
failed to enter into rest under the leadership of Joshua, so now God has appointed a
second day under David, as we read in Hebrews 4:9, “There remaineth therefore a
rest to the people of God.”
How can anyone take salvation so lightly after seeing how God has entered into
rest and has fixed a day for us to enter in this rest, and after seeing so many people
in unbelief, although they know God’s plan of salvation?
4:7 “‘Today,’ saying in David after so long a time” (Σήμερον, ἐν Δαυὶδ λέγων
μετὰ τοσοῦτον χρόνον). From the Exodus of the children of Israel to the time of
King Solomon was 480 years, as we read in 1 Kings 6:1, “And it came to pass in
the four hundred and eightieth year after the children of Israel were come out of
the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month
Zif, which is the second month, that he began to build the house of the LORD.”
4:7 “as he said beforehand, ‘Today if ye will hear his voice, do not harden
your hearts.’” (καθὼς προείρηται, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ
σκληρύνητε τὰς καρδίας ὑμῶν). During Israel’s wilderness journey, the children of
Israel did not believe God’s Word, especially God’s command to enter into rest.
Jesus Christ gives the same call to us today in Matthew 11:28-30, “Come unto me,
all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon
you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto
your souls. For my yoke is easy, and my burden is light.”
4:8 “For if Jesus had given them rest” (εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν). The
writers of the New Testament used the Greek name Iησοϋς (Jesus) in their two
references to Joshua the son of Nun (Acts 7:45, Heb 4:8). The Hebrew name
Joshua ( )יְ הוֹשׁוּ ַﬠfound in the Old Testament means, “Jehovah is salvation.” This
259
Hebrew name was shortened to ( ַ“ )יֵשׁוּﬠJeshua” after the Exile (Ezra 2:2; 3:8).88
Therefore, the LXX transliterates the shortened Hebrew name ( ַ“ )יֵשׁוּﬠJeshua” into
the Greek equivalent “Iησοϋς” (Jesus) (Exod 17:9f), meaning “Savior” (Matt 1:21).
The name Iησοϋς was also used in the inter-biblical literature (Sirach 46.1) when
referring to Joshua the son of Nun, as well as in the first century A. D. by Josephus
(Antiquities 4.7.2; 4.8.46-48; 5.1.1) and Philo the Jew (Names 121, Questions and
Answers on Exodus 2.43). The name “Iησοϋς” (Jesus) is then used in the New
Testament on the two occasions where Joshua the son of Nun is mentioned: Acts
7:45, “Which also our fathers that came after brought in with Jesus into the
possession of the Gentiles, whom God drave out before the face of our fathers,
unto the days of David;” Hebrews 4:8, “For if Jesus had given them rest, then
would he not afterward have spoken of another day.” This Greek name Iησοϋς
(Jesus) is also used for the name Joshua the son of Nun in early Christian literature
(see Epistle of Barnabas 12.8, Justin Martyr, Dialogue 24.2; 75.1-2). The Vulgate
uses the Latin name “Josue” in Exodus 17:9f. and “Jesu” in the New Testament.
Some of the earliest English versions of the Greek New Testament translate the
name Iησοϋς into English as “Jhesu” (Wycliffe), “Jesu” (Tyndale), and “Iesus”
(Coverdale), following the Vulgate, which name later became “Jesus” in modern
English versions.
25F
4:8 “he would certainly not be speaking of another day (that comes) after
these days” (οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας). Moses referred to the
Promised Land as Israel’s “rest” and “inheritance” in Deuteronomy 12:9-10, “For
ye are not as yet come to the rest and to the inheritance, which the LORD your
God giveth you . . .” If Moses had led the children of Israel into the Promised Land
and given the people a complete rest, there would have been no need to allow
Joshua to serve as their leader. However, because of Moses’ failure in the
wilderness, Joshua was raised up to bring Israel into rest through the conquest of
Canaan, as we read in Deuteronomy 31:7, “And Moses called unto Joshua, and
said unto him in the sight of all Israel, Be strong and of a good courage: for thou
must go with this people unto the land which the LORD hath sworn unto their
fathers to give them; and thou shalt cause them to inherit it.” Joshua 22:4, “And
now the LORD your God hath given rest unto your brethren, as he promised them:
therefore now return ye, and get you unto your tents, and unto the land of your
possession, which Moses the servant of the LORD gave you on the other side
Jordan.” However, Israel did not obtain a complete rest with Joshua, for Israel
soon fell away from the Lord during the time of the judges and lost their land and
their possessions. Therefore, David speaks of another rest in the book of Psalms.
Also, Moses serves as a type and figure of the failure of the Law, while Joshua
serves as a type and figure of Jesus Christ, who is able to bring all people into
eternal rest.
88
Matthew George Easton, Illustrated Bible Dictionary and Treasury of Biblical History,
Biography, Geography, Doctrine, and Literature (New York, Harper and Brothers, Publishers, 1893),
s.v. “Jesus,” Logos.
260
4:8 Comments. Hebrews 4:8 is a contrary to fact sentence in the Greek text.
4:9 “As a result, there remains a Sabbath rest for the people of God” (ἄρα
ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ θεοῦ). Hebrews 4:9 gives us a conclusion to
the explanation given in verses 4-8. Because the first generation of Israelites failed
to enter into the Promised Land, there is a Sabbath rest that awaits the children of
God. This Sabbath rest for God’s people was prophesied in the Old Testament:
Isaiah 11:10, “And in that day there shall be a root of Jesse, which shall stand for
an ensign of the people; to it shall the Gentiles seek: and his rest shall be
glorious.” Jeremiah 6:16, “Thus saith the LORD, Stand ye in the ways, and see,
and ask for the old paths, where is the good way, and walk therein, and ye shall
find rest for your souls. But they said, We will not walk therein.” Ezekiel 34:1415, “I will feed them in a good pasture, and upon the high mountains of Israel shall
their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed
upon the mountains of Israel. I will feed my flock, and I will cause them to lie
down, saith the Lord GOD.” Jesus offered this rest to those who placed their faith
in Him in Matthew 11:28, “Come unto me, all ye that labour and are heavy laden,
and I will give you rest.” Jesus walked in this rest throughout His public ministry
as our example of how to enter into this rest. When we stop following our own will
and do the will of the Father, we enter into this rest.
Old Testament Application. The Greek word σσββατισμός (Sabbath rest) is used
only one time in the New Testament. This word literally refers to a Sabbath rest, or
observation, commanded by Moses under the Law (Exod 20:8-11, 31:12-17).
New Testament Application. Just as God called Israel to a Holy Sabbath rest on the
seventh day, God also calls us to cease from our work, to put off the works of the
flesh and to walk in the Spirit of God. We, as Christian, do now enter into the
Lord’s Sabbath every day as we walk in the Spirit. We serve Him with our spirit
(Rom 1:9), and yield our bodies as living sacrifices (Rom 12:1).
While the Lord gave Israel a day of rest under the Mosaic Law, believers are
allowed to observe particular days of rest or thanksgiving as unto the Lord, as the
apostle Paul says in Romans 14:5-6, “One man esteemeth one day above another:
another esteemeth every day alike. Let every man be fully persuaded in his own
mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth
not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for
he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth
God thanks.” Sunday is the day most Christians observe unto the Lord because this
tradition was established by the early Church (John 20:19, Acts 20:7, 1 Cor 16:2,
Rev 1:10). However, we should conduct every day as the Holy Sabbath, resting in
the Lord by obeying His Word as well as the specific journey to which He calls
each of us on this Christian pilgrimage.
261
Eternal Application. The word “Sabbath rest” has an eternal meaning. There will
be an eternal unrest to the lost, as we read in Revelation 14:11, “And the smoke of
their torment ascendeth up for ever and ever: and they have no rest day nor night,
who worship the beast and his image, and whosoever receiveth the mark of his
name.” However, there will be an eternal rest to those who are saved, as we read in
Revelation 14:13, “And I heard a voice from heaven saying unto me, Write,
Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit,
that they may rest from their labours; and their works do follow them.”
4:4-9 Comments. God’s Seventh-Day Rest. Hebrews 4:4-9 explains why the quote
in Hebrews 4:3 means that we have a rest for believers.
4:10 “For the one that enters into his rest” (ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν
αὐτοῦ). Note these comments from Frances J. Roberts that tell us how to enter into
the Sabbath rest:
“My ageless purposes are set in Eternity. Time is as a little wheel set within
the big wheel of Eternity. The little wheel turneth swiftly and shall one day
cease. The big wheel turneth not, but goeth straight forward. Time is thy
responsibility – Eternity is Mine! Ye shall move into thy place in the big
wheel when the little wheel is left behind. See that now ye redeem the time,
making use of it for the purposes of My eternal kingdom, thus investing it
with something of quality of the big wheel. As ye do this, thy days shall not be
part of that which turneth and dieth, but of that which goeth straight forward
and becometh one with My great universe.
“Fill thy days with light and love and testimony. Glorify and honor My Name.
Praise and delight thyself in the Lord. So shall eternity inhabit thy heart and
thou shalt deliver thy soul from the bondages of time. Thou shalt experience a
liberation from the pressures of time and shalt in thine own heart slow down
the little wheel. So shall ye find a new kind of rest. Ye shall have a foretaste of
the Sabbath rest, into which the whole earth shall enter before long. When this
time comes, I Myself will slow down the little wheel of time, and there shall
be an adjustment, and it shall be as it was in the beginning.
“The pressures of time have increased as sin has increased, and all too often
My children have been found living more in the little wheel than in the big.
This happens whenever the flesh is in ascendancy to the Spirit. Whenever the
opposite is true, ye have always experienced a fleeting but glorious freedom
from the racing little wheel. Is it not true? Ye have found the Spirit always
unhurried, and ye have marveled to find how oblivious ye had been to the
passage of time whenever ye have been truly in the Spirit.
“Ye can live here as much as ye choose. Ye can enjoy this rest and disengage
thyself from the little wheel as often and as long as ye desire. Ye shall lose
262
nothing and gain much. Try it as a therapy for thy physical body. Always it
shall most certainly be a tremendous source of energy and vitality for thy
spiritual life!” 89
4:10 “he also has rested from his own works” (καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν
ἔργων αὐτοῦ). Our own works can become works of the flesh (Gal 5:19-21). The
author of Hebrews refers to our works of the flesh in 6:1, when he refers to the
doctrine of “repentance from dead works.” As children of God we are to put these
fleshly works aside and live and walk in the spirit and in holiness (Heb 12:14).
4:10 “just as God did from his own (works)” (ὥσπερ ἀπὸ τῶν ἰδίων ὁ θεός).
God set the example by entering into the first Sabbath rest, as we read in Exodus
31:17, “It is a sign between me and the children of Israel for ever: for in six days
the LORD made heaven and earth, and on the seventh day he rested, and was
refreshed.”
4:10 Comments. When a father prepares for his retirement from a family-owned
business, he hands over its management to his son. He does so by giving this son a
charge that encompasses the purpose and mission of the business. Adam, the first
man, failed to faithfully execute his office as the manager of the earth that God the
Father had handed to him. Thus, Adam was unable to hand this task over to his son
and himself enter into rest. However, Jesus Christ was obedient to this divine
commission, so that He can now bring His brethren into eternal rest. As we follow
Christ in obedience, we find rest and inner peace in this life and hope of complete
rest in Heaven. We have the potential to walk in a large measure of rest in this life
while awaiting deliverance from our mortal bodies, from the sufferings that this
world brings upon all of mankind.
It has been my experience that this place of rest with God is dynamic in the sense
that we must obey Him to abide in this rest, wherever He calls us. He spoke to me
in August 1988 to move to Fort Worth, Texas and to finish my seminary training.
At this time, my place of rest changed from my hometown of Panama City, Florida
to Fort Worth, Texas. In all these places of rest, I served my pastors in the local
church. In1997 the Lord called me to the mission field in Kampala, Uganda. This
mission field, as challenging as it was, became my place of rest in Him. I will
always remember the inner peace that came with this move to Africa. Obedience is
never easy because it requires a step of faith into the unknown to overcome
obstacles that are insurmountable in the natural realm. However, when we step out
in obedience, He is with us on the journey to strengthen us by His grace. This is
our place of rest in Him.
4:11 “Therefore, we must strive to enter into that rest” (σπουδάσωμεν οὖν
εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν). This may appear at first as a paradox; but,
89
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 31-2.
263
the fact is, we have to labor to gain access to our spiritual rest. We see the same
wording in Hebrews 12:1 when it says, “run with patience.” The words “labour”
(Heb 4:11) and “run” (Heb 12:1) reveal that we have a purpose and course to
follow in this life. It means that we must pursue this course with intensity, not
becoming distracted with the cares of this world. On the other hand, the words
“rest” (Heb 4:11) and “patience” (Heb 12:1) reveal that there is a rest in God that
removes the anxiety of striving for the goals that are set before us. We are to learn
to wait upon the Lord daily and become strengthened by Him; otherwise, fatigue
will overcome us as we run. This is not an easy lesson in life to learn, nor an easy
balance to manage.
Note that the land of Israel in the time of Joshua and King Solomon had rest
because of the battles fought by Joshua and David: Joshua 21:43-45, “And the
LORD gave unto Israel all the land which he sware to give unto their fathers; and
they possessed it, and dwelt therein. And the LORD gave them rest round about,
according to all that he sware unto their fathers: and there stood not a man of all
their enemies before them; the LORD delivered all their enemies into their hand.
There failed not ought of any good thing which the LORD had spoken unto the
house of Israel; all came to pass.” 1 Kings 8:56, “Blessed be the LORD, that hath
given rest unto his people Israel, according to all that he promised: there hath not
failed one word of all his good promise, which he promised by the hand of Moses
his servant.” However, the generation that followed Joshua and David’s conquests
were allowed to enter into their rest.
4:11 “lest any man should fall after the same example of disobedience” (ἵνα μὴ
ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας). Just as Moses called Israel out
from Egypt into Canaan, God is calling the believers in Hebrews 4:11 to strive to
enter into that spiritual rest. We as believers have entered into this rest (Heb 4:3).
Therefore, Hebrews 4:11 is exhorting us to maintain this position of rest in the
midst of persecutions. We lose this place of rest through disobedience, as did the
children of Israel in the wilderness.
In Hebrews 10: 32-33 we see that these Hebrews had endured afflictions and
reproaches. Thus, their rest was not necessarily outward physical comforts, but an
inner rest of the soul in the midst of life’s challenges.
Conclusion to God’s Divine Calling: Warning
in Failure to Heed the Gospel Call
(Hebrews 4:12-13)
Hebrews 4:12-13 serves as a conclusion to the opening exhortation to heed God’s
divine calling given in Hebrews 2:1-4, warning readers not to neglect this heavenly
calling. Hebrews 2:1-4 exhorts us to give heed to the things that we have heard,
explaining that we shall not escape if we neglect this call to salvation, just as the
children of Israel in the wilderness did not escape divine judgment (3:1-4:11).
264
Thus, 4:12-13 reaches back and grabs 2:1-4 as its antecedent, so to speak, and
because both of these passages share the word λόγος, they form an inclusion. The
author explains in 4:12-13 that the Gospel of Jesus Christ speaks to man’s heart, so
that God will be able to judge all of mankind based upon their response to the
proclamation of the Gospel (4:12-13).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 4:12-13 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly heed
the Word of God that is living and powerful by which they enter into rest.
Theological Idea – Because the author exhorted the Hebrew believers to
earnestly heed the Word of God that is living and powerful by which they
enter into rest, God has called believers to earnestly heed the Word of God
that is living and powerful by which they enter into rest.
Homiletical Idea – Because God has called believers to earnestly heed the
Word of God that is living and powerful by which they enter into rest, God
calls us to earnestly heed the Word of God that is living and powerful by
which we enter into rest.
The Text
12
For the word of God is living, and powerful, and sharper than any
two-edged sword, also piercing to the dividing of soul and spirit, and even
of joints and marrow; and it is able to discern between thoughts and
intentions of (the) heart. 13And there is no creature hidden before him,
but all things are naked and laid bare unto the eyes of him with whom we
have to give account.
The Author’s Word Play with “λόγος”. The double use of the Greek word λόγος
in Hebrews 4:12-13 is considered by some commentators to be a play on words by
the author. The word λόγος is placed as the second word in Hebrews 4:12 and as
the last word in Hebrews 4:13, so that these concluding remarks open and close
this passage. In essence, the author tells us that the One who has spoken His Word
will require that we answer with a word. 90
90
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 287, Logos.
265
4:12 “For the word of God is living, and powerful” (Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ
καὶ ἐνεργὴς). Webster says the English word “quick” means, “alive; living;
animate.” The description of the Word of God as “living” refers to its eternal,
divine nature, as the apostle Peter says in 1 Peter 1:23, “Being born again, not of
corruptible seed, but of incorruptible, by the word of God, which liveth and
abideth for ever.” Peter describes the Word of God as incorruptible seed that lives
and continues throughout eternity. These written words of the sixty-six books of
the Holy Scriptures were first spoken before written, as we read in 2 Peter 1:21,
“For the prophecy came not in old time by the will of man: but holy men of God
spake as they were moved by the Holy Ghost.” Jesus says, “It is the spirit that
quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are
spirit, and they are life.” (John 6:63) We see this clearly illustrated in Revelation
5:1f as the Lamb that was slain from the foundation of the world opens the book
with the seven seals. The Lamb never reads words from the pages of this book;
rather, the prophetic words of Almighty God go forth as each seal is opened to put
into motion the Great Tribulation Period. This tells us that the words of this book
of seven seals are living and powerful in producing what God spoke. In like
manner, the sixty-six books of the Holy Scriptures have this same life and power
as the heavenly book of seven seals. Our natural minds may view these words as
something written on pages, but in Hebrews 4:12 the apostle Paul tells us that they
are much more than written words, for they are living and powerful. Man is a
living spirit that dwells in a physical body and has a soul (his mind, will,
emotions). Thus, the Holy Scriptures give eternal life to those who embrace the
Scriptures, transforming man’s eternal spirit into god-likeness. The eternal life
inherent in God’s Word brings a believer into communion with God. Thus, Jesus
says that His words are “spirit and life” (John 6:63). It gives spiritual, eternal life
(ζωή) to those who hear it and receive it. An angel of the Lord spoke to the early
apostles and said, “Go, stand and speak in the temple to the people all the words of
this life.” (Acts 5:20) The angel of the Lord was referring to the Words of eternal
life for mankind during this earthly life.
I remember those formative years as a young man in Seminary as I left the pursuit
of an career and gave all of my strength to the study of God’s Word. One day
during my personal devotional, I opened the Holy Scriptures to the book of Isaiah.
As I began to read these words written about 2,700 years ago, they became living
as if God were speaking to me. I understood each word, and my inner man was
overwhelmed with its message. I pushed back from my desk and asked myself
what just happened. I had experienced the living and power of God’s Word for the
first time. During those years as a seminary student, I prayed a prayer of
consecration to the Lord to obey His Word. He then began to give me
understanding of everything that I read. Through this prayer, I was baptized with
the Holy Spirit with the evidence of speaking in other tongues, and my life took on
a deeper level of experiences with the Lord and His Holy Word.
266
This life also comes with divine power, as we read in in Hebrews 4:12, “For the
word of God is quick, and powerful, and sharper than any twoedged sword,
piercing even to the dividing asunder of soul and spirit, and of the joints and
marrow, and is a discerner of the thoughts and intents of the heart.” God’s Word is
also powerful (ἐνεργής) in that it is actively at work on earth and effective in
changing hearts and lives and in bringing mankind to repentance and salvation, as
we read in Jeremiah 23:29, “Is not my word like as a fire? saith the LORD; and
like a hammer that breaketh the rock in pieces?” Thus, the Word of God is life
through its eternal nature and divine power.
4:12 “and sharper than any two-edged sword” (καὶ τομώτερος ὑπὲρ πᾶσαν
μάχαιραν δίστομον). The TDNT translates the Greek word μάχαιρα used in
Hebrews 4:12 as the sacrificial knife of the Jewish priest or the surgeon’s knife. In
addition, David Allen says the better translation is “knife” in this passage rather
than “sword.” 91
The idea of “two-edged” can mean a number of things. Perhaps it means that the
Word of God can serve two purposes. Declaring the Word of God brings health to
our own spirits and it cuts down the enemy; thus, the description of the word as
“two-edged” weapon. However, it may mean that God’s spoke His Word through
the divine inspiration of His holy prophets, and we speak this Word to take
dominion over the powers of darkness on earth. Thus, the two-fold use of God’s
Word because His Word is not effective in our lives until we join in faith with Him
and declare His Word in our lives. Others suggest that these two edges refer to our
Christian conduct and our words spoken in faith in His Word.
The Word of God is also sharp because of its accuracy in doing exactly what it
says God will do. As we apply God’s Word to our lives with precision as with a
surgeon’s knife, we can be assured that certain events will come to pass. It is a
false assumption that God is in total control of this earth. Jesus delegated divine
authority to the Church upon earth to use His name and God’s Word to bring
events to pass. The spread of the Gospel requires a strong Church that can defeat
the works of the enemy, and this Word is guaranteed to be precision in its
application by God’s children.
The Word of God is described as a sword in other passages of Scripture: Isaiah
49:2, “And he hath made my mouth like a sharp sword; in the shadow of his hand
hath he hid me, and made me a polished shaft; in his quiver hath he hid me;”
Ephesians 6:17, “And take the helmet of salvation, and the sword of the Spirit,
which is the word of God:” Revelation 1:16, “And he had in his right hand seven
stars: and out of his mouth went a sharp twoedged sword: and his countenance was
91
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 286, Logos.
267
as the sun shineth in his strength.” Revelation 19:15, “And out of his mouth goeth a
sharp sword, that with it he should smite the nations: and he shall rule them with a
rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty
God.”
4:12 “also piercing to the dividing of soul and spirit” (καὶ διϊκνούμενος ἄχρι
μερισμοῦ ψυχῆς καὶ πνεύματος). BAGD says the Greek word μερισμός means, “a
division, separation, distribution, apportionment.” Strong says this word is derived
from the verb μερίζω, which means, “to disunite, divide.” This word is only used
twice in the New Testament, being found also in Hebrews 4:12, “God also bearing
joint-witness both with signs and wonders, and manifold powers, and distributions
of the Holy Spirit, according to His will.” (YLT)
Even though the natural mind (soul) doesn’t see itself as sinful, the Word of God
pierces into a wicked heart, showing the man his sinful heart as separate from the
rational mind (the soul). This convicts man as a sinner in need of salvation.
4:12 “and even of joints and marrow” (ἁρμῶν τε καὶ μυελῶν). The marrow
refers to “the innermost part” of our makeup, which is analogous to the spirit of
man.
4:12 “and it is able to discern between thoughts and intentions of (the) heart”
(καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας). The Greek word κριτικος literally
means, “able to judge” meaning that the Word of God is “able to judge the
thoughts and deliberations of the heart” (BAGD). Note John 12:48, “He that
rejecteth me, and receiveth not my words, hath one that judgeth him: the word that
I have spoken, the same shall judge him in the last day.”
We find another example of words judging the heart in 1 Corinthians 14:24-25,
“But if all prophesy, and there come in one that believeth not, or one unlearned, he
is convinced of all, he is judged of all: And thus are the secrets of his heart made
manifest; and so falling down on his face he will worship God, and report that God
is in you of a truth.” In this passage of Scripture, prophecies judge men’s hearts,
this time using the Greek verb ανακρινω.
4:12 Comments. Within the immediate context of Hebrews 4:12, the Word of God
that is mentioned in Psalm 95:7-8 warns God’s children not to harden their hearts
in disobedience to His Word. Thus, the Word of God is defined as an instrument
that penetrates man’s heart and knows its true motive in this passage. Regarding
the issue of a deceptive heart and hidden motives, western civilization is built upon
Judeo-Christian values of honesty and integrity. Such people grow up in a culture
based upon integrity, honest and transparency of heart. However, Paul was not
addressing a Jewish people who lived in such a culture. Rather, he was speaking to
Christians who were in the midst of a corrupt culture of cleverness and deceit,
where very little of what people say is the truth. The author uses the example of
268
the children of Israel in the wilderness as an example of a people who were not
sincere in serving the Lord under Moses. They may have demonstrated outward
signs of service, but they found a number of occasions to rebel against Moses and
God’s Word. The Word of God goes beyond a man’s outward actions and discerns
a man’s inner soul. Thus, man can be judged by the Word of God (John 12:48) and
he can be judged according to his works (Rev 20:13).
We see that the heart and spirit are one and the same in Hebrews 4:12. We see the
heart and spirit used in a number of Scriptures that reveal they are one and the
same: Ezekiel 11:19, “And I will give them one heart, and I will put a new spirit
within you; and I will take the stony heart out of their flesh, and will give them an
heart of flesh:” Ezekiel 18:31, “Cast away from you all your transgressions,
whereby ye have transgressed; and make you a new heart and a new spirit: for
why will ye die, O house of Israel?” Ezekiel 36:26, “A new heart also will I give
you, and a new spirit will I put within you: and I will take away the stony heart out
of your flesh, and I will give you an heart of flesh.” The apostle Paul tells us the
same thing in Romans 2:29, “But he is a Jew, which is one inwardly; and
circumcision is that of the heart, in the spirit, and not in the letter; whose praise is
not of men, but of God.” Hebrews 4:12, “For the word of God is quick, and
powerful, and sharper than any twoedged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow, and is a discerner of the
thoughts and intents of the heart.” 1 Peter 3:4, “But let it be the hidden man of the
heart, in that which is not corruptible, even the ornament of a meek and quiet
spirit, which is in the sight of God of great price.”
The need to distinguish between the recreated heart of the born-again believer and
his unrenewed mind will help these Hebrews understand why they were not
walking in the fullness of their Christian life. The author is about to explain to
them how the atonement of Jesus Christ paid for all of their sins and brought them
into a right standing with God so that they now have free access to the throne of
grace, no longer based upon their good works under the Mosaic Law, but based
upon His mercy (Heb 4:16); for the blood of their Redeemer has been sprinkled
once for all upon the mercy seat.
There are people today who believe that mankind is a two-fold creature and not a
three-fold creature. We are made in God’s image as a triune man: spirit, soul, and
body. Those who believe the spirit and soul of man refer to the same inner makeup of man find themselves struggling with walking in the liberties of the Gospel of
Jesus Christ. Such a mindset causes Christians to focus upon being led by their
minds and academic educations rather than tuning themselves into their distinct
spirit-man and learning to be led by their spirit. Such a distinction becomes
difficult for those who believe that the spirit and soul are the same. This person has
difficulty distinguishing between the voice of his spirit, his inner man, and
between his soulish, mental reasonings. Yet, this distinction is critical in order for
the author of Hebrews to tell these Hebrew converts “to enter boldly into the inner
269
sanctuary through the blood of Jesus” (Heb 10:19) and to “draw near with a true
heart in full assurance of faith” (Heb 10:22). Such boldness and confidence cannot
be realized in the life of a believer without an understanding of the atonement of
Jesus Christ (Heb 7-9) in our spirit man apart from our soulish reasons that focus
upon guilt because of failures in the Christian life.
4:13 “And there is no creature hidden before him, but all things are naked
and laid bare unto the eyes of him” (καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ,
πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ). In Hebrews 4:12
God’s Holy Scriptures lay our hearts open. The Greek word τραχηλίζω means, “to
lay bear” (BAGD). To understand the use of this word, we must first look back at
the language of Hebrews 4:12, “For the word of God is quick, and powerful, and
sharper than any twoedged sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and is a discerner of the thoughts and
intents of the heart.” We imagine a sharp knife piercing and laying open the body.
When we stand before the Lord on judgment day, He will lay us open and expose
our true motives with everything we have done.
4:13 “with whom we have to give account” (πρὸς ὃν ἡμῖν ὁ λόγος). Wuest
translates this phrase as, “with whom is our reckoning.” 92 The NIV reads, “to
whom we must give an account.” Literally, it means, “to (with) whom for us (is) a
reckoning (an account).” The Greek word λογος refers to “an account” in Hebrews
4:13; 13:17, while in the rest of the epistle of Hebrews it is translated in the KJV as
“a word” (9 times), “say” (1 time), “doctrine” (1 time) (Heb 2:2; 4:2, 12; 5:11, 13;
6:1; 7:28; 12:19; 13:7, 22). Luke uses λογος in a similar way in Matthew 25:19,
“After a long time the lord of those servants cometh, and reckoneth with them.”
Luke 16:2, “And he called him, and said unto him, How is it that I hear this of
thee? give an account of thy stewardship; for thou mayest be no longer steward.”
The pronoun “we” refers specifically to believers. Christians will give an account
of their lives unto the Lord whom they have served. The apostle Paul clearly refers
to the believer’s judgment in 2 Corinthians 5:10-11, “For we must all appear
before the judgment seat of Christ; that every one may receive the things done in
his body, according to that he hath done, whether it be good or bad. Knowing
therefore the terror of the Lord, we persuade men; but we are made manifest unto
God; and I trust also are made manifest in your consciences.”
Justification: The Believer’s Justification to Access God’s Throne
through the High Priesthood of Jesus Christ
(Hebrew 4:14-5:14)
92
Kenneth S. Wuest, Wuest’s Word Studies From the Greek New Testament for the English
Reader, vol. 2 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, c1973, 1977), 90.
270
Hebrews 4:14-5:14 serves as the third literary section of this epistle, explaining
how we are justified to access God’s throne through the office of the High Priest of
Jesus Christ. The author first exhorts believers to hold fast to our confession of
faith in the Lord Jesus Christ by coming boldly to God’s throne in order to find
grace and mercy to persevere (4:14-16). He gives a doctrinal discourse to explain
how Jesus Christ our Great High Priest has been faithful to maintain our position
of justification before God (5:1-10). He concludes this section with a rebuke for
their lack of spiritual growth (5:11-14).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 4:14-5:14 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the believer’s justification to access God’s throne through the high
priesthood of Jesus Christ:
Exegetical Idea – The author explained how the Hebrew believers were
justified through the office of high priest of Jesus Christ.
Theological Idea – Because the author explained how the Hebrew believers
were justified through the office of high priest of Jesus Christ, God has
justified believers through the office of high priest of Jesus Christ.
Homiletical Idea – Because God has justified believers through the office of
high priest of Jesus Christ, God justifies us through the office of high priest of
Jesus Christ.
Here is a proposed outline:
1. 2nd Exhortation: Hold Fast Confession of Faith in Christ
2. 2nd Doctrinal Discourse: The Priesthood of Jesus
a) The High Priest Must Be a Man
b) The High Priest Must Be Ordained by God
3. Conclusion: Warning for Failure to Grow in Maturity
4:14-16
5:1-10
5:1-3
5:4-10
5:11-14
The Theme of the Believer’s Perseverance in the Faith. Hebrews 4:14-5:14
exhorts us to maintain the confession of our faith in Jesus Christ. However, this
passage of Scripture regarding our faith in Jesus is described from the perspective
of our need to persevere in the faith in order to obtain this redemption. Thus, the
theme of the believer’s perseverance in the faith is emphasized. In contrast, the
lengthy discourse in the epistle of Romans, which emphasizes Church doctrine,
discusses our secure position of justification through faith in Jesus Christ once we
believe the message of the Gospel. However, in Hebrews 3:7-4:11 we are told that
our justification is dependent upon our willingness to persevere in faith and not
turn back in rebellion, as did the children of Israel in the wilderness.
271
Second Exhortation to Holdfast a Profession of Faith in Jesus Christ
(Hebrews 4:14-16)
Hebrews 4:14-16 contains the second exhortation of the epistle of Hebrews,
encouraging us to holdfast our profession of faith in Jesus Christ, and to come
boldly to God’s throne in order to find grace and mercy to persevere.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 4:14-16 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the believer’s justification to access God’s throne through the high
priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to hold fast their
confession in Jesus their High Priest as justification for their access to the
throne of grace.
Theological Idea – Because the author exhorted the Hebrew believers to hold
fast their confession in Jesus as their High Priest as justification for their
access to the throne of grace, God has justified believers to access His throne
through their confession of faith in Jesus as their High Priest.
Homiletical Idea – Because God has justified believers to access His throne
through their confession of faith in Jesus as their High Priest, we are justified
to access God’s throne through our confession of faith in Jesus in His role as
our High Priest.
The Text
14
Therefore, having a great high priest who has passed into the
heavens, Jesus the Son of God, let us take hold fast to our confession.
15
For we do not have a high priest who is unable to sympathize with our
weaknesses; but was in all ways tempted like us, (yet) without sin. 16Let us
therefore come with confidence to the throne of grace, so that we might
receive mercy and find grace to help in time of need.
The Passion of Christ. After having watched Mel Gibson’s movie for the first
time today called The Passion of the Christ, 93 I was overwhelmed as were all who
have seen this drama of Christ Jesus’ Suffering and Death, of the pain He suffered
at the hands of cruel men. How much does He now have compassion upon us
when we are tempted into sin. He understands every ounce of emotions and
temptation that we endure. He is willing to have compassion upon us when we fall
93
The Passion of the Christ, directed by Mel Gibson, 2004, Los Angeles, California: Newmarket
Films.
272
and stumble for the price He paid through His suffering was incredible. The
amount of effort and sacrifice He endured to purchase us as His possession will
take eternity to be fully told to us. Remember in Proverbs 12:27 how we are told
that to a diligent man his substance is precious. He was diligent to purchase us
through His shed blood, so how much more precious we are to Him as His
purchased possession.
4:14 “Therefore, having a great high priest who has passed into the heavens”
(Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς). There are three
heavens in Hebrew thought, seen in the fact that the apostle Paul refer to the “third
heaven” (2 Cor 12:2). Some scholars define the three heavens as (1) Heaven of
clouds - Earth’s atmosphere, (2) Heaven of stars, etc. – outer space – seems to be
Heaven of Heaven, (3) Heaven of His Abode - God’s supernatural abiding place.
Other scholars say that the first heaven is before the fall, the second heaven is
since the fall, and the third heaven will be the eternal heaven above earth.
The author words this phrase in Hebrews 4:14 in such a way as to remind his
readers of the annual Jewish event when the high priest passed beyond the veil into
the Holy of Holies. The veil itself was decorated with heavenly designs. Josephus
describes this Temple veil with its heavenly symbolism:
“As to the holy house itself, which was placed in the midst [of the inmost
court], that most sacred part of the temple . . . Its first gate was seventy cubits
high, and twenty-five cubits broad; but this gate had no doors; for it
represented the universal visibility of heaven, and that it cannot be excluded
from any place . . . But then this house, as it was divided into two parts, the
inner part was lower than the appearance of the outer, and had golden doors of
fifty-five cubits altitude, and sixteen in breadth; but before these doors there
was a veil of equal largeness with the doors. It was a Babylonian curtain,
embroidered with blue, and fine linen, and scarlet, and purple, and of a
contexture that was truly wonderful. Nor was this mixture of colors without its
mystical interpretation, but was a kind of image of the universe; for by the
scarlet there seemed to be enigmatically signified fire, by the fine flax the
earth, by the blue the air, and by the purple the sea; two of them having their
colors the foundation of this resemblance; but the fine flax and the purple have
their own origin for that foundation, the earth producing the one, and the sea
the other. This curtain had also embroidered upon it all that was mystical in
the heavens, excepting that of the [twelve] signs, representing living
creatures.” (Wars 5.5.4)
The image of Jesus Christ “passing through the heavens” suggests His resurrection
from the grave, and His passing through the three heavens into Heaven itself. The
phrase “Son of God” further suggests His exaltation above the angels (Heb 1:114), and His seating at the right hand of God the Father.
273
The major significance of Hebrews 4:14 and a similar phrase found in Hebrews
9:24, “but into heaven itself, now to appear in the presence of God for us,” is that
Christ is now our intercessor. Jesus entered with His resurrection body, because
flesh and blood cannot inherit the Kingdom of God (1 Cor 15:50). Jesus has
become our high priest (Heb 3:1; 6:20; 7:26; 8:1; 9:11).
There are numerous passages of Scripture that refer to Jesus ascending into the
Heavens: “he was parted from them, and carried up into heaven” (Luke 24:51), “he
was taken up; and a cloud received him out of their sight.” (Acts 1:9), “and set him
at his own right hand in the heavenly places” (Eph 1:20), “He that descended is the
same also that ascended up far above all heavens)” (Eph 4:10), “received up into
glory” (1 Tim 3:16), “Seeing then that we have a great high priest, that is passed
into the heavens, Jesus the Son of God” (Heb 4:14), “and made higher than the
heavens” (Heb 7:26), “who is set on the right hand of the throne of the Majesty in
the heavens” (Heb 8:1), “but into heaven itself, now to appear in the presence of
God for us” (Heb 9:24).
4:14 “Jesus the Son of God, let us take hold fast to our confession” (Ἰησοῦν
τὸν υἱὸν τοῦ θεοῦ, κρατῶμεν τῆς ὁμολογίας). The phrase “let us hold fast” places
emphasis upon the efforts that a believer must exert in order to persevere and have
eternal life. The author of Hebrews weaves the theme of the perseverance of the
saints throughout Hebrews and the General Epistles using the Greek words κρατέω
(4:14; 6:18) and κατέχω (3:6, 14; 10:23): Hebrews 3:6, “But Christ as a son over
his own house; whose house are we, if we hold fast the confidence and the
rejoicing of the hope firm unto the end.” Hebrews 3:14, “For we are made
partakers of Christ, if we hold the beginning of our confidence stedfast unto the
end;” Hebrews 4:14, “Seeing then that we have a great high priest, that is passed
into the heavens, Jesus the Son of God, let us hold fast our profession.” Hebrews
6:18, “That by two immutable things, in which it was impossible for God to lie, we
might have a strong consolation, who have fled for refuge to lay hold upon the
hope set before us:” Hebrews 10:23, “Let us hold fast the profession of our faith
without wavering; (for he is faithful that promised;)”
The phrase “our profession” refers to a believer’s confession, or public
acknowledgement, of Jesus Christ as the Son of God, which is the doctrinal
foundation of the New Testament Church. The apostle Peter made this first
confession declaring Jesus to be the Son of God. Jesus replied by telling Peter that
He would build His Church upon the doctrinal foundation of this confession (Matt
16:15-19).
The early believers were to make this confession during a time when the Roman
Emperor was to be acknowledged as deity. Therefore, it was a bold step to confess
Jesus Christ as Lord rather than the emperor, putting a believer at risk of
imprisonment and even death. In addition, these Hebrew Christians were put under
pressure also by their local Jewish synagogues to renounce their faith in Christ and
274
return to their Jewish traditions. Thus, the apostle Paul uses the phrase “hold fast
your confession” to exhort them to refuse to renounce their faith in Christ under
any circumstances.
The earliest recorded church creed is called the Apostle’s Creed.
“1. I believe in God the Father Almighty.
2. And in Jesus Christ, his only son, our Lord;
3. Who was born by the Holy Ghost of the Virgin Mary;
4. Was crucified under Pontius Pilate and was buried;
5. The third day he rose from the dead’
6. He ascended into heaven; and sitteth on the right hand of the Father;
7. From thence he shall come to judge the quick and the dead.
8. And in the Holy Ghost;
9. The Holy Church;
10. The forgiveness of sins;
11. The resurrection of the body (flesh).” 94
This early creed reveals the importance of the early believers’ public confession in
the midst of persecutions and false teachings.
4:15 “For we do not have a high priest who is unable to sympathize with our
weaknesses” (οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις
ἡμῶν). The Greek word συμπαθέω literally means, “to sympathize with, have or
show sympathy with” (BAGD). This word refers to the ability to be moved with
someone’s sufferings because of going through a similar experience. Thus, this
Greek work can be transliterated, “sympathize.”
The phrase “the feeling of our infirmities” means that Jesus felt all of the pain and
sorrow that we feel on earth. This is testified in Isaiah 53:3, “He is despised and
rejected of men; a man of sorrows, and acquainted with grief: and we hid as it
were our faces from him; he was despised, and we esteemed him not.”
Our spirit is often willing, but our flesh is weak, as Jesus says in Matthew 26:41,
“Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but
the flesh is weak.”
In exile, David was grieved unto weakness, but he found encouragement in the
Lord his God, as we read in 1 Samuel 30:6, “And David was greatly distressed; for
the people spake of stoning him, because the soul of all the people was grieved,
every man for his sons and for his daughters: but David encouraged himself in the
LORD his God.” God understands everything that we are going through. He
94
Philip Schaff, The Creeds of Christendom, with a History and Critical Notes, vol. 1, in
Bibliotheca Symbolica Ecclesiae Universalis (New York: Harper & Brothers, Publishers, 1877), 22.
275
desires to comfort us during these trials. The Scriptures tell us that He will comfort
us in every tribulation, as the apostle Paul says in 2 Corinthians 1:3-4, “Blessed be
God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God
of all comfort; Who comforteth us in all our tribulation, that we may be able to
comfort them which are in any trouble, by the comfort wherewith we ourselves are
comforted of God.” Hebrews 4:15 means that Jesus is always there with us.
4:15 “but was in all ways tempted like us” (πεπειρασμένον δὲ κατὰ πάντα καθʼ
ὁμοιότητα). Jesus was fully aware of His temptations, as prophesied in the
Scriptures (Ps 22:6-8, Isa 53:3). Jesus also acknowledged His trials (Luke 22:28).
Jesus was fully human as well as fully God, being made like His brethren (Heb
2:14, 17), or He could not have been tempted.
Having been tempted, Jesus is able to sympathize with us in the flesh. He is our
example of how overcome temptation (Rev 12:11). In every temptation, Jesus used
the Scriptures. Some of Jesus’ temptations are the forty-days of temptation in the
wilderness by Satan himself (Matt 4: 1-11, Luke 4:1-13), or the time He was
questioned by the Jewish leaders concerning render to Caesar his things and to
God His Things (Matt 22:15-22, Mark 12:13-17). Jesus acknowledged His pending
passion at the Last Supper, telling His disciples that they had continued with Him
in His temptations (Luke 22:28). Jesus was questioned by lawyer concerning how
to be saved (Luke 10:25-37). He was asked by the Jews to show them a sign (Matt
16:1-4, Mark 8:11). He was asked about divorce (Matt 19:3-9, Mark 10:2). He was
questioned about greatest commandment (Matt 22:34-40), and about the adulterous
woman (John 8:1-11). Thus, His public ministry was full of trials and temptations.
Why was Jesus tempted? We see the answer in Hebrews 2:18, “For in that he
himself hath suffered being tempted, he is able to succour them that are tempted.”
He is now able to sympathize with us and help us through our temptations.
How does Jesus help us who are tempted? By us coming to Him boldly in prayer,
as we read in Hebrews 4:16, “Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help in time of need.” Jesus
said in Matthew 26:41, “Watch and pray, that ye enter not into temptation: the
spirit indeed is willing, but the flesh is weak.” Likewise, God will use us to
sympathize with and help others who are sufferings because of the trials that we
have overcome, as Paul says in 2 Corinthians 1:6, “And whether we be afflicted, it
is for your consolation and salvation, which is effectual in the enduring of the
same sufferings which we also suffer: or whether we be comforted, it is for your
consolation and salvation.” Thus, Jesus is our example.
4:15 “(yet) without sin” (χωρὶς ἁμαρτίας). Jesus lived His lifetime have one earth
without sinning once: “who knew no sin” (2 Cor 5;21), “who is holy, harmless,
undefiled, separate from sinners” (Heb 7:26), “who did not sin” (1 Pet 21:22), “in
him is no sin” (1 John 3:5).
276
4:15 Comments. Satan is called the tempter (Matt 4:3, 1 Thess 3:5). The result of
yielding to temptation is found in James 1:13-16, “Let no man say when he is
tempted, I am tempted of God: for God cannot be tempted with evil, neither
tempteth he any man: But every man is tempted, when he is drawn away of his
own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin,
when it is finished, bringeth forth death. Do not err, my beloved brethren.”
4:16 “Let us therefore come with confidence” (προσερχώμεθα οὖν μετὰ
παρρησίας). Hebrews 4:16 is an exhortation for us to approach the throne of God
as a subject or servent of the kingdom of Heaven and God as our King. In the
kingdoms of this world, a subject came to the throne for the purpose of making a
request. He would come with a measure of fear and trepidation because he could
not predict the outcome of his petition. In contrast, we are to approach the throne
of God with confidence, and we do so through the blood of Jesus Christ and Him
as our advocate before God. We are able to approach the Lord with boldness and
confidence in contrast to the fear and trembling that the children of Israel felt at
Mount Sinai, for they were very sin conscience (Heb 12:18-24). (The writer
describes this epistle as “a word of exhortation” in Hebrews 13:22.) Within the
context of the writer’s exhortation in Hebrews 4:16, we see that Hebrews 4:14
refers to the deity of Jesus, which is described in 1:1-14; and we see that Hebrews
4:15 refers to the humanity of Jesus, which is described in 2:1-18. Therefore, God
has now become approachable for us (Heb 4:16) through Christ Jesus as our Great
High Priest, which is discussed in the chapters that follow. We do not come with
arrogance, which is confidence in our selves. Rather, we come with boldness,
which is confidence in God’s willingness to receive us and help us in times of
need, as we read in 1 John 5:14, “And this is the confidence that we have in him,
that, if we ask any thing according to his will, he heareth us.”
4:16 “to the throne of grace” (τῷ θρόνῳ τῆς χάριτος). The throne of God is
mentioned throughout the Scriptures, with its most frequent references being found
thirty-nine times in the book of Revelation. Perhaps its earliest reference to God’s
glorious throne is found in the book of Job, who lived during the time of the
Patriarchs. In his weakness, Job saw the throne of God as a place where he
compares his frailness to the Almighty Creator of the universe. For Job, God’s
throne was a place where no one could contend with God and prevail., as we read
in Job 26:9, “He holdeth back the face of his throne, and spreadeth his cloud upon
it.”
The next references come from the mouth of King David in the book of Psalms,
who spoke of His throne a number of times. To David, God’s throne was an
eternal throne where righteousness and judgment are found, and mercy and truth
prevail. For David, it was a throne by which he modeled his ministry to the
kingdom of Israel, as we read in Psalm 89:14, “Justice and judgment are the
habitation of thy throne: mercy and truth shall go before thy face.”
277
We then have the prophet Micaiah who prophesied to King Ahab, the wicked king
of Israel. For Micaiah, the throne of God was a place where all heaven stood to
hear God’s judgment upon kings and nations. Micaiah’s words came forth as a
judgment upon King Ahab, as we read in 1 Kings 22:19, “And he said, Hear thou
therefore the word of the LORD: I saw the LORD sitting on his throne, and all the
host of heaven standing by him on his right hand and on his left.”
One of the most dramatic Old Testament visions of God’s throne took place in the
life of Isaiah. For Isaiah, the throne of God was the place where his sins were
cleansed and where he received his commission as a prophet of the God to Israel,
as we read in Isaiah 6:1, “In the year that king Uzziah died I saw also the Lord
sitting upon a throne, high and lifted up, and his train filled the temple.”
For Jeremiah, who witnessed the destruction of the nation of Judah and whose
people saw the end of all hope, God’s throne continued from one generation to the
next. Thus, Jeremiah was able to say that his nation would be restore in the
following generation because God was on the throne overseeing His people Israel,
as we read in Lamentations 5:19, “Thou, O LORD, remainest for ever; thy throne
from generation to generation.”
Ezekiel also witnesses a vision of the throne of God during his commission as a
priest and prophet to Israel at the age of thirty. For him, the throne of God was a
glorious place where His heavenly angels came forth to set in motion the judgment
of the nations and the restoration of Israel and the rebuilding of a more glorious
Temple.
For the saints of God, whose hope is in Christ Jesus, who now understands our
weaknesses, the throne of God is the place from which we receive our help in
times of need so that we can persevere during the trials of life. We see His throne
as a throne of grace where we receive mercy and help for which we have not
earned by good works, but because His Son and our Great High Priest ever lives to
make intercession in our behalf. For us, a throne of grace is the simplest
description of what takes place when we approach Him.
The writer of Hebrews has just said that only Jesus is without sin (Heb 4:15).
Thus, God’s throne is accessible to us only by God’s grace. This need for the high
priest to bring gifts in behalf of our sins is explained in the following verses, and
reveals that Jesus has offered His gift, His precious blood, once for all in our
behalf, which explains how we have access to God’s throne of grace.
278
4:16 “so that we might receive mercy and find grace to help” (ἵνα λάβωμεν
ἔλεος καὶ χάριν εὕρωμεν). Andrew Wommack says mercy is not getting what one
deserves, while grace is getting what one does not deserve. 95
4:16 “in time of need” (εἰς εὔκαιρον βοήθειαν). The Greek word εὔκαιρος
literally means, “well-time” and it comes to mean, “to a time that is considered a
favorable occasion, suitable” (BAGD). This word is used twice in the New
Testament (Mark 6:21, Heb 4:16). The author says, “for help [divine assistance] in
a suitable time.” The time that God pours out His grace to intervene in our lives is
a “good time.” These Hebrew believers were persecuted both by their Jewish
relatives who rejected Jesus Christ as the Messiah as well as the Roman
government who required people to proclaim allegiance to the emperor of Rome.
Thus, Paul knew that they faced times of need in the midst of such persecutions.
4:16 Comments. In the mid-1980’s the Lord gave me a dream in which I asked a
local pastor how to pray for people with sin in their lives. Shortly afterward
having this dream, the Lord laid on my heart to visit the hospital after work and
pray for a close relative of mine that had been admitted for kidney stones. This
individual had been raised in church, but was not serving the Lord very well. A
lifestyle of sensual living had darkened her senses of God’s Word, so it could not
work in her life. I entered the hospital room and found this person alone, since her
parents had stepped out for a while. I sat down and asked her what she wanted God
to do for her. She replied that she wanted the x-rays that would be taken in the
morning to show that the kidney stones were no longer there, and that she would
not suffer with them anymore. Before praying, I used Hebrews 4:16 to tell her that
we were going to God’s throne together in prayer. However, we were not coming
based upon her good works, for she would fail. Instead, we were coming before
God’s throne based upon His mercy and grace. If we obtained His mercy and
grace, then we would get our help in this time of need. I prayed a prayer of
agreement with her. I then exhorted her to hold fast her confession of faith without
wavering, for God was faithful who promised (Heb 10:23). I left the room. The
next morning I received a call from my mother, who told me that this relative had
been dismissed from the hospital because the x-rays showed no kidney stones.
What a lesson I learned in how to pray for someone with sin in his or her life.
There are a number of Scriptures that exhort us to come to God’s throne to obtain
His grace: Psalm 69:13, “But as for me, my prayer is unto thee, O LORD, in an
acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy
salvation.” 2 Corinthians 6:1-2, “We then, as workers together with him, beseech
you also that ye receive not the grace of God in vain. (For he saith, I have heard
thee in a time accepted, and in the day of salvation have I succoured thee: behold,
now is the accepted time; behold, now is the day of salvation.)” Hebrews 4:16,
95
Andrew Wommack, “Enter Boldly,” in “Hebrew Highlights,” [on-line]: accessed 4 June 2011;
available from http://www.awmi.net/extra/audio/1061; Internet.
279
“Let us therefore come boldly unto the throne of grace, that we may obtain mercy,
and find grace to help in time of need.” Hebrews 7:25, “Wherefore he is able also
to save them to the uttermost that come unto God by him, seeing he ever liveth to
make intercession for them.” Hebrews 10:22, “Let us draw near with a true heart in
full assurance of faith, having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water.”
Second Doctrinal Discourse: The Priesthood of Jesus Christ
(Understanding His Office for Us)
(Hebrews 5:1-10)
Hebrews 5:1-10 contains a doctrinal discourse with a brief introduction to the
office of Jesus Christ as our Great High Priest since it is by His priesthood that we
have access to God’s throne of grace (4:14-16). This passage briefly states that
Jesus meets the two requirements of being High Priest, which it was necessary for
Him to be a man (5:1-3), and the need to be called and appointed by God to this
office (5:4-10).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 5:1-10 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the believer’s justification to access God’s throne through the high
priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus Christ
fulfilled the requirements of the office of High Priest before God.
Theological Idea – Because the author explained to the Hebrews how Jesus
Christ fulfilled the requirements of the office of High Priest before God, Jesus
Christ has fulfilled the requirements of the office of High Priest before God.
Homiletical Idea – Because Jesus Christ has fulfilled the requirements of the
office of High Priest before God, Jesus Christ is qualified to serve as High
Priest before God.
Here is a proposed outline:
1. The High Priest Must Be a Man
2. The High Priest Must Be Ordained by God
5:1-3
5:4-10
The High Priest Must Be a Man
(Hebrews 5:1-3)
The first point in proving Jesus Christ is qualified to become our Great High Priest
is that a high priest for men must come from among men so that the priest can
280
sympathize with men (5:1-3). Jesus qualifies because He partook of flesh and
blood (Heb 2:14, 17; 4:15).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 5:1-3 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the believer’s justification to access God’s throne through the high
priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus Christ
fulfilled the requirements of the office of High Priest before God by becoming
a man.
Theological Idea – Because the author explained to the Hebrews how Jesus
Christ fulfilled the requirements of the office of High Priest before God by
becoming a man, Jesus Christ has fulfilled the requirements of the office of
High Priest before God by becoming a man.
Homiletical Idea – Because Jesus Christ has fulfilled the requirements of the
office of High Priest before God by becoming a man, Jesus Christ is qualified
to serve as High Priest before God by becoming a man.
The Text
1
For every high priest taken from among men is appointed in behalf
of men in the things concerning God, so that he may offer both gifts and
sacrifices for sins; 2who is able to deal gently with those who are ignorant,
and them that are going astray, since he himself also is beset by weakness;
3
and because of this he is obligated, as for the people, so also for himself,
to make offerings for sins.
5:1 “For every high priest taken from among men is appointed in behalf of
men in the things concerning God” (Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων
λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν). The apostle Paul
now compares the benefits and weaknesses of the priesthood of men to the
superior priesthood of Jesus Christ. These men are appointed as priests to stand
before the Lord “in behalf of men.” The high priest made atonement for the sins of
men. Theirs is a divine work, dedicated to spiritual matters.
In contrast, Paul describes his divine calling in Galatians 1:1, “Paul, an apostle,
(not of men, neither by man, but by Jesus Christ, and God the Father, who raised
him from the dead).” He emphasizes the fact that he was called and appointed to
the office of an apostle directly by the Lord and not by men.
281
5:1 “so that he may offer both gifts and sacrifices for sins” (ἵνα προσφέρῃ
δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν). Wuest says the Greek word δωρον “gifts” is a
reference to “gifts in general.” 96 Thayer says that δωρον is generally used for the
Hebrew word ( )קרבןin the LXX. Holladay says this Hebrew word refers to
offerings and gifts in the most general sense. The Greek word δωρον is also used
for ( )שחדand ()םנחה.
263F
Wuest says the Greek word θυσια “sacrifices” is a reference to “blood
sacrifices.” 97 Thayer says it means, “a sacrifice, a victim,” and its Hebrew
equivalent is ( )םנחהand ()זבח. Holladay says that ( )זבחrefers to “a (communion)
sacrifice” of an animal.
264F
The phrase “gifts and sacrifices” serves to summarize all categories of offerings
under the Mosaic Law, describing those who brought thanksgiving offerings and
those who came to atone for their sins.
5:2 “who is able to deal gently with those who are ignorant, and them that are
going astray” (μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσιν καὶ πλανωμένοις). The
Greek word μετριοπαθέω means, “to moderate one’s feelings, to deal gently”
(BAGD, LSJ), “to bear reasonably with” (LSJ), or “to feel fitting compassion”
(GE). It is frequently translated, “to deal gently with.”
There were two ways to sin under the Law. Men transgressed the Mosaic Law
either through ignorance or through willful disobedience due to deception.
5:2 “since he himself also is beset by weakness” (ἐπεὶ καὶ αὐτὸς περίκειται
ἀσθένειαν). Man’s human spirit is “encompassed” about with a mortal, physical
body. The human aspect of the divine priesthood is essential in order to serve with
compassion. Jesus Christ qualifies in this aspect because of His humanity, as noted
in Hebrews 4:15.
5:3 “and because of this” (καὶ διʼ αὐτὴν). The Greek text reads, “καὶ διʼ αὐτὴν.”
The near demonstrative pronoun αύτῃ is used in the feminine gender and matches
the feminine word ἀσθένεια (infirmity) as its antecedent. Thus we read, “because
of his weakness.”
5:3 “he is obligated, as for the people, so also for himself, to make offerings
for sins” (ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ αὐτοῦ προσφέρειν περὶ
ἁμαρτιῶν). Since a Levite priest was a man, he had to deal with sin in his life, for
96
Kenneth S. Wuest, Wuest’s Word Studies From the Greek New Testament for the English
Reader, vol. 2 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, c1973, 1977), 96.
97
Kenneth S. Wuest, Wuest’s Word Studies From the Greek New Testament for the English
Reader, vol. 2 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, c1973, 1977), 96.
282
they had to make an atonement for their sins as well as those of the people (Lev
4:3; 9:7; 16:6): Leviticus 4:3, “If the priest that is anointed do sin according to the
sin of the people; then let him bring for his sin, which he hath sinned, a young
bullock without blemish unto the LORD for a sin offering.” Leviticus 9:7, “And
Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt
offering, and make an atonement for thyself, and for the people: and offer the
offering of the people, and make an atonement for them; as the LORD
commanded.” Leviticus 16:6, “And Aaron shall offer his bullock of the sin
offering, which is for himself, and make an atonement for himself, and for his
house.”
5:3 Comments. Unlike the prophet who speaks to the people in behalf of God, a
high priest speaks to God in behalf of the people. Therefore, Jesus Christ speaks to
God the Father in our behalf, interceding for us, as we read in Hebrews 7:25,
“Wherefore he is able also to save them to the uttermost that come unto God by
him, seeing he ever liveth to make intercession for them.”
The High Priest Must be Ordained by God
(Hebrews 5:4-10)
The second point in proving Jesus Christ is qualified to become our Great High
Priest is that the high priest must be ordained by God (5:4-10). Jesus qualifies
because He was made a high priest by God. Hebrews 5:4-10 explains that Jesus
His prayers were heard because of His reverence for God, which was why He was
obedient in suffering on the Cross, and it was why He was ordained a high priest.
Since Jesus Christ was of tribe of Judah, and not of Levi, the priestly tribe, the
writer of Hebrews is explaining why Jesus meets these requirements of being our
High Priest.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 5:4-10 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the believer’s justification to access God’s throne through the high
priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus Christ
fulfilled the requirements of the office of High Priest before God through a
divine call.
Theological Idea – Because the author explained to the Hebrews how Jesus
Christ fulfilled the requirements of the office of High Priest before God
through a divine call, Jesus Christ has fulfilled the requirements of the office
of High Priest before God through a divine call.
283
Homiletical Idea – Because Jesus Christ has fulfilled the requirements of the
office of High Priest before God through a divine call, Jesus Christ is
qualified to serve as High Priest before God through a divine call.
The Text
4
And no man takes this honour upon himself, but the one who is
called by God, just as also was Aaron. 5Thus also Christ did not glorify
himself to be made a high priest; but the one who said to him, ‘You are
my Son, today have I begotten you.’ 6Just as he also says in another place,
‘You are a priest for ever after the order of Melchizedek,’ 7who in the
days of his flesh, when he offered up both prayers and supplications with
loud crying and tears unto him that was able to save him from death, and
was heard in (his) godly fear. 8And though he was a Son, he learned
obedience by the things which he suffered. 9And being made perfect, he
became the source of eternal salvation to all those who obey him, 10being
called by God an high priest according to the order of Melchizedek.
5:4 “And no man takes this honour upon himself, but the one who is called by
God, just as also was Aaron” (καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν ἀλλὰ
καλούμενος ὑπὸ τοῦ θεοῦ καθώσπερ καὶ Ἀαρών). Aaron was called by God into
the priesthood, as we read in Exodus 28:1, “And take thou unto thee Aaron thy
brother, and his sons with him, from among the children of Israel, that he may
minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and
Ithamar, Aaron's sons.”
Korah was not called by God, so he was judged for attempting to take this honour
upon himself, as we read in Numbers 16:5, “And he spake unto Korah and unto all
his company, saying, Even to morrow the LORD will shew who are his, and who
is holy; and will cause him to come near unto him: even him whom he hath chosen
will he cause to come near unto him.” Numbers 16:40, “To be a memorial unto the
children of Israel, that no stranger, which is not of the seed of Aaron, come near to
offer incense before the LORD; that he be not as Korah, and as his company: as
the LORD said to him by the hand of Moses.” King Saul also took the office of the
priest upon himself, and he paid the penalty for this sin, as we read in 1 Samuel
13:9, “And Saul said, Bring hither a burnt offering to me, and peace offerings. And
he offered the burnt offering.” King Uzziah also offered incense upon the altar and
was struck with leprosy (2 Chron 26:16-21). Note John 3:27, “John answered and
said, A man can receive nothing, except it be given him from heaven.”
5:5 “Thus also Christ did not glorify himself to be made a high priest”
(Οὕτως καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα). Jesus never
sought His own glory, as we read in John 8:54, “Jesus answered, If I honour
myself, my honour is nothing: it is my Father that honoureth me; of whom ye say,
that he is your God:”
284
5:5 “but the one who said to him, ‘You are my Son, today have I begotten
you.’” (ἀλλʼ ὁ λαλήσας πρὸς αὐτόν, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε).
Hebrews 5:5 quotes from Psalm 2:7, “I will declare the decree: the LORD hath
said unto me, Thou art my Son; this day have I begotten thee.” This verse testifies
concerning the deity of the Lord Jesus Christ.
Psalm 2:7 is quoted twice in the New Testament: Acts 13:33, “God hath fulfilled
the same unto us their children, in that he hath raised up Jesus again; as it is also
written in the second psalm, Thou art my Son, this day have I begotten thee.”
Hebrews 1:5, “For unto which of the angels said he at any time, Thou art my Son,
this day have I begotten thee? And again, I will be to him a Father, and he shall be
to me a Son?”
5:6 “Just as he also says in another place” (καθὼς καὶ ἐν ἑτέρῳ λέγει). The
author of Hebrews refers to Old Testament passages a number of times in this
epistle as “a certain place” (Heb 2:6; 4:4) or “another place” (Heb 5:6) or “in this
(place) again” (Heb 4:5). This is because there were no chapter or verse divisions
during the first centuries of the Church, which were a later addition to the Holy
Bible. Therefore, the author of Hebrews refers to these passages without a
reference.
5:6 “‘You are a priest for ever after the order of Melchizedek,’” (Σὺ ἱερεὺς εἰς
τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ). Hebrews 5:6 is a quote from Psalm 110:4,
“The LORD hath sworn, and will not repent, Thou art a priest for ever after the
order of Melchizedek.”
“Melchizedek”. The most thorough discussion of the person Melchizedek is in
recorded chapter Hebrew 7:1-17. Genesis 14:78-20 says that he was the King of
Salem (considered to be Jerusalem). Also, he was priest of the Most High God.; he
blessed Abraham; and Abraham gave tithes of all to him.
“after the order of Melchizedek”. That is, “according to the nature of,” or “just
like” Melchizedek. Compared to the Levitical order, this order was not only of a
higher rank, but also of an entirely different nature. The order of Melchizedek was
according to an endless life (Heb 7:16), no father, no mother, no genealogy, no
beginning nor end of days.
5:5-6 Comments. Psalm 2:7 and Psalm 110:4 have never been used together in
juxtaposition prior to the writing of the epistle of Hebrews. 98 If the apostle Paul
was the author of the epistle of Hebrews, and I believe that he did write this book,
I believe that Jesus Christ revealed the truths contained in his epistles during the
98
David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist Theological
Seminary, 25 July to 5 August 2011.
285
many divine encounters he had with our Lord. Thus, Jesus may have cited Psalm
2:7 and Psalm 110:4 to Paul during one of these divine visitations.
5:7 “who in the days of his flesh” (ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ). The
phrase “who in the days of his flesh” is referring back to Jesus Christ, when He
was on earth prior to His crucifixion. This phrase refers to a mortal body, which
Jesus was encompassed with, as are all men, reflecting back upon the necessity of
Jesus’ humanity as a qualification of His high priesthood discussed in Hebrews
5:1-3.
5:7 “when he offered up both prayers and supplications with loud crying and
tears unto him that was able to save him from death” (δεήσεις τε καὶ ἱκετηρίας
πρὸς τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων
προσενέγκας). This act of Jesus offering prayers and supplications unto God paints
an image for the readers of this epistle of a Jewish priest entering the Temple
offering the daily prayers of the people. We see Zechariah doing this priestly duty
in Luke 1:5-25.
Perhaps the most moving prayer that Jesus ever prayed was in the Garden of
Gethsemane. God's heart is moved when we pray most intensely and sincerely, as
we read in Psalm 34:18, “The LORD is nigh unto them that are of a broken heart;
and saveth such as be of a contrite spirit.” Isaiah 66:2, “For all those things hath
mine hand made, and all those things have been, saith the LORD: but to this man
will I look, even to him that is poor and of a contrite spirit, and trembleth at my
word.”
“unto him that was able to save him from death”. It was possible for God to save
Jesus from the Cross, but it was not God's will, as we read in Matthew 26:39, “And
he went a little further, and fell on his face, and prayed, saying, O my Father, if it
be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.”
Jesus knew God’s will, as reflected in His words in Matthew 26:53, “Thinkest thou
that I cannot now pray to my Father, and he shall presently give me more than
twelve legions of angels?”
Jesus not only died physically, but He was temporarily forsaken by God, thus He
experienced a spiritual death as well. For example, on the Cross, Jesus cried, “My
God, my God, why hast thou forsaken me?” (Matt 27:46, Mark 15:34) On the day
of Pentecost, the apostle Peter quotes Psalm 16:10, “For thou wilt not leave my
soul in hell; neither wilt thou suffer thine Holy One to see corruption.” (see Acts
2:27; 13:35) The apostle Paul tells us that Jesus descended into Hell, saying,
“(Now that he ascended, what is it but that he also descended first into the lower
parts of the earth? He that descended is the same also that ascended up far above
all heavens, that he might fill all things.)” (Eph 4:9-10) The apostle Peter confirms
this in 1 Peter 3:19, “By which also he went and preached unto the spirits in
prison;” 1 Peter 4:6, “For for this cause was the gospel preached also to them that
286
are dead, that they might be judged according to men in the flesh, but live
according to God in the spirit.” However, God raised Him from the dead, as we
read in Hebrews 13:20, “Now the God of peace, that brought again from the dead
our Lord Jesus, that great shepherd of the sheep, through the blood of the
everlasting covenant.” It was not possible for Jesus to be held by the power of
death, as we see in Acts 2:24, “Whom God hath raised up, having loosed the pains
of death: because it was not possible that he should be holden of it.”
5:7 “and was heard in (his) godly fear” (καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας).
God heard the prayers of Jesus because of His reverent fear, and not just because
He was His Son. One preacher said that the closer we get to the Father, the more
reverence and fear we must exercise toward Him. As an illustration, the closer that
we approach a mountain, the more clearly we see its majesty. Jesus knew the
Heavenly Father’s majesty. As an example, the apostle John was given a heavenly
vision of the throne of God, where four living beings cry out, saying, “Holy, holy,
holy, Lord God Almighty, which was, and is, and is to come.” (Rev 4:8) In order
for us to be heard before God’s throne as well, we must learn to show the
Heavenly Father reverence as Jesus and as the living beings who stand before Him.
5:8 “And though he was a Son, he learned obedience by the things which he
suffered” (καίπερ ὢν υἱός, ἔμαθεν ἀφʼ ὧν ἔπαθεν τὴν ὑπακοήν). “Though he was
a Son”. Jesus’ prayers were not heard because He was the Son of God. Rather, His
prayers were heard because He served the Lord in reverent fear.
“learned he obedience by the things which he suffered”. Jesus Christ learned
obedience by experience. It is easy to obey those in authority when it benefits us.
However, our obedience is tested when it causes us pain. We too learn obedience
the same way. Jesus Christ demonstrated His obedience during the events
surrounding His Passion. Jesus was obedient to God the Father throughout His life
on earth (John 14:10), but at the time of His Passion, His obedience was tested and
proven to be genuine. Obedience is a choice that we make as well, as the apostle
Paul explains in Philippians 3:10-11, “That I may know him, and the power of his
resurrection, and the fellowship of his sufferings, being made conformable unto his
death; If by any means I might attain unto the resurrection of the dead.” We must
decide in our hearts to be obedience in the midst of suffering, which is how we are
“made conformable unto his death.” It is not suffering in itself that brings us to
maturity. Having lived for years in Africa, I have seen much needless suffering
and death. However, it is our willingness to yield to God’s will even though it
brings hardship that brings us to perfection. Suffering without a path of obedience
to follow is needless suffering.
5:7-8 Comments. Jesus’ Prayer for Deliverance. God the Father heard Jesus’
prayer to be delivered from the suffering of Calvary. God could have delivered
Him from this cruel death; yet, God’s will was for Jesus to suffer on the Cross. In a
similar manner, Job committed himself into God’s hands with a confession to trust
287
Him even though He slay him, as we read in Job 13:15, “Though he slay me, yet
will I trust in him: but I will maintain mine own ways before him.”
5:9 “And being made perfect, he became the source of eternal salvation to all
those who obey him” (καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ
αἴτιος σωτηρίας αἰωνίου). Jesus Christ had to achieve His office to which He was
predestined by the Father through suffering and obedience. It was not
automatically bestowed upon Him. Through His obedience, He became the author
of eternal salvation, which the prophet Isaiah called “an everlasting salvation” in
Isaiah 45:17, “But Israel shall be saved in the LORD with an everlasting salvation:
ye shall not be ashamed nor confounded world without end.”
We notice that the author says, “unto all them that obey him” rather than “unto all
them that believe in him.” The theme of the epistle of Hebrews is the perseverance
of the saints. Thus, the author is placing emphasis upon the need to hold fast to
one’s salvation by walking in obedience to the Lord rather than turning away from
Him because of persecutions, a warning that is given several times in this same
epistle (Heb 6:4-6; 10:23-31).
5:10 “being called by God an high priest according to the order of
Melchizedek” (προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν
Μελχισέδεκ). After Hebrews 5:10, the author of Hebrews takes a detour before
going on with the discussion of Melchizedek by discussing the need to mature in
the Christian life. He picks up this topic of Melchizedek again in Hebrews 7:1.
Conclusion to Justification: Warning for Failure to Grow in Maturity
(Hebrews 5:11-14)
Hebrews 5:11-14 contains the author’s concluding remarks on the literary section
that emphasizes our justification through faith in Jesus Christ. Before Paul
continues teaching about the office and ministry of Jesus Christ as our Great High
Priest, he takes a moment to rebuke the Hebrews for remaining spiritual babes in
Christ (5:11-14).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 5:11-14 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the believer’s justification to access God’s throne through the high
priesthood of Jesus Christ:
Exegetical Idea – The author warned the Hebrew believers about becoming
dull of hearing.
288
Theological Idea – Because the author warned the Hebrew believers about
become dull of hearing, God has warned believers about becoming dull of
hearing.
Homiletical Idea – Because God has warned believers about becoming dull of
hearing, God warns us about becoming dull of hearing.
The Text
11
Concerning whom we have much to say, and it is hard to explain,
since you have become sluggish in hearing. 12For even when you ought by
this time to be teachers, you have need again that someone teach you
those first principles of the oracles of God, and you have become those
having a need of milk, and not of solid food. 13For everyone that partakes
of milk is unacquainted with the word of righteousness: for he is a babe.
14
But solid food is for them that are mature, those who by reason of
practice have trained their faculties to make a distinction between both
good and evil.
The Author Rebukes the Hebrews for Being Dull of Hearing. In Hebrews 5:1114 Paul rebukes the Hebrews for not being more mature in their faith and lifestyle.
As a father, I give my small children a lot of room to misbehave. As a boss on my
job, I am much more restrictive to my employees. I expect an adult to behave
differently than my children. This is what Paul is telling his readers. As we grow in
the Lord, our journey becomes more narrow. We are required to walk the straight
and narrow path. Jesus told Peter, “When thou wast young, thou girdedst thyself,
and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird thee, and carry thee whither thou wouldest
not.” (John 21:18) In other words, when Peter was young, he could do a lot of
things that he wanted to do; but as he became old, he had to relinquish his will to
others. His journey became straight and narrow. This is the way it works in our
Christian life as we mature in the Lord.
Also, note that in the time when these Christians should have become mature in
their Christian walk, they had also been suffering persecution, as we read in
Hebrews 10:32-33, “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 gazingstock both by reproaches and afflictions; and partly, whilst ye
became companions of them that were so used.”
In a similar statement, Jesus rebuked His disciples for failing to cast a demon out
of a child (Mark 9:14-29). At this point in their training, the disciples should have
been able to take authority over the demon, as Jesus implies in Mark 9:19, “He
answereth him, and saith, O faithless generation, how long shall I be with you?
how long shall I suffer you? bring him unto me.”
289
5:11 “Concerning whom we have much to say” (Περὶ οὗ πολὺς ἡμῖν ὁ λόγος).
Scholars point out that the pronoun in the phrase “of whom” can be neuter or
masculine since the same form serves both genders in the Greek text. Based upon
the immediate context of this passage, this phrase is translated as the neuter gender
“of which” in reference to the subject of the order of Melchizedek (5:6-10)
(Wuest), 99 or it refers to the broader subject of the high priesthood of Christ in
regards to the Melchisedecian order (4:14-7:28) (Delitzsch). 100 This phrase as the
masculine gender “of whom” would refer the person of Jesus Christ within the
broader context of His High Priesthood discussed throughout the epistle.
The plural “we” actually refers to the author himself; however, because the author
does not identify himself, there is the possibility that an author such as Paul is
using the plural to refer to his travelling and ministry companions with whom
these Hebrew Christians were familiar.
The apostle Paul had “many things to say” and teach these Hebrew believers.
Perhaps he taught some of this later in this epistle. Perhaps he or his co-workers
taught them much out of his Church epistles at a later date. Jesus made a similar
statement in John 16:12, “I have yet many things to say unto you, but ye cannot
bear them now.” Jesus knew that His disciples were not ready for further teachings
on the Kingdom of Heaven and His Church until after Pentecost, when they were
filled with the Holy Spirit. For example, when I was filled with the Holy Spirit
with the evidence of speaking in tongues, I gained a much greater insight into the
Holy Scriptures than before the baptism of the Holy Spirit. Perhaps some of these
Hebrew believers had not yet received the baptism of the Holy Spirit and they
were babes in Christ.
Why does God have many things to say to us? He desires to speak to us so that He
can reveal His plan and purpose in our individual lives. He unfolds this plan to us
over the years, so that we must always have a listening ear. We must learn His
voice because He intends to speak to us throughout our lives; thus, He has many
things to say to us. This plan in our lives is predestined by God the Father, while
Jesus Christ paid the price for us to walk in this plan, and the Holy Spirit
empowers the believer to walk in victory along this journey. Therefore, Jesus tells
His disciples, “I have yet many things to say unto you, but ye cannot bear them
now.” (John 16:12) In other words, the training that Jesus gave the Twelve was the
beginning of their journey in divine service.
99
Kenneth S. Wuest, Wuest’s Word Studies From the Greek New Testament for the English
Reader, vol. 2 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, c1973, 1977), 103.
100
Franz Delitzsch, Commentary on the Epistle to the Hebrews, vol. 1, trans. Thomas L.
Kingsbury, in Clark’s Foreign Theological Library, fourth series, vol. 20 (Edinburgh: T. & T. Clark,
1874), 257.
290
5:11 “and it is hard to explain” (καὶ δυσερμήνευτος λέγειν). The Greek word
δυσερμήνευτος means, “hard to explain” (BAGD). This compound word comes
from dus “hard, difficult” (Strong) and ἑρμηνεύω “to help one understand, to
translate” (BAGD).
Some things that God has to tell us are difficult to understand. This tells us that
Christians have different levels of Christian maturity. New believers are like babes
in Christ, a term the author uses in this passage. God cannot speak on the same
level to every child of God. Each of us has different levels of Christian growth as
well as various degrees of willingness to hear and obey. God is unable to speak to
some of His children because they have never grown in maturity so that they hear
and obey His voice.
5:11 “since you have become sluggish in hearing” (ἐπεὶ νωθροὶ γεγόνατε ταῖς
ἀκοαῖς). The Greek word νωθρός means, “lazy, sluggish” (BAGD). David Allen
defines it as “lethargy and mental dullness.” 101 It was difficult for them to
comprehend the things of God because they were too lazy and lethargic to apply
themselves to the study of God’s Word.
Some believers had become dull (νωθρός) in the sense that they could not hear
God’s voice and know His direction in their lives. This statement means that God
puts a demand upon every believer to grow into spiritual maturity. Those who do
not grow up spiritually will be unable to walk in victory in their lives. For
example, in December 1986, the Lord spoke to me and say that I must spend time
each day praying in tongues if I was going to walk in victory in my life.
5:11 Comments. The author of Hebrews says that there is much to be said about
Jesus, our great High Priest. However, these things are hard to explain and difficult
to apprehend. This effort to ἑρμηνεύω “interpret” the Scriptures for these Hebrew
Christians reflects the role of the scribes and rabbis in the synagogue as they
opened the books of the Old Testament and rendered their interpretations. Thus,
the author is speaking in phrases clearly understood by these Hebrew Christians
who were formerly gathering in the Jewish synagogues. He obviously knew his
recipients because he described their spiritual condition.
5:12 “For even when you ought by this time to be teachers” (καὶ γὰρ
ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον). Hebrews 5:12-14 explains why this
teaching is hard to explain, because they are immature and unable to apprehend.
The author tells his Hebrew recipients that they should be mature enough to
instruct new believers in the fundamental doctrines of the Christian faith. He refers
101
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 335, Logos.
291
to the foundational teachings of the Christian faith in the verses that follow (Heb
6:1-2).
Paul’s statement, “when for the time [χρόνος] ye ought to be teachers,” reveals that
God has ordained times and seasons for everyone’s life so that they can fulfill their
personal destinies or divine assignments. For the Christian life, these seasons can
be described as predestination, calling, regeneration, indoctrination, divine service,
perseverance amidst persecutions and offences, and glorification (Rom 8:29-30).
These Hebrew believers should have progressed by now from regeneration to
indoctrination. They should have understood God’s Word enough to be able to
teach certain doctrines to others, particularly the doctrine of “righteousness” which
Paul alludes to in Hebrews 5:13 as “the word of righteousness.” The doctrine of
justification/righteousness may be viewed as a foundational teaching necessary for
every believer to understand. The phrase “word of righteousness” most likely
refers to the six foundational doctrines listed in Hebrews 6:1-2.
When a child of God misses entering into God’s predestined seasons or phases of
his spiritual journey, it becomes more difficult for him to overcome the
circumstances in life simply because he has failed to learn how to walk in God’s
Word. Under such defeat, a believer is asked to call the elders of the church to pray
for him, as James says, “Is any sick among you? let him call for the elders of the
church; and let them pray over him, anointing him with oil in the name of the
Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up;
and if he have committed sins, they shall be forgiven him.” (Jas 5:14-15) A child
of God can receive prayer and healing, but this is not God’s perfect will for His
children. He desires that each of us walk in the fullness of His Word and in victory
in every area of our lives. Since we do fall short in some areas of our lives, God’s
mercy surrounds us and is poured out upon us through fellow believers who lift us
up and carry us with them into victory.
The author of Hebrews, popularly believed to be the apostle Paul, alludes to the
office of a teacher when rebuking them for their lack of spiritual maturity. In the
Gospels, Jesus was often called by this title, which is actually the Greek equivalent
of the Hebrew/Aramaic term “rabbi.” Since this Epistle is addressed to the Jewish
community of converts, it was a term, or office, that they clearly understood.
James uses this same term “teacher” in his epistle to the Jews of the Diaspora in
James 3:1, “My brethren, be not many masters, knowing that we shall receive the
greater condemnation.”
5:12 “you have need again that someone teach you those first principles of the
oracles of God” (πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς
ἀρχῆς τῶν λογίων τοῦ θεοῦ). BAGD says the Greek word στοιχεῖον literally means
the basic materials of which the earth is made (2 Pet 3:10, 12) or the fundamental
doctrines of the church (Heb 5:12). Paul is using this word in a figurative sense in
his epistle to the Galatians to describe the powers that control the people of this
292
world (Gal 4:3, 9, Col 2:8, 20). This word is used in Hebrews 5:12 to describe the
“principles” or the foundational teachings of the Word of God, which Paul lists
shortly in Hebrews 6:1-2.
Although the Hebrew nation was given much time to learn the Holy Scriptures,
they were still unlearned about the Scriptures regarding justification by faith in
Christ because of man’s traditions; therefore, they did not recognize Jesus Christ
as their Messiah, and they needed to be taught again. Therefore, those Jews who
did accept Jesus Christ as the Messiah needed to have the fundamentals of the
Scriptures explained to them again. They should have been further advanced in the
understanding of the Kingdom of God and of the Gospel of Jesus Christ than their
Gentile counterparts. Unfortunately, they were not. These “oracles of God” include
the Old Testament Scriptures as well as the oral teachings and writings of the
apostles that were yet to be canonized by the early Church.
Many scholars interpret Hebrews 5:12 to be a reference to Palestinian Jews who
first heard and embraced the preaching of the Gospel from Jesus and the Apostles.
This would mean that the author was writing primarily to the Jewish Christians in
Palestine rather than to those of the Diaspora.
Just like an infant grows up on a time scale that can be measured and predicted
month by month and year by year, God also puts His children on a time scale to
grow up to be used by God. However, as Paul states in Hebrews 5:11-14 many
believers remain babes, and are not qualified to walk in the gifts and callings and
anointings that God has waiting for them.
“the oracles of God”. The classical writers reveal that the concept of sacred
mysteries being uttered as divine oracles was practiced in the ancient world.
Regarding the use of oracles, the ancient Greeks regarded divine oracles as a form
of worship until the time of the Persian war (490-479 B.C.).102 The temple of
Apollo located at Delphi was famous in the ancient world for delivering oracles to
men by those in a trance, or they interpreted dreams or patterns in nature. 103 The
Greek historians Herodotus (484-425 B.C.)104 and Plutarch (A.D. 46-100)105
102
C. H. Prichard, “Oracle,” in A Dictionary of the Bible, vol. 3, ed. James Hastings (New York:
Charles Scribner’s Sons, 1901), 629.
103
Ronald F. Youngblood, Herbert Lockyer, Sr., F. F. Bruce, and R. K. Harrison, eds., Nelson's
New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), s.v.
“Oracle,” Logos.
104
Herodotus writes, “. . . and he [Dorieus] asked the Spartans for a company of folks, whom he
took away as colonists; he neither enquired of the oracle at Delphi in what land he should plant his
settlement, nor did aught else that was customary . . .” (Histories 5.42) See A. D. Godley, trans,
Herodotus III, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London:
William Heinemann, 1938), 46-47.
105
Plutarch tells us that the Sibylline prophetesses of Delphi used poetic verses with their
prophecies, saying, “. . . for when we drew near that part of the rock which joins to the senate-house,
which by common fame was the seat of the first Sibyl that came to Delphi from Helicon, where she was
293
mention this place of oracles in their writings. While the Romans as a nation did
not regard oracles as a religious practice, this custom continued within the Empire,
but not without the contempt of the Romans. 106 This practice was later outlawed
under the Roman emperor Theodosius (A.D. 379-385). 107 King Saul’s visit to the
witch of Endor shows its popularity among ancient eastern cultures (1 Sam 28:725). The damsel who prophesied over Paul and Barnabas in Philippi is an example
of the proliferation of divination in the New Testament times (Acts 16:16-24). The
Sibylline Oracles, 108 a collection of Greek oracles compiled by Jews and
Christians in the early centuries before and after Christ, reflect the widespread
popularity that the Sibyl prophetesses held in ancient Greek and Roman history.
Regarding the concept of “mysteries” (μυστήριον) revealed through oracles,
Plutarch, writing about the Pythian priestesses who prophesied at Delphi, speaks of
“interpreters of the sacred mysteries.” 109 Thus, when Paul refers to the mysteries
hidden from the ages being revealed to the Church (Rom 16:25, 1 Cor 2:7, Eph
1:9; 3;3-4, 9; 6:19, Col 1:26; 2:2; 4:3, 1 Tim 3:9), or when Luke, Paul, and Peter
speak of the “oracles” (λόγιον) of God (Acts 7:38, Rom 3:2, Heb 5:12, 1 Pet 4:11),
they are speaking in a cultural language that the Greeks and Romans understood,
where pagans frequently sought oracles through divine utterance at the temples to
reveal hidden mysteries for their lives.
The reference to pillars and foundations of the Church in 1 Timothy 3:15 suggests
that Paul had in mind the ancient Greek and Roman temples with their practice of
divination, and that he compares this pagan scene of worship to the New
Testament Church and the Holy Scriptures, which serve as its pillars and
foundation.
bred by the Muses . . . Serapio made mention of certain verses of hers, wherein she had extolled herself
as one that should never cease to prophesy even after her death . . .” (Wherefore the Pythian Priestess
Now Ceases to Deliver Her Oracles in Verse 9) He later writes, “. . . but I am constrained to claim your
first promise, to tell me the reason wherefore now the Pythian prophetess no longer delivers her oracles
in poetic numbers and measures . . . and also the temple of Tellus, to which the oracle appertained, and
where the answers were delivered in verses and song.” (Wherefore the Pythian Priestess Now Ceases to
Deliver Her Oracles in Verse 17) See William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3
(Boston: Little, Brown and Company, 1911), 77, 86-87.
106
The Roman poet Lucan (A.D. 39-65) reflects the contempt for such oracles by the Romans
when he writes, “They had now come to the Temple, the only one which among the Libyan nations the
uncivilized Garamantes possess. There stands Jupiter, the foreteller of destiny, as they relate; but not
either brandishing the lightnings or like to ours, but Ammon with crooked horns.” (Pharsalia 9.593598) See H. T. Riley, The Pharsalia of Lucan (London: Henry G. Bohn, 1853), 359.
107
C. H. Prichard, “Oracle,” In A Dictionary of the Bible, ed. James Hastings (), 629.
108
The Sibylline Oracles, trans. H. C. O. Lanchester, in The Apocrypha and Pseudepigrapha of the
Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books,
vol. 2, ed. R. H. Charles (Oxford: Clarendon Press, 1913).
109
Plutarch writes, “The interpreters of the sacred mysteries acted without any regard to us, who
desired them to contract their relation into as few words as might be, and to pass by the most part of the
inscriptions.” (Wherefore the Pythian Priestess Now Ceases to Deliver Her Oracles in Verse 2) See
William W. Goodwin, Plutarch’s Essays and Miscellanies, vol. 3 (Boston: Little, Brown and Company,
1911), 70.
294
5:12 “and you have become those having a need of milk” (καὶ γεγόνατε χρείαν
ἔχοντες γάλακτος). In Hebrews 5:12 the apostle Paul describes the Word of God
metaphorically as “milk.” He used this same metaphor in 1 Corinthians 3:1-2,
“And I, brethren, could not speak unto you as unto spiritual, but as unto carnal,
even as unto babes in Christ. I have fed you with milk, and not with meat: for
hitherto ye were not able to bear it, neither yet now are ye able.” The apostle Peter
makes a similar statement in 1 Peter 2:2, “As newborn babes, desire the sincere
milk of the word, that ye may grow thereby:” Anyone who has ever raised
children, and Simon Peter was married and probably had raised children, knows
how earnestly a child will cry for milk when it is hungry. This desire is a type and
figure of how we must desire the Word of God in our lives in order that we may
also grow into mature Christians. However, there are situations when a mother’s
milk becomes tainted. For example, she may be on antibiotics or other medications
because of surgery, or she may be eating spicy foods, so that the taste of her breast
milk is changes. In some cases, the infant rejects the milk. Thus, note how Peter
uses the word “sincere milk” or “pure milk” (1 Pet 2:2). In the spiritual realm,
there are new, baby Christians who are fed “tainted milk” from their church and
lose their taste for it. Such Christians never grow and become rooted and grounded
in the Word. However, if they were fed the pure, untainted milk of the Word of
God, they would eagerly desire it and grow thereby.
5:12 “and not of solid food” (καὶ οὐ στερεᾶς τροφῆς). While the apostle Paul
describes the six, foundational principles of God’s Word listed in Hebrews 6:1-2,
he describes more in depth teachings on God’s Word as “strong meat” or “solid
food.”
5:12 Comments. Bad teaching results in a Christian being fed “junk food,” food
that is not beneficial to healthy growth. Therefore, they do not grow up to become
healthy, mature Christians. They will not be able to understand the meat of the
Word of God if they have not first been fed the milk of the Word. The milk
represents the foundational doctrines of the Sacred Scriptures which Paul will list
in 6:1-2 and is found in the teachings of Christ Jesus in the Gospels and Acts. They
are referred to in 5:12 as “the first principles of the oracles of God.” The meat of
the Word represents the Church doctrine that Paul teaches in the nine Church
Epistles (Romans through 2 Thessalonians) in which he builds upon these six
foundational doctrines. The phrase “strong meat” is used in 5:12 to refer to the
Church doctrine built by Paul. For example, faith in the fact of the resurrection of
the Lord Jesus Christ is the milk of the Word of God, but faith in our identification
with Christ’s resurrection is the meat of God’s Word.
5:12 Comments. Sometimes the hardest people to teach are those who have been
in church a long time and become dull to God’s Word. This happens when people
sit in a church all of their life and adhere to a particular denominational doctrine
without being willing to change.
295
In the Parable of the Sower, Jesus describes those who receive God’s Word, but
never develop in spiritual growth (Mark 4:16-17). When offences come, these
immature believers easily stumble and fall away from serving the Lord.
5:13 “For everyone that partakes of milk is unacquainted with the word of
righteousness” (πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης). Being
unskillful means, “inexperienced.” The context of this passage is not to lost
people, but to believers. So, this would imply that these believers had not
experienced in their lives the working out of God’s Word, and therefore, they did
not have as clear a discernment of right and wrong.
In 5:13, the phrase “the word of righteousness” suggests the doctrine of
justification or righteousness, which is the same word in the Greek New
Testament. The apostle Paul elaborates upon this doctrine in Romans 1-7. This
doctrine would be considered a foundational teaching necessary for every believer
to understand. This teaching explains how and why a person is born again as a
child of God. Paul is saying that every believer should at least understand this
doctrine early in their spiritual journey, enough to explain and teach it to other new
converts.
5:13 “for he is a babe” (ήπιος γάρ ἐστιν). The phrase “a babe,” “babes in Christ”
(1 Cor 3:1-3, Heb 5:13), “children” (1 Cor 14:20), or “newborn babes” (1 Pet 2:2)
refers to the spiritual development that every child of God must go through; but
what aspect of our development is this referring to? We know that we have been
created as a three-part creature. We are a spirit, we live in a body and we have a
soul. We know that our bodies can be full-grown as an adult while still being babes
in Christ. So this phrase does not refer to our physical development. We know that
our spirits are fully recreated by God by the indwelling of the Holy Spirit. What
God creates, He does perfectly so that our spirits were fully developed the moment
we were born again; for Paul said, “And ye are complete in him, which is the head
of all principality and power,” (Col 2:10). So, a babe in Christ is not a reference to
the need for a man’s spirit or body to grow. Thus, a babe in Christ is one who is
underdeveloped in the soulish realm, the realm of the mind, the will, the intellect
and the emotions. This is why the author of Hebrews says that a babe needs to be
taught, and why Peter says that they need to study the Word of God, which is a
way of developing the mental realm by renewing the mind. Note similar verses
that refer to babes in Christ:
5:14 “But solid food is for them that are mature” (τελείων δέ ἐστιν ἡ στερεὰ
τροφή). The phrase “strong meat” more accurately means “solid food” within the
context of this passage concerning babes and mature adults. An infant moves from
milk to solid food as he matures physically. Solid food in only appropriate for
those who are leaving infancy. The Lord does not reveal the deeper aspect of the
Christian life to those who are immature, as we see in John 16:12, “I have yet
296
many things to say unto you, but ye cannot bear them now.” Even the apostles of
the Lamb needed time to mature in the doctrines of the New Testament Church.
The Lord progressively reveals various truths to those believes who are obedient to
Him and growing in their walk of maturity. Thus, Paul is about to say, “And this
will we do, if God permit.” (Heb 6:3)
The phrase “full age” refers to Christian maturity (τέλειος) (Matt 5:48, 1 Cor
14:20, Eph 4:13-14, Heb 5:14). Jesus was the first to teach on maturity in the
Christian life when He said, “Be ye therefore perfect, even as your Father which is
in heaven is perfect.” (Matt 5:48) Within the context of Hebrews 5:14, perhaps
Christian maturity means that a believer has gone through the phase of
“indoctrination” and is ready for “divine service.” This Christian maturity seems to
be described best in the verses that follow (Heb 6:4-5). We become mature
Christians as we learn to partake of His sufferings (Phil 3:10-11), learning
obedience through suffering (Heb 5:8-9), and enduring trials of our faith (1 Pet
1:6-7).
Hebrews 6:1 used the phrase “unto perfection” (τελειότης). We are kept by the
power of God through faith (1 Pet 2:2). This faith comes by hearing the Word of
God (Rom 10:17). So, in order to mature, they need the Word of God, referred to
here as “solid food.” We grow by the Word, as we read in 1 Peter 2:2, “As
newborn babes, desire the sincere milk of the word, that ye may grow thereby:”
5:14 “those who by reason of practice have trained their faculties to make a
distinction between both good and evil” (τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια
γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ). “by reason of
practice”. By use of the strong meat, which is the Word of God, our senses can be
trained. They should learn to use God's Word to discern between good and evil.
This meaning is brought out in several English translations: BBE, “But solid food
is for men of full growth, even for those whose senses are trained by use to see
what is good and what is evil.” Weymouth, “Such persons are mere babes. But
solid food is for adults--that is, for those who through constant practice have their
spiritual faculties carefully trained to distinguish good from evil.”
“have trained their faculties”. The Greek word αἰσθητήριον means, “capacity for
discernment, faculty” (BAGD). This word concerns “the ability to make moral
decisions” (BAGD). This word refers to our “ability to make moral decisions.”
Within the context of this verse concerning the discernment between good and
evil, this word probably refers to our conscience, which is the voice of our spirit.110
110
Peter O’Brien seems to focus upon the spirit of man in defining the Greek word αἰσθητήριον by
saying, “Although this [word] includes moral discernment, or at least has moral implications, our
author’s focus seems to be on the power of spiritual discrimination that will lead to mature, wise, and
godly decisions.” See Peter T. O’Brien, The Letter to the Hebrews, in The Pillar New Testament
Commentary, ed. D. A. Carson (Grand Rapids, MI; Nottingham, England: William B. Eerdmans
Publishing Company, 2010), 210, Logos. In a similar manner, Frederic Farrar defines αἰσθητήριον as
297
Since the epistle of Hebrews emphasizes our hearts in relation to our need to
persevere amidst persecutions, then our conscience would fill well within the
context of Hebrews 5:14. However, most scholars seem to include the mind as the
Christian trains it to make moral decisions based upon his conscience when
discerning between good and evil. Therefore, one’s mind can be trained to follow
the conscience to distinguish between good or evil.
The Greek word γυμνάζω means, “to train, undergo discipline” (BAGD). This
word is used in a positive sense again in 1 Timothy 4:7, “But refuse profane and
old wives' fables, and exercise thyself rather unto godliness.” This same Greek
word is used in a negative sense in 2 Peter 2:14, “Having eyes full of adultery, and
that cannot cease from sin; beguiling unstable souls: an heart they have exercised
with covetous practices; cursed children:”
“to make a distinction between both good and evil”. The Greek word διάκρισις
means, “distinguishing, a differentiation” (BAGD). A similar Greek word
ανακρίνω is used in 1 Corinthians 2:14 to refer to “spiritual discernment,” which
says, “But the natural man receiveth not the things of the Spirit of God: for they
are foolishness unto him: neither can he know them, because they are spiritually
discerned.” By practice of applying God’s Word to our lives, our senses are
trained to discern God’s will for our lives. We make a habit of reflecting upon
God’s Word when making decisions.
In a similar statement, the apostle Paul says in Romans 16:19, “For your obedience
is come abroad unto all men. I am glad therefore on your behalf: but yet I would
have you wise unto that which is good, and simple concerning evil.” A child
comes to the age of accountability when they are five to six years old. At this time,
they are aware of their nakedness and of the difference between right and wrong.
In a similar way, Christians have to grow into a place of discernment between right
and wrong through the understanding of God’s Word and the Spirit of God at work
in their lives.
5:13-14 Comments. In Ephesians 4:13-14, Paul uses the same two words found in
Hebrews 5:13-14 to contrast νήπιος (babes) and τέλειος ἀνήρ (mature men) in
discussing spiritual growth through the knowledge of God’s Word, which says,
“Till we all come in the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fulness of Christ: That
we henceforth be no more children, tossed to and fro, and carried about with every
wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in
wait to deceive.”
“spiritual faculties.” See Frederic W. Farrar, The Epistle of Paul the Apostle to the Hebrews, With Notes
and Introduction, in Cambridge Greek Testament for Schools and Colleges, ed. R. St. John Parry
(Cambridge: Cambridge University Press, 1893), 78.
298
The requirement of learning to discern between good and evil precedes going on to
maturity. A person must first learn to choose what is right and lay aside those
things that are wrong in their Christian life before the Lord will take them into a
deeper level of anointing and impartation and responsibility in the things of God.
The reason God sets this strict requirement in place is explained in Hebrews 6:4-6,
which says that if we were allowed to partake of the Word of God and the powers
of the spiritual gifts while yet immature, and like many young Christians, drifted
away from the Lord, there would be no more opportunities of repentance.
Therefore, God has an order of spiritual growth that takes time, and it is put in
place for our own good.
Illustration. A man owns a shop stocked with all kinds of tools, capable of being
used to accomplish any task. Some tools are simple and basic to use, but others
require discipline, skill, and experience to accomplish the jobs. This man has a
son. As the son grows up, the father teaches the son those basic skills. Through the
years, the son learns to use the more involved tools in order to accomplish a wider
range of tasks. Several factors that affect the son’s rate of grow in the skill and use
of these tools are his interest, his attitude, and the time spent in practicing the use
these tools. If the father had others sons, the sons would develop different levels of
skills or even be skillful in one or two tools and unskillful in other tools.
In a similar way, God gives us everything that we need to attain life and godliness
as the apostle Peter says in 2 Peter 1:3, “According as his divine power hath given
unto us all things that pertain unto life and godliness, through the knowledge of
him that hath called us to glory and virtue.” Therefore, we must pay attention as
He teaches us to use the tools that He has available for us. We will grow at
different rates according to our interest, our attitude and our time spent in
exercising these skills. We will vary in levels of skill and ability, and thus, we will
specialize in certain areas of the Christian ministry, and not in other areas.
Indoctrination: The Superior Priesthood of Jesus Christ
(Hebrews 6:1-10:18)
Hebrews 6:1-10:18 places emphasis upon our indoctrination as a part of the
believer’s need to persevere in the Christian faith. This passage of Scripture offers
us a theological discourse unlike any other in the Holy Scriptures, explaining the
superior priesthood of Jesus Christ to that of the Law. In order to persevere, Jesus
Christ has made access to God’s throne freely available to all believers, by which
we are exhorted to grow and mature in our spiritual journey (6:1-8). The author
supports this exhortation with a doctrinal discourse on the analogy of the
priesthood of Melchizedek with that of Jesus Christ (6:9-10:18).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 6:1-10:18 emphasizing the perseverance of the saints amidst persecutions
299
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews the superior Priesthood
of Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrews the superior
Priesthood of Jesus Christ to that of the Law, Jesus Christ has been given a
superior Priesthood that that of the Law.
Homiletical Idea – Because Jesus Christ has been given a superior Priesthood
to that of the Law, Jesus Christ has a superior priesthood to that of the Law.
Here is a proposed outline:
1. 3rd Exhortation: Grow in Maturity
2. 3rd Doctrinal Discourse
6:1-8
6:9-10:18
Third Exhortation: Grow in Maturity
(Hebrews 6:1-8)
Based upon His present-day office as our Great High Priest, the Hebrews are
exhorted to grow up into maturity through the Word and to understand and walk in
this revelation of their Great High Priest as a means of persevering in the faith
(6:1-3). He then warns his readers against the dangers of apostasy (6:4-8).
Christian maturity necessitates an understanding of Jesus’ present-day ministry as
our Great High Priest. A believer’s maturity is accomplished by first making sure
the foundation of his faith is securely laid, and then move into a higher level of
faith, which must be directed by God; thus, the author says, “If God permits.” A
believer is able to go on into a deeper knowledge of the truth as God directs him
into Christian service, which allows him to receive specific anointings for his
tasks. The author of Hebrews will then explain the faithfulness of God’s promises
to those who go on into maturity (6:9-20). He then gives them a lengthy teaching
on the office and ministry of the Lord Jesus Christ (7:1-10:18), after which he
repeats his warning given in 6:4-8 by saying, “For if we sin wilfully after that we
have received the knowledge of the truth, there remaineth no more sacrifice for
sins” (10:26). Thus, he gives them this “knowledge” for a deeper walk with the
Lord, which he exhorts them to pursue in Hebrews 6:1-3 and in Hebrews 10:1913:17.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 6:1-8 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
300
Exegetical Idea – The author exhorted the Hebrew believers to grow in their
faith in God with a warning against falling away.
Theological Idea – Because the author exhorted the Hebrew believers to grow
in their faith in God with a warning against falling away, believers have been
called to grow in their faith in God with, being warned against falling away.
Homiletical Idea – Because believers have been called to grow in their faith in
God, being warned against falling away, we are called to grow in our faith in
God, being warned against falling away.
The Text
1
Wherefore leaving the word of the beginning of Christ, may we be
taken forward unto maturity; not again laying a foundation of repentance
from dead works, and of faith in God, 2of the doctrine of baptisms, and of
laying on of hands, and of resurrection of the dead, and of eternal
judgment. 3And this we shall do, if God permits. 4For it is impossible for
those who were once enlightened, and have tasted of the heavenly gift,
and were made partakers of the Holy Spirit, 5and have tasted the good
word of God, and the powers of the age to come, 6and if they fall away, to
renew again unto repentance, having crucify to themselves the Son of
God again, and disgraced him publicly. 7For the earth which drinks in the
frequent rain that comes upon it, and brings forth plants suitable for
them by whom it is also cultivated, receives a blessing from God. 8But
that which produces thorns and thistles is rejected, and near to cursing,
whose end is for burning.
6:1 “Wherefore leaving the word of the beginning of Christ” ( Διὸ ἀφέντες τὸν
τῆς ἀρχῆς τοῦ Χριστοῦ λόγον). “Wherefore”. Since you are immature (Heb 5:1114), let us go on to maturity.
“leaving”. In the previous verses the author refers to these believers as “babes”
(Heb 5:13) who need to grow to become “of full age” (Heb 5:14). In the first five
verses of chapter six, Paul summarizes the six foundational doctrines that are basic
to the Christian faith, and briefly describes the five levels of Christian growth. He
will say that these principle teachings should be laid in our lives before we go on
to “perfection,” or maturity. He desires that they come to the place where these
believers can leave the basic doctrines and begin to grow in the things of God.
“the word of the beginning of Christ”. Earlier in this passage, these foundational
principles are called “the first principles of the oracles of God” and “milk” (5:1213). The word “principles” means the beginning, the first, and hence the
elementary, basic, or foundations of the Christian faith.
301
The phrase “of the doctrine” means the word, sayings. and hence the message or
teachings.
These six foundational teachings are referred to in this phrase as those taught by
Jesus Christ Himself in the four Gospels. Jesus Christ addressed all six areas in His
earthly ministry because He laid the foundation to build the Church with these six
doctrines. The apostles and prophets of the early Church built on this foundation as
they wrote the New Testament, as the apostle Paul says in Ephesians 2:20, “And
are built upon the foundation of the apostles and prophets, Jesus Christ himself
being the chief corner stone.” Therefore, the Greek literally reads, “the beginnings
of the teachings of Christ.” Note a similar verse:
6:1 “may we be taken forward unto maturity” (ἐπὶ τὴν τελειότητα φερώμεθα).
The Greek word τελειότης describes “completeness” (Strong), something that has
been brought to its final goal. This agrees with the description of the believer
described in Hebrews 6:4-5, as having partaken of the Holy Ghost, who has grown
in the Word of God, and has the powers of the world to come, or “the gifts of the
Spirit,” at work in his life. This description of going on to perfection or maturity
stands in contrast to elementary knowledge that “babes” in Christ walk. The author
has just finished commenting on “imperfect” Christians in 5:11-14 and their need
to grow to maturity. The author of Hebrews will now offer a theological discourse
in 6:1-10:18 on the high priesthood and atonement of Jesus Christ as the believer’s
basis for growing in maturity. The believer will then understand how to freely
draw near unto God (10:22), hold fast his confession of faith (10:23), and exhort
other believer’s unto good works (10:24-25), allowing them to grow into maturity
as described in 6:4-5.
Jesus was the first to discuss the topic of Christian maturity in the Sermon on the
Mount, saying, “Be ye therefore perfect, even as your Father which is in heaven is
perfect.” (Matt 5:48) He spoke these words as a conclusion to His teaching on the
essence of the Law as walking in love with one’s fellow man as God’s standard of
righteousness. Irenaeus (A.D. 130-200) was an early Church father and a disciple
of Polycarp, who in turn was a disciple of John the Apostle. He defines the word
“perfection” to describe those Christians through whom the Spirit of God is
operating with spiritual gifts and faith, thus a “spiritual” Christian.
“Now God shall be glorified in His handiwork, fitting it so as to be
conformable to, and modelled after, His own Son. For by the hands of the
Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of
man, was made in the likeness of God. Now the soul and the spirit are
certainly a part of the man, but certainly not the man; for the perfect man
consists in the commingling and the union of the soul receiving the spirit of
the Father, and the admixture of that fleshly nature which was moulded after
the image of God. For this reason does the apostle declare, “We speak wisdom
302
among them that are perfect,” terming those persons “perfect” who have
received the Spirit of God, and who through the Spirit of God do speak in all
languages, as he used Himself also to speak. In like manner we do also hear
many brethren in the Church, who possess prophetic gifts, and who through
the Spirit speak all kinds of languages, and bring to light for the general
benefit the hidden things of men, and declare the mysteries of God, whom also
the apostle terms “spiritual,” they being spiritual because they partake of the
Spirit, and not because their flesh has been stripped off and taken away, and
because they have become purely spiritual.” (Against Heresies, 5.6.1) (ANF
1).
We also understand “perfection” to mean perseverance through trials. If we have
been born again through our faith in Jesus Christ (Matthew to Acts) and have laid
the foundation of Church doctrine in our lives (Romans to Philemon), if we have
join ourselves to a local church and brought our lifestyle under its order of the
Church (1 Timothy to Titus), we now must learn to persevere and overcome
persecutions (Hebrews to 1 Peter) as well as false teachers (2 Peter to Jude) in
order that we might reach our destination, which is Heaven (the book of
Revelation).
Thus, we see in Hebrews 6:1 how the idea of going on into maturity implies that
there is a spiritual journey for every believer. He is to grow up into maturity in the
Lord. The epistle of Hebrews is structured in a way that reflects this spiritual
journey, which may be seen in the introductory material to this book. This passage
of Hebrews (Hew 5:11-6:20) is encouraging the Hebrews to go on into the phase
of our spiritual journey called indoctrination. Many Christians hear their calling
from God for salvation and respond through faith in Christ in order to experience
the initial phase of their spiritual journey called justification. This passage reveals
that few believers go on into the phases of their spiritual journey called
indoctrination, divine service and perseverance in order to reach glorification, or
their eternal rest in Heaven.
6:1 “not again laying a foundation” (μὴ πάλιν θεμέλιον καταβαλλόμενοι).
Evidently, Paul or Timothy had already laid down the basic doctrines taught by
Christ to these believers at an earlier time. These believers had been given the time
and opportunity to understand these teachings, as we read in Hebrews 5:12, “For
when for the time ye ought to be teachers, ye have need that one teach you again
which be the first principles of the oracles of God; and are become such as have
need of milk, and not of strong meat.”
Illustration. Children are inconsistent when laying down blocks and stacking them
into a shape and structure. They build them and knock them down, with no
purpose or direction in their actions other than play. In contrast, an adult will focus
his efforts on doing something constructive that can be developed and built into a
greater work. These young Hebrew believers were being taught the doctrines of
303
Christ, and laying them aside so as not to apply them to their lives. They would
receive another teacher with excitement, listen to his message with zeal, but soon
lay this message aside. They were not applying the Word of God to their lives in a
way that allowed them to grow up spiritually.
The doctrinal foundation of the Church is mentioned in Matthew 16:18, “And I say
also unto thee, That thou art Peter, and upon this rock I will build my church; and
the gates of hell shall not prevail against it.” 1 Corinthians 3:10-11, “According to
the grace of God which is given unto me, as a wise masterbuilder, I have laid the
foundation, and another buildeth thereon. But let every man take heed how he
buildeth thereupon. For other foundation can no man lay than that is laid, which is
Jesus Christ. Now if any man build upon this foundation gold, silver, precious
stones, wood, hay, stubble.”
6:1 “of repentance from dead works” (μετανοίας ἀπὸ νεκρῶν ἔργων). The first
foundational doctrine of the New Testament Church is repentance from dead
works. Mankind is born into sin and depravity, which the apostle Paul discusses in
Romans 1:16-32. Dead works are those vices that lead man to death or eternal
separation and damnation from God. This passage in Romans lists a number of
dead works, such as idolatry and adultery. Man must come to God in true
repentance from such depraved lifestyles in order to find fellowship with Him. The
Greek word μετάνοια literally means, “a change of mind,” and thus, “a turning
about, a conversion.” Man must turn from his sins with a godly sorrow. Paul
makes a distinction between godly sorrow and worldly sorrow, saying, “For godly
sorrow worketh repentance to salvation not to be repented of: but the sorrow of the
world worketh death.” (2 Cor 7:10) David demonstrates true repentance and godly
sorrow in Psalm 51, as we see in Psalms 51:4, “Against thee, thee only, have I
sinned, and done this evil in thy sight: that thou mightest be justified when thou
speakest, and be clear when thou judgest.” Thus, repentance is not regret or
remorse, or a feeling of guilt. It is not an emotion, but rather, a mental decision one
makes to stop a sinful lifestyle and look to God for guidance and help.
The New Testament doctrine of repentance teaches us about true repentance. The
preaching of the Gospel under the new covenant began as a cry for repentance, as
John the Baptist and Jesus said, “Repent, for the kingdom of Heaven is at hand.”
(Matt 3:2; 4:17) We see the doctrine of repentance throughout the New Testament:
Acts 2:38, “Then Peter said unto them, Repent, and be baptized every one of you
in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of
the Holy Ghost.” 2 Corinthians 7:9, “Now I rejoice, not that ye were made sorry,
but that ye sorrowed to repentance: for ye were made sorry after a godly manner,
that ye might receive damage by us in nothing.” Hebrews 9:14, “How much more
shall the blood of Christ, who through the eternal Spirit offered himself without
spot to God, purge your conscience from dead works to serve the living God?”
Hebrews 12:16-17, “Lest there be any fornicator, or profane person, as Esau, who
for one morsel of meat sold his birthright. For ye know how that afterward, when
304
he would have inherited the blessing, he was rejected: for he found no place of
repentance, though he sought it carefully with tears.” 2 Peter 2:20, “For if after
they have escaped the pollutions of the world through the knowledge of the Lord
and Saviour Jesus Christ, they are again entangled therein, and overcome, the
latter end is worse with them than the beginning.” One preacher said that
repentance is the birth canal of the new birth in Christ Jesus. Everyone must pass
through it in order to be born again from heaven. Jesus concluded His preaching to
the Church in the book of Revelation by calling for repentance (Rev 2:5, 16, 21,
22; 3:3, 19).
Paul gave himself as an example of someone who truly repented of a depraved
lifestyle and found mercy before God in 1 Timothy 1:12-17, “And I thank Christ
Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me
into the ministry; Who was before a blasphemer, and a persecutor, and injurious:
but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our
Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a
faithful saying, and worthy of all acceptation, that Christ Jesus came into the world
to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that
in me first Jesus Christ might shew forth all longsuffering, for a pattern to them
which should hereafter believe on him to life everlasting. Now unto the King
eternal, immortal, invisible, the only wise God, be honour and glory for ever and
ever. Amen.”
6:1 “and of faith in God” (καὶ πίστεως ἐπὶ θεόν). True repentance paves the way
for man to find access to God, as David says in Psalms 34:18, “The LORD is nigh
unto them that are of a broken heart; and saveth such as be of a contrite spirit.”
With repentance, a person must turn to the true and living God. People can have
faith in many things. However, Hebrews 6:1 describes a particular kind of faith
that brings one into the saving knowledge of the Lord Jesus Christ. Our work or
service to God is to believe in Jesus, as we read in John 6:28-29, “Then said they
unto him, What shall we do, that we might work the works of God? Jesus
answered and said unto them, This is the work of God, that ye believe on him
whom he hath sent.” A person must place his faith in Christ’s work of redemption
on Calvary.
Our faith in God begins as a seed, as Jesus teaches in Matthew 17:20, “And Jesus
said unto them, Because of your unbelief: for verily I say unto you, If ye have faith
as a grain of mustard seed, ye shall say unto this mountain, Remove hence to
yonder place; and it shall remove; and nothing shall be impossible unto you.” Our
faith in God continues on a daily basis throughout our Christian life, as the apostle
Paul says in Galatians 2:20, “I am crucified with Christ: nevertheless I live; yet not
I, but Christ liveth in me: and the life which I now live in the flesh I live by the
faith of the Son of God, who loved me, and gave himself for me.” Galatians 5:6,
“For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision;
but faith which worketh by love.” As this seed of faith in God grows, we should
305
consider what God thinks about our decisions. Do our lives please Him and does it
agree with His Word.
Our faith in God is demonstrated by our actions as well as our confession of faith.
This faith in God grows through learning to trust in His Word, as the apostle Paul
says in Romans 10:17, “So then faith cometh by hearing, and hearing by the word
of God.” Jesus taught His disciples on the growth of faith with an emphasis upon
obedience to God’s Word in Luke 17:5-10, “And the apostles said unto the Lord,
Increase our faith. And the Lord said, If ye had faith as a grain of mustard seed, ye
might say unto this sycamine tree, Be thou plucked up by the root, and be thou
planted in the sea; and it should obey you. But which of you, having a servant
plowing or feeding cattle, will say unto him by and by, when he is come from the
field, Go and sit down to meat? And will not rather say unto him, Make ready
wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken;
and afterward thou shalt eat and drink? Doth he thank that servant because he did
the things that were commanded him? I trow not. So likewise ye, when ye shall
have done all those things which are commanded you, say, We are unprofitable
servants: we have done that which was our duty to do.”
Through faith, all things are possible, as we read in Jeremiah 32:27, “Behold, I am
the LORD, the God of all flesh: is there any thing too hard for me?” Matthew
19:26, “But Jesus beheld them, and said unto them, With men this is impossible;
but with God all things are possible.” (Mark 10:27, Luke 18:27) Mark 9:23, “Jesus
said unto him, If thou canst believe, all things are possible to him that believeth.”
Examples of men who demonstrated faith in God are seen in Matthew 8:8, “The
centurion answered and said, Lord, I am not worthy that thou shouldest come
under my roof: but speak the word only, and my servant shall be healed.” In
Matthew 9:18-25, the centurion's daughter and the woman with the issue of blood
demonstrated faith in God. In John 20:24-29, Thomas believed in Jesus'
resurrection.
Genuine faith must be accompanied with works, as James says in James 2:14,
“What doth it profit, my brethren, though a man say he hath faith, and have not
works? can faith save him?” Therefore, faith in God takes both faith and works.
What about a person who prays a prayer of salvation, but does not change? Or the
good man with a moral lifestyle, but does not know Jesus. Neither person has a
genuine faith.
In conclusion, the prophet Habakkuk summed up the life of faith in God, saying,
“Behold, his soul which is lifted up is not upright in him: but the just shall live by
his faith.” (Hab 2:4) He closes his prophesy by saying “Although the fig tree shall
not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and
the fields shall yield no meat; the flock shall be cut off from the fold, and there
306
shall be no herd in the stalls: Yet I will rejoice in the LORD, I will joy in the God
of my salvation.” (Hab 3:17-18)
Illustration. During one semester in Seminary, I was living on a tight budget. I
wanted to trust the Lord to always provide enough gas money for me to get around
in the car. But, just in case the money did not come, I stuck a credit card in my
wallet in order to buy gas. One day, the money ran out. I drove and drove until I
was driving on empty. Still no money came. It never came, and I had to borrow
money from my brother for gas. My faith had been in the credit card, and not
towards God alone. So, I cut up the credit card that I owned, and I looked God. I
did not have to borrow money afterwards. The Lord always provided.
6:1 Comments. Note the sense of direction in Hebrews 6:1 as God grants
repentance from dead works and faith towards God.
6:2 “of the doctrine of baptisms” (βαπτισμῶν διδαχῆς). The Greek word
“baptisms” (βαπτισμός) means, “abolution (ceremonial or Christian)” (Strong), “a
dipping, washings” (BAGD). Within the context of the New Testament doctrine of
baptisms, baptism consists of the process of immersion, submersion, and
emergence in water as a ceremony, being used in the New Testament (a) of John's
baptism, and (b) of Christian baptism. The TDNT says, “βαπτισμός signifying the
act alone and βάπτισμα the act with the result, and therefore the institution.” The
primary Greek verb βάπτω means, “to dip” (BAGD), from which this family of
words is derived.
The New Testament uses this family of words both in a literal and figurative sense.
The Greek word “baptism” used literally means, “immersed.” In classical Greek
literature it was used to describe the sinking of a ship at sea. 111 However, in the
New Testament this word appears to have become a common term used for
ceremonial “washings” before eating as prescribed by the Pharisees’
interpretations of the Mosaic Law. There are a number of verses that indicate this
New Testament usage: Mark 7:4, “And when they come from the market, except
they wash, they eat not. And many other things there be, which they have received
to hold, as the washing of cups, and pots, brasen vessels, and of tables.” Mark 7:8,
“For laying aside the commandment of God, ye hold the tradition of men, as the
washing of pots and cups: and many other such like things ye do.” Luke 11:38,
“And when the Pharisee saw it, he marvelled that he had not first washed before
dinner.” Hebrews 9:10, “Which stood only in meats and drinks, and divers
washings, and carnal ordinances, imposed on them until the time of reformation.”
Therefore, when the term “the one who baptizes” was attached to John’s name, it
implied that John was giving the children of Israel the proper “ceremonial”
111
Jack MacGorman, “Class Notes,” in New Testament Greek, Southwestern Baptist Theological
Seminary, Fort Worth, Texas, 1981-82.
307
cleansing for their sins. Water baptism was the perfect example of “inner
cleansing” in such a culture already familiar with this term. The Lord must have
revealed to John or spoken to him that a call to water baptism was the way in
which a truly repentant person would demonstrate their genuineness publicly. In
fact, it was used as an indicator to God of who was repenting of their sins and who
was not repentant.
Used figuratively, the Greek word “baptism” means, “to be identified with,” as we
read in 1 Corinthians 10:2, “And were all baptized unto Moses in the cloud and in
the sea;” 1 Corinthians 12:13, “For by one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we be bond or free; and have been all
made to drink into one Spirit.”
The Scriptures teach of three baptisms for the believer. First, there is the baptism
by faith into the body of Christ, which happens at salvation. Second, there is water
baptism that every believer is commanded to experience as an outward testimony
of their salvation. Third, there is the baptism in the Holy Ghost, which Jesus
promised in the book of Luke and Acts. A believer only needs the first baptism in
order to go to heaven, but all three are important since they all represent the
process of sanctification that every believer must go through in order to fulfill
God’s purpose and plan for his life.
Billye Brim tells the story of her father's visitation by an angel. 112 In this vision her
father's father, Bill Cody, being eighty-four (84) years old, was about to die, but he
realized that Mr. Cody had never experienced water baptism. Billye Brim's father
wanted to get his ill father water baptized before his death. The angel appeared to
her father and explained that the elder grandfather has the first baptism, and this
was enough to get to heaven.
It is possible that these three baptisms serve as testimonies of the three stages of
our spiritual journey. For example, our baptism into the body of Christ serves to
testify of our justification in Christ Jesus and identification with the Church of the
Lord Jesus Christ. Our water baptism would serve as a testimony our sanctification
by the Holy Spirit as we put off the old man and walk as new creatures in Christ.
Our baptism in the Holy Ghost would serve as a testimony our being set apart and
called into a Christian service as a work of the Holy Spirit in our lives.
In addition, it is possible that the Great Commission to “baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost” (Matt 28:19) reflects
this three-fold aspect of the doctrine of baptism. The experience of salvation, water
112
Billye Brim, interviewed by Gloria Copeland, Believer’s Voice of Victory (Kenneth Copeland
Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television
program.
308
baptism and the baptism of the Holy Ghost could reflect the three-fold work of the
Father, Son, and Holy Spirit in a believer’s redemption.
1. The Baptism into the Body of Christ (Sanctification). Our baptism into the body
of Christ Jesus is discussed often by the apostle Paul in his epistles. When Paul
teaches about our identification with Christ Jesus and with one another as one
body in Christ Jesus, he is teaching about this particular baptism. We were
crucified with Him, buried, and raised with Him (Rom 6:4-6, Gal 3:27, Col 2:12)
at the time we were justified, or saved. We have been seated with him (Eph 2:5-6)
and are able to reign with Him as we learn to use the authority of His name.
In addition, everyone who has been saved becomes one body in Christ Jesus (Rom
12:5, 1 Cor 12:20, Eph 2:16; 4:4, Col 3:15).
2. Water Baptism (Sanctification). The New Testament clearly teaches us that
every new believer should be water baptized. Thus, believers, and only believers,
are qualified for water baptism. Others who are baptized simply to join a church or
for other various reasons have not experienced a true Scriptural baptism. The mode
or method of water baptism in New Testament times required submersion and
emergence from water (Matt 3:13-17, John 3:23, Acts 8:36-38). New converts
were totally submerged during the act of water baptism.
We find in 1 Peter 3:21 that water baptism is our respond to God’s saving grace by
serving as our first act of obedience, which says, “The like figure whereunto even
baptism doth also now save us (not the putting away of the filth of the flesh, but
the answer of a good conscience toward God,) by the resurrection of Jesus Christ.”
In other words, it is our response to God in order to have a clear conscience
towards Him.
A person can be baptized by any believer. Most often, pastors or church leaders
perform the ordinance of baptism. For example Jesus never baptized His disciples
(John 4:1). Paul baptized very few of his converts (1 Cor 1:14-16).
We find examples in the book of Acts of water baptism preceding as well as
following the experience of the baptism in the Holy Spirit with the evidence of
speaking in tongues. For example, the household of Cornelius began speaking in
tongues before water baptism (Acts 10:44-48), but the Ephesians spoke in tongues
after their baptism (Acts 19:4-6).
3. The Baptism in the Holy Spirit (Sanctification). We have several witnesses in
the Scriptures of believers who experienced the baptism of the Holy Spirit after
they were saved, such as the converts in Samaria (Acts 8:14-17) and the believers
in Ephesus (Acts 19:1-7).
309
Water baptism is our testimony of how to put off the old man and to walk in the
new man that prepares us for another level of Christian service, which is ordination
into the ministry through the laying on of hands with the impartation of certain
gifts and anointings. Until we are identified into the body of Christ, water baptized,
filled with the Holy Spirit and walking in the new man, we are not ready for the
ministry of the laying on of hands.
6:2 “and of laying on of hands” (ἐπιθέσεώς τε χειρῶν). After we partake of the
three baptisms for the New Testament believer and learn to walk in them, we begin
to learn that there are certain anointings that are imparted through the laying on of
hands. Therefore, it is through the laying on of hands that a person is able to go
deeper into the process of sanctification. The servant of God is then able to fulfill
the ministry and calling in his life after receiving the laying on of hands. He then
lays hands upon others as a way of imparting blessings; as a way for others to be
filled with the Holy Spirit; as a way for the anointing for healings and miracles;
and as a way to be set apart for the work of the ministry.
There is the laying on of hands to impart a blessing, as Jesus did for the little
children that He received (Matt 19:13-15, Mark 10:16). There was the laying on of
hands to be filled with the Holy Spirit with the evidence of speaking in tongues
(Acts 8:17; 19:6). There is the laying on of hands for divine healing (Matt 8:3, 15,
Mark 6:5; 7:32; 8:23, Luke 4:40; 13:13, Acts 3:7; 9:12, 17; 28:8). In addition,
there is the laying on of hands that we call ordination, or setting apart for the
ministry in the new covenant (Acts 6:6; 13:1-3). At this time gifts are imparted
unto others as was young Timothy (1 Tim 4:14, 2 Tim 1:6). This anointing can
then be imparted to others when this ordained minister lays hands upon others. It
may be for the ministry of divine healing, or to ordain others. In fact, concerning
the ordination of church offices, the apostle Paul warned Timothy not to be hasty
in laying hands upon others (1 Tim 5:22), showing us that this was an important
practice in the early Church.
The doctrine of the laying on of hands has its roots in the Old Testament. For
example, Jacob (Israel) laid hands upon the sons of Joseph and pronounced a
blessing upon them (Gen 48:14, 17-18). Moses ordained Joshua through the laying
on of hands (Num 27:18) so that he was filled with the Spirit of God (Deut 34:9).
Some of the Old Testament sacrifices were presented to God through the laying on
of hands (Exod 29:10; Lev 1:4).
6:2 “and of resurrection of the dead” (ἀναστάσεώς τε νεκρῶν). After a person
repents from his dead works and places his faith in God, and after he experiences
the three Scriptural baptisms and is set apart through the laying on of hands, his
next objective is to attain the resurrection of the dead. Jesus taught on the
resurrection of the dead on a number of occasions (Luke 14:14; 20:35, John 5:29).
The apostle Paul spoke a number of times about the resurrection of the dead. For
example, he devotes his longest discourse to the topic of the resurrection in 1
310
Corinthians 15:1-58. His placed his hope in this future event in Philippians 3:11,
“If by any means I might attain unto the resurrection of the dead.” He preached on
this topic on numerous occasions, as we see in Acts 23:6, “But when Paul
perceived that the one part were Sadducees, and the other Pharisees, he cried out in
the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope
and resurrection of the dead I am called in question.” Acts 24:14-15, “But this I
confess unto thee, that after the way which they call heresy, so worship I the God
of my fathers, believing all things which are written in the law and in the prophets:
And have hope toward God, which they themselves also allow, that there shall be a
resurrection of the dead, both of the just and unjust.” 1 Thessalonians 4:16, “For
the Lord himself shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God: and the dead in Christ shall rise first.” Such
number of verses on the resurrection tells us that this is an important doctrine in
the New Testament.
The Scriptures teach us about two resurrections from the dead in relation to the
context of these six foundational doctrines. These two resurrections are found in
Revelation 20:5-6, “But the rest of the dead lived not again until the thousand
years were finished. This is the first resurrection. Blessed and holy is he that hath
part in the first resurrection: on such the second death hath no power, but they shall
be priests of God and of Christ, and shall reign with him a thousand years.” This
verse in the book of Revelation describes the resurrection of the saints unto eternal
life and the resurrection of the unbelievers into eternal damnation. The first
resurrection refers to that that of the rapture of the saints. Of course, Jesus Christ is
called the first fruit of this resurrection since He has gone before us. The second
resurrection takes place at the great White Throne Judgment when those who have
died in their sins will be raised to fact the judgment of eternal hell.
6:2 “and of eternal judgment” (καὶ κρίματος αἰωνίου). Because there are many
differ types of divine judgment upon mankind, both in this life and in eternity, the
author qualifies this judgment as that which takes place after death. The phrase
“eternal judgment” in Hebrews 6:2 refers to both the condemnation in hell that the
sinner will face on the great Judgment Day as well as the eternal rewards that God
will judge the believer worthy to receive. This phrase refers to the judgments that
will take place after a person experiences the resurrection from the dead.
The purpose of God’s judgment is for redemption. Every time God brings
chastisement and judgment upon mankind it has been for the purpose of redeeming
them. But the last and final judgment will not be redemptive. Rather, it will be to
demonstrate God’s holiness and implement final justice to a fallen race.
6:1-2 Comments. The Six Foundational Doctrines of the New Testament Church.
The six foundational doctrines of the New Testament Church are given in Hebrews
6:1-2 as Repentance from Dead Works, Faith toward God, Baptisms, Laying on of
Hands, the Resurrection of the Dead, and Eternal Judgment. Every doctrine in the
311
Holy Bible can be grouped under one of these six foundational doctrines. Note that
these six teachings fall in a progressive order of events that happen in every
believer's life. God is a God of order, even in the Scriptures. Jesus Christ dealt
with all six of these foundational doctrines in the four Gospels.
These six doctrines follow the events in the life of every believer.
1. Turning from sin.
2. Giving one's life to Jesus
3. Being baptized and filled with the Holy Spirit
4. Being set apart for the ministry by the laying on of hands.
5. Our future resurrection and redemption.
6. Our final judgment before the Lord.
We can also see three major doctrines in Scripture, of justification, sanctification
and glorification, underlying these six foundational doctrines. The doctrine of
justification is seen in the doctrines of repentance from dead works and faith
towards God. These two doctrines reveal the office of Jesus Christ as His blood
provided our hope of forgiveness and justification before God. The doctrine of
sanctification is seen in the doctrines of baptisms and laying on of hands. These
two doctrines reveal the office of the Holy Spirit, as a person is saved, water
baptized, filled with the Spirit and later set apart for Christian service. The doctrine
of glorification can been seen in the doctrines of the resurrection from the dead and
eternal judgment, which reveal the office of God the Father as He foreknows, calls
and divinely elects those who will inherit eternal life and those who will fall under
His damnation. Thus, the offices of God the Father, Jesus Christ the Son, and the
Holy Spirit serve as an underlying theme of these six foundational doctrines of
Holy Scripture. We see this three-fold emphasis upon each person of the Holy
Trinity in 1 Peter 1:2, “Elect according to the foreknowledge of God the Father,
through sanctification of the Spirit, unto obedience and sprinkling of the blood of
Jesus Christ: Grace unto you, and peace, be multiplied.” Paul refers to this process
as foreknowledge, predestination, calling, justification, and glorification in
Romans 8:29, “For whom he did foreknow, he also did predestinate to be
conformed to the image of his Son, that he might be the firstborn among many
brethren. Moreover whom he did predestinate, them he also called: and whom he
called, them he also justified: and whom he justified, them he also glorified.”
Paul used a three-fold grouping of his teachings: the foreknowledge, calling, and
glorification of God the Father, the justification by Jesus Christ His Son, and the
sanctification of the Holy Spirit (Rom 8:29). In fact, the six doctrines of Christ can
also be placed under the three-fold office and ministry of God the Father, Jesus
Christ the Son and the Holy Spirit by placing two doctrines under each one.
Therefore, we will find that the themes of each of the Pauline “Church” epistles
finds itself grouped under Paul’s three-fold grouping of justification, sanctification
312
and glorification, and this three-fold grouping is laid upon the six-fold foundation
of:
1. Repentance from dead works
2. Faith toward God
3. The doctrine of baptisms
4. Laying on of hands
5. Resurrection of the dead
6. Eternal judgment
Justification
Justification
Sanctification
Sanctification
Glorification
Glorification
Jesus Christ
Jesus Christ
Holy Spirit
Holy Spirit
God the Father
God the Father
The doctrine of faith towards God builds upon the doctrine of repentance from
dead works, which is the doctrine of Justification. The doctrine of the laying on of
hands builds upon the doctrine of baptisms, which is the doctrine of Sanctification.
The doctrine of eternal judgment builds upon the doctrine of the resurrection of the
dead, which is the doctrine of Glorification. These are the three areas of doctrines
that Jesus Christ laid down in the Gospels and Acts. Paul then builds upon these
three foundational doctrines of Christ within his nine “Church” epistles.
God the Father. The epistle of Ephesians is built upon the theme of God the
Father’s office of giving His spiritual blessings in order to accomplish His divine
purpose and plan. The epistle of Philippians reveals how the believer is to give to
God so that He can fulfill His divine purpose and plan. In Ephesians, the believer
is to stay filled with the Spirit in order to accomplish this goal, and in Philippians,
the believer is to partner and give to support God’s servants who are
accomplishing God’s purposes.
Jesus Christ the Son. The epistle of Jesus Christ reveals His Lordship over the
Church and His gift of dwelling within each believer. The Epistle of Galatians
reveals the need for each believer to live by faith in Him as their gift to Him.
God the Holy Spirit. 1 and 2 Thessalonians teach us the office of the Holy Spirit,
which is to sanctify the believer in spirit, soul and body. 1 and 2 Corinthians
emphasize how the believer is to live a crucified life in order to allow the Spirit to
work in and through them. Thus, the nine Church Epistles emphasis the office and
ministry of God the Father, God the Son Jesus Christ, and God the Holy Spirit.
All three of these doctrines reveal the process that God is taking every believer
through in order to bring him from spiritual death and separation from God into
His eternal presence. God’s will for every human being is justification through the
redemptive work of Jesus Christ on Calvary and as our Great High Priest at the
right hand of the Father, into sanctification by the Holy Spirit and into divine
service through the laying on of hands, until we obtain glorification and
immortality by the resurrection and judgment before the throne of God. If God be
for us, who can be against us?
313
6:3 “And this shall we do, if God permits” (καὶ τοῦτο ποιήσομεν, ἐάνπερ
ἐπιτρέπῃ ὁ θεός). The antecedent of the personal pronoun τοῦτο (this) in the phrase
“and this will we do” is found the opening statement of this passage, “leaving the
principles of the doctrine of Christ, let us go on unto perfection” (Heb 6:1). In
other words, the antecedent of “this” is “going on unto perfection,” meaning that
author wants the Lord to take these Hebrew believers from the phrase of new-born
Christians into higher levels of maturity. The apostle Paul has just said that “strong
meat” belongs to mature believers, implying that the Lord does not reveal the
deeper aspect of the Christian life to those who are immature, or to those who are
babes in Christ. We see this divine principle in the words of Jesus Christ in John
16:12, “I have yet many things to say unto you, but ye cannot bear them now.” His
words tell us that even the apostles of the Lamb began as infants in their Christian
journey and they needed time to mature in the doctrines of the New Testament
Church. The Lord progressively reveals various truths to those believers who are
obedient to Him, to those who are willing to grow in their walk of maturity. Thus,
Paul says, “And this will we do, if God permit.” (Heb 6:3)
The purpose of writing the epistle of Hebrews was to guide these Hebrew believers
through seasons of intense persecutions, so he needed to establish them in the
Christian faith. Paul, the most likely author of Hebrews, faces the dilemma of
establishing these Hebrew Christians in the faith, while realizing that apostasy as a
mature believer meant being unable to return to the Christian community.
Therefore, the author prefaces his teachings with “If God permit.” For example,
God did not permit the children of Israel to go on into spiritual maturity because of
their rebellion. In fact, Paul explains how a vail was placed over their faces so that
they could not see and understand the Word of God (2 Cor 3:12-18). In this
passage of Scripture in 2 Corinthians, he explains how this vail is removed by the
Spirit of God revealing His Word to them. In a similar way, the Lord turns over the
heathen to a reprobate mind to different degrees of human depravity (Rom 1:1832). However, the author now calls his readers into spiritual maturity, and this
journey requires the work of the Holy Spirit revealing to us the things of God.
The Lord did not allow Israel to understand the teachings of Jesus because of the
hardness of their hearts; thus, Jesus says, “Therefore speak I to them in parables:
because they seeing see not; and hearing they hear not, neither do they understand.
And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall
hear, and shall not understand; and seeing ye shall see, and shall not perceive.”
(Matt 13:13-14) In contrast, for those whose hearts were open and tender towards
the Lord, Jesus often said during His teachings, “He that hath ears to hear, let him
hear.” (Matt 11:15; 13:9, 16, 43) Concerning Israel, the apostle Paul wrote,
“(According as it is written, God hath given them the spirit of slumber, eyes that
they should not see, and ears that they should not hear;) unto this day.” (Rom 11:8)
This means that God permits men to mature in the doctrines of His Word because
of an open heart and obedient life. He gives such faithful servants additional
revelations into His Word through divine encounters, by quickening Scriptures to
314
them along their journey, and by dreams and visions, etc. In other words, the Lord
takes those who are willing to serve Him on a spiritual journey through divine
guidance, as we see in the life of the apostle Paul when he says, “It is not
expedient for me doubtless to glory. I will come to visions and revelations of the
Lord.” (2 Cor 12:2) Paul had many divine encounters with the Lord in order to
walk in obedience to God’s plan for his life as an apostle to the Gentiles. In this
manner, the Lord permitted Paul to continue further into Christian maturity than
other believers.
It is God's will and desire for every believer to grow in the knowledge of God; but
He only allows us to lay aside foundational doctrines and go on to more revelation
if we first ground ourselves in the basics. If God sees that we are rooted and
grounded in the basics, then He will give us more revelation and greater
responsibility in the ministry, as Paul mentions in 2 Corinthians 12:1, “I will come
to visions and revelations of the Lord.” This principle is reflected in Luke 16:10,
“He that is faithful in that which is least is faithful also in much.” 1 Timothy 1:12,
“. . . for that He counted me faithful, putting me into the ministry.”
Kenneth Hagin teaches that we are not going to get any more light from God until
we walk in the light that we already have. He gives the testimony of his struggle as
a young Christian on his deathbed to overcome worry. At first, he would skip over
Matthew 6 and read other passages; but he found his understanding of other
Scriptures dim as long as he refused to deal with these verses on worry. Only when
he decided to trust the Lord in this area of his life did the Lord deal with him about
going on and finding fresh revelation in other truths in the Scriptures. 113
God's Word can only be revealed by the revelation of the Holy Spirit, as we read in
1 John 2:20, “But ye have an unction from the Holy One, and ye know all things.”
1 John 2:27, “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.” We are kept by His power through our faith in Him, as we read in 1 Peter
1:5, “Who are kept by the power of God through faith unto salvation ready to be
revealed in the last time.” Thus, Hebrews 6:3 is referring to permission from God
to go on to a more mature level of revelation and anointing.
Another way of interpreting Hebrews 6:3 is to understand that God does not permit
a person to go on in the things of God if he has fallen away or if he is bound with a
stronghold of sin. He will not permit a believer to reach the state of maturity
described in Hebrews 6:4-6 while abusing His grace because it would then be
impossible to renew him back through repentance. It is impossible to renew those
to repentance who have grown mature in the Lord and then walked away from
113
Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library
Publications, c1993, 1994), 134.
315
Christ. For those, it is impossible to bring them back into a walk with the Lord,
seeing that there is no method of repentance for such people.
Because the author of Hebrews is about to take his readers into a theological
discourse that reveals the full extent of Christ’s redemptive work on Calvary,
revealing the completeness of ours cleansing from sins, past present and future,
some believer may be tempted to abuse such grace, and continue in sin because the
blood of Christ is sufficient for its cleansing. However, such reasoning will lead a
believer down the path of bondage to the same sins from which he was delivered at
the time of his salvation. It can lead a believer into a state of mind where he
chooses to renounce his Christian lifestyle and even his faith in God. Thus,
Hebrews 6:4-6 describes such a person who takes full advantage of Christ’s eternal
cleansing of our sins. Such believers who turn back into sin and renounce Christ
will suffer the fate of impossible redemption, a condition where it is impossible for
them to return to Christ by their own will. As with the fallen angels, they have
sinned willfully after having known the truth. Thus, the doctrinal discourse of
Hebrews 6:1-10:19 is followed in 10:26-31 by a repetition of this same warning
delivered in 6:4-6. However, placed between these two warnings is the greatest
revelation on Christ’s work of atonement found anywhere in the New Testament.
God’s will for our lives is mentioned in 1 Corinthians 4:19, “But I will come to
you shortly, if the Lord will, and will know, not the speech of them which are
puffed up, but the power.” James 4:15, “For that ye ought to say, If the Lord will,
we shall live, and do this, or that.” His will is always for spiritual maturity, but He
knows when we are ready to progress from milk to the meat of His Word.
6:4-6 Comments. Hebrews 6:4-6 consists of a single sentence in the Greek text. In
order to understand these verses, we must first look at the base line sentence,
which reads, “It is impossible . . . to renew them again unto repentance.” The rest
of this lengthy sentence modifies who these individuals are, as well as what they
have done or might do to put them in this position of being unable to find
repentance again. Paul explains that these individuals have five characteristics.
They have been enlightened to the Gospel of Jesus Christ, born again, filled with
the Holy Spirit, grown in their understanding of God’s Word, and learned to
operate in the gifts of the Spirit. Thus, we understand Paul to be describing mature
believers in contrast to immature believers, which fits the context of this passage
(Heb 5:12-14). Next, we look at the statement, “and falling away,” which is one
word, specifically, one Greek participle in the Greek text. Paul is describing
mature believers who fall away from their faith after growing into maturity. Paul
later describes such apostasy as those who “willfully” and knowingly depart from
their faith in Christ (Heb 10:26-27). This is not describing believers who fall into
sin because they do no fear God while continuing to believe in the Bible and in
Jesus. Such Christians who never repent from backsliding will go to hell (Gal
5:19-21), but they remain with an opportunity to repent and return to Christ Jesus.
However, in Hebrews 6:4-6 Paul is describing believers who are not necessarily
316
backsliding. Rather, they are willfully and knowingly renouncing their faith in
Christ Jesus.
6:4 “For it is impossible for those who were once enlightened” (Ἀδύνατον γὰρ
τοὺς ἅπαξ φωτισθέντας). The Greek conjunction γάρ can be translated “because.”
This passage of Hebrews 6:4-6 come after Hebrews 6:1-3 because the recipients of
Hebrews had experienced the things listed in Hebrews 6:4-5. If they do not go on
to maturity, they might tend to fall away. In addition, if God freely allowed divine
revelation and the operation of the gifts of the Holy Spirit to operate, those
believers who are not mature would not know how to handle them faithfully. Nor
would you give a person in a business a promotion to a person who was handling
his duties with immaturity. He would first have to prove himself faithful in the
smaller areas of responsibility (Heb 5:13-14).
The phrase “those who were once enlightened” refers to the state of a believer just
before he receives salvation, as we read in John 1:9, “That was the true Light,
which lighteth every man that cometh into the world.” Hebrews 10:32, “But call to
remembrance the former days, in which, after ye were illuminated, ye endured a
great fight of afflictions.” This view is confirmed with its use in Hebrews 10:32 in
reference to believers who have been saved, after having been enlightened to the
revelation of Jesus Christ through the preaching of the Gospel. The Holy Spirit is a
work enlightening him to the truth of the Gospel of salvation through faith in Jesus
Christ. Therefore, enlightenment continues throughout the Christian life, as the
apostle Paul says in Ephesians 1:18, “The eyes of your understanding being
enlightened; that ye may know what is the hope of his calling, and what the riches
of the glory of his inheritance in the saints,”
6:4 “and have tasted of the heavenly gift” (γευσαμένους τε τῆς δωρεᾶς τῆς
ἐπουρανίου). The Greek word γεύομαι means, “to taste, eat,” and figuratively, “to
experience.” Some examples of its literal use are seen in Matthew 27:34, “They
gave him vinegar to drink mingled with gall: and when he had tasted thereof, he
would not drink.” Luke 14:24, “For I say unto you, That none of those men which
were bidden shall taste of my supper.” Acts 20:11, “When he therefore was come
up again, and had broken bread, and eaten, and talked a long while, even till break
of day, so he departed.” Acts 23:14, “And they came to the chief priests and elders,
and said, We have bound ourselves under a great curse, that we will eat nothing
until we have slain Paul.” Colossians 2:21, “Touch not; taste not; handle not.”
This Greek word has the figurative meaning of “experiencing” something. Some
examples of this use in the New Testament are Matthew 16:28, “Verily I say unto
you, There be some standing here, which shall not taste of death, till they see the
Son of man coming in his kingdom.” Mark 9:1, “And he said unto them, Verily I
say unto you, That there be some of them that stand here, which shall not taste of
death, till they have seen the kingdom of God come with power.” Luke 9:27, “But
I tell you of a truth, there be some standing here, which shall not taste of death, till
317
they see the kingdom of God.” John 8:52, “Then said the Jews unto him, Now we
know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If
a man keep my saying, he shall never taste of death.” Hebrews 2:9, “But we see
Jesus, who was made a little lower than the angels for the suffering of death,
crowned with glory and honour; that he by the grace of God should taste death for
every man.” 1 Peter 2:3, “If so be ye have tasted that the Lord is gracious.”
The phrase “tasted of the heavenly gift” is a reference to the experience and gift of
salvation as one places his faith in the Lord Jesus Christ. The Lord said to Kenneth
Hagin regarding this phrase, “I am the heavenly gift. A man under conviction is
enlightened, but he has not tasted of Me.” 114 This heavenly gift is mentioned in
John 4:10, “Jesus answered and said unto her, If thou knewest the gift of God, and
who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and
he would have given thee living water.” John 6:32, “Then Jesus said unto them,
Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my
Father giveth you the true bread from heaven.” Ephesians 2:8, “For by grace are
ye saved through faith; and that not of yourselves: it is the gift of God:”
6:4 “and were made partakers of the Holy Spirit” (καὶ μετόχους γενηθέντας
πνεύματος ἁγίου). The Greek word μέτοχος means, “participant, sharer, associate”
(Strong). Note a similar use of this Greek word in Hebrews 3:1, “Wherefore, holy
brethren, partakers of the heavenly calling, consider the Apostle and High Priest of
our profession, Christ Jesus;” Hebrews 12:8, “But if ye be without chastisement,
whereof all are partakers, then are ye bastards, and not sons.”
The substantival use of this verb means “partners, companions, or fellows.” This
use is seen in Luke 5:7, “And they beckoned unto their partners, which were in the
other ship, that they should come and help them. And they came, and filled both
the ships, so that they began to sink.” Hebrews 1:9, “Thou hast loved
righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee
with the oil of gladness above thy fellows.” Hebrews 3:14, “For we are made
partakers of Christ, if we hold the beginning of our confidence stedfast unto the
end;”
The phrase “made partakers of the Holy Ghost” refers to the baptism of the Holy
Spirit.
6:5 “and have tasted the good word of God” (καὶ καλὸν γευσαμένους θεοῦ
ῥῆμα). The phrase “tasted the good word of God” means that a believer has begun
to grow in maturity as he gains understanding in the Word of God. It is important
to understand that a lost man does not receive enlightenment into deep spiritual
truths, as the apostle Paul says in 1 Corinthians 2:14, “But the natural man
114
Kenneth Hagin, I Believe In Visions (Tulsa, Oklahoma: Faith Library Publications, c1984,
1986), 79.
318
receiveth not the things of the Spirit of God: for they are foolishness unto him:
neither can he know them, because they are spiritually discerned.” He can only be
initially enlightened to the message of salvation. The sinner's first enlightenment
by the Holy Spirit to the things of God is in the areas of sin, righteousness, and
judgment, as we read in John 16:8-11, “And when he is come, he will reprove the
world of sin, and of righteousness, and of judgment: Of sin, because they believe
not on me; Of righteousness, because I go to my Father, and ye see me no more;
Of judgment, because the prince of this world is judged.” He must realize that he is
a sinner, that God is righteous and holy, and that God will judge the ungodly. Only
after a sinner acknowledges this truth and accepts that sacrifice of the blood
atonement of Jesus on Calvary can a sinner then be filled with the Holy Spirit and
received guidance and understanding into the Holy Word of God.
The believer’s tasting of the good word of God is reflected in Hebrews 10:26, “For
if we sin wilfully after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins.” Once we know to do good and do it not, it is
sin, as we read in James 4:17, “Therefore to him that knoweth to do good, and
doeth it not, to him it is sin.” Luke 12:47, “And that servant, which knew his lord's
will, and prepared not himself, neither did according to his will, shall be beaten
with many stripes.”
6:5 “and the powers of the age to come” (δυνάμεις τε μέλλοντος αἰῶνος). The
phrase “have tasted . . . the powers of the world to come” means that this believer
has begun to operate in the gifts of the Holy Spirit. In heaven God will still be
exercising these powers as a normal occurrence, powers which we call miracles
today.
6:6 “and if they fall away, to renew again unto repentance” (καὶ
παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν). The author of Hebrews was
exhorting these Hebrew believers to maintain their faith in Christ and not turn back
in the midst of persecutions and hardships.
6:6 “having crucify to themselves the Son of God again” (ἀνασταυροῦντας
ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ). The phrase “seeing they crucify to themselves the Son
of God afresh” means that Jesus Christ would have to suffer on the Cross a second
time for their atonement since His first sacrifice has become insufficient when they
renounce Christ Jesus as their Saviour. Hebrews 9:26 says, “For then must he often
have suffered since the foundation of the world.” In other words, Jesus would have
to suffer over and over in order to accommodate those who renounce their faith in
Christ. The fact that these people “crucify to themselves” shows man's will is
involved in making this decision to reject the Lord Jesus Christ, as we read in
Hebrews 10:26, “For if we sin wilfully after that we have received the knowledge
of the truth, there remaineth no more sacrifice for sins,”
319
6:6 “and disgraced him publicly” (καὶ παραδειγματίζοντας). The Greek word
παραδειγματίζω means, “to show alongside, to expose infamy.” For example,
Joseph refused to put away Mary publically when he learned of her divine
conception in order to avoid bringing shame upon her and her family (Matt 1:19).
When a believer falls away, the world finds a reason to mock, as we read in 2 Peter
2:2, “And many shall follow their pernicious ways; by reason of whom the way of
truth shall be evil spoken of. And many shall follow their pernicious ways; by
reason of whom the way of truth shall be evil spoken of.” Thus, Beck reads, “and
hold Him up for mockery” in Hebrews 6:6.
One of the purposes of the Roman style of crucifixion was to publicly shame the
victim. This is why Hebrews 6:6 refers to crucifixion in relation to public shame.
6:6 Comments. The author of the epistle of Hebrews makes a similar statement
when he concludes this topic in Hebrews 10:29, “Of how much sorer punishment,
suppose ye, shall he be thought 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?”
6:4-6 Comments. The author of the epistle of Hebrews was addressing the issue of
apostasy within the community of Jewish Christians at a level of apostolic
authority. He was establishing the rules of how the churches are to respond to
those individual believers who renounced their faith in the midst of persecutions.
In other words, should such believers be allowed to return and join their fellow
believers after renouncing of their faith in Christ under threat of death? The author
of this epistle delivers his verdict with the full tone of apostolic authority. In his
answer, he distinguishes between new converts who certainly should be welcomed
back into the fold, and mature believers who commit apostasy willfully with the
full knowledge and understanding of its consequences. The author decides that
only those mature believers who apostasized would not be allowed back into
Christian fellowship, while new converts should be less accountable for such
actions. Paul himself apostasized from Judaism, and as a mature leader in the
Jewish faith, he was fully aware of the consequences of his actions when becoming
a Christian. Prior to his conversion, Paul persecuted the early Church, forcing
many to recant their faith. He understood that such confessions were not genuine.
Paul was the perfect candidate to make this decree for the New Testament Church.
Thus, I believe only the apostle Paul carried the weight of apostolic authority to
make such a decree to the early Church. Luke would not have carried such
apostolic authority, even with Paul’s endorsement. I conclude that Paul wrote the
epistle with Luke serving as his amanuensis.
Hebrews 6:4-6 provides a clear definition of a person who has truly committed
apostasy as a warning for the readers against falling away from Jesus Christ. He
was a mature believer who had been indoctrinated in God’s Word and was
320
performing at some level of divine service. He was not a new convert to the
Christian faith. This type of backslider cannot repent and be restored back to God
because he backslides willfully and knowingly after rising to maturity in his faith
in Christ. This definition is restated again in Hebrews 10:26-27. The basic-line
sentence of Hebrews 6:4-6 says, “it is impossible to renew those . . . unto
repentance.” This is perhaps the most sobering passage in the entire Holy Bible. It
simply says that if God permits faithful believers to go on to maturity, and they
meet the five following qualification of Christian maturity, and they then fall away
from God, there remains no more repentance and redemption for them. This
terrible judgment falls only on those believers who meet the five qualifications
mentioned in these two verses and then fall away:
1. Those who were once enlightened.
2. Those who have tasted of the heavenly gift.
3. Those who were made partakers of the Holy Ghost.
4. Those who have tasted the good word of God.
5. Those who have tasted the powers of the world to come.
This five-fold description of a true apostate is not that of an immature believer, but
of a Christian who is mature in the faith. An immature believer can backslide and
find repentance; but a mature Christian who willingly turns from Christ and
renounces his faith cannot find repentance and salvation. Andrew Wommack gives
an excellent illustration by saying when he was a child he started to run away from
home. He wanted to renounce his relationship with his parents and the Wommack
name. After getting down the road a ways, he repented because of the fear of
having no place to go and find food and shelter. By law, he was too young to
change his name; however, if Andrew had been an adult of legal age, he had the
legal right to leave home and change his name because the laws not hold him
accountable for such actions. 115
Since the resurrection of Jesus Christ and the proclamation of the Gospel, God no
longer winks on, or overlooks, man’s ignorance. He now holds all men
accountable for their knowledge of the truth, as Paul declared to the Athenians,
saying, “And the times of this ignorance God winked at; but now commandeth all
men every where to repent:” (Acts 17:30). The Gospel of Jesus Christ demands a
response of either acceptance or rejection. For those who accept His redemption,
the Lord asks them to continue in the faith and overcome those obstacles that
tempt one towards apostasy.
Examples in the Old Testament. The author of the epistle of Hebrews gives us Old
Testament examples of this type of apostasy, of the children of Israel in the
wilderness whom God destroyed after believing (Heb 3:7-19), and of Esau who
115
Andrew Wommack, “Sermon,” Andrew Wommack Leadership Conference, Serena Hotel,
Kampala, Uganda, 18 July 2009.
321
found no repentance, though it sought it with tears (Heb 12:16-17). Perhaps the
departure of the Holy Spirit from King Saul after his second offensive act against
the Lord (1 Sam 16:14), which was offering a priestly sacrifice (1 Sam 13:1-14),
and failing to utterly destroy all of the Amalekites (2 Sam 15:1-35). The Spirit of
the Lord departed from King Saul, never to return, saying, “But the Spirit of the
LORD departed from Saul, and an evil spirit from the LORD troubled him.” (1
Sam 16:14)
Perhaps the departing of the glory of God from Israel during the days of Samuel
serves as an additional Old Testament example, saying, “And she named the child
Ichabod, saying, The glory is departed from Israel: because the ark of God was
taken, and because of her father in law and her husband.” (1 Sam 4:21). Perhaps
the departure of the glory of God from the Temple in Jerusalem during the time of
Ezekiel’s ministry serves as a type and figure of apostasy (Ezek 8-11).
In contrast, Job held fast to his confession of faith in God. After the loss of his
children and health, Job’s wife told him to curse God and die (Job 2:9). Job
endured much suffering and he complained to God about his condition; but he
never renounced his faith in God (Job 2:10). He held fast his confession, as the
Scriptures says, “In all this did not Job sin with his lips.” (Job 2:10)
The Fallen Angels. Hebrews 6:4-6 helps us understand why no plan of redemption
was made for the fallen angels, as we read in 2 Peter 2:4, “For if God spared not
the angels that sinned, but cast them down to hell, and delivered them into chains
of darkness, to be reserved unto judgment;” Jude 6, “And the angels which kept
not their first estate, but left their own habitation, he hath reserved in everlasting
chains under darkness unto the judgment of the great day.” The angels already
knew God and had access into His presence. They lived in His presence with
divine wisdom and supernatural miracles. Therefore, when they sinned, they did so
willfully, knowingly, and fully aware of their evil acts.
The Children of Israel. Hebrews 6:4-6 helps us also understand why the Lord
commanded the children of Israel to distinguish between sins of ignorance and
deliberate sins as described in Numbers 15:29-31, “Ye shall have one law for him
that sinneth through ignorance, both for him that is born among the children of
Israel, and for the stranger that sojourneth among them. But the soul that doeth
ought presumptuously, whether he be born in the land, or a stranger, the same
reproacheth the LORD; and that soul shall be cut off from among his people.
Because he hath despised the word of the LORD, and hath broken his
commandment, that soul shall utterly be cut off; his iniquity shall be upon him.”
Those who sinned and rebelled against the Lord deliberately were cut off from
their people. They had to bear their own iniquity in that they were no longer
allowed to offer temple sacrifices as a substitutionary atonement for their sins.
322
The Jews during Jesus’ Public Ministry. Hebrews 6:4-6 helps us also understand
why the Lord Jesus Christ spoke about the unpardonable sin of blasphemy against
the Holy Spirit. The religious leaders of Israel during the time of Jesus’ public
ministry did not receive Him as the Messiah. Instead, they rejected Him, and they
reject the testimony of the Holy Spirit. Because of their knowledge of the
Scriptures, they were held more accountable to the testimony of Jesus and the Holy
Spirit than the Gentiles. Therefore, Jesus says, “Wherefore I say unto you, All
manner of sin and blasphemy shall be forgiven unto men: but the blasphemy
against the Holy Ghost shall not be forgiven unto men.” (Matt 12:31) Commenting
on Matthew 12:31, Grant Osborne says, “the Spirit is the instrument through which
God’s eschatological salvation has entered the world, blaspheming that divine tool
of salvation behind Jesus cannot be forgiven.” 116 The Pharisees rejected God’s
instrument of the Holy Spirit as He was testifying of their Messiah because of a
hardened heart. For them, there was no remedy for restoring them to God because
their hearts were hardened, as were the children of Israel who murmured in the
wilderness under Moses’ leadership while beholding God’s mighty works.
New Testament Believers. We have similar statements in the New Testament
warning believers against apostasy (1 Tim 5:5-12, Heb 3:13; 10:26-31; 12:15, 25,
2 Pet 2:20-22, 1 John 5:16): 1 Timothy 5:5-12, “Now she that is a widow indeed,
and desolate, trusteth in God, and continueth in supplications and prayers night and
day. But she that liveth in pleasure is dead while she liveth. And these things give
in charge, that they may be blameless. . . But the younger widows refuse: for when
they have begun to wax wanton against Christ, they will marry; Having damnation,
because they have cast off their first faith.” Hebrews 3:13, “But exhort one another
daily, while it is called To day; lest any of you be hardened through the
deceitfulness of sin.” Hebrews 6:4-6, “For it is impossible for those who were once
enlightened, and have tasted of the heavenly gift, and were made partakers of the
Holy Ghost, And have tasted the good word of God, and the powers of the world
to come, If they shall fall away, to renew them again unto repentance; seeing they
crucify to themselves the Son of God afresh, and put him to an open shame.”
Hebrews 10:26-27, “For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins, But a certain
fearful looking for of judgment and fiery indignation, which shall devour the
adversaries.” Hebrews 12:15, “Looking diligently lest any man fail of the grace of
God; lest any root of bitterness springing up trouble you, and thereby many be
defiled;” Hebrews 12:25, “See that ye refuse not him that speaketh. For if they
escaped not who refused him that spake on earth, much more shall not we escape,
if we turn away from him that speaketh from heaven:” 2 Peter 2:20-22, “For if
after they have escaped the pollutions of the world through the knowledge of the
Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the
latter end is worse with them than the beginning. For it had been better for them
116
Grant R. Osborne, Matthew, in Zondervan Exegetical Commentary on the New Testament
(Grand Rapids, Michigan: Zondervan, 2010), 477, Logos.
323
not to have known the way of righteousness, than, after they have known it, to turn
from the holy commandment delivered unto them. But it is happened unto them
according to the true proverb, The dog is turned to his own vomit again; and the
sow that was washed to her wallowing in the mire.” 1 John 5:16, “If any man see
his brother sin a sin which is not unto death, he shall ask, and he shall give him life
for them that sin not unto death. There is a sin unto death: I do not say that he shall
pray for it.”
6:7 “For the earth which drinks in the frequent rain that comes upon it, and
brings forth plants suitable for them by whom it is also cultivated, receives a
blessing from God” (γῆ γὰρ ἡ πιοῦσα τὸν ἐπʼ αὐτῆς ἐρχόμενον πολλάκις ὑετὸν
καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις διʼ οὓς καὶ γεωργεῖται, μεταλαμβάνει
εὐλογίας ἀπὸ τοῦ θεοῦ). The blessing from God is an abundant harvest for those
who have cultivated the field that God watered with rain from heaven.
6:8 “But that which produces thorns and thistles is rejected, and near to
cursing,” (ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους, ἀδόκιμος καὶ κατάρας ἐγγύς).
The implied subject of ἐκφέρουσα “that which beareth” is the earth. It is the earth
that brings forth thorns and briers. The Hebrew believers would have understood
this illustration as it reflects back upon the curse that God placed upon the ground
at the time of the fall of Adam and Eve in the Garden of Eden (Gen 3:17-19).
When the earth is not cultivated while God gives it rain from heaven, it only
produces thorns and briers. Man must work the soil to produce a harvest of
blessings.
The Greek word ἀδόκιμος “rejected” is the same word that is used in 1 Corinthians
9:27, “But I keep under my body, and bring it into subjection: lest that by any
means, when I have preached to others, I myself should be a castaway.”
6:8 “whose end is for burning” (ἧς τὸ τέλος εἰς καῦσιν). When a piece of
agricultural land is full of weeds and thorns, the farmer must burn the vegetation in
an effort to purge the land for new crops. This type of controlled burning must
have been a common practice in ancient times.
6:8 Comments. Jesus makes a similar statement in John 15:2-6, “Every branch in
me that beareth not fruit he taketh away: and every branch that beareth fruit, he
purgeth it, that it may bring forth more fruit. Now ye are clean through the word
which I have spoken unto you. Abide in me, and I in you. As the branch cannot
bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in
me. I am the vine, ye are the branches: He that abideth in me, and I in him, the
same bringeth forth much fruit: for without me ye can do nothing. If a man abide
not in me, he is cast forth as a branch, and is withered; and men gather them, and
cast them into the fire, and they are burned.”
324
6:7-8 Comments. Hebrews 6:7-8 serves as an illustration for Hebrews 6:4-6,
similar to the branches and the vine analogy given in John 15:1-6, or to the Parable
of the Sower in Mark 4:1-20. Those believers who have received God’s blessings,
and reject the Lord’s Word, are like the earth that receives rain. The soil represents
the heart of man. When God plants His Word in our hearts and waters it with the
Holy Spirit, and when we cultivate this precious seed in obedience, we are blessed
with an abundance harvest. If we neglect to cultivate the soil of our heart, it
produces thorns and thistles as does an unattended field as it also takes in God’s
rain and sunshine. Such a field must be burned to destroy the seeds produced by
these weeds. Thus, the earth can either produce a harvest of beneficial crops, or it
can grow weeds and thorns. The ground that produces weeds must be burned in
order to purge it and prepare it for future crops, which is like God judging those
who have received His divine blessings and produce an ungodly lifestyle must be
condemned to Hell. Note the similar curse on man with the fall in the Garden of
Eden in Genesis 3:17-18, “And unto Adam he said, Because thou hast hearkened
unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee,
saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt
thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to
thee; and thou shalt eat the herb of the field.”
Third Doctrinal Discourse: The Superior Priesthood of Jesus Christ
(Hebrews 6:9-10:18)
After exhorts believers to grow in their faith in God (6:1-8), the author leads the
Hebrews into a revelation of the priestly office of the Lord Jesus Christ (6:910:18), which reveals the need for this important doctrinal foundation in order to
persevere in the faith. He begins this doctrinal discourse by reminding them of
God’s sure hope and promise eternal life (6:9-20). He then explains how Jesus
Christ offers a new and better covenant through a superior priesthood and a
superior sacrifice than that of the Law (7:1-10:18).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 6:9-10:18 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the sure hope
of eternal life based upon the superior Priesthood and sacrifice of Jesus Christ
to that of the Law.
Theological Idea – Because the author explained to the Hebrew believers the
sure hope of eternal life based upon the superior Priesthood and sacrifice of
Jesus Christ to that of the Law, God has given believers a sure hope of eternal
life based upon the superior Priesthood and sacrifice of Jesus Christ to that of
the Law.
325
Homiletical Idea – Because God has given believers a sure hope of eternal life
based upon the superior Priesthood and sacrifice of Jesus Christ to that of the
Law, we have a sure hope of eternal life based upon the superior Priesthood
and sacrifice of Jesus Christ to that of the Law.
Here is a proposed outline:
1. God’s Sure Promises in Christ Jesus
2. Jesus Offers Better Covenant Through Superior Order
6:9-20
7:1-10:18
God’s Sure Promises in Christ Jesus
(Hebrews 6:9-20)
Hebrews 6:1-3 exhorts the readers to press on into maturity, which necessitates an
understanding of Jesus’ present-day ministry as our Great High Priest. If God
permits, they will be able to go on into a deeper knowledge of the truth. After
explaining to them the faithfulness of God promises to those who go on into
maturity (6:9-20), the author will give them a lengthy teaching on the office and
ministry of the Lord Jesus Christ (7:1-10:18), after which he repeats his warning
given in 6:4-8 by saying, “For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins” (10:26). Thus,
he gives them this “knowledge” for a deeper walk with the Lord, which he exhorts
them follow in Hebrews 10:19-13:17.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 6:9-20 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the sure hope
of eternal life through His promises.
Theological Idea – Because the author explained to the Hebrew believers the
sure hope of eternal life through His promises, God has given believers a sure
hope of eternal life through His promises.
Homiletical Idea – Because God has given believers a sure hope of eternal life
through His promises, we have a sure hope of eternal life through His
promises.
The Text
9
But we have been persuaded, beloved, better things of you, and
things that have to do with salvation, although we are speaking this way.
326
10
For God is not unrighteous to forget your work and love, which you
have shown towards his name, having ministered to the saints, and (you)
continue ministering. 11And we desire that each one of you show the same
diligence to the full assurance of hope unto the end, 12in order that you be
not slothful, but imitators of them who through faith and patience inherit
the promises.
13
For when God made a promise to Abraham, because he had no one
greater by whom he could make an oath, he made an oath by himself,
14
saying, ‘Surely blessing I will bless you, and multiplying I will multiply
you.’ 15And so, after he had patiently endured, he obtained the promise.
16
For men make an oath by the one who is greater: and an oath for
confirmation is to them an end of all controversy, 17by which God, willing
more abundantly to show unto the heirs of promise the immutability of
his decision, guaranteed (it) by an oath, 18so that by two immutable
things, in which it is impossible for God to lie, we might have a strong
consolation, who have taken refuge to lay hold upon the hope set before
us: 19which (hope) we have as an anchor of the soul, both certain and
valid, and which enters into the inner (room) of the curtain; 20where the
forerunner has entered on our behalf, (even) Jesus, being made a high
priest for ever after the order of Melchizedek.
6:9 “But we have been persuaded, beloved, better things of you, and things
that have to do with salvation, although we are speaking this way”
(Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείσσονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ
οὕτως λαλοῦμεν). In paraphrasing the phrase “though we thus speak,” the author is
saying, “although we are warning you against the dangers of apostasy . . .” In the
midst of these warnings, Paul gives them words of encouragement that he believes
they will grow into maturity. Paul makes a similar statement later in Hebrews
10:39 that declares his confidence in their willingness to persevere in the faith,
which says, “But we are not of them who draw back unto perdition; but of them
that believe to the saving of the soul.” He is not only persuaded that they will
continue in the faith of Christ, but that they will serve the Lord by walking in
God’s plan of salvation for each of them.
6:10 “For God is not unrighteous to forget your work and love, which you
have shown towards his name, having ministered to the saints, and (you)
continue ministering” (οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν καὶ τῆς
ἀγάπης ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίοις καὶ
διακονοῦντες). Love is a noun of action in Greek grammar. This means that love is
an action someone does, not just an intangible feeling. The true love of God has
labor, just as God-kind of faith has works. BAGD translates this phrase, “loving
service” (see κόπος 2).
When we study the definition of love found in 1 Corinthians 13:4-7, we see that
our served to the Lord and others are “labors of love.” Note this same phrase found
327
in 1 Thessalonians 1:3, “Remembering without ceasing your work of faith, and
labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God
and our Father.” It takes effort to make them happen. The greater the toil, the more
the love. Mike Murdock said the Lord spoke to him, saying, “Anything you do in
an attempt to obey Me will not go unrewarded.” 117
Illustrations. In the mid-1980’s I was attending a Kenneth Hagin crusade in my
home town of Panama City, Florida. While taking a seat, I spotted a man that I had
met in college. Since I did not attend church regularly as a college student, the
Lord had used him to minister to me and bring me to church. Once I rededicated
my life to Jesus after graduating, I deeply appreciated the sacrifices that he had
made on my behalf. I quickly got out of my seat and went over to greet him. After
introducing myself, to my dismay, he did not remember me. I made my way back
to my seat a little disappointed. When I sat down, the Lord quickened this verse to
me to let me know that although man forgets, He will never forget. I may be
heaven before this man is brought to remembrance of the kind deeds that he did to
me in the name of the Lord. For God has written a book of remembrance for just
such an occasion.
In November 2002, the Chairman and directors of Lighthouse Television came to
Kampala, Uganda on their annual visit to see the work that was being done by their
Christian television station. I had worked long hours in preparing for and hosting
them on this trip. Pastor Bob Nichols, the chairman, leaned over to me one night at
a restaurant and said that he hoped that they were not putting me through too much
work, since it was obvious I was putting in long hours. I opened my mouth that
replied that my work was a labour of love and that it was fine. I was not thinking
about this phrase as it came out of my mouth. This incident helped me to
understand what Paul was referring to in this phase.
6:11 “And we desire that each one of you show the same diligence to the full
assurance of hope unto the end” (ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν
ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους). Note
similar exhortations in this epistle in Hebrews 3:6, “But Christ as a son over his
own house; whose house are we, if we hold fast the confidence and the rejoicing of
the hope firm unto the end.” Hebrews 3:14, “For we are made partakers of Christ,
if we hold the beginning of our confidence stedfast unto the end.”
6:12 “in order that you be not slothful, but imitators of them who through
faith and patience inherit the promises” (ἵνα μὴ νωθροὶ γένησθε, μιμηταὶ δὲ τῶν
διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας). The writer of
Hebrews uses the same Greek word νωθρός in Hebrews 5:11 and Hebrews 6:12 to
117
Mike Murdock, interviewed by Rod Parsley, Breakthrough (Columbus, Ohio: Rod Parsley
Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program, 23 May
2010.
328
warning his readers not to be sluggish in their faith towards God. Faith works
together with patience to produce the harvest of God’s promises coming to pass in
our lives. Very often when we sow a seed into the work of the Lord, we do it in
faith, believing that we will receive a reward. However, faith is not always enough.
We must learn to be patience, because very often, the harvest takes time to grow.
Patience is just as much of the process of receiving as faith in God. Jesus said in
Luke 21:19, “In your patience possess ye your souls.”
For example, we promise our children that we will do something, and a child will
automatically believe us. During the day or so of waiting for the promise to come,
the child expresses impatience by continually asking when the promise will come.
This is because a child may have faith in his parent’s promise, but he lacks
patience. Cecil Stewart says, “Patience, like faith, is a mighty weapon against the
devil while we are waiting for the manifestation of our answers to prayer.” 118 The
author of Hebrews uses the example of Abraham as a man who inherited God’s
promises through faith and patience, which shows us the certainty of His promises
(Heb 6:13-15). He later gives us many examples in Hebrews 11:1-40 using the
men and woman from Old Testament to explain true faith and patience. We benefit
greatly from mentors in our personal Christian journey. Jesus Christ served as a
mentor and example for the Twelve apostles who followed Him. They imitated
Him by following His example. The patriarchs listed in Hebrews 11:1-40 also
provide for us great examples of those who have learned to walk in faith towards
God as they patiently await their eternal rewards. In fact, the apostle Paul exhorted
the Corinthians to become followers of him in 1 Corinthians 11:1, “Be ye
followers of me, even as I also am of Christ.” The Lord will always provide us
mentors or examples of the faith to follow in this Christian journey. We simply
cannot grow without mentorship as others show us the way.
6:13 “For when God made a promise to Abraham, because he had no one
greater by whom he could make an oath, he made an oath by himself” (Τῷ
γὰρ Ἀβραὰμ ἐπαγγειλάμενος ὁ θεός, ἐπεὶ κατʼ οὐδενὸς εἶχεν μείζονος ὀμόσαι,
ὤμοσεν καθʼ ἑαυτοῦ). David Allen offers a great illustration of how God swore by
Himself using the example of the modern judicial system of swearing an oath of
testimony. As the Judge of the universe, He stepped out from behind His judgment
seat, placed His mighty hand upon the Bible and said, “I swear to tell the whole
truth, and nothing but the truth, so help Me, Me.” 119
In the Old Testament, we see men making oaths to one another and swearing by
the Lord to confirm their oaths.
118
Cecil Stewart, Life Giving Leadership, African edition (Whiteabbey, Northern Ireland:
Christian Communications Network, 2009), 12.
119
David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist
Theological Seminary, 4 August 2011.
329
Abraham and Abimelech swore and oath together (Gen 21:22-34). Abraham’s
servant swore that he would follow his master’s instructions in finding Isaac a wife
(Gen 24:9). Esau swore to Jacob in giving him his birthright (Gen 25:33). Isaac
swore an oath with Abimelech (Gen 26:26-31). Jacob and Laban swore an oath
together by name of the God of Abraham and Nahor (Gen 31:51-53). Joseph swore
to his father Isaac that he would bury him in the land of Canaan (Gen 47:29-31).
Joshua swore not to kill the Gibeonites (Josh 9:1-16). King Saul swore by the
name of the Lord to his son Jonathan that he would not kill David (1 Sam 19:6).
David swore to King Saul that he would not kill him (1 Sam24:21-22). King David
swore by the name of the Lord to Bathsheba that Solomon would reign as king (1
Kings 1:28-30). David swore by the name of the Lord to Shimei that he would not
put him to death (2 Sam 19:23, 1 Kings 2:8). David swore to the Lord to find a
resting place for the ark (Ps 132:1-5). King Solomon swore by the name of the
Lord to kill Adonijah (1 Kings 2:23). The children of Israel swore to return to the
Lord and serve Him (2 Chron 15:14). King Zedekiah swore to Jeremiah that he
would not put him to death (Jer 38:14-16). King Herod swore to Herodias’
daughter to give her whatever she asked of him (Mark 6:22-26). Thus, when God
swore to Abraham, he ensured this oath with His name because there was none
greater than hisname.
6:14 “saying, ‘Surely blessing I will bless you, and multiplying I will multiply
you” (λέγων, Εἰ μὴν εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ σε). Hebrews
6:13-14 is a quote from Genesis 22:16-18, “And said, By myself have I sworn,
saith the LORD, for because thou hast done this thing, and hast not withheld thy
son, thine only son: That in blessing I will bless thee, and in multiplying I will
multiply thy seed as the stars of the heaven, and as the sand which is upon the sea
shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all
the nations of the earth be blessed; because thou hast obeyed my voice.” In the
Hebrew text, this blessing is an emphatic Hebrew construction. In other words, it is
a way to emphasize the promise of a blessing, by repeating, “In blessing I will
bless.”
Hebrew 6:13-14 reveals the tremendous love God has for His people by His
intense desire to bless His children. As parents, we also intensely desire our
children to be blessed when we genuinely love them.
6:15 “And so, after he had patiently endured, he obtained the promise” (καὶ
οὕτως μακροθυμήσας ἐπέτυχεν τῆς ἐπαγγελίας). The promise referred to in
Hebrews 6:15 is the multiplication of Abraham’s seed into the nation of Israel.
Abraham could only have obtained this promise by the fact that he was still alive
when Israel became a nation. Although Abraham physically died at the age of one
hundred and seventy five (Gen 25:7), he continued to live in Heaven to see this
promise fulfilled, as Jesus indicates in Matthew 22:32, “I am the God of Abraham,
and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of
the living.” In fact, the genealogy of Terah/Abraham (Gen 1:27-25:11) opens with
330
God giving Abraham a promise (Gen 12:1-3). This genealogy concludes with
Abraham giving his inheritance to Isaac prior to his death in fulfillment of the
Lord’s promise to bless his descendants through the promised seed of Sarah (Gen
25:1-11).
6:16 “For men make an oath by the one who is greater: and an oath for
confirmation is to them an end of all controversy” (ἄνθρωποι γὰρ κατὰ τοῦ
μείζονος ὀμνύουσιν, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος).
Today we make promises or use contracts to ensure the fulfillment of men’s
agreements.
6:17 “by which God, willing more abundantly to show unto the heirs of
promise the immutability of his decision, guaranteed (it) by an oath” (ἐν ᾧ
περισσότερον βουλόμενος ὁ θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ
ἀμετάθετον τῆς βουλῆς αὐτοῦ ἐμεσίτευσεν ὅρκῳ). The greatest testimony to a
man’s character is his word. You can judge a man’s character by the way a man
keeps his promises.
6:18 “so that by two immutable things” (ἵνα διὰ δύο πραγμάτων ἀμεταθέτων).
Hebrews 6:18 refers to the immutability of God’s divine nature. There are a
number of verses in the Scriptures that refers to these divine attributes: Psalm
33:11, “The counsel of the LORD standeth for ever, the thoughts of his heart to all
generations.” Malachi 3:6, “For I am the LORD, I change not; therefore ye sons of
Jacob are not consumed.” Romans 11:29, “For the gifts and calling of God are
without repentance.” Titus 1:2, “In hope of eternal life, which God, that cannot lie,
promised before the world began.”
The two immutable things mentioned in this passage of Scripture is God’s promise
and the oath He made in His name to fulfill this promise.
6:18 “in which it is impossible for God to lie” (ἐν οἷς ἀδύνατον ψεύσασθαι τὸν
θεόν). We read similar statements concerning God’s divine attribute in Numbers
23:19, “God is not a man, that he should lie; neither the son of man, that he should
repent: hath he said, and shall he not do it? or hath he spoken, and shall he not
make it good?” 1 Samuel 15:29, “And also the Strength of Israel will not lie nor
repent: for he is not a man, that he should repent.”
6:18 “we might have a strong consolation, who have taken refuge to lay hold
upon the hope set before us” (ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες
κρατῆσαι τῆς προκειμένης ἐλπίδος). “who have taken refuge”. The reference to a
place of refuge for believers to flee echoes the cities of refuge in the Old
Testament Scriptures (Num 35:9-34). An Israelite who committed a killed a man
by accident could flee to such a city and receive a fair trial. He was to live in this
city until the death of the high priest, at which time he was free to safely return to
331
his home. Of course, our Great High Priest never dies, so we have found our
eternal city of refuge in Christ.
“to lay hold upon”. The idea of “laying hold of” the believer’s hope (Heb 6:18)
and “holding fast” our confession of faith in Christ (Heb 4:14) stands in contrast to
“letting them slip” (Heb 2:1).
“the hope set before us”. The hope that is set before us refers back to Hebrews
6:11, “And we desire that every one of you do shew the same diligence to the full
assurance of hope unto the end.” This statement assures us that we can be certain
of obtaining eternal life by holding our confession of faith in Christ Jesus.
6:19 “which (hope) we have as an anchor of the soul, both certain and valid”
(ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βεβαίαν). Secular society often
defines hope as wishful thinking. However, the New Testament concept of hope
(ἐλπίς) is based upon the Messianic hope of Jesus’ Second Coming. This is a hope
characterized by certain expectation of future events. It serves as an anchor to
which one chooses to fasten his faith in God.
6:19 “and which enters into the inner (room) of the curtain” (καὶ εἰσερχομένην
εἰς τὸ ἐσώτερον τοῦ καταπετάσματος). We enter into the veil when we come to the
throne of grace, as we see in Hebrews 4:16, “Let us therefore come boldly unto the
throne of grace, that we may obtain mercy, and find grace to help in time of need.”
6:20 “where the forerunner has entered on our behalf, (even) Jesus, being
made a high priest for ever after the order of Melchizedek” (ὅπου πρόδρομος
ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς, κατὰ τὴν τάξιν Μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς
τὸν αἰῶνα). The TDNT says the Greek word πρόδρομος literally means, “running
before.” It refers to those who go before with others following. The TDNT says the
classical writers of antiquity used this word in reference to people (messengers,
troops, athlete), and to impersonal objects (wind, fruit, and ships).
Jesus Offers a New and Better Covenant through
a Superior Priesthood and Sacrifice
(Hebrews 7:1-10:18)
Jesus Christ offers a new and better covenant through a superior priesthood and a
superior sacrifice. Hebrews 7:1-28 explains how the superior priesthood of Jesus
Christ under the order of Melchizedek offers a new and better covenant for God’s
people. Hebrews 8:1-10:18 explains how Jesus Christ offers a new and better
covenant through a superior sacrifice.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 7:1-10:18 emphasizing the perseverance of the saints amidst persecutions
332
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the superior
Priesthood and sacrifice of Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrew believers the
superior Priesthood and sacrifice of Jesus Christ to that of the Law, Jesus
Christ has offered to believers a superior Priesthood and sacrifice to that of the
Law.
Homiletical Idea – Because Jesus Christ has offered to believers a superior
Priesthood and sacrifice to that of the Law, Jesus Christ provides us a superior
Priesthood and sacrifice to that of the Law.
Here is a proposed outline:
1. A Superior Order of Melchizedek
2. A Superior Sacrifice
7:1-28
8:1-10:18
Jesus Offers a New and Better Covenant
through a Superior Priesthood
(Hebrews 7:1-28)
The underlying theme of Hebrews 7:1-28 is that the priesthood of Jesus Christ is
superior to the Levitical order because it is under the order of Melchizedek. The
author first introduces his readers to the character of Melchizedek as recorded in
Scripture in order to identify it with Jesus’ priesthood (7:1-3). He then
demonstrates this king’s superiority over the patriarch Abraham through the tithe,
with the argument being further supported by the fact that the Levitical priesthood
gave tithes in the loins of Abraham (7:4-10). The second argument in Hebrews
7:11-28 made by the author shows that the order of Melchizedek is unending,
while the Levitical priesthood is weak because the priests are subject to death. This
means that Jesus Christ is the Mediator of a better, or superior, covenant. Thus, the
proof is given that the order of Melchizedek (and of Christ Jesus) is superior to
that of the Levitical priesthood.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 7:1-28 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that the
Priesthood of Jesus Christ is superior because He was appointed into the
unending order of Melchizedek.
333
Theological Idea – Because the author explained to the Hebrew believers that
the Priesthood of Jesus Christ is superior because He was appointed into the
unending order of Melchizedek, the Priesthood of Jesus Christ has been made
superior to the Law because He was appointed into the unending order of
Melchizedek.
Homiletical Idea – Because the Priesthood of Jesus Christ has been made
superior to the Law because He was appointed into the unending order of
Melchizedek, the Priesthood of Jesus Christ is superior to the Law because He
was appointed into the unending order of Melchizedek.
Here is a proposed outline:
1. A Description of Melchizedek
2. Superior to Levites Because They Paid Tithes
3. Superior to Levites because it is Unending
7:1-3
7:4-10
7:11-28
Biblical and Extra-Biblical References to Melchizedek. The individual named
Melchizedek is mentioned three times in the Holy Scriptures. He is introduced for
the first time as a historical figure in the story of Abraham returning from the
battle with the five kings of the east in Genesis 14:1-24. In this story, he is the
King of Salem (later called Jerusalem) and priest of the Most High God.
Melchizedek is mentioned next in Psalm 110 to describe the order of the eternal
priesthood to which Jesus Christ will be appointed. Finally, the apostle Paul
discusses his significance to the New Testament Church in Hebrews 5:6-10; 6:20;
7:1-28 in which Christ Jesus has been appointed to the superior order of the eternal
high priesthood of Melchizedek because the Levitical priestly order under the Law
was weak and temporary.
Melchizedek is also mentioned in extra-biblical literature. For example, Philo the
Jew (c.20 B.C. to A.D. c.50) writes:
“Moreover, God made Melchisedek, the king of peace, that is of Salem, for
that is the interpretation of this name, ‘his own high priest,’ without having
previously mentioned any particular action of his, but merely because he had
made him a king, and a lover of peace, and especially worthy of his
priesthood.” (Philo Judaeus, On the Allegories of the Sacred Laws, 25) 120
The Jewish historian Josephus (A.D. c.37-c.100) writes:
120
C. D. Yonge, The Works of Philo Judaeus, the Contemporary of Josephus, vol. 1 (London:
Henry G. Bohn, 1854), 128.
334
“So Abram, when he had saved the captive Sodomites who had been taken by
the Assyrians, and Lot also, his kinsman, returned home in peace. Now the
king of Sodom met him at a certain place, which they called The King’s Dale,
where Melchizedek, king of the city Salem, received him. That name signifies
the righteous king; and such he was without dispute, insomuch that, on this
account, he was made the priest of God: however, they afterward called Salem
Jerusalem.” (Antiquities, 1.10.2)
“But he who first built it was a potent man among the Canaanites, and is on
our tongue called [Melchisedek], the Righteous King, for such he really was;
on which account he was [there] the first priest of God, and first built a temple
[there], and called the city Jerusalem, which was formerly called Salem.”
(Wars of the Jews, 6.438)
Melchizedek is mentioned numerous times in the Dead Sea Scrolls as an angelic
being. For example, in a collection of fragments entitled “The Heavenly Prince
Melchizedek” (11Q13), Melchizedek is described as a heavenly prince that will
return to earth someday. 121 In another scroll that mentions his divine nature in a
section entitled The Vision of Amram, we read, “While I am Melchizedek . . . from
the heights to the depths . . . I am ruler over all light” (4Q543-548). 122 Carol
Newsom discusses numerous mentions of Melchizedek in the Dead Sea Scrolls in
regards to his angelic nature. 123
Ancient Jewish literature and commentaries generally agree that Melchizedek was
Shem the son of Noah. Among rabbinic literature, the Babylonian Talmud reads,
“R. Zechariah said on R. Ishmael's authority: The Holy One, blessed be He,
intended to bring forth the priesthood from Shem, as it is written, ‘And he,
Melchizedek, was the priest of the most high God.’” (Babylonian Talmud, Seder
Nedarim 32b). 124 The Targum of Pseudo-Jonathan describes Melchizedek as
Shem the son of Noah:
Genesis 14:18-20, “And Malka Zadika, who was Shem bar Noah, the king of
Yerushalem, came forth to meet Abram, and brought forth to him bread and
wine; and in that time he ministered before Eloha Ilaha. And he blessed him,
and said, Blessed be Abram of the Lord God Most High, who for the righteous
possesseth the heavens and the earth. And blessed be Eloha Ilaha, who hath
made thine enemies as a shield which receiveth a blow. And he gave to him
121
Geza Vermes, The Complete Dead Sea Scrolls in English (Harmondsworth, UK: Penguin
Books, 1997), 500.
122
Martin Wise, Martin Abegg, Jr., and Edward Cook, transl., The Dead Sea Scrolls: A New
Translation (San Francisco, CA: HarperCollins, 1996), page 435, 455.
123
Carol Newsom, Songs of the Sabbath Sacrifice: A Critical Edition (Atlanta: Scholars Press,
1985), 37.
124
Jacob Neusner, The Babylonian Talmud: A Translation and Commentary, vol. 10a (Peabody,
Massachusetts; Hendrickson Publishers, 2011), 87, Logos.
335
one of ten, of all which he brought back.” (The Targum of PseudoJonathan) 125
Among the Jewish commentators on the Torah, Rashi tells us that the Midrash
describes Melchizedek as Shem the son of Noah. 126
In an appendix to The Book of the Secrets of Enoch, considered an early Christian
work, we find a legend concerning the birth and early life of Melchizedek. This
story describes Melchizedek being miraculously conceived and born by an elderly
woman named Sopanima to her husband named Nir, the brother of Noah.
Melchizedek was born when his mother Sopanima died. When lawlessness spread
upon the earth, Michael the archangel took Melchizedek to the Garden of Eden and
hid him for until an appointed time. He was eventually appointed as the high priest
in Salem. Thus, the story of the origin of Melchizedek and how he became priest
of Salem is found in The Book of the Secrets of Enoch. 127
We find a spurious writing among the collected literature of the early Church
fathers entitled “The Story of Melchizedek” (PG 28.523-330). Migne, the editor of
this collection, describes this writing as a worthless work written in the later
centuries after Christ. Because its narrative details conflict with the accounts found
in biblical and Jewish extra-biblical literature, this work has received little interest
by scholars. 128
It is possible for Shem to have been Melchizedek from a chronological
perspective. Abraham was born sixty years before Noah died, so the two could
have met, and Shem was only 390 years old at Abraham's birth, and Shem died at
the age of 600, so he could very well have been Melchizedek, which name would
have then served as a royal title. The fact that the apostle Paul does not follow the
traditional views of his Jewish community in Hebrews 7:1-4 concerning the
identity of Melchizedek suggests that he was writing by divine revelation on this
topic. While Paul does repeat the rabbinical literature concerning the meaning of
the name of Melchizedek (Heb 7:2), he declares unique characteristics of this
priest, saying in Hebrews 7:3, “Without father, without mother, without descent,
having neither beginning of days, nor end of life; but made like unto the Son of
God; abideth a priest continually.” This description is closer to the belief found in
the Dead Sea Scrolls that Melchizedek was an angelic being.
125
“Targum Jonathan on Genesis,” [on-line]; accessed 15 October 2023; available from
https://www.sefaria.org/Targum_Jonathan_on_Genesis?tab=contents; Internet.
126
M. Carasik, ed. Genesis: Introduction and Commentary, transl. M. Carasik, in The
Commentators’ Bible: The Rubin JPS Miqra’ OT Gedolot (Philadelphia, PA: The Jewish Publication
Society, 2018), 126, Logos.
127
W. R. Morfill, transl., “The Book of the Secrets of Enoch,” ed. R. H. Charles (Oxford: The
Clarendon Press, 1896), 85-93.
128
S. E. Robinson, “The Apocryphal Story of Melchizedek,” Journal for the Study of Judaism in
the Persian, Hellenistic, and Roman Period 18.1 (June 1987): 26.
336
The Central Idea of Paul’s Discussion of Melchizedek: The Continual Order of
Melchizedek’s Priesthood. In the Greek text, Hebrews 7:1-3 forms a single
sentence. The base-line sentence of Hebrews 7:1-3 is, “For this Melchizedek . . .
abides a priest forever.” The rest of the sentence clauses simply modify, or explain,
how “this former Melchizedek” is superior to Abraham because of his character.
Thus, we read in Hebrews 8:1, Hebrews 8:1, “Now of the things which we have
spoken this is the sum: We have such an high priest, who is set on the right hand of
the throne of the Majesty in the heavens.” In other words, Paul is explaining the
eternal aspect of the order of the priesthood of Melchizedek, to which Christ has
been appointed, as a contrast to the temporal, Levitical priesthood under the
Mosaic Law.
This new aspect of Jesus Christ the Messiah could not have been derived without a
divine revelation. Paul bases this teaching on two Old Testament passages of
Scripture. He first discusses Abraham’s encounter with Melchizedek in Genesis
14:1-24. He uses this passage to explain its superiority over the Levitical
priesthood. He then quotes the prophetic passage about Melchizedek in Psalm
110:4 to explain how Jesus Christ fulfilled this priestly role. I do not believe that
Paul came up with this revelation on his own simply from studying the Scriptures.
Most likely, he heard this from one of his divine encounters with the Lord Jesus
Christ.
A Comparison of the Priesthood of Melchizedek to the Levites. Note the
following comparison that the author of Hebrews makes between the Priesthood of
Melchizedek to the Levites:
1. Hebrews 7:6-7 - Melchizedek blessed Levi through the loins of Abraham.
2. Hebrews 7:8 - Levites are men who die. Melchizedek abides forever.
3. Hebrews 7:9 - Levi paid tithes through the loins of Abraham to
Melchizedek.
4. Hebrews 7:16 - Levi was made a priest after carnal commandment. Jesus
was made after the power of an endless life.
5. Hebrews 7:20-21 - Levi was made a priest without an oath. Jesus was made
with an oath.
6. Hebrews 7:23-24 - Levi had many priests. There was one priest with Jesus.
7. Hebrews 7:23-24 - Levi needed to daily offer up sacrifices for the sins of
people. Jesus offered up the sacrifice once.
8. Hebrews 7:23-24 - Levi has infirmities, Jesus is perfect.
A Description of Melchizedek
(Hebrews 7:1-3)
Hebrews 7:1-3 offers an introduction to Melchizedek prior to making a number of
arguments as to his superiority over the Levitical priesthood.
337
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 7:1-3 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that the order
of Melchizedek is unending.
Theological Idea – Because the author explained to the Hebrew believers that
the order of Melchizedek is unending, the order of Melchizedek has been
made unending.
Homiletical Idea – Because the order of Melchizedek has been made
unending, the order of Melchizedek is unending.
The Text
1
For this is Melchizedek, king of Salem, priest of the most high God,
who met Abraham returning from the slaughter of the kings, and blessed
him, 2to whom also Abraham divided a tenth from all; first on the one
hand being by interpretation King of righteousness, and after that also
King of Salem, which is, King of peace, 3without father, without mother,
without genealogy, having neither beginning of days, nor end of life; but
made like unto the Son of God; abides a priest continually.
7:1 “For this is Melchizedek, king of Salem, priest of the most high God, who
met Abraham returning from the slaughter of the kings, and blessed him”
(Οὗτος γὰρ ὁ Μελχισέδεκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, ὁ
συναντήσας Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων καὶ εὐλογήσας
αὐτόν). Hebrews 7:1 refers to the narrative passage in Genesis 14:1-24 when
Abraham defeated the kings of the east. Upon his return, Melchizedek met
Abraham with bread and wine and blessed the patriarch. In response, Abraham
gave him tithes of the spoils. Salem refers to the city of Jerusalem, which name is
found in Psalm 76:2, “In Salem also is his tabernacle, and his dwelling place in
Zion.”
7:2 “to whom also Abraham divided a tenth from all; first on the one hand
being by interpretation King of righteousness, and after that also King of
Salem, which is, King of peace” (ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν Ἀβραάμ,
πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ,
ὅ ἐστιν βασιλεὺς εἰρήνης). The names “Melchizedek” is formed from two Hebrew
words: ( = )םלכץking and ( = )צדקrighteousness. Thus, the author gives us the
interpretation as “King of righteousness.”
338
7:2 Comments. The order of names, which are being interpreted, “King of
righteousness,” then “King of peace,” follows the order of names “Melchizedek”
and “King of Salem” mentioned in Hebrews 7:1. Sailhamer tells us that Josephus
and Philo give similar interpretations of the name of Melchizedek, supporting the
view that the author of the epistle of Hebrews was following a long-held Jewish
tradition when making this statement. 129 Sailhamer adds that the Palestinian
Targum reads, “The righteous king,” for ()םַ לְ כָּא צַ דִּ יקָא:
296F
7:1-2 Comments. Hebrews 7:1-2 tells us that the Lord gave the people of
Abraham’s generation a witness of God’s standard of righteousness through the
priesthood of Melchizedek, who ministered to his generation from the city of
Salem, which became known as Jerusalem. This order of worship was so well
established that Abraham himself gave his tithes to this individual.
7:3 “without father, without mother, without genealogy, having neither
beginning of days, nor end of life; but made like unto the Son of God; abides a
priest continually” (ἀπάτωρ ἀμήτωρ ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε
ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκέ).
In Hebrews 7:3 the apostle Paul describes the eternal nature of Melchizedek. We
must ask the question of how Paul came to the understanding of the eternal nature
of this priesthood. We do see this eternal nature reflected in Psalms 110:4, “The
LORD hath sworn, and will not repent, Thou art a priest for ever after the order of
Melchizedek.” However, Paul gives specific details concerning its eternal nature in
Hebrews 7:3. Therefore, if we look to extra-biblical literature, we note similar
statements in an ancient Jewish work entitled The Book of Jubilees:
“. . . . for Abram, and for his seed, a tenth of the first fruits to the Lord, and the
Lord ordained it as an ordinance for ever that they should give it to the priests
who served before Him, that they should possess it for ever. 26 And to this law
there is no limit of days; for He hath ordained it for the generations for ever
that they should give to the Lord the tenth of everything, of the seed and of the
wine and of the oil and of the cattle and of the sheep. 27 And He gave (it) unto
His priests to eat and to drink with joy before Him.” (The Book of Jubilees
13.25-27)130
297F
The Levitical priesthood stood upon the foundation of one’s genealogical record. If
a priest could not prove his descent from the tribe of Levi, he could not serve in a
Jewish priestly office. In contrast, Melchizedek did not have an earthly lineage to
justify his priesthood. His must have been a heavenly lineage.
129
John H. Sailhamer, Introduction to Old Testament Theology (Grand Rapids, Michigan:
Zondervan Publishing House, c1995), 311.
130
R. H. Charles, ed., Pseudepigrapha of the Old Testament, vol. 2 (Oxford: The Clarendon Press,
1913), 33, Logos.
339
There are a number of passages in the Old Testament that allude to a divine
appearance of God (theophanies) or of the pre-incarnate Christ Jesus
(Christophanies). For example, Melchizedek king of Salem appears to Abraham
and receives the tithe (Gen 14:17-20). The Lord appeared to Abraham and
communed with him prior to the destruction of Sodom and Gomorrah (Gen 18:133). God shows His back unto Moses on Mount Sinai (Exod 33:18-23). The Lord
appeared to Joshua as the Captain of the host of the Lord (Josh 5:13-15).
There are two interpretations of the appearance of Melchizedek to Abraham.
(1) Literal Interpretation: A Pre-incarnate Appearance of Christ. Some
scholars believe this was an appearance of God (called a theophany), or of the
pre-incarnate Christ Jesus (called a Christophany) in the Old Testament. The
argument is based on his character described in Hebrews 7:3, which implies
that Melchizedek had no father or mother, and made like the Son of God,
leaving one to conclude a divine nature. Abraham did speak to the Lord at
other times (Gen 18:1, 31), so perhaps Melchizedek is a reference to an Old
Testament theophany.
(2) Figurative Interpretation: An Old Testament Typology of Christ. Others
believe that Melchizedek was simply a man holding the office of a priest
whose genealogy is not reckoned in the lineage of the Levites. This leads one
to interpret Hebrews 7:3 to mean that the book of Genesis offers no
genealogical record for Melchizedek regarding his priestly office. In a similar
sense, Esther is said to have no father or mother in Esther 2:7, “And he
brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither
father nor mother, and the maid was fair and beautiful; whom Mordecai, when
her father and mother were dead, took for his own daughter.” Thus, this
phrase may serve as a Hebrew idiom. He was made like the Son of God only
in respect to his unending priestly office, of which office the book of Genesis
does not record its beginning or end.
The Order of Melchizedek is Superior to that of the Levites Because They
Paid Tithes to Him through Abraham
(Hebrews 7:4-10)
While Hebrews 7:1-3 explains how Jesus Christ is identified with the order of
Melchizedek, Hebrews 7:4-10 serves as an argument to explain how the order of
Melchizedek is superior to that of the Levites because they paid tithes to him
through Abraham. Since Abraham paid tithes to Melchizedek and receive his
blessing, then Melchizedek is greater than Abraham. Since Levi paid tithes in the
loins of Abraham, then the Levitical order is also inferior to the order of
Melchizedek (and of the priesthood of Jesus Christ).
340
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 7:4-10 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that the order
of Melchizedek is superior to the Levitical order because the Levites paid
tithes to him in Abraham.
Theological Idea – Because the author explained to the Hebrew believers that
the order of Melchizedek is superior to the Levitical order because the Levites
paid tithes to him in Abraham, the order of Melchizedek has been made
superior to the Levitical order because the Levites paid tithes to him in
Abraham.
Homiletical Idea – Because the order of Melchizedek has been made superior
to the Levitical order because the Levites paid tithes to him in Abraham, the
order of Melchizedek is superior to the Levitical order because the Levites
paid tithes to him in Abraham.
The Text
4
Now, you notice how great this (man) was, unto whom even the
patriarch Abraham gave a tenth of the spoils. 5And even those of the sons
of Levi, who receive the office of the priesthood, have a commandment to
collect a tithe from the people according to the law, that is, from their
brethren, though they have come out of the loins of Abraham. 6But the
one who does not trace his genealogy from them collected a tithe from
Abraham, and he blessed him that had the promises. 7And without any
dispute the lesser is blessed by the greater. 8And here even men that die
receive tithes; but it is testified that he lives. 9And as I may speak another
comment, Levi also, who receives tithes, payed tithes through Abraham.
10
For he was still in the loins of (his) father when Melchizedek met him.
7:4-7 Comments. Hebrews 7:4-7 serves as a summary to explain that Melchizedek
is better than Abraham, so the order of Melchizedek is better than the order of
Levi.
7:4 “Now, you notice how great this (man) was, unto whom even the patriarch
Abraham gave a tenth of the spoils” (Θεωρεῖτε δὲ πηλίκος οὗτος, ᾧ καὶ δεκάτην
Ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης). The author describes Abraham
as “the patriarch” in Hebrews 7:4 for a very important reason. He is arguing that
the order of Melchizedek is superior to that of the Levitical priesthood. Since
Abraham is the patriarch of the Levitical priesthood, he is superior to the Levites,
and thus, their priestly order.
341
7:5 “And even those of the sons of Levi, who receive the office of the
priesthood, have a commandment to collect a tithe from the people according
to the law, that is, from their brethren, though they have come out of the loins
of Abraham” (καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευὶ τὴν ἱερατείαν λαμβάνοντες ἐντολὴν
ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν,
καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ). The Levites received the tithes as
their source of income for divine service in Numbers 18:21, “And, behold, I have
given the children of Levi all the tenth in Israel for an inheritance, for their service
which they serve, even the service of the tabernacle of the congregation.”
7:6 “But the one who does not trace his genealogy from them collected a tithe
from Abraham, and he blessed him that had the promises” (ὁ δὲ μὴ
γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν Ἀβραὰμ καὶ τὸν ἔχοντα τὰς ἐπαγγελίας
εὐλόγηκεν).
7:7 “And without any dispute the lesser is blessed by the greater” (χωρὶς δὲ
πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται).
7:8 “And here even men that die receive tithes” (καὶ ὧδε μὲν δεκάτας
ἀποθνῄσκοντες ἄνθρωποι λαμβάνουσιν). In Hebrews 7:8 the apostle Paul says,
“and here men that die receive tithes,” referring to the Levites who were
ministering in the Temple in Jerusalem during the time that he wrote to the
Hebrews; thus, the use of the adverb “here.”
7:8 “but it is testified that he lives” (ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ). In Hebrews
7:8 the apostle Paul says, “but there it testifies that he lives,” referring back to
Genesis 14:18-20 when Melchizedek received tithes of Abraham; thus, the use of
the adverb “there.”
Paul’s statement that this story in Genesis 14:17-20 testifies that Melchizedek
“lives” suggests that he was of a divine nature. Specifically, he interpreted the
statement, “Melchizedek, king of Salem, priest of the most High God” (Gen 14:18)
to mean that he was of a divine, eternal nature rather than of a human, mortal
nature. This view is supported by the fact that Paul has just cited Genesis 14:18 in
Hebrews 7:1 and he contrasts the Levites as men who die in Hebrews 7:8 to
Melchizedek who lives. He must have had confirmation of the divine nature of
Melchizedek when he read Psalm 110:4, “The LORD hath sworn, and will not
repent, Thou art a priest for ever after the order of Melchizedek.” In this verse, we
see the word “forever” in association with Melchizedek, which Paul may have
understood as evidence of his divine nature. Now, Paul was writing under the
divine inspiration of the Holy Spirit when penned these words in the epistle of
Hebrews, so we must follow his interpretation of Melchizedek as a divine being as
he states in Hebrews 7:3, “Without father, without mother, without descent, having
342
neither beginning of days, nor end of life; but made like unto the Son of God;
abideth a priest continually.”
7:9 “And as I may speak another comment, Levi also, who receives tithes,
payed tithes through Abraham” (καὶ ὡς ἔπος εἰπεῖν, διʼ Ἀβραὰμ καὶ Λευὶ ὁ
δεκάτας λαμβάνων δεδεκάτωται).
7:10 “For he was still in the loins of (his) father when Melchizedek met him”
(ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν ὅτε συνήντησεν αὐτῷ Μελχισέδεκ). Just as
Levi was in Abraham’s loins, so are we in Christ. During His death, burial,
resurrection and glorification, we were in His loins.
The Order of Melchizedek is Superior to that
of the Levites because it is Unending
(Hebrews 7:11-28)
Hebrews 7:11-28 argues the point that the order of Melchizedek is superior to that
of the Levites because it is unending. This passage of Scripture serves largely as an
exegesis of Psalm 110:4, “The LORD hath sworn, and will not repent, Thou art a
priest for ever after the order of Melchizedek.”
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 7:11-28 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that the order
of Melchizedek is superior to the Levitical order because it is unending.
Theological Idea – Because the author explained to the Hebrew believers that
the order of Melchizedek is superior to the Levitical order because it is
unending, the order of Melchizedek has been made superior to the Levitical
order because it is unending.
Homiletical Idea – Because the order of Melchizedek has been made superior
to the Levitical order because it is unending, the order of Melchizedek is
superior to the Levitical order because it is unending.
The Text
11
If therefore indeed maturity were through the Levitical priesthood,
(for the people had received the law by it), what further need was there to
raise up another priest after the order of Melchizedek, and not be called
after the order of Aaron? 12For with a change of the priesthood, there is
of necessity a change also of the law. 13For he of whom these things are
343
spoken belongs to another tribe, of which no one attended at the altar.
14
For it is evident that our Lord has risen out of Judah, concerning which
tribe Moses spoke nothing about priesthood. 15And it is even more evident
if another priest arises after the likeness of Melchizedek, 16who is made,
not after the law of a carnal commandment, but after the power of an
endless life. 17For he testifies, ‘You are a priest forever after the order of
Melchizedek.’ 18For there is indeed a disannulling of the preceding
commandment because of the weakness and unprofitableness of it, 19(for
the law made nothing perfect), and the bringing in of a better hope
through which we draw near to God. 20And as such it (comes) not without
the taking of an oath; for indeed those priests were made without an oath.
21
But this one with an oath by him that said unto him, ‘The Lord made an
oath and he shall not repent, You art a priest forever.’ 22According to
such (an oath) was Jesus made a guarantee of a better covenant. 23And
they indeed are many priests having been prevented to continue because
of death: 24But this man, because he continues forever, has a permanent
priesthood. 25Wherefore also he is able to save completely them that come
to God by him, seeing he always lives to make intercession for them. 26For
it was fitting for us to have such a high priest, who is holy, harmless,
undefiled, separate from sinners, and made higher than the heavens;
27
who does not need daily, as those high priests, to offer up sacrifices, first
for his own sins, and then for those of the people. For this he did once,
when he offered up himself. 28For the law appoints men as high priests
which have weakness; but the word of the oath, which was after the law,
has perfected the Son forever.
God Judged Israel Because They Failed to Provide Atonement for the People
Through the Mosaic Law. Had the Israelites honored the Temple service, and the
Levitical priests properly performed their duties in behalf of the people, Israel
would not have backslidden and God would not have judged His people. However,
Israel failed to perform the Law in every aspect. God judged Israel because they
failed to provide atonement for the people through the Mosaic Law.
7:11 “If therefore indeed maturity were through the Levitical priesthood” (Εἰ
μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν). The concept of perfection
before God is mentioned a number of times in the epistle of Hebrews: “Therefore
leaving the principles of the doctrine of Christ, let us go on unto perfection; not
laying again the foundation of repentance from dead works, and of faith toward
God,” (Heb 6:1), “For the law made nothing perfect, but the bringing in of a better
hope did; by the which we draw nigh unto God.” (Heb 7:19), “For the law maketh
men high priests which have infirmity” (Heb 7:28).
7:11 “for the people had received the law by it” (ὁ λαὸς γὰρ ἐπʼ αὐτῆς
νενομοθέτηται). The people received the Law through the Levitical priesthood,
beginning with Aaron and his son; but through the centuries that followed, the
344
Levitical priests settled in towns throughout the Promised Land with the duties of
teaching the people how to serve God under the Law. Unfortunately, this strategy
failed because of human weakness. Hebrews 7:11 presents man’s efforts of
perfection and failure before God in observing the Law.
7:11 “what further need was there to raise up another priest after the order of
Melchizedek, and not be called after the order of Aaron” (τίς ἔτι χρεία κατὰ
τὴν τάξιν Μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν
λέγεσθαι). In Hebrews 7:11 the author begins to explain the need of Jesus Christ
and a new priestly order.
7:12 “For with a change of the priesthood, there is of necessity a change also
of the law” (μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις
γίνεται). The Priesthood changed from a Levitical priesthood to Melchizedek.
Thus, we have been placed under a new law, which is the law of the spirit of life in
Christ Jesus, and the words of Jesus Christ, His teachings.
7:13 “For he of whom these things are spoken belongs to another tribe, of
which no one attended at the altar” (ἐφʼ ὃν γὰρ λέγεται ταῦτα, φυλῆς ἑτέρας
μετέσχηκεν, ἀφʼ ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ). Judah did not serve at
the altar of the Mosaic Law.
7:14 “For it is evident that our Lord has risen out of Judah, concerning which
tribe Moses spoke nothing about priesthood” (πρόδηλον γὰρ ὅτι ἐξ Ἰούδα
ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωϋσῆς ἐλάλησεν).
Jesus descent from the tribe of Judah is mentioned throughout the Scriptures (Gen
49:10, Isa 11:1, Matt 1:3, Luke 3:33, Rom 1:3, Rev 5:5).
7:15 “And it is even more evident if another priest arises after the likeness of
Melchizedek” (καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα
Μελχισέδεκ ἀνίσταται ἱερεὺς ἕτερος). What is far more evident? It is more evident
that Moses spoke nothing concerning the order of Melchizedek.
7:16 “who is made, not after the law of a carnal commandment, but after the
power of an endless life” (ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ
δύναμιν ζωῆς ἀκαταλύτου). Hebrews 7:16 says Jesus’ similarity to Melchizedek
was not in a system of laws, but in the eternal nature of both of them.
7:17 “For he testifies, ‘You are a priest forever after the order of
Melchizedek.’” (μαρτυρεῖται γὰρ ὅτι Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν
Μελχισέδεκ). Hebrews 7:17 is a quote from Psalm 110:4, “The LORD hath sworn,
and will not repent, Thou art a priest for ever after the order of Melchizedek.” This
quote points out the “endless life” of Jesus as High Priest.
345
7:18 “For there is indeed a disannulling of the preceding commandment
because of the weakness and unprofitableness of it” (ἀθέτησις μὲν γὰρ γίνεται
προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές). The Mosaic Law
preceded Jesus Christ.
How was the Law weak? It was weak through the carnal flesh of man, as the
apostle Paul writes in Romans 8:3, “For what the law could not do, in that it was
weak through the flesh, God sending his own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh:” Galatians 4:9, “But now, after that ye
have known God, or rather are known of God, how turn ye again to the weak and
beggarly elements, whereunto ye desire again to be in bondage?”
How was the Law unprofitable? Verse19 says that the Law made nothing perfect.
7:19 “for the law made nothing perfect” (οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος). The
Law made nothing perfect in regards to man’s nature and habits. The epistle of
Hebrews makes a number of references to the need of perfection or Christian
maturity, and the failure of the Law to accomplish this goal of mankind:
“Therefore leaving the principles of the doctrine of Christ, let us go on unto
perfection; not laying again the foundation of repentance from dead works, and of
faith toward God,” (Heb 6:1), “For the law made nothing perfect, but the bringing
in of a better hope did; by the which we draw nigh unto God.” (Heb 7:19), “For the
law maketh men high priests which have infirmity” (Heb 7:28).
The apostle Paul spoke to the Jews in Antioch in Pisidia, saying, “And by him all
that believe are justified from all things, from which ye could not be justified by
the law of Moses.” (Acts 13:39) He explained the failure of the Law in Romans
3:20, “Therefore by the deeds of the law there shall no flesh be justified in his
sight: for by the law is the knowledge of sin.” Galatians 2:16, “Knowing that a
man is not justified by the works of the law, but by the faith of Jesus Christ, even
we have believed in Jesus Christ, that we might be justified by the faith of Christ,
and not by the works of the law: for by the works of the law shall no flesh be
justified.”
7:19 “and the bringing in of a better hope” (ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος).
With the disannulling of the Mosaic Law because of its failure to bring men to
salvation, there is also the bringing in of a better hope. Our better hope is Jesus,
which is stated in Hebrews 6:18, “That by two immutable things, in which it was
impossible for God to lie, we might have a strong consolation, who have fled for
refuge to lay hold upon the hope set before us.” The apostle Paul makes a similar
statement in Colossians 1:27, “To whom God would make known what is the
riches of the glory of this mystery among the Gentiles; which is Christ in you, the
hope of glory:”
346
7:19 “through which we draw near to God” (διʼ ἧς ἐγγίζομεν τῷ θεῷ). The
apostle Paul says we have “access by faith into this grace wherein we stand, and
rejoice in hope of the glory of God.” (Rom 5:2)
7:19 Comments. The Law was for exposing sin, and not for perfecting men, as the
apostle Paul says in Galatians 3:19, “Wherefore then serveth the law? It was added
because of transgressions, till the seed should come to whom the promise was
made; and it was ordained by angels in the hand of a mediator.”
7:20 “And as such it (comes) not without the taking of an oath” (Καὶ καθʼ ὅσον
οὐ χωρὶς ὁρκωμοσίας· οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες). This
new priestly order comes through an oath. God swore an oath by Himself, as we
read in Hebrews 7:21, “(For those priests were made without an oath; but this with
an oath by him that said unto him, The Lord sware and will not repent, Thou art a
priest for ever after the order of Melchisedec:)”.
7:21 “But this one with an oath by him that said unto him, ‘The Lord made
an oath and he shall not repent, You art a priest forever.’” (ὁ δὲ μετὰ
ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν· Ὤμοσεν κύριος καὶ οὐ
μεταμεληθήσεται, Σὺ ἱερεὺς εἰς τὸν αἰῶνα). The Levitical priests were appointed
to their offices by the Mosaic Law rather than by an oath, as we read in Hebrews
7:28, “For the law maketh men high priests which have infirmity; but the word of
the oath, which was since the law, maketh the Son, who is consecrated for
evermore.” The KJV adds the phrase, “after the order of Melchisedec.” However,
this phrase is not found in the reliable Greek manuscripts.
7:20-21 Comments. Jesus was made a priest with an oath, but the Levites without
an oath.
7:22 “According to such (an oath) was Jesus made a guarantee of a better
covenant” (κατὰ τοσοῦτο καὶ κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς). That
is, according to this oath, Jesus was made the guarantee of a better covenant. By
such an oath was Jesus made a priest (Heb 7:20) He became a guarantee to provide
mankind a better covenant. Thus, we read of this better covenant in Hebrews 8:6,
“But now hath he obtained a more excellent ministry, by how much also he is the
mediator of a better covenant, which was established upon better promises.”
Hebrews 12:24, “And to Jesus the mediator of the new covenant, and to the blood
of sprinkling, that speaketh better things than that of Abel.”
7:23-24 “And they indeed are many priests having been prevented to continue
because of death: But this man, because he continues forever, has a
permanent priesthood” (καὶ οἱ μὲν πλείονές εἰσιν γεγονότες ἱερεῖς διὰ τὸ θανάτῳ
κωλύεσθαι παραμένειν· ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει
τὴν ἱερωσύνην). In Hebrews 7:23-24 the apostle Paul explains that the priesthood
of Jesus Christ does not transfer from one priest to the next, as did the Levitical
347
priesthood in which one priest dies and hands over to the next one. Jesus remains
in His priestly office forever.
7:25 “Wherefore also he is able to save completely them that come to God by
him” (ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ
θεῷ). In Hebrews 7:25 the apostle Paul tells us that Jesus is able to save “εἰς τὸ
παντελὲς.” BAGD says the phrase “εἰς τὸ παντελὲς” is used twice in the New
Testament. It is found in Luke 13:11, “And, behold, there was a woman which had
a spirit of infirmity eighteen years, and was bowed together, and could in no wise
lift up herself.” It is also found in Hebrews 7:25, “Wherefore he is able also to save
them to the uttermost that come unto God by him, seeing he ever liveth to make
intercession for them.”
This Greek phrase can be used in two possible senses. It can be used to describe
something concerning its completeness or of time. Modern English versions are
divided between these two meanings.
Completeness. If this phrase describes completeness in Hebrews 7:25, then it could
mean, “completely, fully, wholly”; thus, “to the uttermost” (ASV, ESV, KJV,
Weymouth), or “completely” (ISV, NET, NIV), or “fully” (BBE), or “always”
(GW). Paul would use this phrase in Hebrews 7:25 to mean that Jesus’ priesthood
is sufficient to provide complete redemption and salvation for men. In Luke 13:11
this phrase is used in the negative sense of completeness, “And, behold, there was
a woman which had a spirit of infirmity eighteen years, and was bowed together,
and could in no wise lift up herself.” This woman was unable to stand up right
completely.
Time. If this phrase describes time in Hebrews 7:25, then it could mean, “forever,
for all time”; thus, “always” (NCV), or “once and forever” (NLT), or “for all time”
(NRSV, RSV), or “now and always” (GNB), or “forever” (DR, CEV, Goodspeed,
Murdock), or “(un)to the very end” (Rotherham, YLT), or “from now to eternity”
(Message). A similar phrase εἰς τέλος is used in the New Testament and means,
“unto the end, forever.” Paul would use this phrase in Hebrews 7:25 to mean that
Jesus’ priesthood is eternal in providing salvation for all mankind.
7:25 “seeing he always lives to make intercession for them” (πάντοτε ζῶν εἰς τὸ
ἐντυγχάνειν ὑπὲρ αὐτῶν). The epistle of Hebrews discusses the present day
ministry of Jesus Christ as our Great High Priest. The author also explains that He
is our intercessor in Hebrews 7:25, “Wherefore he is able also to save them to the
uttermost that come unto God by him, seeing he ever liveth to make intercession
for them.” Hebrews 9:24, “For Christ is not entered into the holy places made with
hands, which are the figures of the true; but into heaven itself, now to appear in the
presence of God for us.” The apostle Paul mentions this role of Jesus Christ in
Romans 8:33-34, “It is Christ that died, yea rather, that is risen again, who is even
at the right hand of God, who also maketh intercession for us.” The apostle John
348
tells us the same thing in 1 John 2:1, “My little children, these things write I unto
you, that ye sin not. And if any man sin, we have an advocate with the Father,
Jesus Christ the righteous.”
Jesus feels our pains and sufferings. He is at the right hand of the Father as our
great High Priest, interceding for our greatest needs. His present day role as our
Great High Priest tells us that when we sin, we must be quick to confess our sins
so that Jesus Christ can intercede in our behalf to the Father. If we confess our
sins, we are justified before God the Father when the accuser brings charges
against us because of Jesus’ present-day office as our Great High Priest, who shed
His blood for these sins. We know from Revelation 12:10 that Satan is still the
accuser of the brethren today. Even if Satan as our chief accuser brings an
accusation (Rev 12:10), Jesus is there to intercede in our behalf. Paul also warned
Timothy about the adversary’s opportunities to speak reproachfully against those
with sin in their lives in 1 Timothy 5:14, “I will therefore that the younger women
marry, bear children, guide the house, give none occasion to the adversary to speak
reproachfully.” These verses remind us of the story in the opening chapters of Job
when Satan presented himself before God and brought accusations against Job.
The Lord said, “. . . and still he holdeth fast his integrity, although thou movedst
me against him, to destroy him without cause.” (Job 2:3) Thus, we see that Satan’s
accusations have the potential to move God against us. Job cried out for a
redeemer to plead for his innocence, but there was none, saying, “Neither is there
any daysman betwixt us, that might lay his hand upon us both.” (Job 9:33)
According to Hebrews 7:25, Jesus Christ will serve in this role for us throughout
eternity, saying that He lives forever making intercession for us.
His role as our Great High Priest also tells us that we can come to God the Father
with our petitions accompanied with the name of Jesus. In anticipating His role as
our Great High Priest, just before His departure Jesus says, “And in that day ye
shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the
Father in my name, he will give it you.” (John 16:23) Jesus told them to pray to the
Father in His name on three occasions during this last meeting with His disciples
(John 14:13-14; 15:16; 16:23-26). Our right to access God the Father comes
through the blood of Jesus that offered in the Holy Place in Heaven for the
payment of our sins. In addition, our right to petition Him continues to be based
upon the redemptive work of Jesus Christ.
7:25 Comments. Our salvation is complete in Christ Jesus, from the day we were
saved until the time we go to Heaven. Once we are saved, our salvation is secure in
Christ Jesus. If we stumble and fall in sin, it does not make our salvation
incomplete or insufficient. He blood paid for our sins, past, present, and future.
However, the epistle of Hebrews warns us several times not to willingly renounce
our faith in Jesus Christ, at which time we walk away from our salvation and
eternal life.
349
7:26 “For it was fitting for us to have such a high priest, who is holy,
harmless, undefiled, separate from sinners, and made higher than the
heavens” (Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος ἄκακος ἀμίαντος,
κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος). The
priesthood of Jesus Christ is undefiled by sin, with Paul giving us five attributes of
His priesthood in Hebrews7:26. He is holy, without evil or innocent, pure or
undefiled concerning sin, set apart from sinners in the sense that He is exalted in
Heaven or in the sense that He is of a different nature than sinful humanity
(BAGD), and He has been exalted above all things in the heavenlies. Paul explains
in the next verse that the Levitical priests were unable to conduct their lives in this
holy manner because they were with sin along with those for whom they
interceded.
7:27 “who does not need daily, as those high priests, to offer up sacrifices, first
for his own sins, and then for those of the people. For this he did once, when
he offered up himself” (ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς,
πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν ἔπειτα τῶν τοῦ λαοῦ· τοῦτο
γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας). Under the old covenant, the work of the
Levitical priesthood is never done. No matter how many sacrifices were offered,
there were many others left undone by the people (Lev 9:7; 16:6, 11, 15, Heb 5:3;
9:7). However, Jesus’ sacrificial offering was once and for all, cleansing all sins
for all of mankind for all time.
7:28 “For the law appoints men as high priests which have weakness” (ὁ
νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν). The infirmities of
the Levitical priesthood is mentioned earlier in Hebrews 5:1-2, “For every high
priest taken from among men is ordained for men in things pertaining to God, that
he may offer both gifts and sacrifices for sins: Who can have compassion on the
ignorant, and on them that are out of the way; for that he himself also is compassed
with infirmity.”
7:28 “but the word of the oath, which was after the law, has perfected the Son
forever” (ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον υἱὸν εἰς τὸν αἰῶνα
τετελειωμένον). While the Law and its covenant between the Lord and Israel came
during the time of Moses, God’s oath to Israel came during the time of King David
and this oath is recorded in Psalm 110:4, “The LORD hath sworn, and will not
repent, Thou art a priest for ever after the order of Melchizedek.”
Jesus Christ Offers a New and Better Covenant
Through a Superior Sacrifice
(Hebrews 8:1-10:18)
Having proven that Jesus Christ is the mediator of a better and more superior
office of priesthood in 7:1-28 under the order of Melchizedek, the author then
proceeds to explain how this new covenant necessitated a better sacrifice as well
350
by referring to Jeremiah 31:31-34 in Hebrews 8:8-12. He begins with a summary
of the superior priesthood of Jesus Christ (8:1-2). He explains that God promised
Israel a new and better covenant through the prophet Jeremiah. (8:3-13). He then
gives a brief description of the ministry and sacrifices of the earthly Tabernacle
under the old covenant (Heb 9:1-10). He is then able to explain how Jesus Christ
became the mediator of a new covenant through His blood being offered once for
all in the heavenly tabernacle. (Heb 9:11-10:18) Therefore, Hebrews 8:1-10:18
focuses upon the establishment of a new covenant through the blood sacrifice of
Jesus Christ and a doing away of the old covenant, and it serves largely as an
exegesis of Jeremiah 31:31-34.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 8:1-10:18 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the superior
sacrifice of Jesus Christ that established a new and better covenant.
Theological Idea – Because the author explained to the Hebrew believers the
superior sacrifice of Jesus Christ that established a new and better covenant,
Jesus Christ has established a new and better covenant through a superior
sacrifice.
Homiletical Idea – Because Jesus Christ has established a new and better
covenant through a superior sacrifice, we have a new and better covenant
through the superior sacrifice of Jesus Christ.
Here is a proposed outline:
1. A Summary Statement
2. The Promise of a New Covenant
3. Sacrifices under the Old Covenant
4. Sacrifice under New Covenant
8:1-2
8:3-13
9:1-10
9:11-10:18
A Summary Statement of the Superior Priesthood of Jesus Christ
(Hebrews 8:1-2)
Hebrews 8:1-2 serves as a summary of the previous passages explaining the
superior priesthood of Jesus Christ. The main point, or summary, of the Hebrews
7:1-28 is given here. This is what the author has said about Jesus’ office as Great
High Priest up to this point. Jesus now serves as a high priest of a heavenly
Tabernacle of which Moses testified (Heb 8:5), in a superior place, and not an
inferior, earthly Tabernacle as did the Levites.
351
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 8:1-2 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that Jesus
Christ as High Priest was seated at God’s right hand ministering in the
heavenly tabernacle.
Theological Idea – Because the author explained to the Hebrew believers that
Jesus Christ as High Priest was seated at God’s right hand ministering in the
heavenly tabernacle, Jesus Christ as High Priest has been seated at God’s right
hand ministering in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ as High Priest has been seated at
God’s right hand ministering in the heavenly tabernacle, Jesus Christ as High
Priest is seated at God’s right hand ministering in the heavenly tabernacle.
The Text
1
Now this is the main point concerning the things that I am saying:
we have such a high priest, who is set on the right hand of the throne of
the Majesty in the heavens; 2a minister of the holy things, and of the true
tabernacle, which the Lord pitched, not man.
8:1 “Now this is the main point concerning the things that I am saying”
(Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις). The Greek word κεφάλαιον means, “main
thing, main point.” The author now provides us a summary statement of his
previous discussion. He has just delivered a detailed exegesis of the two Old
Testament passages concerning Melchizedek (Gen 14:18-20, Psalm 110:1-7). He
has explained how the priesthood of Melchizedek precedes the Levitical
priesthood (Heb 7:1-10) and how it supersedes it because it is unending (Heb 7:1128). In Hebrews 8:1-2 he now lifts his readers above all of these details by
explaining the main point or the central idea of his Old Testament exegesis.
8:1 “we have such a high priest” (τοιοῦτον ἔχομεν ἀρχιερέα). The Greek word
τοιοῦτος means, “of this sort.” We have the sort or type of high priest that is set at
the right hand of the throne of God.
8:1 “who is set on the right hand of the throne of the Majesty in the heavens”
(ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς). Hebrews
8:1 reflects back on the introduction to this epistle, which says, “when he had by
himself purged our sins, sat down on the right hand of the Majesty on high.” On
earth a Jewish high priest, or a priest of any religious order, would be unable to sit
352
on a throne, which is reserved for a king. However, Jesus is both King and Priest,
and as our eternal High Priest, He ministers in the heavenly sanctuary.
References to Christ’s position at the right hand of the throne of God is found
throughout the Scriptures (Ps 110:1, Matt 16:19; 22:44, Acts 2:34, Eph 1:20, Col
3:1, Heb 3:1; 8:1; 10:12; 12:2, Rev 3:21).
8:2 “a minister of the holy things” (τῶν ἁγίων λειτουργὸς). The Greek word
ἅγιος literally means, “sacred,” being used as a plural, neuter adjective in Hebrews
8:2, so that it is literally translated as “holy (things).” However, this word is
translated in a figurative sense in some modern, English versions to mean the
sanctuary of the Lord (ASV, BSB, KJV, NAB, NJB, NIV, REB, RSV) or “the
(most) holy place” (CEB, CEV, CJB, NCV, YLT), or “the holies” (DR), or even
“the holy things” (BBE). I believe Paul intended to say that Jesus Christ our Great
High Priest was a minister of the “holy things” when serving in the heavenly
Tabernacle. In other words, Jesus performed the same duties of the earthly
Levitical priests, but in the heavenly Tabernacle. Specifically, He offered Himself
on the brazen altar for the sins of mankind as the Lamb that was slain from the
foundation of the world; He was the sinless Son of Man, so He had no need to
wash Himself at the water basin; at the table of showbread, He was the living
bread that God sent down from Heaven; He was filled with the Holy Spirit as
symbolized by the golden candlestick; His prayers were a sweet smell unto the
Lord at the altar of incense; but most central to Paul’s teaching in this passage of
Scripture, Jesus Christ entered the Holy of Holies to sprinkle His blood upon the
mercy seat in the Holy of Holies. Thus, Jesus became a minister of the holy things
or holy services of the heavenly Tabernacle.
Under the old Mosaic covenant and the earthly tabernacle, there was a priest who
ministered in the most holy things. There were also other Levites as ministers to
assist the priest in the duties of the Tabernacle (Num 16:8-10, 18:1-2). In the Old
Testament, Aaron and his sons were the priests, and the Levites were the ministers.
Only the priests offer incense (Num 16:40). Only the priests could touch the
vessels of the sanctuary (Num 18:3). As a minister (λειτουργός) of the Tabernacle,
Jesus fulfills all of the duties of the priest, serving now as our Great High Priest.
Perhaps the New Testament Church reflects the Levites who assisted the Jewish
priests.
8:2 “and of the true tabernacle” (καὶ τῆς σκηνῆς τῆς ἀληθινῆς). The true
tabernacle was the one that God showed to Moses during his forty days on Mount
Sinai, as we read in Exodus 25:9, “According to all that I shew thee, after the
pattern of the tabernacle, and the pattern of all the instruments thereof, even so
shall ye make it.” Exodus 25:40, “And look that thou make them after their
pattern, which was shewed thee in the mount.” The tabernacle built by the children
of Israel was simply a likeness of the heavenly tabernacle.
353
The author of Hebrews later describes the Tabernacle as, “a greater and more
perfect tabernacle, not made with hands, that is to say, not of this building” (Heb
9:11).
8:2 “which the Lord pitched, not man” (ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος).
God make the heavenly tabernacle. No Levitical priest could truly enter the
presence of God, as does Jesus our Great High Priest.
8:2 Comments. In Hebrews 8:2 we have a hint concerning the role of the Lord
Jesus Christ during His Millennial Reign upon earth. We know that He will rule
and reign from Jerusalem at His Second Coming when He defeats the enemies of
Israel (1 Cor 15:23-26, Rev 20:2-7). He will be seated upon a throne in the holy
city of Jerusalem for a thousand years on earth. The saints of God will reign on
earth with Him for a thousand years (Rev 20:4, 6). We also know that a
magnificent temple will be built in Jerusalem and the Levites will again minister in
this sanctuary (Ezek 40:1-44:31). We also know that in eternity, there will be no
temple, as we read in Revelation 21:22, “And I saw no temple therein: for the Lord
God Almighty and the Lamb are the temple of it.” However, Jesus will remain the
High Priest forever and ever, even throughout eternity. Does this mean that during
the Millennial Reign of Christ upon earth, Jesus will minister as High Priest in this
third temple? We simply do not have enough information in the Holy Scriptures to
establish a conclusion.
The Promise of a New Covenant
(Hebrews 8:3-13)
In Hebrews 8:3-13 the author refers back to Jeremiah 31:31-34 to prove that the
Levitical priesthood of the old covenant failed, and man was in need of a new and
better covenant for the people of God, a new covenant promised in the prophecy of
Jeremiah.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 8:3-13 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that God
promised Israel a new and better covenant through the prophet Jeremiah.
Theological Idea – Because the author explained to the Hebrew believers that
God promised Israel a new and better covenant through the prophet
Jeremiah, God has promised Israel a new and better covenant through the
prophet Jeremiah.
354
Homiletical Idea – Because God has promised Israel a new and better
covenant through the prophet Jeremiah, God promises us a new and better
covenant through the prophet Jeremiah.
The Text
3
For every high priest is appointed to offer gifts and sacrifices:
wherefore there is a necessity that this man also have something to offer.
4
Therefore indeed if he were on earth, he would not be a priest, there
being those (priests) that offer gifts according to the law: 5who serve as an
example and shadow of the heavenly things, just as Moses was warned (of
God) when he was about to make the tabernacle: for, ‘See,’ he said, ‘that
you make all things according to the pattern showed to you on the
mountain.’ 6But now he has obtained a more excellent ministry, by how
much also he is the mediator of a better covenant, which was legally
enacted upon better promises. 7For if that first (covenant) were faultless,
then no place would be sought for the second. 8For finding fault with
them, he says, ‘Behold, (the) days are coming, says the Lord, when I will
complete a new covenant with the house of Israel and with the house of
Judah; 9not according to the covenant that I made with their forefathers
in (the) day when I took them by my hand to lead them out of the land of
Egypt; because they did not continue not in my covenant, and I neglected
them, says the Lord. 10Because this is the covenant that I shall make with
the house of Israel after those days, says the Lord; I will put my laws into
their mind, and I shall write them in their hearts: and I shall be to them a
God, and they shall be to me a people. 11And each one shall in no way
teach his fellow-citizen, and everyone his brother, saying, Know the Lord:
because all shall know me, from the least to their greatest; 12because I
shall be merciful to their unrighteous acts, and their sins I will in no way
remember anymore.’ 13When he said, a new (covenant), he has made the
first obsolete. Now that which is made obsolete and old is ready to vanish
away.
The Shadow of the Tabernacle. If Jesus Christ does not fit the role of the high
priest, then we cannot come to God, because the tabernacle is a “shadow” of how
man is to come to God.
8:3 “For every high priest is appointed to offer gifts and sacrifices: wherefore
there is a necessity that this man also have something to offer” (πᾶς γὰρ
ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν
τι καὶ τοῦτον ὃ προσενέγκῃ). The Greek word οὗτος means, “this (one),” that is,
Jesus Christ. Since He is now the minister in the heavenly Tabernacle, He must
have something to offer. It was necessary for Jesus Christ to bring a sacrifice, and
He offered Himself, as the apostle Paul says in Ephesians 5:2, “And walk in love,
as Christ also hath loved us, and hath given himself for us an offering and a
355
sacrifice to God for a sweetsmelling savour.” We, too, are to offer ourselves as
living sacrifices, as we read in Romans 12:1, “I beseech you therefore, brethren, by
the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service.”
8:4 “Therefore indeed if he were on earth, he would not be a priest, there
being those (priests) that offer gifts according to the law” (εἰ μὲν οὖν ἦν ἐπὶ
γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα).
According to the Law, only the Levitical priests could offer sacrifices upon the
dedicated altars (Num 16:40; 17:12-13; 18:5). The Lord struck King Uzziah with
leprosy for attempting to offer a sacrifice upon the altar (2 Chron 26:18-19). Jesus
was of the tribe of Judah, and not Levi, so He was not able to minister in the
earthly tabernacle.
8:5 “who serve as an example and shadow of the heavenly things, just as
Moses was warned (of God) when he was about to make the tabernacle”
(οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται
Μωϋσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν). The Old Testament is written as our
example of spiritual truths in the New Testament, as the apostle Paul says in
Romans 15:4, “For whatsoever things were written aforetime were written for our
learning, that we through patience and comfort of the scriptures might have hope.”
1 Corinthians 10:11, “Now all these things happened unto them for ensamples: and
they are written for our admonition, upon whom the ends of the world are come.”
The details of the Tabernacle contains spiritual truths as well, to which the author
of Hebrews alludes in Hebrews 9:5, “And over it the cherubims of glory
shadowing the mercyseat; of which we cannot now speak particularly.”
In addition, the Mosaic Law incorporates shadows of Messianic prophecy, as we
read in Hebrews 10:1, “For the law having a shadow of good things to come, and
not the very image of the things, can never with those sacrifices which they offered
year by year continually make the comers thereunto perfect.” The apostle Paul
makes a similar statement in Colossians 2:16-17, “Let no man therefore judge you
in meat, or in drink, or in respect of an holyday, or of the new moon, or of the
sabbath days: Which are a shadow of things to come; but the body is of Christ.”
8:5 “for, ‘See,’ he said, ‘that you make all things according to the pattern
showed to you on the mountain.’” (Ὅρα γάρ φησιν, ποιήσεις πάντα κατὰ τὸν
τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει). Hebrews 8:5 is a quote from Exodus 25:40,
“And look that thou make them after their pattern, which was shewed thee in the
mount.” The Lord provided Moses with a pattern with which to build the
Tabernacle, as we also see in Numbers 8:4, “And this work of the candlestick was
of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work:
according unto the pattern which the LORD had shewed Moses, so he made the
candlestick.” Stephen the martyr mentions this heavenly vision in Acts 7:44, “Our
fathers had the tabernacle of witness in the wilderness, as he had appointed,
356
speaking unto Moses, that he should make it according to the fashion that he had
seen.”
In addition, David gave his son Solomon the pattern for building the Temple, as
we read in 1 Chronicles 28:11, “Then David gave to Solomon his son the pattern
of the porch, and of the houses thereof, and of the treasuries thereof, and of the
upper chambers thereof, and of the inner parlours thereof, and of the place of the
mercy seat,” 1 Chronicles 28:19, “All this, said David, the LORD made me
understand in writing by his hand upon me, even all the works of this pattern.”
8:5 Comments. Moses knew that the Tabernacle was an image of heavenly truths,
and that the Levitical functions of Tabernacles only pointed us to something
greater.
8:6 “But now he has obtained a more excellent ministry, by how much also he
is the mediator of a better covenant, which was legally enacted upon better
promises” (νυνὶ δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν
διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται). The Greek
word νομοθετέω means, “to legally enact” (BAGD).
Three “betters” are mentioned in Hebrews 8:6, a better ministry, a better covenant,
and a better promises. The ministry, covenant, and promises given through Jesus
Christ are better and far superior than the Law, than that given by Moses. It was
necessary to do away with the first covenant, which was weak and institute a new
covenant (Heb 8:7; 8:6, 13; 9:15; 10:9).
8:7 “For if that first (covenant) were faultless, then no place would be sought
for the second” (Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο
τόπος).
8:8-12 Comments. Hebrews 8:8-12 provides one of the longest New Testament
quotes from the Old Testament. This quote comes from Jeremiah 31:31-34,
“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 bring them out of
the land of Egypt; which my covenant they brake, although I was an husband unto
them, saith the LORD: But this shall be the covenant that I will make with the
house of Israel; After those days, saith the LORD, I will put my law in their inward
parts, and write it in their hearts; and will be their God, and they shall be my
people. And they shall teach no more every man his neighbour, and every man his
brother, saying, Know the LORD: for they shall all know me, from the least of
them unto the greatest of them, saith the LORD: for I will forgive their iniquity,
and I will remember their sin no more.” This is a prophecy of a new and better
covenant that God will institute for His people.
357
Within the context of the epistle of Hebrews we see the office and ministry of the
Levitical priesthood reflected under the old covenant within this prophecy out of
Jeremiah 31:31-34 when it says, “And they shall teach no more every man his
neighbour, and every man his brother, saying, Know the LORD”; for the Levites
were called to teach the people of Israel about the knowledge of God. However,
under the new covenant in Jesus Christ as our Great High Priest, every person can
enter within the veil into the presence of God, and everyone can come to know
Him through His Word and the guidance of the Holy Spirit.
8:8 “For finding fault with them, he says, ‘Behold, (the) days are coming, says
the Lord, when I will complete a new covenant with the house of Israel and
with the house of Judah” (μεμφόμενος γὰρ αὐτοὺς λέγει, Ἰδοὺ ἡμέραι ἔρχονται,
λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον Ἰούδα
διαθήκην καινήν). In Hebrews 8:8 the apostle Paul explains that the fault was with
“them,” that is the Israelites, so that the Law itself was not at fault. The people
were unable to keep the Law, and thus, unable to establish a right standing before
God (Gal 3:21, Heb 7:11, 18). The apostle Paul has just said, “If therefore
perfection were by the Levitical priesthood, (for under it the people received the
law,) what further need was there that another priest should rise after the order of
Melchisedec, and not be called after the order of Aaron?” (Heb 7:11) He then says,
“For there is verily a disannulling of the commandment going before for the
weakness and unprofitableness thereof.” (Heb 7:18) Paul makes a similar
statement to the Galatians, saying, “Is the law then against the promises of God?
God forbid: for if there had been a law given which could have given life, verily
righteousness should have been by the law.” (Gal 3:21) The Law was weak and
unprofitable in that it was unable to give life to those under its commandments
because mankind was sinful by nature.
8:9 “not according to the covenant that I made with their forefathers in (the)
day when I took them by my hand to lead them out of the land of Egypt;
because they did not continue not in my covenant, and I neglected them, says
the Lord” (οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ
ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ
οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει κύριος). In the
phrase “and I regarded them not,” the Lord did not abandon His people. God's plan
was to always be with them, as we read in Deuteronomy 31:6, “Be strong and of a
good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that
doth go with thee; he will not fail thee, nor forsake thee.” However, the Lord
rejected them during their rebellion (Deut 31:16-18).
8:10 “Because this is the covenant that I shall make with the house of Israel
after those days, says the Lord; I will put my laws into their mind, and I shall
write them in their hearts: and I shall be to them a God, and they shall be to
me a people” (ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς
ἡμέρας ἐκείνας, λέγει κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ
358
καρδίας αὐτῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονταί
μοι εἰς λαόν). The house of Israel includes those Gentiles grafted into the vine
(Rom 9:6-8, Gal 6:16).
The phrase “and write them in my heart” is similar to Romans 2:14, “For when the
Gentiles, which have not the law, do by nature the things contained in the law,
these, having not the law, are a law unto themselves: Which shew the work of the
law written in their hearts, their conscience also bearing witness, and their
thoughts the mean while accusing or else excusing one another;).”
8:10 Comments - We are now the temple and God dwells in us (2 Cor 6:16, Col
1:27). The Holy Spirit indwells us and will give us revelation of His Word so that
our minds can understand it, and He will give us the desire to obey it because we
are new creatures in Christ Jesus. The prophet Ezekiel explains how the Lord will
give us a new spirit, removing the fleshly heart of stone and giving us a heart that
can hear the voice of the Lord (Ezek 11;19; 36:26).
8:11 “And each one shall in no way teach his fellow-citizen, and everyone his
brother, saying, Know the Lord: because all shall know me, from the least to
their greatest” (καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν
ἀδελφὸν αὐτοῦ λέγων, Γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ
ἕως μεγάλου αὐτῶν). The phrase “for all shall know me, from the least to the
greatest” is probably a paraphrased quote from Isaiah 54:13, “And all thy children
shall be taught of the LORD; and great shall be the peace of thy children.” God’s
children are taught by God. Jesus cites Isaiah 54:13 in John 6:44-45, “No man can
come to me, except the Father which hath sent me draw him: and I will raise him
up at the last day. It is written in the prophets, And they shall be all taught of God.
Every man therefore that hath heard, and hath learned of the Father, cometh unto
me.”
The quotation in Hebrews 8:11 refers to the work of the Holy Spirit within our
hearts as our Comforter (John 14:29) as the Spirit of Truth (John 16:13-16), and as
the Anointed One who shows us all things (1 John 2:20, 27). God originally visited
Adam in the garden and had fellowship with him in the cool of the day. During
this communion, Adam came to know God. However, this communion was broken
because of sin. God is now restoring this personal fellowship with mankind in the
new covenant by the indwelling of the Holy Spirit in the heart of the believer.
Therefore, every believer will know God in a personal way, by divine revelation,
rather than intellectually, as was the condition under the Law.
Under the Law, the Jews knew about God, but under the new covenant, believers
will “know” God. In other words, through the indwelling of the Holy Spirit every
believer will have a personal relationship with God. The Jews had no access to
God under the Law. The closest they came was on the Day of Atonement when the
high priest entered the Holy of Holies and stood before the mercy seat. A Calvary,
359
this vail was torn from top to bottom allowing everyone to have direct access to
God through His Son Jesus Christ.
8:12 “because I shall be merciful to their unrighteous acts, and their sins I will
in no way remember anymore.’” (ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν
ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι). The author repeats this statement in Hebrews
10:17, “And their sins and iniquities will I remember no more.” If God will no
longer remember our sins, neither should we; for to remember our past failures is a
burden too heavy to carry. We are most edified when we remember the good
things that God has done, and the good things that we have done for God. We are
created in the image of God and we are to be imitators of Him, as the apostle Paul
says in Ephesians 5:1, “Be ye therefore followers of God, as dear children” If He
will not carry the remembrance of our sins, neither should we carry that burden.
The emphasis of Hebrews 8:1-10:18 is the offering of Jesus Christ as a new and
better covenant through a superior sacrifice. In this passage of Scripture, the author
offers an exegesis of Jeremiah 31:31-34. He will close this section of the epistle
with a citation from this Old Testament passage by saying, “And their sins and
iniquities will I remember no more. Now where remission of these is, there is no
more offering for sin.” (Heb 10:17-18)
8:13 “When he said, a new (covenant), he has made the first obsolete. Now
that which is made obsolete and old is ready to vanish away” (ἐν τῷ λέγειν
Καινὴν πεπαλαίωκεν τὴν πρώτην· τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς
ἀφανισμοῦ).
A Description of the Sacrifices of the Earthly Tabernacle
under the Old Covenant
(Hebrews 9:1-10)
Hebrews 9:1-10 gives a brief description of the ministry and sacrifices of the
earthly Tabernacle under the old covenant. It also gives us an additional brief
glimpse into the symbolic meaning of the Tabernacle as it reflects the redemptive
work of Christ Jesus. We are given some insight into our access into this heavenly
Tabernacle in Hebrews 10:19-22.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 9:1-10 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that the
earthly tabernacle was a shadow of the heavenly ministry of Jesus Christ.
360
Theological Idea – Because the author explained to the Hebrew believers that
the earthly tabernacle was a shadow of the heavenly ministry of Jesus Christ,
the ministry of the earthly tabernacle has served as a shadow of the heavenly
ministry of Jesus Christ.
Homiletical Idea – Because the ministry of the earthly tabernacle has served
as a shadow of the heavenly ministry of Jesus Christ, the ministry of the
earthly tabernacle serves as a shadow of the heavenly ministry of Jesus Christ.
The Text
1
Therefore indeed, the first (covenant) also had ordinances of service,
and an earthly sanctuary. 2For there was a tabernacle erected; the first,
in which was both the lampstand, and the table, and the placement of the
bread; which is called the Holy (place). 3And after (this) the second
curtain, a sanctuary which is called the Holy of Holies; 4having a golden
incense altar, and the ark of the covenant entirely covered with gold, in
which was a golden jar having manna, and the rod of Aaron that budded,
and the tablets of the covenant; 5and over it the cherubims of glory
overshadowing the mercy seat; of which things we cannot now speak in
detail. 6Now when these things had been prepared, the priests on the one
hand continually entered into the first sanctuary, accomplishing the
services. 7But on the other hand into the second the high priest (went)
alone once every year, not without blood, which he offered for himself,
and for the sins of the people committed in ignorance: 8the Holy Spirit
signifying this, (that) the way into the (holy of) holies had not yet been
opened while the first tabernacle was still standing: 9which is a figure for
the present time, (in which both gifts and sacrifices are offered), that they
are unable to make him that did the service perfect, as pertaining to the
conscience, 10only in foods, and drinks, and various washings, and fleshly
ordinances, being imposed upon them until a time of a new order.
9:1 “Therefore indeed, the first (covenant) also had ordinances of service, and
an earthly sanctuary” (Εἶχεν μὲν οὖν καὶ ἡ πρώτη δικαιώματα λατρείας τό τε
ἅγιον κοσμικόν). Hebrews 9:1 give us a general summary of the giving of the Law
recorded in the book of Exodus once the children of Israel reached Mount Sinai,
and of the Levitical priesthood recorded in the book of Leviticus. Regarding the
tabernacle in the wilderness, the Greek word the ἅγιον “sanctuary” used in
Hebrews 9:1 refers to the entire Tabernacle and Temple structure, while in the next
verse the same Greek word ἅγιον is used to refer to the first room of the
Tabernacle only.
The First Covenant. God made a covenant with the children of Israel, which is
actually instituted in Exodus 24:1-8, after the giving of the Ten Commandments in
361
Exodus 20:1-22, establishing the institution of the Decalogue (Moral Laws) into
the government of the nation of Israel.
The Ordinances of Divine Service. Exodus 20:22-23:33 records the institution of
the primary statutes (Civil Laws) that gives the children of Israel understanding in
how to apply various aspects of the Ten Commandments to their daily lives. The
book of Leviticus records the ordinances of divine service that were given to the
Levites and priests as they served in the Tabernacle.
A Worldly Sanctuary. Exodus 24:9-40:38 records the details of the construction of
the Tabernacle of Moses, which the author refers to in Hebrews 9:1 as the
“worldly sanctuary,” having told us that it was made after the pattern of the
heavenly sanctuary (Heb 8:5).
9:2 “For there was a tabernacle erected; the first, in which was both the
lampstand, and the table, and the placement of the bread; which is called the
Holy (place)” (σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα
καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται Ἅγια). The first room in which the priests
entered the Tabernacle to perform daily services was called the ( קדשׁHoly Place,
sanctuary) (Exod 26:33) and in New Testament the ἅγιον (Heb 9:2). This room
housed two articles of the Tabernacle, the candlestick and the table of showbread.
9:3 “And after (this) the second curtain, a sanctuary which is called the Holy
of Holies” (μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια Ἁγίων).
The second veil is distinguished from the veil that covered the entrance into the
Tabernacle. The second veil hung between the two rooms of the Tabernacle.
The second room in the Tabernacles was called the ( קדשׁ קדשׁlit. Holy of Holies;
thus, the Most Holy) (Exod 26:33), and in the New Testament the ῞Αγια ῾Αγίων
(lit. Holy of Holies; thus, the Holiest of all).
9:4 “having a golden incense altar, and the ark of the covenant entirely
covered with gold, in which was a golden jar having manna, and the rod of
Aaron that budded, and the tablets of the covenant” (χρυσοῦν ἔχουσα
θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ,
ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ
πλάκες τῆς διαθήκης). Hebrews 9:4 refers to the altar of incense as the golden
θυμιατήριον (censer), which BAGD says refers to “a place or vessel for the
burning of incense.” The Greek word θυμιατήριον is used twice in the LXX, and
both times it refers to a censer as the vessel in which incense was placed (2 Chron
26:19, Ezek 8:11, 4 Macc 7:11). 131 However, F. F. Bruce notes that Philo (Who Is
Heir of Divine Things? 226f; Life of Moses 2.94, 101) and Josephus (War 5.218;
Antiquities 3.147, 198) use this same Greek word to refer to the altar of incense as
298F
131
A Handy Concordance of the Septuagint (London: S. Bagster and Sons Limited, 1887), 117.
362
well, and it is used in classical literature in reference to an “incense-altar”
(Herodotus, Histories 2.162; Aelian, Varia Historia 12.51). 132 Thus, scholars
generally agree that the author of Hebrews is referring to the altar of incense rather
than to a censer itself.
Why is “the golden censer,” or golden altar, associated with the Holy of Holies in
the book of Hebrews? Except for the Day of Atonement, this altar was where man
communed with God. The ark represented God’s throne. The altar of incense,
called the golden censer in this verse, represented our prayers. The second veil
represented man's separation from God, being done away with through Jesus
Christ at the time of the writing of the book of Hebrews.
The golden altar was placed outside veil before the Holy of Holies (Exod 40:26,
Lev 4:18). However, when Christ Jesus died, the veil was torn and the altar of
incense found itself closer to the mercy seat than the two articles in the Holy Place.
“in which was a golden jar having manna”. One of the three articles placed inside
the ark of the covenant was a golden pot with mann. Why did God feed the
children of Israel manna for forty years? God wanted the children of Israel to know
that man does not live by bread alone, but by the daily partaking of the Words of
God, as we read in Deuteronomy 8:3, “And he humbled thee, and suffered thee to
hunger, and fed thee with manna, which thou knewest not, neither did thy fathers
know; that he might make thee know that man doth not live by bread only, but by
every word that proceedeth out of the mouth of the LORD doth man live.”
“and the rod of Aaron that budded”. Another article placed inside the ark of the
covenant was Aaron’s rod. The rod that Aaron carried was a dead tree. The fact
that it budded was a sign that God creates life out of death. This was figurative of
the resurrection of the Lord Jesus Christ.
9:5 “and over it the cherubims of glory overshadowing the mercy seat”
(ὑπεράνω δὲ αὐτῆς Χερουβὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον). The Greek
word ἱλαστήριον means, “that which expiates or propitiates, a means of expiation,
gift to procure expiation” (BAGD), being used twice in the New Testament. The
verb “expiate” means, “to extinguish the guilt of by sufferance of penalty or some
equivalent” (Webster), and the verb “propitiate” means, “to appease, to render
favorable” (Webster).
The mercy seat of God’s abiding place in the Holy of Holies was overshadowed by
the wings of two cherubim. The mercy seat in the Tabernacle symbolized the place
where God dwells, which was between two cherubims. Kevin Zadai says that in
his divine visitation to heaven, he saw that two cherubims standing on either of the
132
F. F. Bruce, The Epistle to the Hebrews, in The New International Commentary on the New
Testament, ed. Gordon D. Fee (Wm. B. Eerdmans Publishing Company, 1990), 200, Logos.
363
throne of God and they cover Him with their wings. Their wings were huge, and
God’s throne was arranged just as the Holy of Holies symbolized. Because of these
stretched out wings before God’s throne, the psalmist described being in God’s
presence as being “in the shadow of his wings,” and being “under the shadow of
the Almighty,” saying, “How excellent is thy lovingkindness, O God! therefore the
children of men put their trust under the shadow of thy wings.” (Ps 36:7); “Be
merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in
the shadow of thy wings will I make my refuge, until these calamities be overpast.”
(Ps 57:1); “Because thou hast been my help, therefore in the shadow of thy wings
will I rejoice.” (Ps 63:7); “He that dwelleth in the secret place of the most High
shall abide under the shadow of the Almighty.” (Ps 91:1) Kevin Zadai explains that
the secret place is being in the presence of God’s throne and under the shadow of
these majestic cherubim wings. 133
9:5 “of which things we cannot now speak in detail” (περὶ ὧν οὐκ ἔστιν νῦν
λέγειν κατὰ μέρος). The author was capable of describing the symbolism of the
articles of the Tabernacle, but the main point of this section is the significance of
Jesus entering into the Holy of Holies once to make an atonement for the sins of
mankind.
9:6 “Now when these things had been prepared, the priests on the one hand
continually entered into the first sanctuary, accomplishing the services”
(Τούτων δὲ οὕτως κατεσκευασμένων εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς
εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες). The priests entered the first room of
the Tabernacle daily, morning and evening, to light the candlestick, and to offer
incense upon the altar of incense, and they entered weekly to change the
shewbread.
9:7 “But on the other hand into the second the high priest (went) alone once
every year, not without blood” (εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ
ἀρχιερεύς, οὐ χωρὶς αἵματος). The second room was called the Most Holy and
separated from the first room by a veil. The high priest alone was allowed to enter
this room (Lev 16:32-33), and only on the Day of Atonement to offer the blood of
the sacrifice upon the mercy seat.
9:7 “which he offered for himself” (ὃ προσφέρει ὑπὲρ ἑαυτοῦ). William Lane
notes that the author of Hebrews uses the Greek word προσφέρω to describe how
the High Priest “offered” the blood of the sacrifice in the Most Holy Place, in
contrast to the LXX, which uses the words ῥαίνειν (to sprinkle) and ἐπιτιθέναι (to
133
Kevin Zadai, interviewed by Sid Roth, Its Supernatural (Sid Roth's It's Supernatural! and
Messianic Vision, Charlotte, North Caroline), television program, accessed 10 August 2020, available
from https://sidroth.org/television/tv-archives/kevin-zadai9/?src=fb_1063zadai_guestpost&utm_campaign=socialmedia&utm_medium=fb&utm_source=1063zad
ai&fbclid=IwAR16Xq-gOLlH8mBgUFiYMraPv1bW75uHiEhyKpfUNMB6OqaYLjolL3fzTLs;
Internet.
364
apply). Lane suggests this choice of words is Christological in that it prepares the
readers for the offering (προσφορά) of Christ in behalf of the sins of the world in
Hebrews 10:10, 14. 134
9:7 “and for the sins of the people committed in ignorance” (καὶ τῶν τοῦ λαοῦ
ἀγνοημάτων). BAGD and David Allen say the Greek word ἀγνόημα means, “sin
committed in ignorance.” 135 This specific designation of unintentional sins appears
to conflict with the details of the Day of Atonement in Leviticus 16:16, which says
the high priest made an atonement for all of the sins of the people. The TDNT says
it carries the broader meaning of “error” as well, being equivalent to the Hebrew
word ( ִמ ְשׁגֶּהerror).
302F
9:7 Comments. The lengthy description of the procedures for the High Priest on
the Day of Atonement make a clear distinction between the sins of the priest and
those of the people. In fact, the priest was required to offer a bull for his own sins
prior to offering the goats and a ram for the sins of the people as a separate part of
this annual ceremony (Lev 16:6-7). Thus, the write of Hebrews makes the same
distinction by saying, “which he offered for himself, and for the errors of the
people.”
9:8 “the Holy Spirit signifying this, (that) the way into the (holy of) holies had
not yet been opened while the first tabernacle was still standing” (τοῦτο
δηλοῦντος τοῦ πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν ἔτι
τῆς πρώτης σκηνῆς ἐχούσης στάσιν). “The Holy Ghost signifying this”. We must
ask the question of why the apostle Paul says, “The Holy Spirit signifying this,”
rather than saying, “The Lord signified this.” He has mentions the Holy Spirit a
number of times throughout this epistle in similar statements. For example, we see
this statement in Hebrews 3:7, “Wherefore (as the Holy Ghost saith, To day if ye
will hear his voice.” Hebrews 10:15, “Whereof the Holy Ghost also is a witness to
us: for after that he had said before . . .” Thus, Paul cites a number of Old
Testament passages in the epistle of Hebrews by crediting them to the voice of the
Holy Spirit. Perhaps he wanted these Hebrews to understand that the Holy Spirit
played the role of divinely inspiring the Pentateuch by guiding Moses in writing
them word by word. We see Paul using this wording outside the epistle of
Hebrews as well in Acts 28:25-26, “And when they agreed not among themselves,
they departed, after that Paul had spoken one word, Well spake the Holy Ghost by
Esaias the prophet unto our fathers, Saying, Go unto this people, and say, Hearing
ye shall hear, and shall not understand; and seeing ye shall see, and not perceive.”
134
William L. Lane, Hebrews 9-13, in Word Biblical Commentary, vol. 47b, eds. Bruce M.
Metzger, David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 223,
Logos.
135
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 457, Logos.
365
We see this phrase used by the apostle Peter in Acts 1:16, “Men and brethren, this
scripture must needs have been fulfilled, which the Holy Ghost by the mouth of
David spake before concerning Judas, which was guide to them that took Jesus.” 1
Peter 1:11, “Searching what, or what manner of time the Spirit of Christ which was
in them did signify, when it testified beforehand the sufferings of Christ, and the
glory that should follow.”
It is also possible that Paul understood that God’s presence upon earth was limited
to the Holy of Holies until the veil was torn. The Holy Spirit was limited to the
Holy of Holies prior to Christ’s atonement. After His ascension, the Holy Spirit
was sent upon earth to dwell within every child of God. Thus, God’s children now
have access into the presence of God because we have been born again by the
Holy Spirit. However, the context of the epistle of Hebrews supports the view that
Paul is citing the Old Testament as the voice of the Holy Spirit speaking to
mankind.
“that the way into the holiest of all was not yet made manifest, while as the first
tabernacle was yet standing”. With the erection of the Tabernacle, the presence of
God was now on earth again, and God was able to communicate with man. The
Holy Spirit had not been manifested since Adam had fellowship with God in the
Garden of Eden. God had reestablished a meeting place with mankind in the
Tabernacle, and this meeting place was located in a very specific place: it was
before the ark of the covenant. A building was erected around the Holy of Holies
so that man could not access it except once a year because man did not yet have
free access to God. While the physical Temple with its ordinances was still
standing, man could not free have access to God. The mercy seat and the ark of the
covenant were there, the place where God met man; yet, man could not get into
this room, the Holy of Holies, without the penalty of death, unless he followed the
strict procedure on the Day of Atonement.
9:9 “which is a figure for the present time, (in which both gifts and sacrifices
are offered)” (ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθʼ ἣν δῶρά τε καὶ
θυσίαι προσφέρονται). The rules for obtaining access to the mercy seat where
God’s presence dwelt upon earth were designed as a type and figure for the
redemptive work of Christ Jesus. Every aspect of Day of Atonement symbolized
an aspect of Jesus’ atonement.
9:9 “that they are unable to make him that did the service perfect, as
pertaining to the conscience” (μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν
λατρεύοντα). Under the Mosaic Law the Jews remained conscience of their sins on
a continual basis simply because they had to offer sacrifices for each transgression.
Failure to offer these sacrifices continually would violate the Law. Thus, those
under the Law lived with guilt each time they sinned. The Law was unable to
cleanse the conscience of man, as we read in Hebrews 10:2, “For then would they
not have ceased to be offered? because that the worshippers once purged should
366
have had no more conscience of sins.” Therefore, the Jew lived a life of
condemnation. The fact that they had to make a continual offering for their sins
signified that these offerings failed to make the man complete before God once
and for all. His conscience, which is the voice of his spirit, told him that he was
still in need of a Redeemer. These offerings were unable to transform the heart of
man, for they only dealt with his behavior, being external regulations. 136
However, the life of David was an exception in that he learned how to fall into the
hands of God through faith in His Word and repentance. David was the first
individual in biblical history to call God by the name “Father,” as recorded in
some of the psalms. David discovered that God and His presence was actually
accessible to the pure in heart. Therefore, when he became king, he wore a priestly
ephod and placed the ark of the covenant in a tent in Jerusalem where he could
have direct access to the presence of God.
9:10 “only in foods, and drinks, and various washings, and fleshly ordinances,
being imposed upon them until a time of a new order” (μόνον ἐπὶ βρώμασιν καὶ
πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως
ἐπικείμενα). In Hebrews 9:10 the apostle Paul describes some of the activitings of
the “ordinances of divine service” mentioned in Hebrews 9:1 that were imposed
upon the children of Israel until the new order of Jesus Christ and the kingdom of
heaven came to them. The regulations for clean and unclean foods are discussed in
Leviticus 11:1-47 and Deuteronomy 14:1-21. The food and drink offerings in the
Mosaic Law are mentioned in Leviticus 23:9-37 and Numbers 15:1-24; 28:129:40. He also says that there were various types of washings. There were
regulations for the washing of the bodies of the priests (Exod 29:4; 30:19-21;
40:12, 31-32, Lev 8;6; 16:4, 24, Num 19:7-21), for the washing of the lepers (Lev
14:8-9), for the washing of those with bodily discharges (Lev 15:1-33), and for
physical hygiene (Lev 17:15-16; 22:6, Deut 21:6; 23:11). There were also the
regulations regarding animal sacrifices as well as managing the altar of incense,
the table of showbread, and the lampstand that he does not mention. Scholars
estimate that there were perhaps 613 commandments and ordinances that made up
the entire Mosaic Law.
The Greek word διόρθωσις is a compound word that literally means, “to straighten
thoroughly” (Strong). Within the context of Hebrews 9:10, it means,
“improvement, reformation, a new order” (BAGD). This new order was the
coming of Jesus Christ. In Galatians 3:24 Paul described the Law as our
παιδαγωγός, our attendant, custodian, or guide (BAGD) that brings us to Christ.
The busy, endless ceremonies of the Law revealed to the Jews their sinful nature
and need for a redeemer; for they could not fulfill the Law themselves. The Law
136
Grant R. Osborne and George H. Guthrie, Hebrews: Verse by Verse, in Osborne New
Testament Commentaries (Bellingham, WA: Lexham Press, 2021), 179, Logos.
367
gave them a continual awareness of their sinful nature, pointing them to the
coming Messiah.
A Description of the Sacrifice of Christ Jesus in the
Heavenly Tabernacle under the New Covenant
(Hebrews 9:11-10:18)
Hebrews 9:11-10:18 gives a lengthy description of the ministry and once-for-all
sacrifice of Jesus Christ in the Heavenly Tabernacle under the new covenant. A
key word in this passage of Scripture is “blood.”
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 9:11-10:18 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the doctrine of the superior Priesthood of Jesus
Christ:
Exegetical Idea – The author explained to the Hebrew believers that Jesus
Christ became the mediator of a new covenant through His blood being
offered once for all in the heavenly tabernacle.
Theological Idea – Because the author explained to the Hebrew believers that
Jesus Christ became the mediator of a new covenant through His blood being
offered once for all in the heavenly tabernacle, Jesus Christ has become the
mediator of a new covenant through His blood being offered once for all in
the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become the mediator of a new
covenant through His blood being offered once for all in the heavenly
tabernacle, Jesus Christ is our mediator of a new covenant through His blood
being offered once for all in the heavenly tabernacle.
Outline - Note the proposed outline:
1. Christ Entered a Greater Tabernacle with a Greater Sacrifice
2. Christ Became the Mediator of the New Covenant
3. Christ’s Sacrifice was Once for All
9:11-14
9:15-22
9:23-10:18
Christ Entered a Greater Tabernacle with a Greater Sacrifice
(9:11-14)
Hebrews 9:11-14 explains how Christ entered a greater tabernacle with a greater
sacrifice than that of the Levitical priesthood. This passage reveals how the Day of
Atonement under the Law was a type and symbol of our redemption when Christ
Jesus entered Heaven and paid for man’s sins with His own precious blood.
368
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 9:11-14 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that Jesus
Christ became the mediator of a new covenant through His blood being
offered as a greater sacrifice in the heavenly tabernacle.
Theological Idea – Because the author explained to the Hebrew believers that
Jesus Christ became the mediator of a new covenant through His blood being
offered as a greater sacrifice in the heavenly tabernacle, Jesus Christ has
become the mediator of a new covenant through His blood being offered as a
greater sacrifice in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become the mediator of a new
covenant through His blood being offered as a greater sacrifice in the
heavenly tabernacle, Jesus Christ is our mediator of a new covenant through
His blood being offered as a greater sacrifice in the heavenly tabernacle.
The Text
11
But when Christ appeared as a high priest of good things to come,
by a greater and more perfect tabernacle not made with hands, that is,
not of this creation, 12neither by the blood of goats and calves, but by his
own blood he entered in once into the (holy of) holies, having obtained
eternal redemption. 13For if the blood of goats and bulls, and ashes of a
heifer sprinkling that which had been defiled, sanctifies to the purifying
of the flesh; 14how much more shall the blood of Christ, who through the
eternal Spirit offered himself without blemish to God, purge your
conscience from dead works to serve the living God?
9:11 “But when Christ appeared as a high priest of good things to come, by a
greater and more perfect tabernacle not made with hands, that is, not of this
creation” (Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς
μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς
κτίσεως). We know that Moses built the earthly Tabernacle after the image of the
spiritual one that was shown to him while he was on Mount Sinai (Exod 25:40,
Num 8:4, Acts 7:44, Heb 8:5). When He ascended into Heaven, Jesus entered into
a spiritual Tabernacle.
While the Law brought condemnation, the Gospel of Jesus Christ brought good
news, that of man’s redemption, his right standing with God, and a hope of eternal
life.
369
9:12 “neither by the blood of goats and calves, but by his own blood he
entered in once into the (holy of) holies, having obtained eternal redemption”
(οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ
εἰς τὰ ἅγια αἰωνίαν λύτρωσιν εὑράμενος). Hebrews 9:12 compares the entrance of
Jesus Christ into the heavenly Tabernacle to entrance of the high priest into the
Most Holy on the Day of Atonement, which is mentioned earlier in Hebrews 9:7,
“into the second went the high priest alone once every year, not without blood.”
The high priest brought blood into the holy of holies once a year, representing the
atonement Jesus Christ accomplished in Heaven when He offered His blood for
our eternal redemption. He offered His blood once and for all for our sins, past,
present, and future. Every child of God has received “eternal redemption,” not just
redemption until the next time he sins, as was the case under the Law. When a
child of God falls into sin, he is not separated from God and lost because that sin
was atoned for at Calvary. However, the apostle John tells us that this atonement
paid for the sins of the whole world, for all of mankind, as we read in 1 John 2:2,
“And he is the propitiation for our sins: and not for ours only, but also for the sins
of the whole world.” Thus, this payment for sins reached back to Adam and Eve’s
sin in the Garden and it stretched forward until the last man sins before we are
ushered into Eternity.
9:13 “For if the blood of goats and bulls, and ashes of a heifer sprinkling that
which had been defiled, sanctifies to the purifying of the flesh” (εἰ γὰρ τὸ αἷμα
τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει
πρὸς τὴν τῆς σαρκὸς καθαρότητα). On the Day of Atonement, the priests offered
sacrificial animals that were without blemish, which signified that an innocent life
was being offering in the place of one that was defined and sinful (see TWOT,
word study on (“ )כֹ פֶרransom”).
9:14 “how much more shall the blood of Christ, who through the eternal
Spirit offered himself without blemish to God” (πόσῳ μᾶλλον τὸ αἷμα τοῦ
Χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ). Jesus
was able to offer Himself on the Cross because He walked in the power of the
eternal Spirit during His public ministry, and He walked in this power to the Cross.
He was empowered by the Holy Spirit to face and endure the Cross.
9:14 “purge your conscience from dead works to serve the living God”
(καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι).
The author has just told us that the offerings of the Tabernacle and Temple under
the Mosaic Law were unable to cleanse man’s conscience, saying, “Which was a
figure for the time then present, in which were offered both gifts and sacrifices,
that could not make him that did the service perfect, as pertaining to the
conscience.” (Heb 9:9). Those under the Law were sin conscience in that they
were continually compelled to prepare sacrifices for their sins.
370
Because the conscience is voice of man’s spirit, it bears witness to a pure spirit or
heart of man, created at the time of salvation when a person is born again. Perhaps
the most dramatic evidence of a person’s initial salvation is the experience of
having a clean conscience. He feels like he has been washed clean on the inside;
and he has because his sins have been washed away and his conscience no longer
condemns him of any sin. Although the mind of man remembers his dead works,
his heart bears witness to his state of innocence because he heart has been made
pure.
Christ Became the Mediator of the New Covenant
(Hebrews 9:15-22)
Hebrews 9:15-22 explains how Jesus Christ became the mediator of a new
covenant.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 9:15-22 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers that Jesus
Christ became the mediator of a new covenant through His blood being
offered by His death in the heavenly tabernacle.
Theological Idea – Because the author explained to the Hebrew believers that
Jesus Christ became the mediator of a new covenant through His blood being
offered by His death in the heavenly tabernacle, Jesus Christ has become the
mediator of a new covenant through His blood being offered by His death in
the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become the mediator of a new
covenant through His blood being offered by His death in the heavenly
tabernacle, Jesus Christ is our mediator of a new covenant through His blood
being offered by His death in the heavenly tabernacle.
The Text
15
And because of this he is a mediator of a new covenant, so that
when there was a death for the redemption of the transgressions that
were under the first covenant, those which have been called might receive
the promise of the eternal inheritance. 16For where there is a covenant, it
is necessary to carry out a death by the one cutting the covenant. 17For a
covenant is in force by (these) deaths; otherwise, it has no power at all
when the one cutting the covenant is alive. 18Wherefore, neither was the
first (covenant) ratified without blood. 19For after every commandment
371
according to the Law was spoken to all the people by Moses, taking the
blood of calves and of goats, with water, and scarlet wool, and hyssop, he
sprinkled both the book itself and all the people, 20saying, ‘This is the
blood of the covenant which God commanded unto you.’ 21In addition, he
sprinkled with blood the tabernacle, and all the vessels of the service in
like manner. 22And almost all things are cleansed with blood according to
the law; and without shedding of blood there is no forgiveness.
9:15 “And because of this he is a mediator of a new covenant, so that when
there was a death for the redemption of the transgressions that were under
the first covenant, those which have been called might receive the promise of
the eternal inheritance” (Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως
θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν
ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας). Ancient Jewish
tradition assigned six hundred and thirteen commandments to the Mosaic Law. 137
A Jew lived under an astounding weight of concern so as not to break the least of
these commandments. Because Jesus Christ offered His blood through His
redemptive death, mankind has been redeemed from the many transgressions that
he would have committed had he lived under the Law with its many
commandments. The blood offering of Jesus was man’s only hope of obtaining an
eternal inheritance, for no man could have fulfilled these commandments, except
the man Jesus Christ.
9:16-17 “For where there is a covenant, it is necessary to carry out a death by
the one cutting the covenant. For a covenant is in force by (these) deaths;
otherwise, it has no power at all when the one cutting the covenant is alive”
(ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου· διαθήκη γὰρ ἐπὶ
νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος). There is a long-standing
debate the translation of Hebrews 9:16-17, which focuses upon how to translate
the Greek words διαθήκη and διατίθημι. Should these words be translated as
“covenant” and “covenant-sacrifice” or the more popular translation of “will,
testament” and “testator”? Almost all modern English versions use the words
“testament” and “testator.” These translations seem to follow the Vulgate, which
translates διαθήκη as “testamentum” throughout the epistle of Hebrews. It also
translates διατίθημι as “testatoris,” influencing most English versions to use the
word “testator.” However, this Greek word is translated as the “covenant-victim”
in one English version (YLT).
137
The Babylonian Talmud reads, “R. Simlayi lectured: Six hundred and thirteen commands were
said to Moses; three hundred and sixty-five of them negatives, corresponding to the number of days in a
year counting according to sunrise; and two hundred and forty-eight positives, corresponding to the
members of a man’s body.” (Maccoth 3) See Michael L. Rodkinson, New Edition of the Babylonian
Talmud, vol. 9 (Boston: New Talmud Publishing Company, 1903), 53-54.
372
The context of this passage is discussing the idea of cutting covenant through the
blood of Jesus Christ rather than a person writing a will or testament that only
takes effect after his death. Therefore, the meaning of “covenant-sacrifice” fits the
context of this epistle better than “a testator” for a number of reasons.
First, the Greek noun διαθήκη is used seventeen times in the epistle of Hebrews
(Heb 7:22; 8:6, 8, 9 [twice], 10; 9:4 [twice], 15[twice], 16, 17, 20; 10:16, 29;
12:24; 13:20). All other passages in this epistle refer to the cutting of a covenant,
so Hebrews 9:16-17 must refer to the same. For example, the preceding verse (Heb
9:15) discusses the necessity of Jesus as the Mediator of a new covenant. The
verse that follows (Heb 9:18) tells us that the first covenant was dedicated with the
blood of the covenant-sacrifice.
Second, the Greek verb διατίθημι is used seven times in the New Testament, and it
means, “to make formal arrangements, to decree, to make a will” (BAGD, GE,
LSJ). In the New Testament, this word means, “to appoint” (Luke 22:29, twice),
“to cut a covenant” (Acts 3:25, Heb 8:10; 10:16). This word is used as a participle
in Hebrews 9:16, 17, and it must be used in this same manner to refer to the cutting
a covenant. Therefore, διατίθημι should mean, “to cut a covenant.”
I understand Hebrews 9:16-17 to say that when a covenant is being made, there
must be a covenant-sacrifice or a death offered in order to put this covenant into
effect. The one putting this covenant into effect makes the sacrifice. If a covenantsacrifice is not made, the covenant is not in effect, although the one cutting the
covenant is still alive. God the Father made this sacrifice through His Son Jesus
Christ. He is the one who cut covenant with mankind through the shedding of the
precious blood of His Son Jesus Christ. Thus, Jesus serves as the Father’s
covenant-sacrifice.
Nevertheless, the earliest commentaries on these verses understand that Paul was
referring to a testament and a testator in Hebrews 9:16-17 (see John Chrysostom,
Homilies on the Epistle to the Hebrews, 16.1 [NPNF 1.14] and Augustine, On
Eighty-three Varied Questions, 75.1 [FC 70.191]). John Calvin follows this
interpretation as well. 138
9:18-22 Comments. Exodus 24:6-8 records the sprinkling of the blood of the
covenant God made with the children of Israel, saying, “And Moses took half of
the blood, and put it in basons; and half of the blood he sprinkled on the altar. And
he took the book of the covenant, and read in the audience of the people: and they
said, All that the LORD hath said will we do, and be obedient. And Moses took the
blood, and sprinkled it on the people, and said, Behold the blood of the covenant,
which the LORD hath made with you concerning all these words.”
138
John Calvin, Commentary on the Epistle of Paul the Apostle to the Hebrews, transl. John Owen
(Edinburgh, 1853), 208–209, Logos.
373
9:18 “Wherefore, neither was the first (covenant) ratified without blood”
(ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται). This blood represents the death
of the testator because “the life of the flesh is in the blood” (Lev 17:11). It
represents man’s communion with God. The ark was God’s throne. The Altar of
Incense represents our prayers to God. The second veil represents Jesus' flesh.
9:19 “For after every commandment according to the Law was spoken to all
the people by Moses” (λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ
Μωϋσέως παντὶ τῷ λαῷ). We read about this event in Exodus 24:3, “And Moses
came and told the people all the words of the LORD, and all the judgments: and all
the people answered with one voice, and said, All the words which the LORD hath
said will we do.”
9:19 “taking the blood of calves and of goats, with water, and scarlet wool,
and hyssop, he sprinkled both the book itself and all the people” (λαβὼν τὸ
αἷμα τῶν μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου
αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐρράντισεν). We read about this event in
Exodus 24:6-8, “And Moses took half of the blood, and put it in basons; and half
of the blood he sprinkled on the altar. And he took the book of the covenant, and
read in the audience of the people: and they said, All that the LORD hath said will
we do, and be obedient. And Moses took the blood, and sprinkled it on the people,
and said, Behold the blood of the covenant, which the LORD hath made with you
concerning all these words.”
While this story in the book of Exodus does not specifically mention scarlet wool
and hyssop being used by Moses, we read about them being used by the priests in
Leviticus 14:4-7, “Then shall the priest command to take for him that is to be
cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: And
the priest shall command that one of the birds be killed in an earthen vessel over
running water: As for the living bird, he shall take it, and the cedar wood, and the
scarlet, and the hyssop, and shall dip them and the living bird in the blood of the
bird that was killed over the running water: And he shall sprinkle upon him that is
to be cleansed from the leprosy seven times, and shall pronounce him clean, and
shall let the living bird loose into the open field.” See also Numbers 19:6, “And the
priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of
the burning of the heifer.” We read that hyssop was used in the sprinkling of blood
during the first Passover in Exodus 12:22, “And ye shall take a bunch of hyssop,
and dip it in the blood that is in the bason, and strike the lintel and the two side
posts with the blood that is in the bason; and none of you shall go out at the door
of his house until the morning.”
9:20 “saying, ‘This is the blood of the covenant which God commanded unto
you.’” (λέγων, Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ θεός). We
read about this event in Exodus 24:8, “And Moses took the blood, and sprinkled it
374
on the people, and said, Behold the blood of the covenant, which the LORD hath
made with you concerning all these words.”
9:21 “In addition, he sprinkled with blood the tabernacle, and all the vessels
of the service in like manner” (καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς
λειτουργίας τῷ αἵματι ὁμοίως ἐρράντισεν). We read about this event in Leviticus
8:15, “And he slew it; and Moses took the blood, and put it upon the horns of the
altar round about with his finger, and purified the altar, and poured the blood at the
bottom of the altar, and sanctified it, to make reconciliation upon it.” Leviticus
8:19, “And he killed it; and Moses sprinkled the blood upon the altar round about.”
9:22 “And almost all things are cleansed with blood according to the law; and
without shedding of blood there is no forgiveness” (καὶ σχεδὸν ἐν αἵματι πάντα
καθαρίζεται κατὰ τὸν νόμον καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις). Perhaps
the closest Old Testament verse that reflects the apostle Paul’s statement in
Hebrews9:22 is Leviticus 17:11, “For the life of the flesh is in the blood: and I
have given it to you upon the altar to make an atonement for your souls: for it is
the blood that maketh an atonement for the soul.”
Christ’s Sacrifice was Once for All
(Hebrews 9:23-10:18)
Hebrews 9:23-10:18 explains how the sacrifice of Jesus Christ was once for all.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 9:23-10:18 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the doctrine of the superior Priesthood of Jesus
Christ:
Exegetical Idea – The author explained to the Hebrew believers that Jesus
Christ became the mediator of a new covenant through His blood being
offered once for all by His death in the heavenly tabernacle.
Theological Idea – Because the author explained to the Hebrew believers that
Jesus Christ became the mediator of a new covenant through His blood being
offered once for all by His death in the heavenly tabernacle, Jesus Christ has
become the mediator of a new covenant through His blood being offered once
for all by His death in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become the mediator of a new
covenant through His blood being offered once for all by His death in the
heavenly tabernacle, Jesus Christ is our mediator of a new covenant through
His blood being offered once for all by His death in the heavenly tabernacle.
375
The Text
23
It was therefore necessary indeed for the patterns of things in the
heavens to be cleansed with these; but the heavenly things themselves
with better sacrifices than these. 24For Christ did not enter into the (holy
of) holies made with hands, being copies of the true (things), but into
heaven itself, now to appear in the presence of God in our behalf:
25
neither that he might offer himself often, just as the high priest enters
into the (holy of) holies every year with blood of another (animal); 26since
it would have been necessary to have suffered often since the foundation
of the world. But now in the completion of the ages he has appeared once
for the annulment of sin through the sacrifice of himself. 27And as it is
laid up for men once to die, and after this a judgment, 28thus also Christ
being offered once to bear the sins of many, shall appear a second (time)
without sin unto salvation to those that look expectantly for him.
10:1
For the law having a shadow of good things to come, not the very
image of the things, is never able to perfect those approaching with these
sacrifices which they bring continually year by year. 2Otherwise, would
they not have ceased to be offered, because the ministers once purged
should have had no more conscience of sins? 3But in those (sacrifices)
there is a remembrance made of sins year by year. 4For it is not possible
that the blood of bulls and of goats to take away sins. 5Wherefore when he
comes into the world, he says, ‘A sacrifice and an offering you did not
desire, but a body you have prepared for me. 6In whole burnt offerings
and (sacrifices) for sin you were not pleased. 7Then I said, Behold, I come
(in a roll of a book it is written concerning me) to do your will, O God.’
8
When he says above, ‘A sacrifice and an offering and whole burnt
offerings and (sacrifices) for sin you did not desire, neither were you
pleased,’ which are offered according to (the) law; 9then said he, ‘Behold,
I come to do your will, O God,’ he does away with the first so that he
might establish the second; 10in accordance to (his) will we are sanctified
through the offering of the body of Jesus Christ once for all.
11
And every priest indeed has stood daily ministering and offering the
same sacrifices often, which is never able to take away sins. 12But this
(man), after having offered one sacrifice for sins for ever, sat down on the
right hand of God, 13from hereafter waiting expectantly until his enemies
are placed under (the) footstool of his feet. 14For by one offering he has
perfected forever them that are sanctified. 15And the Holy Spirit also
bears witness to us. For after he had said, 16‘This is the covenant that I
will cut with them after those days, says the Lord, I am putting my laws
into their hearts, and in their mind will I write them. 17And their sins and
iniquities I will in no way remember no longer.’ 18And where there is
forgiveness of these, there is no more an offering for sin.
376
9:23 “It was therefore necessary indeed for the patterns of things in the
heavens to be cleansed with these; but the heavenly things themselves with
better sacrifices than these” (Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς
οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ
ταύτας). The Tabernacle of Moses was built after the pattern of things in Heaven.
The phrase “to be cleansed with these” means that it was necessary that these
articles of the Tabernacle and its ministers be sanctified by these actions requiring
the sprinkling of blood, as described in Hebrews 9:18-22. This tells us that the
heavenly Temple must have a method of cleansing of sins, but it would require a
better sacrifice that that of calves and goats. The blood sacrifice of the Lord Jesus
Christ is the “better sacrifice” that was necessary in Heaven itself.
9:24 “For Christ did not enter into the (holy of) holies made with hands, being
copies of the true (things), but into heaven itself” (οὐ γὰρ εἰς χειροποίητα
εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν). It is
amazing to realize that this heavenly tabernacle seen by Moses approximately
1,500 years prior to Jesus entering it to sprinkle His precious blood upon the mercy
seat before God. Jesus now stands as the minister of this heavenly tabernacle. Was
the heavenly tabernacle prepared for Christ Jesus in advance of His atonement for
mankind? This is very likely when we read that God prepared for us a kingdom
before the foundation of the earth in Matthew 25:34, “Then shall the King say unto
them on his right hand, Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world.”
We know that Jesus ascended to the Heavenly Father to present His blood at the
mercy seat in the heavenly tabernacle after His resurrection on the third day. Upon
His ascent from hell, He appeared to Mary Magdalele, who was weeping at the
tomb, and He said to her, “Touch me not; for I am not yet ascended to my Father:
but go to my brethren, and say unto them, I ascend unto my Father, and your
Father; and to my God, and your God.” (John 20:17) Therefore, Jesus appeared to
Mary prior to His first ascent into heaven to present His blood.
9:24 “now to appear in the presence of God in our behalf” (νῦν ἐμφανισθῆναι
τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν). Jesus now serves as our intercessor, as we read
in Hebrews 7:25, “Wherefore he is able also to save them to the uttermost that
come unto God by him, seeing he ever liveth to make intercession for them.”
9:25 “neither that he might offer himself often, just as the high priest enters
into the (holy of) holies every year with blood of another (animal)” (οὐδʼ ἵνα
πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ
ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ). The high priest entered the holy of holies once a
year on the Day of Atonement to make atonement for the children of Israel with
the blood of the sacrifice. The blood of Jesus was sufficient in one offering to
cleanse the sins of mankind for eternity. The apostle Paul is about to say in
377
Hebrews 9:28, “So Christ was once offered to bear the sins of many; and unto
them that look for him shall he appear the second time without sin unto salvation.”
9:26 “since it would have been necessary to have suffered often since the
foundation of the world. But now in the completion of the ages he has
appeared once for the annulment of sin through the sacrifice of himself” (ἐπεὶ
ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ
τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται). In
Hebrews 9:26 the phrase “completion of the ages” refers to the end of the
dispensation periods of redemptive history for mankind. At the culmination of
these ages, which takes place after the thousand-year Millennial Reign of Christ
and the Great White Throne Judgment, mankind entered into eternity.
9:27 “And as it is laid up for men once to die, and after this a judgment” (καὶ
καθʼ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις).
Hebrews 9:27 does not say that each individual man must die, but of mankind in
general. It seems that some men did not die, such as Enoch, Elijah and those in the
coming rapture. They did not experience mortal death. In the rapture, we will be
changed in the twinkling of the eye.
Hebrews 9:27 also does not say that every man has an appointed day to die; but
that death is eminent. As God’s children, our obedience to His Word can
determine how long we live on this earth. For example, Hezekiah extended his life
by fifteen years (Isa 38:1-8). Mankind has been appointed a lifespan of one
hundred twenty years (Gen 6:3). Many factors can shorten man’s lifespan, but
God’s perfect will for everyone is a full life, as testified in the lives of the
patriarchs, such as Abraham, Isaac, Moses, and even Caleb.
9:28 “thus also Christ being offered once to bear the sins of many, shall
appear a second (time) without sin unto salvation to those that look
expectantly for him” (οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν
ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν
ἀπεκδεχομένοις εἰς σωτηρίαν). “and unto them that look for him shall he appear
the second time”. The phrase “and unto them that look for him shall he appear the
second time” tells us that Jesus Christ is coming back for a particular group of
believers, which are those who are looking for and ready for His Second Coming.
Those who are awaiting the coming of our Lord Jesus Christ are Christians who
have taken God’s Word as their supreme authority. They are the ones who are
diligently serving Him, in their local church, at home, and in their social lives.
They are not the carefree Christians who are wandering about with interests in this
world’s goods and entertainment. The apostle Paul uses the Greek word
ἀπεκδέχομαι to say that these believers are “eagerly awaiting” the Second Coming
of Jesus. Thus, they have their focus on things above and not upon earthly
pleasures.
378
This distinction between those Christians who are looking for His appearing and
those who are not coincides with the message of the Parable of Ten Virgins (Matt
25:1-13) in which ten virgins partook of the wedding and ten were cast out. As
God’s children, we must make daily efforts to sanctify our lives for the Second
Coming. Those who are “awaiting the blessed home and His appearing” are
Christians who have taken God’s Word as their supreme authority. They are the
ones who are diligently serving Him, in their local church, at home, and in their
social lives. They are not the carefree Christians who are wandering about with
interests in this world’s goods and entertainment. This distinction between those
Christians who are looking for His appearing and those who are not coincides with
the message of the Parable of Ten Virgins (Matt 25:1-13) in which ten virgins
partook of the wedding and ten were cast out. As God’s children, we must make
daily efforts to sanctify our lives for the Second Coming. We read of Simeon who
was looking for Christ’s appearing in Luke 2:25, “And, behold, there was a man in
Jerusalem, whose name was Simeon; and the same man was just and devout,
waiting for the consolation of Israel: and the Holy Ghost was upon him.” The
prophetess Anna was also looking for His appearing in Luke 2:38, “And she
coming in that instant gave thanks likewise unto the Lord, and spake of him to all
them that looked for redemption in Jerusalem.” Those who sanctify their lives in
hope of His appearing mentioned by Paul in 1 Corinthians 1:7, “So that ye come
behind in no gift; waiting for the coming of our Lord Jesus Christ.” Philippians
3:20, “For our conversation is in heaven; from whence also we look for the
Saviour, the Lord Jesus Christ.” 2 Timothy 4:8, “Henceforth there is laid up for me
a crown of righteousness, which the Lord, the righteous judge, shall give me at that
day: and not to me only, but unto all them also that love his appearing.” Titus 2:1213, “Teaching us that, denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly, in this present world; Looking for that blessed
hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”
The apostle Peter speaks those who prepare their lives for His coming in 2 Peter
3:12-14, “Looking for and hasting unto the coming of the day of God. . .
. Nevertheless we, according to his promise, look for new heavens and a new earth,
wherein dwelleth righteousness. . . . Wherefore, beloved, seeing that ye look for
such things, be diligent that ye may be found of him in peace, without spot, and
blameless.” Those who sanctify their lives are the ones who are looking for the
Second Coming. According to the Parable of Ten Virgins, the other Christians will
miss this event.
“without sin unto salvation”. The phrase “without sin unto salvation” reflects the
office of Jesus Christ as our Great Priest, who is without sin, unlike the Levites
who must make atonement for themselves as well as the sins of the people. He
alone is able to keep up pure before God the Father in this Christian journey. He is
not coming a second time for the purpose of bearing the sins of mankind; but
rather, He now comes to bring us into the completion of our salvation. Thus, the
Greek word σωτηρία refers to the completion of our redemption within the context
of Hebrews 9:28. Our salvation began the moment we accepted the atonement of
379
Jesus Christ for our sins. It continues through our spiritual journey as we persevere
in this depraved world and remain faithful to God’s promises. Our salvation
culminates at the Second Coming of Jesus Christ when our corrupt bodies take on
immortality (1 Cor 15:51-58).
10:1 “For the law having a shadow of good things to come” (Σκιὰν γὰρ ἔχων ὁ
νόμος τῶν μελλόντων ἀγαθῶν). “For the law”. The writers of the New Testament
used the word νόμος (law) to describe the Ten Commandments and their statutes
in the Pentateuch (Luke 2:22-39, John 1:17; 8:5, Acts 15:5), or the entire Old
Testament (John 10:34; 15:25, 1 Cor 14:21). However, in Hebrews 10:1 it seems
to apply specifically to the laws concerning the service of the Tabernacle, and
especially the laws concerning the Day of Atonement.
“having a shadow”. The Tabernacle and the Law foreshadow the redemptive work
of Christ on the Cross and the good news of the Gospel that His redemption offers
mankind. The author of Hebrew has just made a similar statement saying that the
first Tabernacle was a παραβολή (a figure) for this present time of redemption
(Heb 9:9). For example, the articles in the Tabernacle symbolized man’s
atonement through the blood of Jesus Christ.
In the ministry of the Temple and the worship of God, the procedures of offering
the burnt offerings symbolized the way the believer offers himself unto God. It
represents the way a believer deals with sin through the shedding of blood of the
Lamb of God. The shewbread represent the words of our Lord Jesus, and His
Word is our bread of life. Our spiritual manna is to be taken and eaten, or hid in
our hearts. The mercy seat is a figure of how we enter into God’s presence. The
Mosaic laws of daily conduct should be fulfilled through loving our neighbors; for
the heart of the Law is to love God with our heart, mind, and strength, and to love
our neighbour as ourselves (Matt 22:36-40).
“of good things to come”. The phrase “of good things to come” not only refers to
this present Church age, but also to the future age of Israel and the Church. That is,
the Law foreshadows events in our future. For example, the prophet Zechariah
predicts a time in the future when Israel and the Church will keep the Feast of
Tabernacles, saying, “And it shall come to pass, that every one that is left of all the
nations which came against Jerusalem shall even go up from year to year to
worship the King, the LORD of hosts, and to keep the feast of tabernacles. And it
shall be, that whoso will not come up of all the families of the earth unto Jerusalem
to worship the King, the LORD of hosts, even upon them shall be no rain. And if
the family of Egypt go not up, and come not, that have no rain; there shall be the
plague, wherewith the LORD will smite the heathen that come not up to keep the
feast of tabernacles. This shall be the punishment of Egypt, and the punishment of
all nations that come not up to keep the feast of tabernacles.” (Zech 14:16-19).
380
10:1 “not the very image of the things” (οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων).
The law and its ministry were not the exact way things were to be done. The Law
was a figure, or a foreshadowing of future events.
10:1 “is never able to perfect those approaching with these sacrifices which
they bring continually year by year” (κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς
προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι).
Under the Mosaic Law, there were morning and evening sacrifices, constant
trespass, sin, burnt, thanksgiving offerings, festival offering and numerous other
ministries. These took place “year by year continually.” The repetition of these
sacrifices testifies to their ineffectiveness to deal with man’s sinful nature.
Hebrews 10:1 implies that through Jesus’ perfection and sacrifice for sins (Heb
2:10, 5:9; 7:28) we are made perfect, which the author states in Hebrews 10:14,
“For by one offering he hath perfected for ever them that are sanctified.” The word
“perfect” describes the condition of man’s spirit when he is born again. Hebrews
12:23 says “and to the spirits of just men made perfect.” Colossians 2:10 says,
“And ye are complete in him, which is the head of all principality and power:”
We are also becoming mature in the sense that we are developing in the ways of
God. That is, our minds and bodies are becoming conformed to the image of Christ
day by day. Ephesians 4:11-13 says that we are, “coming . . . into the measure of
the stature of the fullness of Christ.” That is, we become Christ-like, more like
Jesus. This is what God intended us to be in the Garden of Eden. Therefore,
Hebrews 6:1 says, “let us go on to perfection.” However, Hebrews 10:1 is placing
emphasis upon the completed work of Calvary, so that it states our spirits are now
complete in Christ Jesus.
10:1 Comments. The Law could not make anyone perfect, because no one was
able to fulfill it, being weak in the flesh (Rom 8:3), until Jesus Christ came and
fulfilled the Law (Gal 3:19). The Law simply revealed man’s depravity, for
through the Law came the knowledge of sin (Rom 3:20), so that sin abounded
(Rom 5:20). The passions of sin, which are revealed by the law, worked in our
members bringing death (see Rom 7:5, 7); thus Paul writes in Romans 7:9, “For I
was alive without the law once: but when the commandment came, sin revived,
and I died.” The blood of sacrificial animals was insufficient to cleanse our sins
and conscience, as we read in Hebrews 10:4, “For it is not possible that the blood
of bulls and of goats should take away sins.”
10:2 “Otherwise, would they not have ceased to be offered, because the
ministers once purged should have had no more conscience of sins” (ἐπεὶ οὐκ
ἂν ἐπαύσαντο προσφερόμεναι διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς
λατρεύοντας ἅπαξ κεκαθαρισμένους). The author of Hebrews, a born-again
Christian, was an example of a believer who had no more conscience of sin, for in
Christ he has a pure conscience, or a conscience purged from dead works to serve
381
the Living God (Heb 9:14), having his heart sprinkled from an evil conscience
(Heb 10:22), having a good conscience in all things (Heb 13:18). However, the
Jews under the Law were not able to achieve a clear conscience, for the Law
brought them into a life of condemnation and guilt as it exposed every sin (Heb
9:9). Had the Jew been cleansed with a clean conscience, he could have stopped
offering sacrifices because there would have been no more sin for which to atone.
10:3 “But in those (sacrifices) there is a remembrance made of sins year by
year” (ἀλλʼ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατʼ ἐνιαυτόν). Under the old
covenant, a cleansing of the conscience is not made, but the opposite is made in
the daily sacrifices. These sacrifices are a reminder of their sinful nature, binding
them to a life of condemnation.
10:4 “For it is not possible that the blood of bulls and of goats to take away
sins” (ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας). The Mosaic
Law only made an atonement, or a covering over, for sins. It did not do away with
sins. The blood of the animal sacrifices simply covered over the sins of men,
hiding them from God until the offering of the blood of Jesus Christ, which made a
perfect atonement for the sins of mankind, as we read in Romans 3:25, “Whom
God hath set forth to be a propitiation through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the forbearance of
God.”
10:5-7 Comments. The author of Hebrews quotes two passages from the Old
Testament within this chapter, which give scriptural support for the fact that the
Mosaic Law under the old covenant has been done away with and a new covenant
has been established through Christ Jesus In Hebrews 10:5-7 the author quotes
from Psalm 40:6-8, “Sacrifice and offering thou didst not desire; mine ears hast
thou opened: burnt offering and sin offering hast thou not required. Then said I,
Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O
my God: yea, thy law is within my heart.” (Psalm 40:6-8 inEnglish Bibles or
Psalm 40:7-9 in the Hebrew Bible) Paul actually quotes this passage from the LXX
(Ps 39:7-9a).
The author then quotes from Jeremiah 31:33-34 in Hebrews 10:16-17 as a second
witness to this great revelation of the future of a new covenant, which says , “But
this shall be the covenant that I will make with the house of Israel; After those
days, saith the LORD, I will put my law in their inward parts, and write it in their
hearts; and will be their God, and they shall be my people. 34 And they shall teach
no more every man his neighbour, and every man his brother, saying, Know the
LORD: for they shall all know me, from the least of them unto the greatest of
them, saith the LORD: for I will forgive their iniquity, and I will remember their
sin no more.”
382
Paul’s quote of Psalm 40:6-8 reflects Hebrew parallelism in which one statement is
repeated a second time using different words. In other words, the statement,
“Sacrifice and offering thou wouldest not,” is parallel to “In burnt offerings and
sacrifices for sin thou hast had no pleasure.”
10:5-6 “Wherefore when he comes into the world, he says, ‘A sacrifice and an
offering you did not desire, but a body you have prepared for me. In whole
burnt offerings and (sacrifices) for sin you were not pleased”. (Διὸ
εἰσερχόμενος εἰς τὸν κόσμον λέγει, Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα
δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας). In Hebrew
10:5-6 the apostle Paul quotes from Psalm 40:6-8 to explain how the Temple
sacrifices of the blood of animals under the Mosaic Law were never sufficient to
atone for the sins of mankind. Rather, only the blood of man could atone for his
sins. Therefore, God the Father prepared the incarnation of His Son, who was the
Word of God in the beginning (John 1:1-14), to be born of the virgin Mary as the
Son of Man, so that His blood would be sufficient as payment for the sins of all
mankind.
10:7 “Then I said, Behold, I come (in a roll of a book it is written concerning
me) to do your will, O God.’” (τότε εἶπον, Ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου
γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ θεὸς τὸ θέλημά σου). The Greek word κεφαλίς
means, “a roll of a book” (Strong, BAGD). The phrase “in the volume of the book”
means, “in the roll of the book,” meaning the entire scroll. Note Ezekiel 2:9, “And
when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was
therein.” However, it is likely that this quote from the book of Psalms is referring
to every prophecy in the Old Testament that refers to His work of atonement on
Calvary.
Jesus Christ willingly laid down His life for mankind. Hw became familiar with
the biblical prophecies concerning His life, passion, resurrection and exaltation, as
He testifies in Luke 24:44. Jesus made many references to the Old Testament
concerning His life while teaching His disciples. He understood that God the
Father’s plan for His life was the atonement of mankind on Calvary. We know this
from a number of statements He made in the Gospels, such as the one recorded in
John 2:4, “Jesus saith unto her, Woman, what have I to do with thee? mine hour is
not yet come.” (see also John 7:6, 8; 12:23) John 13:1, “Now before the feast of
the passover, when Jesus knew that his hour was come that he should depart out of
this world unto the Father, having loved his own which were in the world, he loved
them unto the end.” (see also John 16:17; 17:1) At the time of His betrayal and
arrest in the Garden of Gethsemane, Jesus said, “But how then shall the scriptures
be fulfilled, that thus it must be?” (Matt 26:54) After His resurrection, Jesus said in
Luke 24:25-27, “Then he said unto them, O fools, and slow of heart to believe all
that the prophets have spoken: Ought not Christ to have suffered these things, and
to enter into his glory? And beginning at Moses and all the prophets, he expounded
unto them in all the scriptures the things concerning himself.” Luke 24:44-46,
383
“And he said unto them, These are the words which I spake unto you, while I was
yet with you, that all things must be fulfilled, which were written in the law of
Moses, and in the prophets, and in the psalms, concerning me. Then opened he
their understanding, that they might understand the scriptures, And said unto them,
Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead
the third day.” In other words, Jesus knew God’s will for His life.
10:8 “When he says above, ‘A sacrifice and an offering and whole burnt
offerings and (sacrifices) for sin you did not desire, neither were you pleased,’
which are offered according to (the) law” (ἀνώτερον λέγων ὅτι Θυσίας καὶ
προσφορὰς καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας,
αἵτινες κατὰ νόμον προσφέρονται).
10:9 “then said he, ‘Behold, I come to do your will, O God,’ he does away with
the first so that he might establish the second” (τότε εἴρηκεν, Ἰδοὺ ἥκω τοῦ
ποιῆσαι τὸ θέλημά σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ). The author of
Hebrews quotes an Old Testament passage that gives scriptural evidence that the
Mosaic Law has been done away with and a new covenant has been established
with God’s people. This is a pretty big statement to make to Jew, using their
Sacred Writings to prove that their Law has been abolished. Yet, this is exactly
what the author is saying.
10:10 “in accordance to (his) will” (ἐν ᾧ θελήματι). The NASB says, “By this
will.” By whose will? By God’s will. Verse 9 says, “I come to do thy will O God,”
which was the offering of the body of Jesus Christ (10:10). Jesus prayed in the
garden, “not my will, but thine, be done.” (Luke 22:42) By the Father’s will, we
are sanctified through the blood of Jesus Christ. Jesus went to Calvary of His own
will. His Heavenly Father did not force Him to do this sacrificial act of atonement.
10:10 “we are sanctified through the offering of the body of Jesus Christ once
for all” (ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ
ἐφάπαξ). Because we are sanctified by the blood of Jesus Christ, we are now called
“saints” in the Pauline epistles.
“once for all”. A comment that Jesus made at the Last Supper refers to this great
truth that His blood cleanses us once for all. He told the disciples that they did not
need to wash all over except their feet only (John 13:10). This means that His
blood would do away with all of their past sins and their newly committed sins
could be dealt with by confessing them (1 John 1:9). His blood purges our guilty
consciences from dead works and frees us to serve the living God (Heb 9:13-14).
10:11 “And every priest indeed has stood daily ministering and offering the
same sacrifices often, which is never able to take away sins” (Καὶ πᾶς μὲν
ἱερεὺς ἕστηκεν καθʼ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων
θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας).
384
10:12 “But this (man), after having offered one sacrifice for sins for ever, sat
down on the right hand of God” (οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας
θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ). The fact that Jesus sat down at
the right hand of God in heaven means that His work of atonement was finished.
Jesus Christ is free to stand up (Acts7:55) and ride a white horse as the “Faithful
and True” (Rev 19:11), and do other work related to man’s redemption. However,
He now has a seat at the Father’s right hand for eternity.
I worked all day today with my father, who is ninety years old, trying to repair a
well that had run dry. When we arrived at the house, he goes inside and brings out
a chair while I set up the equipment. He sat in this seat and gave me instructions
most of the day. This scene reflects the seat of authority that Jesus has taken as
Head of the Church, directing His servants through the centuries.
10:13 “from hereafter waiting expectantly until his enemies are placed under
(the) footstool of his feet” (τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ
ὑποπόδιον τῶν ποδῶν αὐτοῦ).
10:12-13 Comments. The opening passage of the epistle of Hebrews makes a
reference to God’s enemies being made His footstool in Hebrews 1:13, “But to
which of the angels said he at any time, Sit on my right hand, until I make thine
enemies thy footstool?”
10:14 “For by one offering he has perfected forever them that are sanctified”
(μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους). Hebrews
10:14 says that we have been “perfected” (τελειόω) by the one-time offer of the
blood of Jesus Christ. According to Hebrews 12:23, this perfection is referring to
the born-again spirit of man, which reads, “and to the spirits of just men made
perfect.” We know that our minds and bodies are in the process of becoming
sanctified, but our spirit-man is already perfect in its sanctification. Because of our
new birth, which creates in us a perfected spirit, 2 Peter 1:3 can say that God has
given to us “all things that pertain unto life and godliness” through His divine
power. In other words, God is now at work in our spirit-man to bring our entire
man, spirit, soul and body, to perfection. Thus, the goal of His offering in man’s
perfection or maturity in spirit, soul, as well as body, that is, man’s entire makeup.
There are other passages in the Bible that discuss the perfection and sanctification
of the believer. He is a new creation, which refers to the rebirth of the spirit of man
(2 Cor 5:17). He is a new man, because the old man died, that is to say, the spirit
of man was born again and the old spirit died (Eph 5:17). For this reason, we can
stand on earth and be as Jesus is in regards to our inner man (1 John 4:17). 139
139
Andrew Wommack, “Momentary Redemption,” in “Hebrew Highlights,” [on-line]: accessed 4
June 2011; available from http://www.awmi.net/extra/audio/1061; Internet.
385
While the new birth is an instantaneous event, the work of sanctification takes a
lifetime. Thus, Paul uses the phrase “them that are being sanctified” in the present
tense. In other words, he is saying that we are in the process of being sanctified.
10:15-17 Comments. In Hebrews 10:15-17 the apostle Paul now provides a second
witness from the Old Testament regarding the prediction of a new covenant and a
doing away with the old by quoting Jeremiah 31:33-34, “But this shall be the
covenant that I will make with the house of Israel; After those days, saith the
LORD, I will put my law in their inward parts, and write it in their hearts; and will
be their God, and they shall be my people. And they shall teach no more every
man his neighbour, and every man his brother, saying, Know the LORD: for they
shall all know me, from the least of them unto the greatest of them, saith the
LORD: for I will forgive their iniquity, and I will remember their sin no more.”
The author interprets this passage out of Jeremiah 31:33-34 in order to bring out
the main point of this passage of Scripture, which is that the one-time sacrifice of
Jesus for our sins is to make us perfect. Thus, the verse following this passage
(10:18) says, “no more offering for sin.”
10:15 “And the Holy Spirit also bears witness to us. For after he had said”
(Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ πνεῦμα τὸ ἅγιον· μετὰ γὰρ τὸ εἰρηκέναι). In Hebrews
10:15 the Holy Spirit testifies of the coming of a once-for-all offering for man’s
atonement through the words of the prophet Jeremiah when he said, “And their
sins and iniquities I will in no way remember no longer.” (Heb 8:12; 10:17) In
other words, God will do away with the sins of those who place their faith in Him,
as David the psalmist said, “As far as the east is from the west, so far hath he
removed our transgressions from us.” (Ps 103:12) Under the Mosaic covenant,
man’s sins were covered by the blood of bulls and goats until the blood of the
perfect sacrifice of Jesus Christ was placed upon the mercy seat in the heavenlies.
The testimony to which the Holy Spirit bears witness is supported by Paul’s
statement in Hebrews 10:18, “Now where remission of these is, there is no more
offering for sin.”
10:16 “This is the covenant that I will make with them after those days, saith
the Lord, I will put my laws into their hearts, and in their minds will I write
them” (Αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας,
λέγει κύριος· διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν καὶ ἐπὶ τὴν διάνοιαν αὐτῶν
ἐπιγράψω αὐτούς). Hebrews 10:16 makes a reference to the indwelling of the Holy
Spirit, which Jesus first introduced to His disciples in John 14:17, “Even the Spirit
of truth; whom the world cannot receive, because it seeth him not, neither knoweth
him: but ye know him; for he dwelleth with you, and shall be in you.”
10:17 “And their sins and iniquities I will in no way remember no longer.’”
(καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθήσομαι ἔτι). God
will remember none of our sins, those we committed before we were saved, and
those we commit afterwards.
386
There are other passages of the Scriptures that describe the doing away with our
sins under the new covenant: Psalm 103:12, “As far as the east is from the west, so
far hath he removed our transgressions from us.” Isaiah 43:25, “I, even I, am he
that blotteth out thy transgressions for mine own sake, and will not remember thy
sins.” Jeremiah 31:34, “And they shall teach no more every man his neighbour,
and every man his brother, saying, Know the LORD: for they shall all know me,
from the least of them unto the greatest of them, saith the LORD: for I will forgive
their iniquity, and I will remember their sin no more.” Jeremiah 50:20, “In those
days, and in that time, saith the LORD, the iniquity of Israel shall be sought for,
and there shall be none; and the sins of Judah, and they shall not be found: for I
will pardon them whom I reserve.” Micah 7:18, “Who is a God like unto thee, that
pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?
he retaineth not his anger for ever, because he delighteth in mercy.”
10:18 “And where there is forgiveness of these, there is no more an offering
for sin” (ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας). Hebrews
10:18a literally reads, “Now where there is forgiveness for (all) these (sins) . . .”
Christ Jesus provided remission of our sins, past, present, and future. If this
remission did not include all of our sins, there would remain a need for another
sacrificial offering for those sins that God yet holds us indebted to appease.
Divine Service: The Believer’s Life of Faith in God
(Hebrews 10:19-11:40)
Hebrews 10:19-11:40 emphasizes the believer’s divine service based upon the
priesthood of Jesus Christ who ever lives to intercede for the saints. Hebrews
10:19-39 builds upon the previous discussion concerning the new and better
covenant through the blood of Jesus by telling us how we are to live in light of
Jesus’ present-day ministry as our Great High Priest. The previous discussion
explained the superior priesthood of Jesus (7:1-28) and His superior sacrifice (8:110:18). We now have the access and boldness to enter into the holy place because
of His one-time blood sacrifice (10:19-20) and because He now intercedes for us
as our Great High Priest (10:21). We now can maintain our sanctification, spirit,
soul, and body while serving the Lord. We can draw near to God and serve Him
with a pure heart (10:22), and hold fast our confession, reflecting our mental
decisions (10:23), and walk in love towards others, which indicates our physical
actions (10:24-25). The author follows this exhortation in 10:19-39 with a
doctrinal discourse in 11:1-40 that consists of many examples of those who have
fulfilled their divine commissions and received their promises.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 10:19-11:40 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of Jesus Christ as our
387
Great High Priest, specifically, the divine service of the believer in light of the
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw near to
God and walk in His promises in light of the testimony of the Old Testament
saints.
Theological Idea – Because the author exhorted the Hebrew believers to draw
near to God and walk in His promises in light of the testimony of the Old
Testament saints, God has called believers to draw near to Him and walk in
His promises in light of the testimony of the Old Testament saints.
Homiletical Idea – Because God has called believers to draw near to Him and
walk in His promises in light of the testimony of the Old Testament saints, we
are called to draw near to God and walk in His promises in light of the
testimony of the Old Testament saints.
Here is a proposed outline:
1. 4th Exhortation: Good Works
2. 4th Doctrinal Discourse
10:19-39
11:1-40
Fourth Exhortation: Draw Near to God and Do Good Works
(Hebrews 10:19-39)
Hebrews 10:19-39 contains an exhortation and a warning. The author first exhorts
his readers to draw near to God and do His will in light of our access to the Holiest
by the blood of Jesus Christ (10:19-25) so that they might receive the promise
(10:36), which reflects the theme of divine service. The author then gives a
warning against falling away in 10:26-39 for those who deny this great revelation
of the depth of his redemption in Christ Jesus.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 10:19-39 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the divine service of the believer in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw near to
God and walk in His promises through the blood of Jesus Christ and not draw
back unto destruction.
Theological Idea – Because the author exhorted the Hebrew believers to draw
near to God and walk in His promises through the blood of Jesus Christ and
not draw back unto destruction, God has called believers to draw near to Him
388
and walk in His promises through the blood of Jesus Christ and not draw back
unto destruction.
Homiletical Idea – Because God has called believers to draw near to Him and
walk in His promises through the blood of Jesus Christ and not draw back
unto destruction, God calls us to draw near to Him and walk in His promises
through the blood of Jesus Christ and not draw back unto destruction.
Here is a proposed outline:
1. Exhortation to Serve the Lord
2. Warning Against Drawing Back
10:19-25
10:26-39
Exhortation to Serve the Lord
(Hebrews 10:19-25)
In Hebrews 10:19-25 the author finishes his lengthy theological discourse and
exhorts his readers to persevere in serving the Lord. He began this discourse in 6:1
by exhorting them to grow in Christian maturity, characterized in Hebrews 6:4-5
as the believer who has partaken of the Holy Ghost, and grown in the Word of
God, and has tasted of the powers of the world to come, or “the gifts of the Spirit,”
at work in his life. The description of going on to perfection, or maturity, stands in
contrast to the elementary knowledge that “babes” in Christ walk in (5:11-14). The
author of Hebrews then offered a theological discourse in 6:1-10:18 on the high
priesthood and atonement of Jesus Christ as the believer’s basis for growing in
maturity. The believer will then understand how to freely draw near unto God
(10:22), hold fast his confession of faith (10:23), and exhort others unto good
works (10:24-25), allowing him to grow into maturity as described in 6:4-5.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 10:19-25 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the divine service of the believer in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw near to
God and walk in His promises through the blood of Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to draw
near to God and walk in His promises through the blood of Jesus Christ, God
has called believers to draw near to Him and walk in His promises through the
blood of Jesus Christ.
389
Homiletical Idea – Because God has called believers to draw near to Him and
walk in His promises through the blood of Jesus Christ, we are called to draw
near to God and walk in His promises through the blood of Jesus Christ.
The Text
19
Having therefore, brethren, boldness to enter into the (holy of)
holies through the blood of Jesus, 20which way he inaugurated for us (as)
a new and living way through the curtain, that is, his flesh, 21and (having)
a high priest over the house of God, 22let us draw near with a true heart in
full assurance of faith, having our hearts sprinkled from an evil
conscience, and (our) bodies washed with pure water. 23Let us hold fast
the confession of our hope without wavering, for he is faithful that
promised. 24And let us consider one another for encouraging unto love
and good works; 25not forsaking the assembling of ourselves, as is the
manner of some; but encouraging one another, and so much more, as you
see the day drawing near.
Perseverance and the Triune Man. We see the two-fold office and ministry of the
Lord Jesus Christ in Hebrews 10:19-25. His blood was shed on Calvary (Heb
10:19) and body was broken (that is, his flesh) (Heb 10:20) for our justification.
He now stands at the right hand of the Father interceding for the saints in order to
maintain our justification as His second role of our redemption (Heb 10:21). As
our Great High Priest we can:
1. The Heart: Full Assurance of Faith (Hebrew 10:22). We can now
continually live with a clean conscience because our sins have been atoned,
which allows us to near to God. Our conscience is now clean because we can
have a pure heart, so we no longer walk in guilt and condemnation. We are
able to put our total trust and faith in God’s Word.
2. The Mind: Decision to Persevere (Hebrews 10:23). As we draw near to
God, we are strengthened and able to persevere in the faith. This perseverance
is described as “holding faith the confession of our faith without wavering.”
The Greek word used here is “hope” rather than faith. This hope serves as an
anchor of our soul, or mind, by which we make the daily decision to press on
in the Christian life. We learn to confess the Word of God over our lives and
stand upon His promises in faith believing that His Word is true even when
we may not understand our situations and feelings.
3. The Body: Exhort Others to Persevere (Hebrews 10:24-25). When we are
strong we can encourage others to persevere in their faith by walking in love
and good works.
390
Thus, we see a reference to the triune man in Hebrews 10:22-24 with this
statement of exhortation, “Let us draw near with a true heart in full assurance of
faith, having our hearts sprinkled from an evil conscience, and our bodies washed
with pure water, Let us hold fast the profession of our faith without wavering; (for
he is faithful that promised;) And let us consider one another to provoke unto love
and to good works.”
Reflections of Christ’s Redemption in the Tabernacle. Hebrews 10:19-25 gives
us an additional brief glimpse into the symbolic meaning of the Tabernacle
regarding its reflection of the redemptive work of Christ Jesus. We were given
some insight earlier in Hebrews 9:1-14.
Reflections of the Lord’s Supper and Water Baptism. The sacrament of the
Lord’s Supper reminds us of His shed blood and His broken body (flesh). The
washing with pure water (Heb 10:22) reminds us of the sacrament of water
baptism, which served as a testimony of our initial cleansing from sin.
10:19 “Having therefore” (Ἔχοντες οὖν). Hebrews 10:19 reaches back into the
context of this passage of Scripture using the word “therefore.” The author has
just quoted from Jeremiah 31:33-34, which says God will remember our sins no
more. This means that we can come to God with boldness instead of being afraid
of Him because of sins committed since our salvation. The author has just told us
that our sins have been forgiven and remembered no ,more, sins from our past, sins
we may comment presently, and those sins we may commit in the future. All sin in
our lifetime has been paid for and forgiven. We no longer have to reconcile our
sins before entering into God’s presence. The author is about to say that we no
longer approach God with fear and timidity, but with confidence and boldness that
He will receive us.
10:19 “brethren” (ἀδελφοί). The book of Hebrews is addressed to Christians,
brothers in the family of Jesus Christ, as are all of the New Testament epistles.
This is an important point since some scholars believe this epistle was written to a
mixed congregation of believers and non-believers in an attempt to interpret
certain passages to fit with their doctrinal views of once saved, always saved.
We are all brothers in Christ, women included in this statement because we are all
members of one body (Rom 12:5) and of the same household of faith (Gal 6:10).
In addition, Jesus has become our brother (Heb 2:10-13) and He now calls us
brethren.
10:19 “boldness to enter into the (holy of) holies” (παρρησίαν εἰς τὴν εἴσοδον
τῶν ἁγίων). The Greek word παῤῥησία means, “assurance” (Strong) or “courage,
confidence, boldness, fearlessness” (BAGD). Confidence is firm belief, assurance,
and trust. Confidence is the opposite of shyness. However, it is not pride, which
God resists (1 Pet 5:5-7). This passage in Hebrews later warns us to not cast away
391
this confidence (Heb 10:35) because it gives us the ability to ask in prayer because
our hearts do not condemn us before God’s throne (1 John 3:20-21).
Mankind was created to have fellowship with the Lord, as we see in the Garden of
Eden when the Lord met with Adam in the cool of the day. Adam came into the
Lord’s presence with confidence/boldness each day. However, when he sinned, he
hid from the Lord out of fear (Gen 3:10).
The Lord eventually commanded Moses to build the Tabernacle with the Holy
Place, where the Lord could meet with man again. The most sacred place in the
Temple was the Holiest/Holy Place (τῶν ἁγίων) or the Holy of Holies (Ἅγια
Ἁγίων) mentioned in the preceding verses (Heb 9:3, 12, 25). The priest entered this
room once a year with fear and reservation, knowing that he might die if he
violated the ceremonial procedures laid down by Moses. Imagine the fear that the
high priest experienced each year on the Day of Atonement when he entered the
holy of holies. Since the death of Nadab and Abihu, the sons of Aaron, the priests
learned to enter into this place with great fear for their own lives (Lev 10:1-12).
In contrast, we as believers have free access into heaven itself with no fear, only
confidence (Heb10:19). This was entirely opposite of what the Jews understood
concerning the Holy of Holies. Our boldness to enter into the holiest alludes to the
high priest entering the Most Holy place behind the curtain once a year. This
passage of Scripture teaches us that our boldness is no longer based upon our
performance, but upon the fact that Jesus paid for our sins, past, present, and
future. God will remember them no more, so that we can boldly enter His presence
without being sin-conscience. The phrase “to enter into the holiest” literally reads,
“the entrance of holy things.” We can now enter the heavenly Tabernacle of God.
We are to boldly enter into heaven itself (Heb 9:24), to the throne of grace (Heb
4:16), which is symbolized by the inner sanctuary beyond the veil of the earthly
Tabernacle.
10:19 “through the blood of Jesus” (ἐν τῷ αἵματι Ἰησοῦ). The high priest could
not enter into the Holy of Holies without the blood of the sacrificial animal. Jesus
entered in with His own blood. This blood that He sprinkled upon the mercy seat
in Heaven is just as alive today as the day He entered the Holy of Holies in the
heavenly Tabernacle.
The inauguration of a testament requires the death of the testator (Heb 9:16-22). It
takes the death of a person for his last will and testament to take effect, and the old
covenant was sealed with the blood of the sacrificial animal (Exod 24:8, Lev
17:11). The new covenant was sealed with the blood of Jesus Christ (Jer 31:31,
Matt 26:28, John 19:34, Rom 3:25, Eph 2:13, Heb 9:14; 12:24, 1 Pet 1:2, Rev 1:5;
5:9; 12:11).
392
10:20 “which way he inaugurated for us (as) a new and living way” (ἣν
ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν). The word “new” means, “recently
or very lately made” (Thayer). The old way was with the high priest through the
veil of the Tabernacle once a year. There was no longer physical rooms in a
tabernacle, but through a person (Jesus Christ) to the throne of God. Jesus is the
new and living way to God (John 14:6). He is the Door (John 10:9). These
Hebrews were in danger of mixing the old traditions and the Law with the new
way of serving the God through the blood of Jesus Christ.
The living way through faith in Jesus Christ standing in direct contrast to the Law,
which Paul calls “the ministration of death” (2 Cor 3:6). The Law brought
condemnation and ultimate death because no one was able to fulfill it.
10:20 “through the curtain, that is, his flesh” (διὰ τοῦ καταπετάσματος, τοῦτʼ
ἔστιν τῆς σαρκὸς αὐτοῦ). Between the altar of incense, which represents our
prayers, and the Holy of Holies, which represents God’s throne room, was the veil.
This veil represents the sacrifice of Jesus Christ, our Intercessor. Its presence in the
Tabernacle and Temple represented the fact that a way had not yet been made for
man to enter into the presence of God since the Fall. When this way was make by
Jesus’ sacrificial death on Calvary, the veil was torn, signifying that the way was
now made (Matt 27:51). Jesus’ body or His flesh was offered as the sacrifice for
our sins, as Paul explains in 1 Corinthians 11:24, “And when he had given thanks,
he brake it, and said, Take, eat: this is my body, which is broken for you: this do in
remembrance of me.”
10:21 “and (having) a high priest” (καὶ ἱερέα μέγαν). Under the Mosaic Law,
Aaron and his sons served as the high priests. The duty of the high priest was to
enter yearly into the holy place with blood (Heb 9:25, Lev 16:1-19). Jesus is now
our Great High Priest (Heb 5:5, 10; 7:17, 21). He is at the throne of God ready to
intercede for us (Heb 7:25, 9:24).
10:21 “over the house of God” (ἐπὶ τὸν οἶκον τοῦ θεοῦ). Aaron’s son, Eleazar,
was chief over the chief of the Levites (Lev 3:32). Jesus is over the house of God
today. Jesus is faithful over God’s house (1 Tim 3:15, Heb 3:2, 6).
10:19-21 Comments. Through Jesus our Great High Priest, we now have boldness
into the Holy place, and a great High Priest, Jesus Christ as our Intercessor.
10:22 “let us draw near” (προσερχώμεθα). The context of this passage is to draw
near to God and not to ever draw back and faint, as Jesus said in Luke 18:1, “And
he spake a parable unto them to this end, that men ought always to pray, and not to
faint.” This passage concludes with an exhortation to not draw back in Hebrews
10:39, “But we are not of them who draw back unto perdition; but of them that
believe to the saving of the soul.”
393
10:22 “with a true heart” (μετὰ ἀληθινῆς καρδίας). A “true” (BAGD) or
“sincere” (NIV, NASB) heart is ready to meet God with an attitude of humility and
obedience. This is the only kind of heart that has access to the throne of God, as
we read in Psalm 24:3-4, “Who shall ascend into the hill of the LORD? or who
shall stand in his holy place? He that hath clean hands, and a pure heart; who hath
not lifted up his soul unto vanity, nor sworn deceitfully.”
10:22 “in full assurance of faith” (ἐν πληροφορίᾳ πίστεως). The Greek verb
πληροφορία “full assurance” is used in Romans 4:21, “And being fully persuaded
that, what he had promised, he was able also to perform.”
10:22 “having our hearts sprinkled from an evil conscience” (ῥεραντισμένοι
τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς). Aaron and his sons were dedicated by
having the blood of the sacrifice sprinkled upon them (Exod 29:21). This phrase
refers to the fact that our hearts have been cleansed by the blood offering of Jesus
Christ. The practice of sprinkling blood is found in the Law. Moses sprinkled all
that God has consecrated: the book, the people, and the Tabernacle (Exod 24:8;
29:21, Heb 9:19-21). On the Day of Atonement the high priest sprinkled the blood
of the sacrificial animals upon the mercy seat and before the mercy seat, and he
sprinkled the burnt altar with the blood as well (Lev 16:14).
The sprinkling of the blood of the new covenant is prophesied by Isaiah (Isa 52:15)
and Ezekiel (Ezek 36:25). Jesus offered to God His blood sacrifice so that we can
have daily cleansing, which continual cleansing is referred to as “the sprinkling of
the blood of Jesus” (Heb 12:24, 1 Pet 1:2).
Regarding the issue of the conscience, an evil conscience is sin consciousness,
which the Jews lived with under the Law. The child of God is to be righteousness
consciousness, as the author of this epistle exhorts his readers to become in
Hebrews 4:16, “Let us therefore come boldly unto the throne of grace, that we may
obtain mercy, and find grace to help in time of need.” An evil conscience takes
away our boldness and assurance towards God while a pure conscience gives us
confidence to enter into His presence.
10:22 “and (our) bodies washed with pure water” (καὶ λελουσμένοι τὸ σῶμα
ὕδατι καθαρῷ). The priests washed at the laver before entering through the door of
the Tabernacle. On the Day of Atonement, the high priest washed his body before
putting on the holy garments and entering into the Holy of Holies (Lev 16:4). Our
cleansing comes through God’s Word, as we read in John 15:3, “Now ye are clean
through the word which I have spoken unto you.” John 17:17, “Sanctify them
through thy truth: thy word is truth.” Ephesians 5:26, “That he might sanctify and
cleanse it with the washing of water by the word,”
10:22 Comments. We can now draw near to God. We do not have to beg God to
draw near, for He has already drawn near to our hearts by pouring out the Holy
394
Spirit into our inner man, our heart. Our hearts have been sprinkled from an evil
conscience through the blood of Jesus Christ when He offered His blood before the
Father, which cleanses all our sin and gives us a pure heart by which we draw near.
Our bodies being washed with pure water represents clean hands, that is, our daily
actions after our initial salvation. Every aspect of our make-up is cleansed by the
blood of Jesus Christ and we are now acceptable to enter into God’s presence. God
is waiting for us to draw near. We have been fully cleansed at the time of our
initial, born-again experience, our conscience bearing witness to this cleansing.
We also have access to His precious blood and His word for daily cleansing and
spiritual growth.
We no longer draw near God based on the Law, or our good works. We must draw
near God based solely on the redemptive work of Jesus Christ, through faith in His
redemption for us and boldly come to God’s throne based on God’s love and
redemption for, and we can freely receive all that we need.
The analogy of sprinkling the heart and washing the body is found in the Old
Testament. For example, the two-fold cleansing of a man in order to approach God
is mentioned in Psalm 24:3-4, “Who shall ascend into the hill of the LORD? or
who shall stand in his holy place? He that hath clean hands, and a pure heart; who
hath not lifted up his soul unto vanity, nor sworn deceitfully.”
The two-fold practice of sprinkling and cleansing the body goes back to the
Mosaic Law. In Numbers 8:7 the Levites and priests were cleansed by sprinkling
water on them and washing their clothes, as well as shaving all of their flesh,
which says, “And thus shalt thou do unto them, to cleanse them: Sprinkle water of
purifying upon them, and let them shave all their flesh, and let them wash their
clothes, and so make themselves clean.” The water of separation is described as a
purification for sin in Numbers 19:9, “And a man that is clean shall gather up the
ashes of the heifer, and lay them up without the camp in a clean place, and it shall
be kept for the congregation of the children of Israel for a water of separation: it is
a purification for sin.” The sprinkling and washing bodies was a symbol of
cleansing of sin in Numbers 19:17-19, “And for an unclean person they shall take
of the ashes of the burnt heifer of purification for sin, and running water shall be
put thereto in a vessel: And a clean person shall take hyssop, and dip it in the
water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons
that were there, and upon him that touched a bone, or one slain, or one dead, or a
grave: And the clean person shall sprinkle upon the unclean on the third day, and
on the seventh day: and on the seventh day he shall purify himself, and wash his
clothes, and bathe himself in water, and shall be clean at even.”
Illustrations. Cain and Abel drew near unto God with two different attitudes of the
heart, as we read in Genesis 4:4, “And Abel, he also brought of the firstlings of his
flock and of the fat thereof. And the LORD had respect unto Abel and to his
offering:” Hebrews 11:4, “By faith Abel offered unto God a more excellent
395
sacrifice than Cain, by which he obtained witness that he was righteous, God
testifying of his gifts: and by it he being dead yet speaketh.” Saul and David also
approached God with two different attitudes of the heart. Psalm 51 clearly shows
the sacrifice and way that David came to God, by repentance of sin and a broken
heart.
For example, Saul spared a man’s life and was judged by the prophet Samuel for
his disobedience (1 Sam 15:1-35). David took a man’s life and found repentance
before God (2 Sam 12:13-14, 22). In addition, Saul made sacrifices and took the
priest’s office and was judged by the prophet Samuel for his disobedience (1 Sam
13:1–14). David used the priest’s office, the ephod, and ate shew bread (2 Sam
24:1-25 and 1 Chron 21:1-30). The heart of King Uzziah became lifted up with
pride and he attempted to approach God in the Temple and was struck with leprosy
(2 Chron 26:16-21).
God is not a respect of persons, but He resists the proud and gives grace to humble
(1 Pet 5:5). We must be conscience of our right standing before God, but careful to
follow God’s Word. We are to be conscience that we are righteous, as Paul says in
2 Corinthians 5:21, “For he hath made him to be sin for us, who knew no sin; that
we might be made the righteousness of God in him.” However, we must be careful
to avoid allowing the sins from which we were delivered to enter back into our
lives (1 John 1:6-10).
10:23 “Let us hold fast the confession of our hope without wavering”
(κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ). Beginning with Nero, which was
the period in which the epistle of Hebrews was probably written, Christians were
persecuted and forced to deny Jesus and were asked to bow to Caesar. However,
we must obey the Word of God and endure a great trial of affliction. The author of
Hebrews made a similar statement earlier in Hebrews 4:14, “Seeing then that we
have a great high priest, that is passed into the heavens, Jesus the Son of God, let
us hold fast our profession.”
10:23 “for he is faithful that promised” (πιστὸς γὰρ ὁ ἐπαγγειλάμενος). In
Hebrews 6:13-20 the author digresses in order to exhort his readers on the certain
promises of God made to Abraham, and now to us, his heirs, through Christ Jesus.
He then proceeds to explain the office of the Great High Priest that Jesus has
entered into. Now, at the end of this teaching the author repeats his exhortation
regarding the faithfulness of promises in Hebrews 10:23.
10:24 “And let us consider one another for encouraging unto love and good
works” (καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων).
We are exhorted to provoke others unto love and to good works by living our lives
before them as an example so that they may be inspired to live for Jesus Christ as
well. We can also provoke them by exhorting them with our words. If we see them
erring from the truth, we can encourage them to remain faithful to the Lord.
396
Bishop James gives a similar exhortation in closing his epistle in James 5:19-20,
“Brethren, if any of you do err from the truth, and one convert him; Let him know,
that he which converteth the sinner from the error of his way shall save a soul from
death, and shall hide a multitude of sins.” The apostle John makes a similar
statement in 1 John 5:16, “If any man see his brother sin a sin which is not unto
death, he shall ask, and he shall give him life for them that sin not unto death.
There is a sin unto death: I do not say that he shall pray for it.” This charge fits
well within the foundational theme of the perseverance of the saints in that God
wants the entire congregation to go to Heaven, without losing one single soul
among a congregation. Jesus prayed for His disciples that they would be kept from
falling (Luke 22:32, John 17:1-26).
10:22-24 Comments. There are three commands given to us in Hebrews 10:22-24.
With these commandments we see a progression in chronological order. First, we
are commanded to draw near to God. With this command, we come into the
presence of God (Heb 10:22). Second, we are commanded to hold fast our
confession of faith in God. Here, we are encouraged by God as He reaches down
and helps those who hold fast to His promises (Heb 10:23). Third, we are
commanded to provoke others to do the same. We can encourage others to draw
near to God and find the same help given to us (Heb 10:24).
Note the two “Let us” phrases in these verses. We boldly enter God’s prayer room
and make our requests known. Since we cannot make our approach to God without
being cleansed of sin (Ps 24:3-4), we must hold fast in confidence, waiting for
God’s answer as in 1 John 5:14-15, “And this is the confidence that we have in
him, that, if we ask any thing according to his will, he heareth us: And if we know
that he hear us, whatsoever we ask, we know that we have the petitions that we
desired of him.”
10:25 “not forsaking the assembling of ourselves, as is the manner of some”
(μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν). We see from
the book of Acts that the earliest Jewish converts continued to worship in the
Temple in Jerusalem; and we know from James 2:2 that those of the Diaspora
assembled in their local synagogues. Since the epistle of Hebrews was addressed
to Jewish converts, F. T. Bassett suggests that they may have assembled after
hours or in another location to encourage one another in their faith in the
Messiah. 140 This was the implication in Hebrews 10:25.
Illustration. I had a dream last night that seemed to carry a very spiritual truth. In
this dream I was walking the property of Hiland Park Baptist Church in my
hometown of Panama City, Florida. I was born and raised in this church, and I was
sent out to Bible school from this same fellowship. In this dream I was standing at
140
F. T. Bassett, James, in The Biblical Illustrator, Joseph S. Exell (New York; Chicago; Toronto:
Fleming H. Revell Company, 1905.), vi.
397
the northeast corner of the property looking at the old fellowship hall that used to
be the church auditorium when I was a child attending services in the 1960’s. I
then understood clearly and was deeply moved at how each church service was a
very important part of my spiritual growth and well being. As I attended each
service week by week and year by year, I saw myself being built up in the truths of
God’s Word. I understood how growing up in this atmosphere was a very precious
and important opportunity that I was giving as a child. I began to walk around this
building towards the southwest corner of the property reminiscing of these things
and saw the faces of many other young people that I grew up together with in
church. They were playing on the church property. This sight brought further
memories of how precious my Christian upbringing had been. I then approached
the current sanctuary and saw the congregation inside worshiping the Lord. I
yearned to go in and become caught up in this beautiful worship, but remembered
that my Bible and notebook were still in the car. I was torn between quickly
entering into worship so as not to miss a single moment of worship and running to
the car to get my Bible and notepad. Then the Lord spoke to me and said,
“Remove your coat of education.” I understood this to mean that I did not need to
focus at this time on writing down things while in church, but rather, to enter in
and learn to worship the Lord from my heart. I fell to the ground and began to
weep saying, “Please remove this coat from me. It seems too difficult to remove it
myself.” The Lord then said to me, “Faith is not of the mind, but rather of the
heart.” (7 May 2004)
10:25 “but encouraging one another, and so much more, as you see the day
drawing near” (ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε
ἐγγίζουσαν τὴν ἡμέραν). The early Church began to meet on the first day of the
week in recognition of the resurrection of the Lord Jesus Christ (Mark 16:9, Luke
24:1, John 20:19, Acts 20:7, 1 Cor 11:20). By the end of the first century, the
apostle John described this day as “the Lord’s day” (Rev 1:10). Within this
tradition of meeting on the first day of the week, the author of Hebrews says, “so
much the more.” In other words, because of the troublesome times preceding the
Lord’s Second Coming, the author exhorts them to meet more often than once a
week in order to remain strong in their Christian faith and doctrine.
The phrase “as you see the day approaching” refers to the Second Coming of Jesus
Christ. This means that the Church will know when that day is near. In His
Eschatological Discourse (Matt 2:1-25:46) Jesus describes the events that will take
place prior to His Second Coming. He concludes by saying, “So likewise ye, when
ye shall see all these things, know that it is near, even at the doors.” (Matt 24:33)
Thus, we can know the general time period in which Jesus is coming back,
although we will not know the day nor hour, as He says in Matthew 25:13, “Watch
therefore, for ye know neither the day nor the hour wherein the Son of man
cometh.” Because the time of His Second Coming will be difficult upon earth, the
Church must stand and assemble together.
398
In these last days, before the coming of the Lord, meetings are getting larger and
greater anointings are being manifested in a greater measure.
10:25 Comments. Why is the assembly of believers so important? One reason is
that we find strength to persevere, which we see in Ecclesiastes 4:9-12, “Two are
better than one; because they have a good reward for their labour. For if they fall,
the one will lift up his fellow: but woe to him that is alone when he falleth; for he
hath not another to help him up. Again, if two lie together, then they have heat: but
how can one be warm alone? And if one prevail against him, two shall withstand
him; and a threefold cord is not quickly broken.”
Warning Against Drawing Back
(Hebrews 10:26-39)
Hebrews 10:26-39 gives a warning against drawing back, or falling away to those
who may decide not to draw near unto God and hold fast their confession of faith
in Christ, denying the high priesthood and atonement of Jesus Christ that was
explained in 6:1-10:18. We have similar statements in Hebrews 3:13; 6:4-6; 12:15,
25. Hebrews 6:4-6 and Hebrews 10:26-31 contain a similar statement, that those
who turn away from God willfully after knowing the truth cannot find repentance a
second time. Between these two statements is a lengthy doctrinal discourse on the
High Priesthood of Jesus Christ, which reveals that His offering secured eternal
redemption for mankind once and for all. Therefore, Jesus Christ cannot make a
second offering for sin.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 10:26-39 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the divine service of the believer in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author warned the Hebrew believers not to draw back
unto destruction in order to receive God promises.
Theological Idea – Because the author warned the Hebrew believers not to
draw back unto destruction in order to receive God promises, God has warned
believers not to draw back unto destruction in order to receive His promises.
Homiletical Idea – Because God has warned believers not to draw back unto
destruction in order to receive His promises, God warns us not to draw back
unto destruction in order to receive His promises.
The Text
399
26
For when we sin intentionally after we have received the knowledge
of the truth, there no longer remains a sacrifice for sins, 27but a certain
fearful expectation of judgment and fiery jealousy, which is about to
devour those who are opposed. 28The one that rejected (the) law of Moses
died without mercy under two or three witnesses. 29How much worse
punishment, do you think, shall he be worthy of who has trampled
underfoot the Son of God, and has considered the blood of the covenant,
by which he was sanctified, a common (thing), and insulted the Spirit of
grace? 30For we know that which was spoken, ‘Vengeance is mine, I will
repay.’ And again, ‘The Lord shall judge his people.’ 31It is a fearful thing
to fall into the hands of the living God.
32
But you remember the former days, in which, after you were
illuminated, you endured a great struggle of afflictions; 33this (struggle)
on the one hand, while you were made a spectacle both by reproaches and
afflictions; and on the other hand, while you became companions with
them that were treated in this way. 34For you had compassion for me in
(my) bonds, and you received the robbery of your goods with joy,
knowing among yourselves that you have a better and an enduring
possession. 35Therefore, do not cast away your confidence, which has a
great reward. 36For you have need of patience, so that, after you have
done the will of God, you might receive the promise. 37For yet, ‘A very
short while, (and) the one coming shall come, and he will not delay.’
38
‘Now the just shall live by faith,’ and ‘If any one should draw back, my
soul is not pleased with him.’ 39But we ourselves are of the one who draws
back unto destruction; but of faith for the saving of the soul.
The Purpose of this Warning. The teaching that the author of Hebrew has made in
Hebrews 6-10 about the priesthhood of Jesus Christ and the believer’s
responsibility to draw near to the throne of God is so contradictory to the Law, in
such conflict to the mindset of the Jews who have lived under the Law for the past
fifteen hundred years, that he concludes it with a stern warning. It would be natural
for a Jew to walk away and say that this is impossible to be true, to throw aside the
Law and accept a life of grace alone without some form of works. He would be
strongly inclined to believe that a Christian still had to do something to earn access
to God’s acceptance and love. Yet, God has put all of the sins of mankind upon
His Son, and there is no wrath and condemnation left for us, His children.
10:26 “For when we sin intentionally after we have received the knowledge of
the truth” ( Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς
ἀληθείας). This phrase describes someone who has at one time embraced Jesus
Christ as the Messiah, describing the five stages listed in Hebrews 6:4-5 that a
mature believer attains.
10:26 “there no longer remains a sacrifice for sins” (οὐκέτι περὶ ἁμαρτιῶν
ἀπολείπεται θυσία). Under the Levitical priesthood, there was always next year
400
when the high priest entered the holy of holies to atone for the sins of the people.
However, in Christ the sacrifice was made once for all.
10:26 Comments. In Hebrews 6:1-3 the author discusses with them about going on
further into the truth of God’s Word, partaking of meat and no longer milk. He
warns them in Hebrews 6:4-6 of the dangers of rejecting this truth once it has been
imparted. This revelation truth of Jesus being our Great High Priest was then
presented in 7:1-10:18. This is why we find a similar statement to Hebrews 10:26
in Hebrews 6:4-6, which says, “For it is impossible for those who were once
enlightened, and have tasted of the heavenly gift, and were made partakers of the
Holy Ghost, And have tasted the good word of God, and the powers of the world
to come, If they shall fall away, to renew them again unto repentance; seeing they
crucify to themselves the Son of God afresh, and put him to an open shame.”
If a person has met these five conditions of (1) being enlightened unto their need
for salvation, (2) tasting of the gift of salvation, (3) being filled with the Holy
Spirit, (4) having grown in the knowledge of God’s Word, and (5) having
exercised the supernatural gifts of the Spirit, if he should go back into the world,
he cannot come back to the Lord in repentance. This is exactly what Hebrews
10:26 is saying. Thus, the revelation of the knowledge of the truth that a person
must receive before falling away without repentance being available is listed in
Hebrews 6:4-6.
I came out of a conservative Southern Baptist background, which adheres to four
of the five points of Calvinism, which five points follow the acronym of TULIP.
Calvinism approaches the Scriptures with a strong emphasis upon God’s role in
man’s redemption, while Arminianism focuses upon man’s role and responsibility
in his salvation. Calvinism emphasizes the sovereignty of God, while Arminianism
emphasizes man’s free will. Calvinism leads to the conclusion of the popular
doctrine of Once-Saved-Always-Saved, while Arminianism can lead to the
conclusion that a Christian can lose his salvation. Every student of the Holy
Scriptures has to come face to face with this doctrinal issue at some point in his
spiritual journey. Actually, I believe that there is a balance between these two
conflicting views by saying that a Christian cannot lose his salvation as the Pauline
epistles teach, but he can walk away from it, denying his faith in Christ under
some special situations, as the author of the epistle of Hebrews and other Catholic
Epistles explain.
10:27 “but a certain fearful expectation of judgment and fiery jealousy, which
is about to devour those who are opposed” (φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ
πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους). The words that the apostle Paul
uses in Hebrews 10:27 concerning the fire devouring those who are rebellious
reflect the story of Nadab and Abihu when they offered strange incense before the
Lord in Leviticus 10:1-2, “And Nadab and Abihu, the sons of Aaron, took either of
them his censer, and put fire therein, and put incense thereon, and offered strange
401
fire before the LORD, which he commanded them not. And there went out fire
from the LORD, and devoured them, and they died before the LORD.”
10:28 “The one that rejected (the) law of Moses died without mercy under two
or three witnesses” (ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ
τρισὶν μάρτυσιν ἀποθνῄσκει). In Hebrews 10:28 the author provides an Old
Testament example of God’s fiery judgment and devouring of adversaries.
Although there were many offences under the Law that made a provision for an
atonement through a sacrifice, Hebrews 10:28 is referring to those extreme
examples of rebellion under the leadership of Moses in order to explain how
believers under the new covenant can also turn in rebellion against Christ. For
example, the man who was picking up sticks on the Sabbath day was stoned to
death (Num 15:32-36). The Law also required that if a person entices another to
serve other pagan gods, he would be stoned (Deut 13:6-11; 17:2-7). If a person
offered his children in sacrifice to pagan gods, he was to be stoned (Lev 20:2). If a
person operated in witchcraft, he was to be stoned (Lev 20:27). If a person
blasphemed God, he was to be stoned (Lev 24:10-23). Korah gathered a group of
men to rebel against Moses, and God opened the earth and swallowed them up
(Num 16:1-34). Achan stole some items from the city of Jericho, and he was
stoned (Josh 7:1-26). Although these Israelis were a part of the covenant between
Israel and God, having a hope of redemption, some of them fell back in rebellion
and were judged by God. Thus, the author has an Old Testament analogy of a New
Testament truth under the new covenant.
10:29 “How much worse punishment, do you think, shall he be worthy of who
has trampled underfoot the Son of God, and has considered the blood of the
covenant, by which he was sanctified, a common (thing), and insulted the
Spirit of grace” (πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ
θεοῦ καταπατήσας καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη,
καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας). Hebrews 10:29 lists three acts that are done
against God, which are believers (1) who draw back tread underfoot the Son of
God, (2) who consider the blood of the covenant as an unholy thing, and (3) who
despise and reject the Spirit of grace. We may describe this rebellion as those who
deny the virgin birth and deity of Jesus Christ. They trample the Son of God
underfoot by considering His miraculous birth as worthless to the world as they
despise this Gospel message. They also deny the atonement of the blood of Jesus
Christ on the Cross. They consider His shed blood as something common (κοινός)
to every man (AMP, YLT), claiming that His death was worthless. They also deny
the work of the Holy Spirit in the believer’s life. The phrase “doing despite” means
to insult or outrage. God’s grace refers to His active work in our lives, while man’s
response is faith in Him. The phrase “Spirit of grace” refers to the work of the
Holy Spirit in the lives of these Hebrew converts. These apostates have insulted
the blessed Holy Spirit by denying His operation in the lives of others. We see an
example of this in Matthew 12:32, “And whosoever speaketh a word against the
Son of man, it shall be forgiven him: but whosoever speaketh against the Holy
402
Ghost, it shall not be forgiven him, neither in this world, neither in the world to
come.” The author exhorted them earlier in this epistle not to fall under such
rebellion, saying, “But, beloved, we are persuaded better things of you, and things
that accompany salvation, though we thus speak.” (Heb 6:9) These apostates will
be worthy of God’s fierce judgment as this verse shows the divine attributes of
God’s holiness and righteous judgment.
As a matter of illustration, when a husband or wife walks away from marriage
vows without just reasons, this person despises the marriage vows made before
God and the local church. When an ordained minister of the Gospel leaves the
ministry, no longer desiring to serve the Lord, he despises his ordination vows. In
a similar manner, these apostate believers whom Paul is describing have walked
away from their confessions of faith in Christ Jesus, despising deity of Christ, the
cleansing of their souls from sin through the blood of Jesus, and the infilling of the
Holy Spirit. They have despised the work of God’s grace in their lives, for which
there remains no repentance.
Illustration. Under the Old Covenant, God warned the children of Israel about His
wrath that would come against His covenant-breaking children, as we read in
Deuteronomy 29:19-20, “And it come to pass, when he heareth the words of this
curse, that he bless himself in his heart, saying, I shall have peace, though I walk in
the imagination of mine heart, to add drunkenness to thirst: The LORD will not
spare him, but then the anger of the LORD and his jealousy shall smoke against
that man, and all the curses that are written in this book shall lie upon him, and the
LORD shall blot out his name from under heaven.” God is the same yesterday and
today. He does not change (Mal 3:6).
God destroyed the children of Israel in the wilderness because they hardened their
hearts against Him after having seen His signs and wonders (Heb 3:7-11). Because
Eli refused to obey the Lord willingly, the Lord punished his household in 1
Samuel 3:14, “And therefore I have sworn unto the house of Eli, that the iniquity
of Eli's house shall not be purged with sacrifice nor offering for ever.” God judged
the house of Eli the high priest because he did not judge his two sons for their
wickedness in the house of the Lord (1 Sam 2:27-36, 3:13-14). We are surprised
when God judges an unnamed prophet who prophesied to the king of Israel, then
disobeyed the Lord, and he is killed by a lion (1 Kings 13:1-32). We read how the
children of Israel mocked the Lord’s prophets until there was no remedy, saying,
“But they mocked the messengers of God, and despised his words, and misused his
prophets, until the wrath of the LORD arose against his people, till there was no
remedy.” (2 Chron 36:16)
In her book A Divine Revelation of Hell, Mary Baxter was taken to hell by the
Lord Jesus Christ and saw many aspects of eternal torment. One such man in hell
has been a preacher and turned back into sin. As they came up to this tormented
soul in hell, Jesus said to Mary Baxter, “There is a greater punishment for those
403
who once preached the gospel and went back into sin, or for those who would not
obey the call of God for their lives.” As they looked closer at the coffin in which
this soul was imprisoned, this backslidden preacher cried out for mercy and
another opportunity to preach the Gospel. She looked into the coffin and describes
it saying, “I looked down and saw a bloody mess. Before my eyes was a soul.
Inside the soul was a human heart, and blood was spurting from it. The thrusting of
spears were literally piercing his heart.” Jesus turned to Mary Baxter and said,
“Day and night, he is tormented. He was put here by Satan, and it is Satan who
torments him.” As the man promised to repent, Jesus explained more details of his
former life to Mary Baxter, saying:
“This man was a preacher of the Word of God. There was a time when he
served Me with all his heart and led many people to salvation. Some of his
converts are still serving Me today, many years later. The lust of the flesh and
the deceitfulness of riches led him astray. He let Satan gain the rule over him.
He had a big church, a fine car, a large income. He began to steal from the
church offerings. He began to teach lies. He spoke mostly half-lies and halftruths. He would not let Me correct him. I sent messengers to him to tell him
to repent and preach the truth, but he loved the pleasures of this life more than
the life of God. He knew not to teach or preach any other doctrine except the
truth as revealed in the Bible. But before he died, he said the Holy Ghost
baptism was a lie and that those who claimed to have the Holy Ghost were
hypocrites. He said you could be a drunkard and get to heaven, even without
repentance.”
“He said God would not send anyone to hell—that God was too good to do
that. He caused many good people to fall from the grace of the Lord. He even
said that he did not need Me, for he was like a god. H went so far as to hold
seminars to teach this false doctrine. He trampled My Holy Word under his
feet. Yet, I continued to love him."
“My child, it is better to have never known Me than to know Me and turn back
from serving Me.” 141
10:30 “For we know that which was spoken, ‘Vengeance is mine, I will repay.’
And again, ‘The Lord shall judge his people.’” (οἴδαμεν γὰρ τὸν εἰπόντα, Ἐμοὶ
ἐκδίκησις, ἐγὼ ἀνταποδώσω. καὶ πάλιν, Κρινεῖ κύριος τὸν λαὸν αὐτοῦ). Hebrews
10:30 addresses those who forsake God. There is a judgment from God that is
certain to come for those who draw back from the Christian faith. This judgment is
also referred to in Hebrews 10:27.
141
Mary K. Baxter, A Divine Revelation of Hell (New Kensington, Pennsylvania: Whitaker House,
1993), 70-72.
404
In Hebrews 10:30 the author quotes from one Old Testament passage, found in
Deuteronomy 32:35-36, “To me belongeth vengeance, and recompence; their foot
shall slide in due time: for the day of their calamity is at hand, and the things that
shall come upon them make haste. For the LORD shall judge his people, and
repent himself for his servants, when he seeth that their power is gone, and there is
none shut up, or left.” Because the Lord is judging the sins of His people Israel, we
must understand that the author of Hebrews is warning genuine born-agin
Christians not to depart from their faith in God as did the Israelites.
The statement in Hebrews 10:30 regarding vengeance belonging to the Lord can
apply to parenting. A child tends to take upon himself acts of vengeance and
retribution. He is to be disciplined for such behaviour and learn to let his parents
apply punishment for those who have done wrong in a household. One reason for
this is that a child is incapable of correctly judging the full situation and applying
correct judgment. God gave parents the roll of discipline in the home because they
can see a bigger picture of how to properly instill discipline in wrongdoing. In the
same way, God sees the big picture when we are done wrong, and He alone
reserves the right to inflict judgment.
10:31 “It is a fearful thing to fall into the hands of the living God” (φοβερὸν τὸ
ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος). We easily apply Hebrews 10:31 to the judgment
of the lost sinner. Since the epistle of Hebrews is addressed to believers, the
warning in Hebrews 10:31 applies to the believer as well as to the sinner. God's
judgment or chastisement is very much a part of the believer's life. When a
believer lives, he must constantly be willing to judge himself, lest he be judged by
God, as the apostle Paul says in 1 Corinthians 11:32, “But when we are judged, we
are chastened of the Lord, that we should not be condemned with the world.”
When a believer dies, he must fact judgment on the works that he has done in this
life, as we see in 1 Corinthians 3:13, “Every man's work shall be made manifest:
for the day shall declare it, because it shall be revealed by fire; and the fire shall try
every man's work of what sort it is.” Hebrews 4:13, “Neither is there any creature
that is not manifest in his sight: but all things are naked and opened unto the eyes
of him with whom we have to do.”
10:32 “But you remember the former days, in which, after you were
illuminated, you endured a great struggle of afflictions” (Ἀναμιμνῄσκεσθε δὲ
τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε
παθημάτων). In Hebrews 10:32 the apostle Paul asks these Jewish believers to
remember the days when they first believed and faced severe hardships for this
decision.
The Greek word φωτίζω is used twice in the epistle of Hebrews (6:4; 10:32). This
word describes the same event of those who have been enlightened by the Holy
Spirit to the revelation of Jesus Christ through the preaching of the Gospel.
405
10:33 “this (struggle) on the one hand, while you were made a spectacle both
by reproaches and afflictions; and on the other hand, while you became
companions with them that were treated in this way” (τοῦτο μὲν ὀνειδισμοῖς τε
καὶ θλίψεσιν θεατριζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων
γενηθέντες). They endured a great struggle of suffering in two ways, through
ridicule as verbal abuse, and through persecutions as physical abuse. In addition,
they stood by those who suffered the same and shared in their sufferings as well.
10:34 “For you had compassion for me in (my) bonds, and you received the
robbery of your goods with joy, knowing among yourselves that you have a
better and an enduring possession” (καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε καὶ τὴν
ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε γινώσκοντες ἔχειν
ἑαυτοὺς κρείττονα ὕπαρξιν καὶ μένουσαν). Many modern English versions
translate the phrase “in my bonds” as a verb used substantivally: “on the prisoners”
(RSV), “on them that were in bonds” (ASV), “with those in prison” (NIV).
In Hebrews 10:34 the apostle Paul gives his readers an example of his previous
statement in which they were made a spectacle and they join with those being
mistreated. For example, they joined Paul in his bonds through sympathy and
support as the way they became companions of those who were unfairly
mistreated. Also as an example of being made a spectacle, they endure the robbery
of their personal possessions by their adversaries.
10:32-34. Comments. In Hebrews 10:32-34 the author describes the persecutions
endured by these Hebrew believers because of their faith in Christ. Their goods
were plundered by those who were persecuting them. These Hebrews would have
been ostracized from their synagogues and from their community business
fraternities. They would have lost their jobs and had their businesses and even
homes ransacked by zealous Jews. Jesus’ commandment on this issue of the
spoiling of their goods in found in Luke 6:30, “Give to every man that asketh of
thee; and of him that taketh away thy goods ask them not again.” Despite such
persecutions, these Hebrew saints were not ashamed of Paul’s bonds.
The apostle Paul was calling these Hebrews to a deeper walk of love before men.
Although the average believer recognizes obvious abuses of love in his Christian
life, there is a deeper walk with the Lord where we become much more sensitive to
walking in love with others. In 1 Thessalonians 4:10 Paul exhorts the believers to
strive to grow in their love walk by saying “that ye increase more and more.” John
the apostles defines this type of mature love as “perfect love” (1 John 4:18). John
explains that it means a believe can come to the place where he no longer makes
decisions based on the fear of man, but he strives to please God in pure love and
devotion to Him as all costs. We find an excellent example of mature, self-less
love in the life of Onesiphorus (2 Tim 1:15-18). In contrast to Phygellus and
Hermogenes, who were ashamed of Paul’s bonds and hid their faith in Christ for
fear of Roman persecutions, Onesiphorus boldly kept the faith in the face of
406
possible persecutions, even going as far as visiting Paul during his Roman
imprisonment, which Luke mentions in general in Acts 28:30. Onesiphorus walked
in self-less love, while many others in Asia were self-centered because they were
moved by fear.
10:35 “Therefore, do not cast away your confidence, which has a great
reward” (μὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην
μισθαποδοσίαν). The same Greek word παῤῥησία (boldness, confidence) was used
in Hebrews 10:19, “Having therefore, brethren, boldness to enter into the holiest
by the blood of Jesus,” and it is used again in Hebrews 10:35, “Cast not away
therefore your confidence, which hath great recompence of reward.” Our
confidence, or boldness, gives us the courage to enter into God’s presence and
seek help in time of need, as stated in Hebrews 4:16, “Let us therefore come boldly
unto the throne of grace, that we may obtain mercy, and find grace to help in time
of need,” where we find παῤῥησία used again. Without this confidence, we would
withdraw back from God in fear, being more conscience of our sins that of Jesus’
blood sacrifice that has already paid for these sins. We are to have no
consciousness of sin as God’s children.
Our faith is a practical expression of our confidence that we have in God and His
Word. The devil is after this confidence in God. Sin makes men cowards through
condemnation. This statement in Hebrews 10:35 is a good example of Mark 4:17,
“And have no root in themselves, and so endure but for a time: afterward, when
affliction or persecution ariseth for the word's sake, immediately they are
offended.” Those believers who become offended lose their confidence towards
God.
10:36 “For you have need of patience, so that, after you have done the will of
God, you might receive the promise” (ὑπομονῆς γὰρ ἔχετε χρείαν ἵνα τὸ θέλημα
τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν). The “promise” mentioned in
Hebrews 10:36 is developed in the following verses through an Old Testament
citation of Habakkuk 2:3-4 as a reference to the Second Coming of Jesus Christ.
The author of this epistle has already exhorted his readers to exercise patience in
hope of the promises of God in Hebrews 6:12, “That ye be not slothful, but
followers of them who through faith and patience inherit the promises.”
Illustration. On Monday, 5 August 2013, my family and I had lunch with Bob
Nichols, the pastor of Calvary Cathedral International since 1964, with Charlie and
Laurie Prior, his business administrator. When the pastor arrived, we had casual
conversation. Shortly afterwards, he quoted Hebrews 10:35-36 and said this
passage of Scripture was quickened to him during his morning devotional. In
quoting this verse, the pastor emphasized the phrase “after ye have done the will of
God.” The previous day, Sunday night, the pastor had asked me to give a
missionary update on Lighthouse Television in Uganda. In that presentation, I tied
the church’s apostolic outreach in Uganda to its long history of ministry. In this
407
message, I reflected upon a lunch several years earlier with Pastor Bob and Joy
Nichols, Dwight Thompson, Glen and Faithe Shinn, Keith Johnson and his wife,
Charlie and Laurie Prior, and Mark and Lisa Carillo. During this luncheon, several
people at the table picked up a conversation that began fifty years earlier when
they were young men and women of God, serving in a local church, on fire for
God. It appeared as if they covenanted among themselves to do a great work for
the Lord. At this luncheon, they were encouraging one another after fifty years of
faithfulness to this commitment as young people in their church. I was humbled as
I listened to a group of men and women of God who were demonstrating the kind
of faithfulness to a divine calling that few Christians achieve. For example, in one
of Kenneth Hagin’s divine visitations, the Lord told him that most Christians never
enter into their divine callings, and of those who do find their calling, most never
complete this calling. The statistics of failure are startling and sobering. at a Joyce
Meyer Ministry Conference, Tommy Barnett said that statistically ninety percent
of young men and women who enter the ministry in their twenties drop out of fulltime ministry before reaching the retirement age of sixty-five. The statistics of
failure are startling and sobering. I realized that was sitting at a table of men and
women who had beaten these odds because of one element, the necessary
ingredient of patience described in Hebrews 10:35-36. Pastor Bob had been
encouraged by my missionary update and the Lord has apparently quickened this
passage to him as an exhortation to faithful the remainder of his days on earth.
10:37-38 Comments. Hebrews 10:37-38 is a citation from Habakkuk 2:3-4. The
LXX offers the closest wording in this quotation, as seen in Brenton’s English
translation, “For the vision [is] yet for a time, and it shall shoot forth at the end,
and not in vain: though he should tarry, wait for him; for he will surely come, and
will not tarry. If he should draw back, my soul has no pleasure in him: but the just
shall live by my faith.” (Hab 2:3-4)
10:37 “For yet, ‘A very short while,” (ἔτι γὰρ μικρὸν ὅσον ὅσον). God’s divine
timetable of redemption seems slow to the natural man. Habakkuk predicts the
coming of the Messiah hundreds of years before the First Coming, and several
thousand years before His Second Coming. The apostle Peter cites man’s
impatience and doubt of the Coming of the Lord when he says, “Knowing this
first, that there shall come in the last days scoffers, walking after their own lusts,
And saying, Where is the promise of his coming? for since the fathers fell asleep,
all things continue as they were from the beginning of the creation.” (2 Pet 3:3-4)
Peter then says a day in God’s timetable is like a thousand years from a human
perspective (2 Pet 3:8), then assures us that the Lord will most certainly come back
to redeem His Church (2 Pet 3:10).
10:37 “(and) the one coming shall come” (ὁ ἐρχόμενος ἥξει). Hebrews 10:37 is a
citation from Habakkuk 2:3 that speaks of the coming of the Messiah. We
understand from its citation in Hebrews that Habakkuk was referring more
specifically to the Second Coming of Jesus Christ.
408
10:37 “and he will not delay.’” (καὶ οὐ χρονίσει). The Parable of the Ten Virgins
in Matthew 25:1-13, among other passages of Scripture, addresses the anticipation
in awaiting the Second Coming of Jesus Christ.
10:38 “‘Now the just shall live by faith,’” (ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται).
Faith will be defined in Hebrews 11:1 with an emphasis on perseverance, because
perseverance is the primary theme in this epistle. In contrast, the epistle of
Romans, which discusses the doctrine of man’s atonement and justification,
defines faith as the fundamental element of our salvation.
10:38 “and ‘If any one should draw back, my soul is not pleased with him.’”
(καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ). The author of Hebrews
has exhorted to come boldly unto the throne of grace through the one-time
sacrifice of Jesus Christ. We are not to draw back in fear, believing that our sins
have blocked our access to God.
10:39 “But we ourselves are of the one who draws back unto destruction”
(ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν). The Greek word ἀπώλεια
“perdition, destruction” refers to eternal damnation. These believers could shrink
back and lose their salvation. The loss of salvation is reflected in other places in
the Scriptures. For example, Lot’s wife became a pillar of salt for looking back
(Gen 19:17). The children of Israel in the wilderness looked back to Egypt (Num
14:1-4), resulting in the destruction of that generation. Jesus warns of looking back
in Luke 9:62, “No man, having put his hand to the plough, and looking back, is fit
for the kingdom of God.” In Mark 4:13-20, the afflictions and cares of this world
cause us to look back and not enter into rest. As believers, the author of Hebrews
tell us that we have a better option than to look back.
10:39 “but of faith for the saving of the soul” (ἀλλὰ πίστεως εἰς περιποίησιν
ψυχῆς). How do we believe to the saving of the soul? We do this by taking God’s
Word as a part of our lifestyles, as we read in James 1:21, “Wherefore lay apart all
filthiness and superfluity of naughtiness, and receive with meekness the engrafted
word, which is able to save your souls.” The next passage in this epistle gives
illustrations of those who lived by faith to the saving of their soul.
10:39 Comments. In Hebrews 10:35-39 the author exhorts these Hebrews to press
on and not draw back. Thus, we have a choice by our own will to draw back or to
press on by faith. The author defines this type of persevering faith of not drawing
back in Hebrews 11:1, “Now faith is the substance of things hoped for, the
evidence of things not seen.” In the passage that follows, the author goes
throughout the Old Testament Scriptures and cites many examples of those who
persevered by faith, not drawing back, and received God’s promise to them
regarding eternal life.
409
Fourth Doctrinal Discourse: Examples from the Old Testament of
Persevering in Divine Service
(Hebrews 11:1-40)
The basis of our strength to persevere in divine service is based upon the
understanding of the fact that the Lord Jesus Christ is standing at the right hand of
the Father ever living to make intercession for the saints. The author of Hebrews
will exhort us to serve Jesus Christ in each of our callings by giving us examples
of those who remained steadfast until the end in fulfilling their divine commissions
and of some who drew back unto destruction. Hebrews 11:1-40 gives us many
examples of men and women of God who held fast their faith and fulfilled their
commissions by serving God with persevering faith and trust in Him. They not
only believed in God, but they believed He was a rewarder of those who served
Him (Heb 11:6) in that He would fulfill His promises to them, which ultimate
promise was fulfilled in the Messiah, Jesus Christ the Son of God. In contrast, in
the next section of 12:1-29 we will be given an example of Esau who drew back in
faith (12:15-27.)
Note that there were many events that happened in the lives of these saints of old
who persevered, but Hebrews 11:1-40 is placing emphasis upon the issue of
perseverance in divine service. Thus, the author defines their faith in 11:1 by their
examples of endurance for a greater hope that lay before them. This is because the
underlying theme of the epistle of Hebrews is the perseverance of the saints.
The genealogies of the six righteous men in Genesis (Adam, Noah, Shem,
Abraham, Isaac, Jacob) are the emphasis in this first book of the Old Testament,
with each of their narrative stories opening with a divine commission from God to
these men, and closing with the fulfillment of prophetic words concerning the
divine commissions. This structure suggests that the author of the book of Genesis
wrote under the office of the prophet in that the prophecy is given and fulfilled,
noting that all the books of the Old Testament were written by men of God who
moved in the office of the prophet. We find a reference to the fulfillment of these
divine commissions by each of these patriarchs in Hebrews 11:1-40. The
underlying theme of the Holy Scriptures is God’s plan of redemption for mankind.
Thus, the book of Genesis places emphasis upon these men of righteousness
because of the role that they play in this divine plan as they were called to live by
faith and fulfilled their divine commissions. This explains why the genealogies of
Ishmael (Gen 25:12-18) and of Esau (Gen 36:1-46) are relatively brief, because
God does not discuss the destinies of these two men in the book of Genesis. These
two men were not men of righteousness, for they missed their destinies because of
sin. Ishmael persecuted Isaac and Esau sold his birthright. However, it helps us to
understand that God has blessed Ishmael and Esau because of Abraham although
the seed of the Messiah and our redemption does not pass through their lineage.
There were six righteous men who did fulfill their destinies in order to preserve a
410
righteous seed so that God could create a righteous nation from the fruit of their
loins.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 11:1-40 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the divine service of the believer in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author explained to the Hebrew believers how God
required the Old Testament saints to live by faith in Him.
Theological Idea – Because the author explained to the Hebrew believers how
God required the Old Testament saints to live by faith in Him, God has
required all believers to live by faith in Him as did the Old Testament saints.
Homiletical Idea – Because God has required all believers to live by faith in
Him as did the Old Testament saints, God requires us to live by faith in Him
as did the Old Testament saints.
Here is a proposed outline:
(1) Faith Defined
11:1-2
(2) The Testimony of Creation
11:3
The Creation Story (Gen 1:1-2:3)
(3) The Testimony of Abel
11:4
The Genealogy of the Heavens and the Earth (Gen 2:4-4:26)
(4) The Testimony of Enoch
11:5-6
The Genealogy of Adam (Gen 5:1-6:8)
(5) The Testimony of Noah
11:7
The Genealogy of Noah (Gen 6:9-9:29)
(6) The Testimony of Abraham
11:8-19
The Genealogy of Terah/Abraham (Gen11:27-25:11)
(7) The Testimony of Isaac
11:20
The Genealogy of Isaac (Gen 25:19-35:29)
(8) The Testimony of Jacob/Joseph
11:21-22
The Genealogy of Jacob/Joseph (Gen 37:1-50:26)
(9) The Testimony of Moses
11:23-29
The Books of Exodus to Deuteronomy
(10) The Testimony of Joshua and Rahab
11:30-31
The Book of Joshua
(11) The Testimony of the Old Testament Saints
11:32-38
The Remaining Books of the Old Testament
(12) Summary: The Faith of the New Testament Believer
11:39-40
411
Examples of Faith. Why is Hebrews 11:1-40 placed within this book? If we look
at the immediate passage preceding this chapter, we note in Chapter 10 how the
author is addressing those Christians who are being persecuted. He says that they
have in heaven a better and an enduring substance (Heb 10:34). He tells them not
to cast away their confidence (Heb 10:35). They need patience (Heb 10:36). They
need to live by faith (Heb 10:38). So, Hebrews 11:1-40 encourages us through the
lives of others and explains what it means to live by faith. Note the enormous
amount of verses concerning Abraham and Moses, who are also key figures in the
Old Testament Scriptures.
Hebrews 10:23 tells us that our job is to hold fast the profession (or confession) of
our faith without wavering; for he is faithful that promised.” We are then given a
multitude of examples of how to hold fast our confession of faith in Hebrews 11:140. This great chapter of faith reveals that each of the patriarchs held fast to a
confession of faith and we bear witness to their confession because of the life that
they lived. For example, Abel’s testimony still speaks today of his sacrifice that
pleased God. Enoch’s testimony was that his life pleased God. Noah’s confession
was that a flood was coming to judge the earth and he prepared for it. Abraham
kept his confession on a heavenly city whose builder and maker was God. They all
had the confession that they were just pilgrims and strangers on earth and that God
had something better for them (Heb 11:13). Abraham said that God would raise his
son Isaac from the dead. Isaac, Jacob and Joseph all confessed and prophesied of
better things to come. Moses held fast to his confession that he would rather suffer
with God’s people in order to receive a greater and eternal reward. Thus, this
passage teaches us that we are to hold fast the confession of our faith in God’s
Word in order to persevere as did the patriarchs. Since the foundational theme of
the book of Hebrews is the perseverance of the saints, our faith within the context
of this epistle is to be expressed by holding fast to our words of faith in God’s
Word. Jesus was placed into the office of High Priest to help us in every time of
need. Thus, we lose our opportunity to receive God’s help when we lose our
confession of faith in God’s promises.
Faith in Action. Notice how every mention of faith in Hebrews 11:1-40
corresponds with an act, or witness, of their faith. Faith is an action noun, just as
the word “love” (1 Cor 13:1-13), and the words peace, truth, grace, gospel,
righteousness, judgment, blaspheme, obedience, disobedience, fear, religion.
All of these men had a “faith toward God,” for without this faith it would have
been impossible for them to please God (Heb 11:6). Our acts of obedience are acts
of faith towards God. Perhaps another way to say this is that we are “working out
our salvation with fear and trembling.” (Phil 2:12)
While such intense tests of faith and hardships and persecutions do not await every
Christian believer, God allowed these men and women listed in Hebrews 11:1-40
to experience such hardships because He knew that they would endure, and
412
because subsequent generations of people needed a witness of how to endure the
Christian life.
Disobedience in Multitudes verses Obedience in Individuals. Many of the
examples of disobedience in the Scriptures refer to the multitudes (1 Cor 10:1-11).
In contrast, the examples of obedience in Hebrews 11:1-40 refer to individuals.
One reason for this is that “For many are called, but few are chosen.” (Matt 22:14)
Agreement in Faith in Families of Faith. Note that families are able come into
agreement through their faith in God. For example, in Hebrews 11:7, Noah and his
family were in agreement as they built and embarked on the ark. In Hebrews 11:11
Sarah is in agreement with her husband, as they both put their faith in God’s
promises. In Hebrews 11:23 the parents of Moses were in agreement to God’s
promises. Thus, God honored their faith to raise up a Deliverer.
The Patriarch’s Role in Government. David Barton, who teaches about America’s
Christian foundations and heritage, often says that believers should hold political
offices, as was the case with the founding fathers of the United States. He finds
support for this statement by noting that every person referred to in Hebrews
11:22-32 held some form of governmental leadership over others. Only the earliest
patriarchs were not government leaders because this aspect of human society was
not as fully developed. 142
The Author’s Use of the Rhetorical Device of Repetition. Repetition is the
rhetorical device of repeating a particular word or phrase for the purpose of
emphasis. This device is clearly seen in Hebrews 10:38-11:40 where the Greek
phrases “πίστει” (by faith) (17 times), “διὰ πίστεως” (through faith) (2 times)
(11:33, 39), “ἐκ πίστεως” (by faith) (1 time) (10:38), κατὰ πίστιν (in faith) (2
times) (11:7, 13), and “χωρὶς πίστεως” (apart from faith) (1 time) (11:6) are used
twenty-three times within forty-two verses in order to emphasis the need for the
readers to persevere in the Christian faith.
Faith Defined
(Hebrews 11:1-2)
Hebrews 11:1-2 serves as an introduction to the author’s doctrinal discourse on
faith that perseveres through divine service.
The Text
142
David Barton, interviewed by Kenneth Copeland, Believer’s Voice of Victory (Kenneth
Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California),
television program.
413
1
Now faith is the certainty of things hoped for, the proof of things not
seen. 2This is what the elders were commended for.
11:1 “Now faith is the certainty of things hoped for, the proof of things not
seen” (Ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ
βλεπομένων). The two-fold definition of faith in Hebrews 11:1 is typical of
Hebrew parallelism found in the Old Testament books of wisdom literature and
poetry in which two statements have a parallel thought.
The Greek word πρᾶγμα means, “a deed, event, matter, occurrence.” Thus, this
word refers to future, prophetic events based upon the promises of God’s Word to
establish the believer’s hope in God. This means that hope without faith has no
substance. Hope is only a dream that fills one’s imagination. We can daydream all
day long about what we would like to see in the future, but this hope has no basis
or substance to give one assurance that it will come to pass. However, when God’s
Word is spoken to us, faith and assurance rises in our heart, and we are certain that
His promises will come to pass. For example, when a father or mother promises a
young child that they will go somewhere, the child becomes excited, being fully
assured that this promise will come to pass. The child may have begged the parent
for days to go somewhere in hopes of it happening; but until the parent speaks with
a promise, there is no assurance in the heart of the child. This is how we must look
to our heavenly Father, in faith, believing that everything He has promised will
come to pass.
Hebrew 11:1 says that faith is being assured in one’s heart that certain future
events are going to take place based upon the promises of God. The testimonies
listed in Hebrews 11:3-40 give us examples of people who believed in such future
events. For example, Abraham looked for a city, whose builder and maker was
God (Heb 11:10). The family of Abraham sought a better country, a heavenly one
(Heb 11:14-16). Isaac, Jacob and Joseph all prophesied of future events (Heb
11:20-22). Moses looked for an eternal reward, not esteeming the treasures of
Egypt (Heb 11:26). Others looked for a better resurrection (Heb 11:35). As one
preach says, faith in the language of Heaven. It is the language that operates in the
spiritual realm that exists around us.
The list of testimonies in Hebrews 11:3-40 give us examples of things we are
hoping for, and things not seen. For example, in Hebrews 11:7 the phrase “not see
as yet” refers to the impending Flood of Noah. The phrase “having seen them afar
off” (Heb 11:13) refers to coming of the seed of Abraham, Jesus the Messiah. The
phrase “seeing Him who is invisible”(Heb 11:27) refers to God.
Keep in mind that the noun “faith” (πίστις) is the same Greek word in its verb form
of “believe” (πιστεύω), so that the acting out of our faith means to believe.
Hebrews 11:1-40 is a testimony of those who have believed.
414
We must keep this definition of faith in mind throughout Hebrews 11:1-40, as it
helps to explain the actions of men of faith. While Paul defined faith in the epistle
of Romans as an event that justifies us before God, faith in the epistle of Hebrews
is a decision that helps us to persevere through a life of persecutions.
Rod Parsley quoted Lester Sumrall as saying, “Faith is simply knowing God.”143
Jerry Savelle once said that just as faith is the substance of things hoped for, fear is
the substance of things dreaded, because the opposite of hope is dread. When we
speak the Word of God in faith, the divine laws of God begin to work to set things
in order the way God intended for His creation to be. 144
11:2 “This is what the elders were commended for” (ἐν ταύτῃ γὰρ
ἐμαρτυρήθησαν οἱ πρεσβύτεροι). In Hebrews 11:2 the pronoun “this” is feminine,
referring to “faith,” which is a feminine noun.
Hebrews 11:2 introduces the πρεσβύτερος, “the men of old, our ancestors”
(BAGD), “the ancients” (NIV) that are listed in the following verses. Hebrews
11:39-40 restates and summarizes 11:2 by adding additional information. These
elders listed in the following passage are Abel, Enoch Noah, Abraham, Sarah,
Jacob, Joseph, Rehab, Gideon, Barak, Samson, Jephthah, David, Samuel, the
prophets, and others of notable faith in God. Therefore, the author of Hebrews
provides a summary of the men and women of faith in the Old Testament
Scriptures.
The testimonies recorded in Hebrews 11:1-40 provide proof that the elders in the
Old Testament did have hope of eternal life. They understood that God offered life
after death.
BAGD says that they were “well spoken of, approved.” The testimonies of these
elders were reported to the following generations through the Scriptures.
11:2 Comments. Faith has always been the element of man’s heart that pleased
God. In essence, prior to the Cross man looked forward by faith to the promise of
the coming Messiah in order to be justified by God; after Calvary man looks back
in faith to Christ’s redemptive work in order to be justified.
In Hebrews 11:2 the apostle Paul tells us that the Old Testament Scriptures record
the testimonies of those men and woman who had faith in God. It is interesting to
note that no person listed in Hebrews 11:1-40 is noted for any great worldly
143
Rod Parsley, Breakthrough (Columbus, Ohio: Rod Parsley Ministries), on Trinity Broadcasting
Network (Santa Ana, California), television program, 26 July 2001.
144
Jerry Savelle, interviewed by Kenneth Copeland, Believer’s Voice of Victory (Kenneth
Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California),
television program.
415
accomplishments, nor for some great fame or ambitious career. Only the faith that
they appropriated, or practiced, in their life is recognized by God after their death;
thus, it will be with us on the great day of judgment. Hebrews 11:1-40 seems to
illustrate John 6:28-29, “Then said they unto him, What shall we do, that we might
work the works of God? Jesus answered and said unto them, This is the work of
God, that ye believe on him whom he hath sent.”
Hebrews 11:2 and Hebrews 11:39 serve as “bookends,” an inclusion, for the list of
Old Testament individuals who lived by faith in God as they open and close this
list of testimonies as “good reports.”
The Testimony of the Creation Story (see Gen 1:1-2:3)
(Hebrews 11:3)
Hebrews 11:3 serves as the testimony of the Creation Story by focusing upon the
fact that God spoke the worlds into existence. The phrases “and God said” (used
ten times) and “God called” (used three times) are found through the Creation
Story, revealing how everything was created by His spoken Word. This passage of
Scripture reveals the type of faith that God expects us to live by in order to inherit
the promises. In this verse, we see that God fulfilled His purpose and plan by
operating in the principle of faith as He spoke the World into existence by His
Word. As we hear the testimonies of many men and women from the Old
Testament in the following verses (11:4-40), we realize that God would not have
asked us to do something that He is not had to do Himself. He is holding fast to
His confession of faith without wavering, as He has also called us to do (Heb
10:23). If He were to waver in His faith, all of creation would come to an end.
Hebrews 11:3 reflects the theme of Hebrews 10:19-11:40, which is perseverance in
our divine service.
The Text
3
Through faith we understand that the worlds were created by the
word of God, so that things which are seen were not made of things which
are visible.
Illustration: The Power of the Spoken Word. In August 1988 I packed up my
belonging in an old pick-up truck and left Panama City, Florida headed to Fort Worth,
Texas. The Lord had laid on my heart that He had opened up a door for me to go back
to school. I had stepped out of the Southern Baptism denomination and its largest
seminary five years earlier in order to join a charismatic church. I did not understand
much about these new teachings, but I knew that they seemed more powerful and
anointed than the teachings I had been raised on. After a few dreams, the witness of
my heart, and some obvious circumstances that confirmed this decision to go to
Texas, I said good-by to my family and packed my few belongings. So, here I was, on
the road, headed to Fort Worth in an old pick-up that I had paid $300.00 for. And my
416
personal belongings easily fit in the bed, with plenty of room to spare. I had seen in a
dream that my brother, who recently graduated from the Baptist seminary in Fort
Worth, would soon leave this town. So, by faith, I drove out here and stayed with him
and his wife for six months, at which time, they moved back to Florida, our home
state. This had given me just enough time to find a steady job and rent a one-bedroom
apartment.
I did not have much materially, but I had spent the last five years learning these new
"full gospel" teachings, reading books by Kenneth Hagin, John Olsten and the
Scriptures and I knew in my heart that I had faith in God. So, when the manager of the
apartment complex asked me to work as a maintenance man, I was desperate for a
steady job. I had to pick up the grounds in the morning, and work in apartments
during the day. Fortunate, this manager was a Christian who believed like I did, so I
joined her church.
After about six months, I came to her and suggested that we begin the workday with
prayer and give all of the employees an opportunity to join us. We had both been
thinking about doing this for several months prior to starting this early morning
prayer. She was in agreement. So, I began leading prayer each morning for a few
minutes before we began work. About three weeks into this commitment, I was
praying along nice and normal so as not to offend some of the backsliders that would
reluctantly join us each morning, when these words rolled out of my mouth, "Occupy
'till I come." I had not been thinking about this passage in Matthew when I prayed it,
but had learned enough about the work of the Spirit to realize that the Lord was
speaking to me by quickening this verse during prayer. As I went home later that
night to re-read this passage, I picked up on the idea that the Lord was wanting me to
take spiritual authority over that apartment complex and begin to break the devil's
strongholds off of our work place. So I began to use Scriptures and pray more
aggressively than just, "Lord, bless so-and-so," or, "Lord, help us have a good day at
work."
Several months later, as I was waking up, these words came into my heart,
"Prophesy what the men of God in the Bible prophesied and pray for us to be filled
with the Holy Spirit." Of course, I did not know what it really meant. I had heard
of gifted ministers who could prophesy and certain men in the Bible and in the
Church today who were filled with the Holy Spirit. As I simply began to do what I
felt was a word from God, this morning prayer endeavor began to take on an
entirely new meaning. He seemed to say to me, “Lay hands on others to be filled
with the Lord,” and, “David and Samuel, see what they prophesied to those around
them and do the same.” Also, study what other men of God prophesied.
As I begin to explain what began to happen, I pray that it will somehow change your
life as dramatically as it has changed my life. I did not realize until later that the Lord
was teaching me how to set this time of early morning prayer in order and how to
pray effectively. I studied the Scripture passages where men of God would speak a
417
blessing over others. I studied Jeremiah, where God set him over nations and
kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build,
and to plant. All this was done simply by prophesying. All of a sudden, faith began to
rise in my heart to speak the Scriptures in faith believing that they would also come to
pass.
This teaching of the Scriptures began to open up to me unlike anything I had ever
understood before. I began the workday calling things which were not as though they
were. I began to call our apartment a delightsome land, a land flowing with milk and
honey, and that nations were rising up and calling us blessed. How could I say this in
faith? Because I was a tither and the Bible says that this would happen to those who
tithe. Within a few months of praying this every day, the owners came and repaired
and painted all of the buildings on the property. The apartment began looking like the
Word of God said it should. Prospects would come into the office and comment on
how nice this place was beginning to look (nations were rising up and calling up
blessed). Out of Romans, chapter four, I began to call this apartment complex "filled
with a multitude." I saw that the Lord began to call Abraham this name long before it
came to pass, so I was doing the same.
Every time I would see a Scripture, I would add it to my list of confessions of faith. I
knew that few people in our prayer group understood why I was praying like this,
especially when the Christian manager and I would have to pray for months at a time
with no one else joining in. I guess we looked and sounded pretty strange. However, I
was on to something. I would find those passages where the priests in the Old
Testament were to bless the children of Israel (Num 6:23-27), or where Boaz would
begin the work day by saying to his workers, "The Lord be with you," and they would
respond by saying, "The Lord bless thee," (Ruth 2:4). Or, out of Isaiah, I would call
every desolate apartment inhabited. Where the Bible says, "there is none to say
restore," I began to prophesy restoration, for all of the years that this property had
been under the curse and the locust, the cankerworm, the caterpillar and the
palmerworm had consumed, I said, “Restore.” I would call to the north to give up, to
the south to hold not back and to the east and west to bring good prospect from afar. I
world rejoice when people would come from out of state to rent these apartments and
they became filled with a multitude with high occupancy. During the mornings when
I did not feel like prophesying, I would speak Joel 3:10, "Let the weak say, I am
strong."
Also, I would pray for God to fill each of us with the spirit of wisdom and
understanding, of counsel and might, and of the spirit of knowledge and of the fear of
the Lord, for the spirit of wisdom and revelation in the knowledge of him . . . that we
might know what is the hope of his calling, what is the riches of the glory of his
inheritance in the saints, and what is the exceeding greatness of his power to us-ward
who believe. I prayed for wisdom out of James 1:5. I prayed for days, weeks, months,
even years before seeing some of these things come to pass. When we are filled with
418
the spirit of God and his wisdom and strength, we can do a better job at work each
day. We will have inspired ideas, health and the courage to have a good attitude.
About one year into this commitment, the Lord spoke to me two verses in order to
help me understand why the things that I were praying for were coming to pass. He
spoke to me John 1:1, "In the beginning was the Word." The Lord said to me that
everything begins with the spoken word. And He gave me Genesis 1:2, "and the earth
was without form, and void: and darkness was upon the face of the deep. And the
Spirit of God moved upon the face of the waters. And God said . . ." The Lord began
to say to me that this is what many people's lives are like, their lives are without form
or purpose and their heart are void and empty, that they walk in darkness each day
groping about trying to find peace. The Lord also said to me that He would not have
asked me to do something that He Himself would not have had to do also. You see, no
one has ever faced a worse world of circumstances that God. And the way He handled
it was that He began to prophesy and say, "Let there be . . ." When God spoke, life
and circumstances began to conform to the word of God, and life began to take on
purpose and direction. We too, are created in the image of God, even down to our
tongue and our words. I saw that I no longer had to be ruled in life by circumstances,
but rather a confession on faith in God's word, when spoken in faith, would prevail
over any circumstance.
For four years I called Brown Trail Apartments the head and not the tail, above and
not beneath. Finally, our property won the "best-overall-property-of-the-year" award
and the most-improved-property-of-the-year award. I saw those two awards as a
testimony to the power of God's word mixed with faith. At that time, in May of 1993,
I was given a promotion into the regional office where the Lord set me over ten
properties to prophesy. Jeremiah 29:7 says, ". . . seek the peace of the city whither I
have caused you to be carried away captive, and pray unto the Lord for it: for in the
peace thereof shall ye have peace." I had sought and prayed for peace where I worked
and was used to walking in that peace. I will never forget the change of atmosphere
from a property where God's presence prevailed to a new office of honky tonk music,
swearing and cigarette smoke. No believers worked in this office. So after hours, I
would walk my new "city" and take authority over it. All but one of those employees
are gone now, there is no worldly music, nor cigarette smoke here, because God's
word prevails.
During the three years that I have been here, the Lord has continually given me favor
with the president and vice-president of the company. God is teaching me how to be a
Godly leader in this company and has given me much authority. I now have the
authority to prophesy over every property in Texas. I have been calling DMJ
Management Co. filled with a multitude of residents and new properties. This past
year has seen the highest overall occupancies and income in history, and this coming
year will be a time of buying more income properties.
419
I worked under two godly men who lift up my hands each day as I endeavor to lift up
their hands. And this journey has taught me that there is nothing in my life that I
cannot do or attain, if I base it on God's word mixed with faith in His word. I live in
victory, and not defeat. I have more dreams and visions that I have time to pursue.
Life and circumstances are not overcoming me, but rather I have learned to overcome
life's circumstances. Praise be to the glorious name of Jesus.
11:3 “Through faith we understand that the worlds were created by the word
of God” (Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ). The Greek word
αἰών in Hebrews 11:3 is used broadly as a reference to the creation of both the
physical and spiritual aspects of God’s creation. David Allen translates this word
as “universe,” explaining that it refers to the entire “space-time-matter continuum”
of everything God created, “the totality of all things existing in time and space,” so
that it includes both the existing “material universe” and “the vast periods of time
and all that transpires in them.” 145 Thus, the author of the book of Hebrews uses
the plural form “ages” rather than the singular concept of “world.” Hebrews 11:3
refers to both physical realm, which consists of the earth and the heavens, as well
as the spiritual realm, which consists of the ages or phases of God’s plan of
redemption for mankind.
The Physical Realm. The word αἰών in Hebrews 11:3 refers to the physical
realm. As we study the Scriptures, we find that there are a number of passages
that reveal the events in the Story of Creation. We have the testimony of the
Father’s role in Genesis 1:1-2:4 as the One who has planned and foreknown
all things. We have the testimony of the Son’s role in John 1:1-14 as the Word
of God through whom all things were created. In Proverbs 8:22-31, we have
the testimony of the role of the Holy Spirit in creation as the Wisdom and
Power of God. Job 38:1-39:30 reveals the majesty and glory of God Almighty
by describing the details of how His creation came into existence. 2 Peter 3:57 refers to the story of creation with emphasis upon God’s pending destruction
of all things in order to judge the sins of mankind. Hebrews 11:3 tells us how
it is by faith that we understand how the heavens and earth was created by the
Word of God. We can find many other brief references to the creation of the
earth throughout the Scriptures. Someone once said that if a person can
believe the story of Creation as recorded in Genesis, then he can believe the
rest of the Holy Bible. This story serves as a foundation for man’s faith in
God.
The Spiritual Realm. The word αἰών in Hebrews 11:3 also refers to the
spiritual realm, which includes the angels as well as heaven and hell. In this
realm, the word “ages” or phases refer to God’s plan of redemption for
145
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 111, Logos.
420
mankind. It includes the age prior to man’s fall as well as the age after God’s
final consummation of time and eternity in which the angels and mankind are
destined to dwell for eternity in either heaven or hell.
The Greek word καταρτίζω means that God “put in order, prepared for a purpose”
His creation, both its physical and spiritual realms. God designed each aspect of
creation with a purpose or destiny.
The Physical Realm. God created a purpose for the physical earth and heavens by
speaking directly to each aspect of creation with a divine commission when He
spoke. For example, God spoke to the chaos and disorder in the beginning (Gen
1:1-2) and commanded it to give place to light (Gen 1:3-5). Thus, divine order was
predestined to come from disorder. God commanded the waters to divide in order
to accommodate a firmament (Gen 1:6-7), which He called heaven (Gen 1:8). God
commanded the waters below the heavens to gather together in order to
accommodate land (Gen 1:9-10). God spoke to the dry land called earth and
commissioned it to serve as a habitat for the plant kingdom (Gen 1:11-13). God
spoke to the heavens and commissioned it to serve as a habitat for the heavenly
bodies, the sun, moon , and stars (Gen 1:14-19). God spoke to the waters and
commissioned them to serve as a habitat for fish; and He commissioned the
heavens to serve as a habitat for birds (Gen 1:20-23). God spoke to the land and
commissioned it to serve as a habitat for land animals (Gen 1:24-25). Thus, each of
these aspects of creation were divinely commissioned and predestined to sustain
the life that inhabited their part of creation. The land was commissioned to sustain
the plant and animal life; the waters were commissioned to sustain the fish; the
heavens were commissioned to sustain the birds; the heavens were commissioned
to sustain the heavenly bodies. Each of these environments determined the
outcome of the ability of plants and animals to be fruitful and multiply. Thus,
sustenance involves designing and supporting a destiny. Finally, God spoke to
Himself when creating man and commissioned Himself to be the Sustainer of
mankind (Gen 1:26-30). Later, Adam will speak to the woman at her creation and
name her, thus, taking upon himself the destiny of being her sustainer. In other
words, just as God has committed Himself to provide for and sustain mankind, the
role of the husband is to be a provider for his wife, to care for her needs.
In addition, everything that God created was designed to give itself in divine
service in order to fulfill its destiny and purpose. The sun serves the divine role of
giving its light in order to sustain life on earth. The heavenly bodies were created
to serve as signs and wonders in the sky. The land was created to serve as a habitat
for creeping creature and the beasts of the earth. The waters were created to serve
as a habitat for fish. The sky was created to serve as a habitat for birds. Thus, the
sun, moon, stars, earth, seas, and sky were created to support life on earth. The
plant kingdom was created to serve as food and shelter for animals and mankind.
The animal kingdom was created to serve man. In fact, every plant species and
421
animal species was created to serve mankind in a unique way. Finally, man was
created to serve God.
In addition, life was created in order to produce life. Each plant was created to
produce seed after its kind. Each animal was commanded to be fruitful and
multiply. The flowers were created to give forth beauty. Mankind was created to
give God fellowship. Thus, each form of life was created with a role to play in
God’s overall creation.
The Spiritual Realm. The spiritual realm of God’s creation centers around the ages
of redemption. Each of these redemptive ages or phases has been designed around
the role of His Son Jesus Christ in bringing mankind to redemption. For example,
the age prior to man’s fall consisted of Adam, the reflection of Christ as the sinless
son of God. The age immediately after the fall reveals the sacrificial altar as man’s
access to God through the offering of a lamb, a reflection of Jesus Christ as the
Lamb of God who came to take away the sins of the world (John 1:29). In the age
of the Law, the Jews were made conscience of their sins on a daily basis, so that
the Law pointed them to God’s promises of a coming Redeemer. The ages of
Christ’s First and Second Comings play a central role in the theology of the New
Testament. Thus, each age that God made in His plan of redemption was designed
to show to mankind the need for redemption through His Son Jesus Christ.
11:3 “so that things which are seen were not made of things which are visible”
(εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι). Hebrews 11:3 tells us that the
things that we see were created, or made, not by the chemical reactions of elements
that are visible, but that they were ultimately created by the Word of faith. In
contrast, the theory of evolution states that life was created by chance from the
elements of nature rather than by the spoken Word of God. Man’s pursuit of the
smallest forms of matter go beyond the atom, deeper than its components of
protons, neutrons, and electrons, deeper into the realm of energy in forms that defy
the laws of physics. Thus, man’s pursuit of the fundamental make-up of all matter
leads him back to God.
The power of God’s Word in the creation of the world is mentioned a number of
times in the Scriptures: Psalm 33:6, “By the word of the LORD were the heavens
made; and all the host of them by the breath of his mouth.” Psalm 33:9, “For he
spake, and it was done; he commanded, and it stood fast.” Psalm 119:89-91,
“LAMED. For ever, O LORD, thy word is settled in heaven. Thy faithfulness is
unto all generations: thou hast established the earth, and it abideth. They continue
this day according to thine ordinances: for all are thy servants.” Psalm 146:5-6,
“Happy is he that hath the God of Jacob for his help, whose hope is in the LORD
his God: Which made heaven, and earth, the sea, and all that therein is: which
keepeth truth for ever:” Proverbs 3:19, “The LORD by wisdom hath founded the
earth; by understanding hath he established the heavens.” Jeremiah 10:11-12,
“Thus shall ye say unto them, The gods that have not made the heavens and the
422
earth, even they shall perish from the earth, and from under these heavens. He hath
made the earth by his power, he hath established the world by his wisdom, and
hath stretched out the heavens by his discretion.” Through the power of His Word,
God calls things that are not as though they were (Rom 4:17).
Testimony of Abel in the Genealogy of the
Heavens and the Earth (see Gen 2:4-4:26)
(Hebrews 11:4)
The most appropriate testimony of a man who fulfilled his divine commission and
received his heavenly promise in the Genealogy of the Heavens and the Earth (Gen
2:4-4:26) is Abel. Thus, Hebrews 11:4 serves as the best testimony of the
progression of man’s faith in God in the pre-flood world in that Abel reveals the
type of faith that God expects us to live by in order to inherit the promises
although it cost him his life, as it will others mentioned later in Hebrews 11:32-40.
Like Rahab's act of faith in receiving the Israelite messengers, Abel acted out his
faith in God and brought his faith to perfection by bringing a more excellent
sacrifice than that of Cain. Every man’s actions demonstrate, or prove, his faith in
God (Jas 2:18). Hebrews 11:4 reflects the theme of Hebrews 10:19-11:40, which is
perseverance in our divine service.
The Text
4
By faith Abel offered to God a better sacrifice than Cain, by which it
was testified that he was righteous, God testifying by his gifts, and by it he
being dead still speaks.
11:4 “By faith Abel offered to God a better sacrifice than Cain” (Πίστει
πλείονα θυσίαν Ἅβελ παρὰ Κάϊν προσήνεγκεν τῷ θεῷ). The Scriptures tell us that
Abel brought his best offering to sacrifice, being a firstfruits and the fat of the
animal (Gen 4:4), while the quality of Cain’s offering is not emphasized (Gen 4:3).
In fact, Cain’s works were evil despite his sacrifices, as we read in 1 John 3:12,
“Not as Cain, who was of that wicked one, and slew his brother. And wherefore
slew he him? Because his own works were evil, and his brother's righteous.” In
contrast, Abel brought his offering as an act of faith because it was the first fruits,
and he shed blood as an atonement for his own sins. We know that God is more
interested in the attitude of the heart than He is the sacrifice itself, as the psalmist
says in Psalm 51:17, “The sacrifices of God are a broken spirit: a broken and a
contrite heart, O God, thou wilt not despise.” The sacrifice of Cain is reflected in
Proverbs 21:27, “The sacrifice of the wicked is abomination: how much more,
when he bringeth it with a wicked mind?”
11:4 “by which it was testified that he was righteous, God testifying by his
gifts” (διʼ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ
θεοῦ). The same Greek verb μαρτυρέω is used in Hebrew 11:2, “obtained a good
423
report,” and in Hebrews 11:4, “obtained witness.” God inspired Moses to write the
Pentateuch, and he had Moses record the story of Abel’s more excellent offering as
a testimony of his faith. This offering deeply pleased the Lord.
11:4 “and by it he being dead still speaks” (καὶ διʼ αὐτῆς ἀποθανὼν ἔτι λαλεῖ).
The word “it” is feminine in the phrase “by it,” referring to the feminine word
“sacrifice”; so, we may translate this phrase, “by the sacrifice.” Abel’s is the better
sacrifice, so it accepted by God.
How does Able still speak? He continues to speak through the written word, so
that “God is testifying of his gifts.” How powerful is the written word. Kenneth
Hagin has become perhaps the most power Bible teacher of the twentieth century
through the writing of books. I believe that these anointed writings will be
available throughout eternity.
The Testimony of Enoch in the Genealogy of Adam (see Gen 5:1-6:8)
(Hebrews 11:5-6)
The testimony of Enoch in pleasing God (Heb 11:5-6) best represents the
fulfillment of the divine commission found in the Genealogy of Adam (Gen 5:16:8), which statement reflects the theme of divine service emphasized in Hebrews
10:19-11:40. Enoch is the only individual in this genealogy that fulfilled the
commission to the seed of Adam found in the opening verse, which says, “Male
and female created he them; and blessed them, and called their name Adam, in the
day when they were created.” (Gen 5:2)
The Text
5
By faith Enoch was translated so that he did not see death; and, ‘He
was not found because God had translated him.’ For before (his)
translation it was testified that, ‘He pleased God.’ 6And without faith it is
not possible to please (him). For it is necessary for the one coming to God
to believe that he is, and he is a rewarder of them that seek him.
11:5 “By faith Enoch was translated so that he did not see death; and, ‘He
was not found because God had translated him.’” (Πίστει Ἑνὼχ μετετέθη τοῦ
μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός). Enoch lived in
a very wicked period of human history, being the grandfather of Noah; yet he
maintained a close walk with the Lord. God calls us as His children to walk close
to Him amidst a wicked and perverse generation.
11:5 “For before (his) translation it was testified that, ‘He pleased God.’” (πρὸ
γὰρ τῆς μεταθέσεως μεμαρτύρηται εὐαρεστηκέναι τῷ θεῷ). In 11:4 Abel’s
testimony, or witness of his faith, was in the fact that he offered a more excellent
sacrifice than Cain. In 11:5 Enoch’s testimony, or outward evidence, of his faith is
424
that he pleased God. Since no other acts of faith are recorded of Enoch’s life, the
author of Hebrews can still conclude that Enoch had faith, since his translation
proved that he pleased God. This was the evidence of his faith. It is interesting to
note the reading of the LXX in Genesis 5:22, 24: Brenton, “Enoch was wellpleasing to God after his begetting Mathusala, two hundred years, and he begot
sons and daughters.” (Gen 5:22) Brenton, “And Enoch was well-pleasing to God,
and was not found, because God translated him.” (Gen 5:24)
When translating Genesis 5:22-24 in the Masoretic text of the Hebrew Scriptures,
it reads, “Enoch walked with God” (BHS); thus, it appears that the author of the
epistle of Hebrews was more familiar with the reading of the LXX than with the
Hebrew Scriptures because he says Enoch “pleased” God (εὐαρεστέω) (LXX)
rather than “walked” with God (�ַ( )הָ לHebrew text).
11:6 “And without faith it is not possible to please (him)” (χωρὶς δὲ πίστεως
ἀδύνατον εὐαρεστῆσαι). The patriarchs mentioned in Hebrews 11:1-40 pleased
God by their lives of faith in Him, demonstrated through the actions mentioned in
these verses. We also see that the early Church grew through acts of faith in God
(Acts 2:37; 16:13, 14, 30). These people sought God for salvation, as we read in
Acts 2:37, “Now when they heard this, they were pricked in their heart, and said
unto Peter and to the rest of the apostles, Men and brethren, what shall we do?”
Acts 16:13-14, “And on the sabbath we went out of the city by a river side, where
prayer was wont to be made; and we sat down, and spake unto the women which
resorted thither. And a certain woman named Lydia, a seller of purple, of the city
of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that
she attended unto the things which were spoken of Paul.” Acts 16:30, “And
brought them out, and said, Sirs, what must I do to be saved?”
It is impossible for man to please God through good works without having faith in
Him. We cannot please God in any way without our actions being based upon our
faith and trust in Him. The apostle Paul said, “That ye might walk worthy of the
Lord unto all pleasing, being fruitful in every good work, and increasing in the
knowledge of God.” (Col 1:10) God has provided for us all things that pertain to
life (in fellowship with Him) and godliness (a lifestyle of actions that please
Him).” (2 Pet 1:3) Therefore, it is possible for us to fully please the Lord during
the course of our day, and week, and throughout our spiritual journey in this
earthly life. However, our actions must be motived by our love towards God as
well as mankind.
11:6 “For it is necessary for the one coming to God to believe that he is”
(πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ θεῷ ὅτι ἔστιν). The Greek phrase “οτι
εστιν” (that he is) refers to God’s existence. This Greek verb if used in a similar
statement in the phrase “and have our being” (εσμεν) in Acts 17:28, “For in him
we live, and move, and have our being; as certain also of your own poets have
said, For we are also his offspring.”
425
The phrase “for he that cometh to God must believe . . .” goes on to explain why it
is impossible to please God without faith. In the phrase “he is,” one must believe
that God is alive; He is real; He is living and active in our lives.
11:6 “and he is a rewarder of them that seek him” (καὶ τοῖς ἐκζητοῦσιν αὐτὸν
μισθαποδότης γίνεται). God rewards those who not only believe in Him (Heb
11:6a), but who diligently seek Him in their lives (Heb 11:6b). Thus, both
conditions of the heart must be met in order to receive from God. This diligence
describes believers who seek the Lord each day of the week, and not just on
Sundays. It describes those who seek Him amidst adversities and persecutions as
they refuse to give in to the systems of this world. The adjective “diligent” implies
a condition of one's heart when seeking God becomes a priority in one's life. God
is not easily moved with casual interest in Him. God is quickly moved by
desperate faith, just as you quickly respond to the cry from your child when her
prayer is desperate. When your pursuit of God becomes a priority in your heart,
then your prayer becomes a priority in the heart of God.
God does not reward those who seek Him with worldly sins in their hearts. We
must come to God with genuine repentance in a pure heart. Note these words from
Frances J. Roberts:
“O My people, I have called thee to repentance and confession and
forgiveness and cleansing; but ye have listened to My words as though they
were but slight rustlings in the tree-tops – as though they were of little
consequence and could be brushed aside at will. Behold, I say unto thee: Ye
cannot resist My Spirit without suffering pain; and ye cannot turn a deaf ear to
My words without falling thereafter into the snare of the enemy. Ye have not
cried unto Me with all your hearts, buy ye have complained that I have not
heard your prayers. Lo, is it not written, ‘The Lord is the rewarder of them
that diligently seek Him?’ And again, ‘Then shall ye find Me, when ye seek
for Me with all thy heart.’ Look no more to My hand to supply freely thy
needs when ye have not humbled your hearts and cleansed your hands and
come to Me with the sacrifice which I have required – even a broken and a
contrite heart. Ye need not listen for Me to speak to thee when your ears are
heavy from listening to evil reports.”146
“Hold fast that which thou hast, and let no man take thy crown. Let no man
hinder thee in pursuit of the reward. Let nothing stand in the way of thy
complete victory. Let no weariness or discouraging thought cause thee to
unloose the rope of faith, but bind it the tighter and anchor fast to My Word.
For My Word can never fail, yea, and all My good promises I will surely
fulfill. Have not I said, ‘He that seeketh shall find’? And have not I promised
146
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 54.
426
to be the rewarder of them that diligently seek Me? Not of the dilatory seeker,
but of the diligent seeker. Not of him whose seeking is in reality only wishing,
but of him who has grown so intent in his quest that he has become wholly
absorbed to the extent that he is unmindful in hi toiling of the sweat upon his
brow. To the extent that he has ceased reckoning the cost, indeed, verily, has
quit offering bribes, as though the fullness of God might be purchased, and
has set out on foot, deserting all else to follow the call of the Spirit until . . .
Until hunger is swallowed up in fullness . . .” 147
We are to seek the Lord and serve Him with all of our hearts: Deuteronomy 4:29,
“But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou
seek him with all thy heart and with all thy soul.” 2 Chronicles 15:12, “And they
entered into a covenant to seek the LORD God of their fathers with all their heart
and with all their soul;” 2 Chronicles 31:21, “And in every work that he began in
the service of the house of God, and in the law, and in the commandments, to seek
his God, he did it with all his heart, and prospered.” Jeremiah 29:13, “And ye
shall seek me, and find me, when ye shall search for me with all your heart.”
11:6 Comments. The patriarchs of the Old Testament not only believed in God,
but they believed He was a rewarder of those who served Him (Heb 11:6) in that
He would fulfill His promises to them. The ultimate promise was fulfilled in the
Messiah, Jesus Christ the Son of God. Each of these patriarchs received their
reward from God. Through his sacrifice to God, Abel received the reward of God’s
testimony concerning his righteousness so that he speaks to us today of God’s
standard of righteousness. Through his obedience in building the ark, Noah
received God’s reward in the form of becoming the heir of righteousness. Through
his obedience to leave his homeland, Abraham received God’s reward of living in
a heavenly city not made with the hands of men. Through their faith in God’s
promise of a son, Abraham and Sarah received God’s reward of the conception of
Isaac. Through his obedience to sacrifice Isaac, Abraham received God’s reward
of his son Isaac being figuratively raised from the dead. Moses looked to the
reward from God obtaining greater riches than that of Egypt when he chose to be
afflicted with the children of Israel. All of these stories in the Old Testament tell us
of men and women who looked for their reward from God rather than from man.
Their ultimate reward was eternal life with God in Heaven.
Hebrews 11:6 explains why pleasing God can be an outward sign of faith toward
God, since it is impossible to please God without faith. The apostle Paul makes a
similar statement in Romans 14:23, “And he that doubteth is damned if he eat,
because he eateth not of faith: for whatsoever is not of faith is sin.” Although God
loves mankind, He still can be displeased with individuals, just like parents can be
disappointed in their children, whom they love.
147
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 108.
427
The Testimony of Noah in the Genealogy of Noah (see Gen 6:9-9:29)
(Hebrews 11:7)
The testimony of Noah in the Genealogy of Noah (Gen 6:9-9:29) reveals that this
man fulfilled his divine commission in building the ark and saving his soul.
Hebrews 11:7 tells us that Noah’s act of faith was in building an ark,
demonstrating that he believed God's Word that was revealed to him. In other
words, he obeyed and fulfilled his divine commission. Hebrews 11:7 reflects the
theme of Hebrews 10:19-11:40, which is perseverance in our divine service.
The Text
7
By faith Noah, being warned of things not seen as yet, having godly
fear, built an ark for the salvation of his household, by which he
condemned the world, and became heir of the righteousness which is by
faith.
11:7 “By faith Noah, being warned of things not seen as yet, having godly
fear, built an ark for the salvation of his household, by which he condemned
the world, and became heir of the righteousness which is by faith” (Πίστει
χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασεν
κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ διʼ ἧς κατέκρινεν τὸν κόσμον, καὶ τῆς κατὰ
πίστιν δικαιοσύνης ἐγένετο κληρονόμος). Notice how faith is an action word.
However, you say, “What about Romans 4:1-3 and Galatians 3:6, where it limits
Abraham’s justification to faith in God alone without works?” The proper balance
to our justification before God explained by James, who discusses Abraham's act
or expression of faith in James 2:20-24, “But wilt thou know, O vain man, that
faith without works is dead? Was not Abraham our father justified by works, when
he had offered Isaac his son upon the altar? Seest thou how faith wrought with his
works, and by works was faith made perfect? And the scripture was fulfilled which
saith, Abraham believed God, and it was imputed unto him for righteousness: and
he was called the Friend of God. Ye see then how that by works a man is justified,
and not by faith only.”
Illustration. Righteous acts reveal the wicked behaviour of the world before all.
For example, Jesus explains how the Queen of Sheba and the city of Nineveh
turned to faith in God, which showed that the others were in rebellion to God
(Luke 11:31-32). The same idea is shown in Hebrews 11:7, when Noah
condemned the world by building an ark as an act of obedience to God.
The Testimony of Abraham and Sarah in the Genealogy
of Terah/Abraham (see Gen 11:27-25:11)
(Hebrews 11:8-19)
428
In Hebrews 11:8-19 we are given the lengthiest account of a testimony of faith and
perseverance in this doctrinal discourse (11:1-40), as seen in the life of Abraham
and Sarah. Abraham’s expressions of his faith in God are demonstrated when he
left Ur and obeyed God’s call (11:8); he sojourned in Canaan (11:9); he looked for
an eternal city (11:10); and he offered up Isaac (11:17). This passage of Scripture
begins with Abraham’s divine commission and it ends with the perfection of his
faith in God. Thus, the lives of Abraham and Sarah testify to the fulfillment of
their divine commissions as seen in Genesis 11:27-25:11. Hebrews 11:8-19
reflects the theme of Hebrews 10:19-11:40, which is perseverance in our divine
service.
The Text
8
By faith when Abraham was called, was obedient to depart unto a
place which he was about to receive for an inheritance, and he went out,
not knowing where he was going. 9By faith he sojourned in a land of
promise as a stranger, dwelling in tents with Isaac and Jacob, who were
heirs with him of the same promise. 10For he looked expectantly for a city
which has foundations, whose architect and builder is God. 11By faith also
Sara herself being barren received the ability to establish a posterity,
when she was past age, because she considered him faithful who
promised. 12Wherefore there sprang from one, and these as good as dead,
so many as the stars of the heaven in multitude, and as the sand along the
sea shore innumerable. 13These all died in faith, not having received the
promises, but having seen them from a distance, and received them, and
confessed that they were strangers and sojourners upon the earth. 14For
they that say such things are making known that they seek a fatherland.
15
And if indeed they were mindful of that (place) from where they came
out, they would have had an opportunity to return. 16But now they strive
for a better (country), that is, a heavenly (place). Wherefore God is not
ashamed for them to call him their God: for he has prepared for them a
city. 17By faith Abraham offered up Isaac when he was tested, and he that
had received the promises offered up his only begotten son, 18to whom it
was said, ‘In Isaac shall your seed be called, 19reckoning that God was
also able to raise (him) from the dead; from whence also he received him
back in a figure of speech.
The Difference Between a Man and a Woman in Divine Commissions. It is
interesting to note that God generally calls men to go out by faith without a full
understanding of where they are going or what they will do or say. God called
Abraham to go to the land of Canaan, then told him to sacrifice his son Isaac on
the altar. God also tested Job. This is because God created man differently than a
woman. A woman is generally more emotionally based and her mind is concerned
about the details of her life and family, while a man is generally more logical and
does not need to know details. In other words, it is generally more important for a
429
woman to understand how things are going to work out than for a man. It would be
easier for a woman to become stressed in such a call, while the man generally has
the ability to focus on the call and remain calm. This has been my experience as a
married man having been called to the mission field for many years. I have seen
the challenges of a husband taking care of his wife while taking steps of faith
similar to those of Abraham. However, it is important to note that God has used
women to accomplish great feats of faith.
11:8 “By faith when Abraham was called, was obedient to depart unto a place
which he was about to receive for an inheritance, and he went out, not
knowing where he was going” (Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν
εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ
ἔρχεται).
11:9 “By faith he sojourned in a land of promise as a stranger, dwelling in
tents with Isaac and Jacob, who were heirs with him of the same promise”
(Πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν ἐν σκηναῖς κατοικήσας
μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς). Abraham
dwelt among strangers in the land of Canaan: Genesis 17:8, “And I will give unto
thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of
Canaan, for an everlasting possession; and I will be their God.” Exodus 6:4, “And
I have also established my covenant with them, to give them the land of Canaan,
the land of their pilgrimage, wherein they were strangers.”
11:10 “For he looked expectantly for a city which has foundations” (ἐξεδέχετο
γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν). We are members of a spiritual kingdom
upon earth (Eph 2:20-22) while we await the arrival of a Heavenly Jerusalem at
our full redemption (Rev 21:14, 19-20). We find a similar statement concerning
the eyes of the righteous looked for a heavenly city in Isaiah 33:17, “Thine eyes
shall see the king in his beauty: they shall behold the land that is very far off.” The
apostle Paul exhorts believers to look at things from a divine perspective in the
midst of their “light affliction,” saying, “While we look not at the things which are
seen, but at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal.” (2 Cor 4:18)
11:10 “whose architect and builder is God” (ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός).
The Greek word τεχνίτης means, “architect” (Adam Clarke, 148 BAGD). The Greek
word δημιουργός means, “the governor of a people” (Adam Clarke), 149 or
“craftsman, maker, creator” (BAGD).
148
Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G.
Lane & C. B. Tippett, 1846), 764.
149
Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G.
Lane & C. B. Tippett, 1846), 764.
430
11:10 Comments. Abraham’s suffering involved among other events living in a
tent all of his life. Therefore, he looked for a heavenly city as a better place to live.
It was a custom in ancient times for a patriarch to found a city and name it after
himself as a memorial or after some characteristic feature or event. In contrast,
Abraham looked for a city founded and built by God. Cain was the first man to
build a city, and he named it after his son Enoch (Gen 4:17). Nimrod (Gen 10:810) built four cities in an attempt to establish a kingdom on earth for himself (Gen
10:8-10), in contradiction to God’s original commission to mankind. Terah, the
father of Abraham, left Ur of the Chaldees, founded a city and named it after his
son Haran (Gen 11:27, 31; 29:4). Joab threatened to name a city after himself if
David did not come and take it (2 Sam 27-28). While men were trying to establish
their memorials upon earth, Abraham was seeking an eternal place called Heaven,
while abandoning efforts to establish himself upon this earth. As a result, God
gave to Abraham and his descendants the entire Promised Land as his reward for
being faithful and obedient.
11:11 “By faith also Sara herself being barren received the ability to establish
a posterity, when she was past age, because she considered him faithful who
promised” (Πίστει καὶ αὐτὴ Σάρρα στεῖρα δύναμιν εἰς καταβολὴν σπέρματος
ἔλαβεν καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον).
Assonance is a rhetorical device that uses the repetition of similar sounds. The
author of Hebrews uses assonance when describing Sarah as barren with the Greek
phrase Σάρρα στεῖρα (Sarra steira). We find a similar example of assonance in the
phrase “sterile Cheryl.” 150
Notice how Sarah’s conception came about by faith.
11:12 “Wherefore there sprang from one, and these as good as dead, so many
as the stars of the heaven in multitude, and as the sand along the sea shore
innumerable” (διὸ καὶ ἀφʼ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, καθὼς τὰ
ἄστρα τοῦ οὐρανοῦ τῷ πλήθει καὶ ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης ἡ
ἀναρίθμητος).
11:13 “These all died in faith, not having received the promises, but having
seen them from a distance, and received them, and confessed that they were
strangers and sojourners upon the earth” (Κατὰ πίστιν ἀπέθανον οὗτοι πάντες,
μὴ λαβόντες τὰς ἐπαγγελίας ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι καὶ
ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς). Hebrews 11:13, 39
explains how these men and women of faith died without seeing the promises
fulfilled in their lifetimes. Therefore, they put their hope in the promise of eternal
life.
150
David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist
Theological Seminary, 25 July to 5 August 2011.
431
Regarding the phrase, “but having seen them afar off,” note a similar statement in
Hebrews 11:1, “of things not seen.”
Hebrews 11:13 reveals how God’s children were saved in the Old Testament. We
know that in this dispensation, a person is saved by looking back at the redemptive
work of Jesus Christ on the Cross. In the Old Testament a person was saved by
looking forward to the redemption of the Messiah. Although they did not
understand as much as we do now, they did place their hope and faith in God’s
promises of redemption. Hebrews 11:13 tells us that God’s children in the Old
Testament times embraced these promises as they were persuaded of them. They
died in hope of seeing them fulfilled in the future. This qualified them for
salvation.
Note that we have been blessed to see these things, as Jesus says in Matthew
13:16-17, “But blessed are your eyes, for they see: and your ears, for they hear.
For verily I say unto you, That many prophets and righteous men have desired to
see those things which ye see, and have not seen them; and to hear those things
which ye hear, and have not heard them.”
11:14 “For they that say such things are making known that they seek a
fatherland” (οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσιν).
11:15 “And if indeed they were mindful of that (place) from where they came
out, they would have had an opportunity to return” (καὶ εἰ μὲν ἐκείνης
ἐμνημόνευον ἀφʼ ἧς ἐξέβησαν, εἶχον ἂν καιρὸν ἀνακάμψαι). The author of the
epistle of Hebrews continually exhorts his readers to not turn back from their faith
in Jesus Christ. The author now points out in the example of men and women of
faith the fact that they also could have turned back if they desired. However, they
held onto their faith unto the end.
11:16 “But now they strive for a better (country), that is, a heavenly (place).
Wherefore God is not ashamed for them to call him their God: for he has
prepared for them a city” (νῦν δὲ κρείττονος ὀρέγονται, τοῦτʼ ἔστιν ἐπουρανίου.
διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ θεὸς θεὸς ἐπικαλεῖσθαι αὐτῶν· ἡτοίμασεν γὰρ
αὐτοῖς πόλιν).
11:17 “By faith Abraham offered up Isaac when he was tested, and he that
had received the promises offered up his only begotten son” (Πίστει
προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος καὶ τὸν μονογενῆ προσέφερεν, ὁ
τὰς ἐπαγγελίας ἀναδεξάμενος). Bishop James makes a similar statement in James
2:21, “Was not Abraham our father justified by works, when he had offered Isaac
his son upon the altar?”
11:18 “to whom it was said, ‘In Isaac shall your seed be called” (πρὸς ὃν
ἐλαλήθη ὅτι Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα). The apostle Paul is quoting a
432
phrase from Genesis 21:12, “And God said unto Abraham, Let it not be grievous in
thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath
said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.” Paul
quoted this same phrase in Romans 9:7, “Neither, because they are the seed of
Abraham, are they all children: but, In Isaac shall thy seed be called.”
11:19 “reckoning that God was also able to raise (him) from the dead; from
whence also he received him back in a figure of speech” (λογισάμενος ὅτι καὶ
ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο). The
Greek conjunction όθεν can be translated, “for which reason,” or “this is the
reason” that Abraham was willing to offer up his son Isaac on the altar.
Abraham believed that if he offered up his only son, through whom the promise
was made, God would have to resurrect Isaac from the dead in order to fulfill His
promise to Abraham. Hebrews 11:19 says that Abraham reckoned (λογίζομαι) that
God could raise Isaac from the dead, which means that this patriarch did not
follow his natural reasoning; but he followed God’s word by faith and obedience.
Therefore, he commands his servants, saying, “Abide ye here with the ass; and I
and the lad will go yonder and worship, and [we] come again to you.” (Gen 22:5)
Thus, Abraham believed that he would return from Mount Moriah with his son
Isaac alive. Paraphrasing Hebrews 11:19 says, “For this reason Abraham
figuratively received Isaac back as resurrected from the dead. This happened
figuratively, not literally, by faith.” Therefore, we can say that Abraham received
his son back (κομίζω) as a type or symbol (ἐν παραβολῇ) of the violent death and
of the resurrection of Jesus Christ. This life of walking in the “supernatural” means
that we must learn to obey God’s Word even when it seems contrary in our natural
mind and human reason.
The Testimony of Isaac in the Genealogy of Isaac (see Gen 25:19-35:29)
(Hebrews 11:20)
In Hebrews 11:20 the testimony of Isaac reveals that he fulfilled his divine
commission as shown in the Genealogy of Isaac (Gen 25:19-35:29), which was to
bless the two sons born to his wife Rebekah. His prophetic words in blessing his
two sons Isaac and Esau (Gen 27:27-29, 39-40) reveal his faith in God’s promised
handed down through his father Abraham. Hebrews 11:20 reflects the theme of
Hebrews 10:19-11:40, which is perseverance in our divine service.
The Text
20
By faith Isaac blessed Jacob and Esau concerning things to come.
11:20 “By faith Isaac blessed Jacob and Esau concerning things to come”
(Πίστει καὶ περὶ μελλόντων εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ καὶ τὸν Ἠσαῦ). Isaac’s
prophetic blessing upon his son Jacob is recorded in Genesis 27:27-29, “And he
433
came near, and kissed him: and he smelled the smell of his raiment, and blessed
him, and said, See, the smell of my son is as the smell of a field which the LORD
hath blessed: Therefore God give thee of the dew of heaven, and the fatness of the
earth, and plenty of corn and wine: Let people serve thee, and nations bow down to
thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed
be every one that curseth thee, and blessed be he that blesseth thee.”
Isaac’s prophetic blessing upon his son Esau is recorded in Genesis 27:39-40,
“And Isaac his father answered and said unto him, Behold, thy dwelling shall be
the fatness of the earth, and of the dew of heaven from above; And by thy sword
shalt thou live, and shalt serve thy brother; and it shall come to pass when thou
shalt have the dominion, that thou shalt break his yoke from off thy neck.”
The Testimony of Jacob and Joseph in the Genealogy
of Jacob/Joseph (see Gen 37:1-50:26)
(Hebrews 11:21-22)
In Hebrews 11:21-22 the testimony of Jacob and Joseph reveals that Jacob fulfilled
his divine commission as shown in the Genealogy of Jacob (Gen 37:1-50:26),
which was to bless the two sons of Joseph. His prophetic utterances over his
twelve sons demonstrated his faith in the promised of God handed down from
Abraham and Isaac, his fathers, that God would bring them out to inherit the land
of Canaan. His efforts to bring his clan of seventy souls down into Egypt to
sojourn demonstrated his desire to place his family under the blessings of Joseph
until the fulfillment of God’s promises. Hebrews 11:21-22 reflects the theme of
Hebrews 10:19-11:40, which is perseverance in our divine service.
The Text
21
By faith Jacob, when he was dying, blessed each the sons of Joseph;
and he bowed upon the top of his staff. 22By faith Joseph, when he died,
mentioned the exodus of the children of Israel; and he gave
commandment concerning his bones.
11:21 “By faith Jacob, when he was dying, blessed each the sons of Joseph;
and he bowed upon the top of his staff” (Πίστει Ἰακὼβ ἀποθνῄσκων ἕκαστον
τῶν υἱῶν Ἰωσὴφ εὐλόγησεν καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ).
Jacob’s testimony of his faith in God is seen when he blessed the two sons of
Joseph (Gen 48:1-22). He blessed them by placing his name upon them as well as
the names of Abraham, Isaac, and Jacob. He prophesied that they would grow into
a multitude in the midst of the earth in fulfillment of God’s promise to Abraham.
This blessing corresponds to God’s promise to Abraham, and it is being handed
down to the next generation. Jacob also worshipped God as a part of his testimony.
434
11:22 “By faith Joseph, when he died, mentioned the exodus of the children of
Israel; and he gave commandment concerning his bones” (Πίστει Ἰωσὴφ
τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσεν καὶ περὶ τῶν ὀστέων
αὐτοῦ ἐνετείλατο). Joseph’s witness of his faith in God was his mention of Israel’s
departure from Egypt in Genesis 50:24, “And Joseph said unto his brethren, I die:
and God will surely visit you, and bring you out of this land unto the land which he
sware to Abraham, to Isaac, and to Jacob.”
He also testified concerning his faith in God by giving a commandment to carry
his bones back to the land of Canaan in Genesis 50:25, “And Joseph took an oath
of the children of Israel, saying, God will surely visit you, and ye shall carry up my
bones from hence.” Exodus 13:19, “And Moses took the bones of Joseph with
him: for he had straitly sworn the children of Israel, saying, God will surely visit
you; and ye shall carry up my bones away hence with you.” Joseph’s hope was
based upon Abraham’s vision recorded in Genesis 15:12-16 in which the Lord
gave to Abraham during this covenant ceremony. While in a deep sleep, the Lord
showed him the bondage of the children of Israel in Egypt and described to him a
redemptive timeline by which He would deliver His people Israel and give them
the Promised Land. We know that Abraham told this vision to his son Isaac, who
must have told it to Jacob, as we read in Genesis 48:21, “And Israel said unto
Joseph, Behold, I die: but God shall be with you, and bring you again unto the land
of your fathers.” Israel told this vision to Joseph, who believed God’s promises, as
we read in Genesis 50:24-25, “And Joseph said unto his brethren, I die: and God
will surely visit you, and bring you out of this land unto the land which he sware to
Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel,
saying, God will surely visit you, and ye shall carry up my bones from hence.”
Exodus 13:19, “And Moses took the bones of Joseph with him: for he had straitly
sworn the children of Israel, saying, God will surely visit you; and ye shall carry
up my bones away hence with you.” Joseph made this statement by faith in
Hebrews 11:22, “By faith Joseph, when he died, made mention of the departing of
the children of Israel; and gave commandment concerning his bones.” (see also
Joshua 24:32) This redemptive timeline became an important part of Israel’s
history, as we read in Acts 7:17, “But when the time of the promise drew nigh,
which God had sworn to Abraham, the people grew and multiplied in Egypt.”
Thus, this vision became an important part of Abraham’s hope and faith as he
dwelt in Canaan in tents his entire life without seeing its fulfillment.
In Genesis 33:18-20 Jacob bought a parcel of ground in Shechem from Hamor for
one hundred pieces of money. Joseph was given his inheritance in the Promised
Land by Jacob, his father, while yet in Egypt. Prior to his death, Jacob prophesied
of this place that he had given to Joseph in Genesis 48:22, “Moreover I have given
to thee one portion above thy brethren, which I took out of the hand of the Amorite
with my sword and with my bow.” Joseph did not received his inheritance in the
Promised Land until his bones were carried out of Egypt and into his place in
Joshua’s time, as we read in Joshua 24:32, “And the bones of Joseph, which the
435
children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of
ground which Jacob bought of the sons of Hamor the father of Shechem for an
hundred pieces of silver: and it became the inheritance of the children of Joseph.”
Joseph's bones were buried in Shechem, which was his inheritance. So, Joseph was
buried in his inheritance many years later. Joseph believed in faith that this time
would come when Israel returned from captivity to possess the Promised Land, so
he commanded that his bones be carried out of Egypt and be buried in his
inheritance (Gen 50:24-25).
Most of the patriarchs are buried in Hebron. Abraham buys Machpelah (Hebron)
from Ephron the Hittite and buries Sarah there (Gen 23:19). Abraham is also
buried in Hebron (Gen 25:10). Isaac was buried there (Gen 35:27-29), as well as
Jacob (Gen 50:13).
Why was Joseph not buried with the other patriarchs in Hebron? The Scriptures
tell us that Joseph had faith in the fulfillment of the Promised Land. Abraham,
Sarah, Isaac, nor Jacob, who are buried there, had not yet received the inheritance.
They were not given a portion as an inheritance, as were the twelve sons of Jacob.
Joseph was the only one of the twelve patriarchs that was buried in the Promised
Land. The other eleven were buried in Egypt. It is possible that Joseph could have
been one of the saints that was resurrected from the dead at Jesus' death on
Calvary, as we read in Matthew 27:52-53, “And the graves were opened; and
many bodies of the saints which slept arose, And came out of the graves after his
resurrection, and went into the holy city, and appeared unto many.”
The Testimony of Moses as Recorded in Exodus
(Hebrews 11:23-29)
Hebrews 11:23-29 gives us the testimony of Moses as a man who persevered in
faith and fulfilled his divine commission. His parents hid him as a baby (11:23); he
suffered with the Israelites rather than enjoy the luxuries of the king (11:24-26); he
took the Israelites out of Egypt (11:27); he kept the Passover (11:28); and he took
the Israelites through the Red Sea (11:29). All of these acts of obedience were
demonstrations of his faith in God. Hebrews 11:23-28 reflects the theme of
Hebrews 10:19-11:40, which is perseverance in our divine service.
The Text
23
By faith Moses, when he was born, was hid three months by his
parents, because they saw he was a handsome child; and they were not
afraid of the edict of the king. 24By faith Moses, when he had become
great, refused to be called a son of the daughter of Pharaoh, 25having
chose to suffer affliction with the people of God, rather than to have
enjoyment of sin for a short while, 26regarding the reproach of Christ
greater riches than the treasures in Egypt: for he looked for a repayment.
436
27
By faith he left Egypt behind, not fearing the wrath of the king: for he
endured, as him who sees the invisible One. 28By faith he kept the
Passover and the sprinkling of the blood, lest him that destroys the
firstborn should touch them. 29By faith they passed through the Red Sea
as by dry land: of which the Egyptians were swallowed up when making
their attempt.
11:23 “By faith Moses, when he was born, was hid three months by his
parents, because they saw he was a handsome child; and they were not afraid
of the edict of the king” (Πίστει Μωϋσῆς γεννηθεὶς ἐκρύβη τρίμηνον ὑπὸ τῶν
πατέρων αὐτοῦ, διότι εἶδον ἀστεῖον τὸ παιδίον καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα
τοῦ βασιλέως).
11:24 “By faith Moses, when he had become great, refused to be called a son
of the daughter of Pharaoh” (Πίστει Μωϋσῆς μέγας γενόμενος ἠρνήσατο
λέγεσθαι υἱὸς θυγατρὸς Φαραώ).
11:25 “having chose to suffer affliction with the people of God, rather than to
have enjoyment of sin for a short while” (μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ
λαῷ τοῦ θεοῦ ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν). The author of the epistle
of Hebrews tells us that there is pleasure in sinful behavior, but only for a season.
Solomon makes a similar statement in Proverbs 20:17, “Bread of deceit is sweet to
a man; but afterwards his mouth shall be filled with gravel.” This proverb teaches
us that the bread of deceit is sweet at first, but brings its bitter rewards later.
Hebrews 11:25 says that sin brings pleasure for a season, but implies that judgment
comes afterwards. There is a season of sowing bad seed, which comes to harvest in
a later season. The deceit of sin makes the carnal person think that sin brings
pleasure indefinitely. It is interesting to note that Satan is constantly tempting
mankind to seek things without following the divine laws of sowing and reaping.
Satan makes people think that they can violate God’s laws and get away with it.
However, God’s laws work to bring judgment as well as blessings. The phrase “sin
for a season” refers to the fact that it takes a seed sown a season of time before
producing a harvest, but rest sure, a harvest will come.
11:26 “regarding the reproach of Christ greater riches than the treasures in
Egypt: for he looked for a repayment” (μείζονα πλοῦτον ἡγησάμενος τῶν
Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ· ἀπέβλεπεν γὰρ εἰς τὴν
μισθαποδοσίαν). The nation of Egypt held much wealth, as we read in Hebrews
11:26, “Esteeming the reproach of Christ greater riches than the treasures in
Egypt: for he had respect unto the recompence of the reward.” God purposed to
give His people the wealth of the sinner, as the psalmist stated by King Solomon,
who said, “and the wealth of the sinner is laid up for the just.” (Prov 13:22) God
took the children of Israel out of bondage with silver and gold; for they had spoiled
the Egyptians.
437
11:27 “By faith he left Egypt behind, not fearing the wrath of the king”
(Πίστει κατέλιπεν Αἴγυπτον μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως). In Exodus
2:14-15, we read, “And Moses feared, and said, Surely this thing is known. Now
when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the
face of Pharaoh.” However, in Hebrews 11:27 the author tells us that Moses did
not fear the wrath of the king. In an attempt to reconcile this apparent
contradiction, scholars propose a number of views. Some scholars argue that the
author of Hebrews is refers to Israel’s exodus from Egypt in which Moses boldly
confronted Pharaoh in his royal court. However, this view places the Israelite
exodus from Egypt before the account of the first Passover in the next verse (Heb
11:28). This means that this series of events concerning Moses’ faith in God are
out of chronological order.
Other scholars suggests the author has conflated the two accounts of Moses fleeing
to Midian and Moses leading Israel out of Egyptian bondage. Such conflation was
not intended to misrepresent historical events; rather, it was practiced by ancient
historians to emphasize particular points or themes. 151
William Lane refers to the accounts of Moses’ flight to Midian written by Philo
(Moses 1.49-50; Allegorical Interpretations 3.14) and Josephus (Antiquities 2.254256) in which the element of fear is removed from Moses’ character. Their
accounts place the emphasis upon Pharaoh’s fear that Moses was attempting to rise
up and take his throne, thus, the need for Moses to depart to Midian. 152 Perhaps
Hebrews 11:27 places a similar stress upon this account.
Perhaps the most logical way to reconcile Hebrews 11:27 is to understand that
Moses’ flight to Median was an act of faith rather than fear, which is reflected in
the NEB, “By faith he left Egypt, and not because he feared the king’s anger.” In
other words, Moses may have experienced fear, but his departure to Midian was an
act of faith in renouncing his Egyptian heritage and accepting his Israelite roots.
His faith was rooted in the invisible God, whom he feared more than Pharaoh. As
children of God, we have all had to make a decision of faith amidst our fears of
surrounding circumstances. I believe the author of Hebrews is placing emphasis
upon Moses’ faith in God in Hebrews 11:27 by abandoning his Egyptian heritage,
while we must recognize that he did experience fear amidst his circumstances.
151
Craig Keener says, “There was no academic discipline of ‘history’ in antiquity; the two
advanced disciplines were philosophy and rhetoric, and rhetoric (sometimes like ‘communication’
today) was more dominant in public discourse. Because of this, rhetoric pervaded Greco-Roman life,
and many of the elite with most leisure to write history were orators. Their works consequently often
reflect careful literary design meant to appeal to their audience’s sophisticated tastes.” See Craig S.
Keener, The Historical Jesus of the Gospels (Grand Rapids, Michigan: Wm. B. Eerdmans Pub.
Company, 2009), 109.
152
William L. Lane, Hebrews 9-13, in Word Biblical Commentary, vol. 47b, eds. Bruce M.
Metzger, David A. Hubbard and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1991), 375,
Logos.
438
11:27 “for he endured, as him who sees the invisible One” (τὸν γὰρ ἀόρατον ὡς
ὁρῶν ἐκαρτέρησεν). The phrase “as seeing him who is invisible” alludes to
Hebrews 11:1, “things not seen” since this passage emphasizes the believer’s
perseverance of faith in the invisible God. We see the theme of serving the
invisible God by faith because “Moses ‘persevered’ because he saw ‘him who is
invisible.’” (David Allen) 153
We can ask the question of how Moses saw God. From his encounter with the
Lord at the burning bush (Exod 3:1-4:17) at Mount Sinai to His manifest presence
in the Tabernacle. However, when Moses asked for the Lord’s presence to go with
him and the children of Israel in the desert, the Lord revealed Himself at Mount
Sinai. He allowed Moses to see the back parts of God Almighty in the midst of
revealing His glory (Exod 33:12-23). No man has ever see the Lord in the Old
Testament on this level of revelation and glory.
11:28 “By faith he kept the Passover and the sprinkling of the blood, lest him
that destroys the firstborn should touch them” (Πίστει πεποίηκεν τὸ πάσχα καὶ
τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν).
11:29 “By faith they passed through the Red Sea as by dry land: of which the
Egyptians were swallowed up when making their attempt” (Πίστει διέβησαν
τὴν Ἐρυθρὰν Θάλασσαν ὡς διὰ ξηρᾶς γῆς, ἧς πεῖραν λαβόντες οἱ Αἰγύπτιοι
κατεπόθησαν).
The Testimony of Joshua and Rahab in the Book of Joshua
(Hebrews 11:30-31)
Hebrews 11:30-32 records the testimonies of Joshua and the Israelites as well as
that of Rahab as they obeyed God’s command and the walls of Jericho tumbled
down. They had to persevere for seven days before they saw the promise and
power of God demonstrated before their eyes. Hebrews 11:30-31 reflects the
theme of Hebrews 10:19-11:40, which is perseverance in our divine service.
The Text
30
By faith the walls of Jericho fell down, after they were surrounded
for seven days. 31By faith the harlot Rahab was not destroyed with them
that were disobedient, when she received the spies with peace.
153
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 561, Logos.
439
11:30 “By faith the walls of Jericho fell down, after they were surrounded for
seven days” (Πίστει τὰ τείχη Ἰεριχὼ ἔπεσαν κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας). We
would expect to see the author of Hebrews mention the individual named Joshua in
association with the walls of Jericho falling down. However, he does not do so,
perhaps because the name Joshua in Greek Ἰησοῦς is the same word for Jesus. He
may have been saving the name of Jesus for Hebrews 12:2, and he did not want to
confuse his readers and detract from his message in Hebrews 11:30.
11:31 “By faith the harlot Rahab was not destroyed with them that were
disobedient, when she received the spies with peace” (Πίστει Ῥαὰβ ἡ πόρνη οὐ
συναπώλετο τοῖς ἀπειθήσασιν δεξαμένη τοὺς κατασκόπους μετʼ εἰρήνης).
Hebrews 11:31 gives us the testimony of Rahab’s faith in God. The story of Rahab
the harlot is recorded in Joshua 2:1-21; 6:17, 22-25. When we compare the
references to Rahab in Hebrews 11:31, there is an emphasis made about her faith
in God, which is a condition of the heart. This reflects the theme of Hebrew. The
epistle of James emphasizes the believer’s works as a part of his perseverance in
sanctification. Therefore, the reference to Rahab in James 2:25 reflects upon her
works. She does make confession of faith in YHWH as the true God in Joshua 2:911.
The receiving of spies seems to be the demonstration of and perfecting of her faith
in God, which is implied in James 2:25, “Likewise also was not Rahab the harlot
justified by works, when she had received the messengers, and had sent them out
another way?” In other words, she has confessed that the Lord was God in Joshua
2:11, “And as soon as we had heard these things, our hearts did melt, neither did
there remain any more courage in any man, because of you: for the LORD your
God, he is God in heaven above, and in earth beneath.” This act demonstrated her
faith in the God of Israel, just as God told Abraham that his act of faith in offering
up Isaac was evidence of his faith (Gen 22:12).
The Testimonies of Other Israelites in the Old Testament
(Hebrews 11:32-38)
Hebrews 11:32-38 gives a brief list of various acts of obedience from Israelites
which serves as their testimonies of faith towards God. Some acts of faith are
demonstrated through lives of victory over the enemy (11:32-35a), while others
testified through lives of perseverance in the midst of persecutions (11:35b-38).
The Text
32
And what more can I say? For the time will fail me to tell of
Gedeon, of Barak, of Samson, of Jephthah, of David, and even of Samuel,
and of the prophets, 33who through faith conquered kingdoms,
accomplished (feats of) righteousness, obtained promises, shut the mouths
of lions, 34quenched the violence of fire, escaped the edge of the sword, out
440
of weakness were made strong, were made mighty in battle, put to flight
the encampments of foreign armies. 35Women received their dead from
the resurrection, and others were tortured, not accepting release, in order
that they might obtain a better resurrection. 36And others received
mocking and cruel scourgings, and even bonds and imprisonment. 37They
were stoned, they were sawn in two, they died being murdered with the
sword, they wandered about in sheepskins and in goatskins; being
destitute, afflicted, mistreated, 38of whom the world was not worthy. They
wandered in deserts, and in mountains, and in caves, and in openings of
the earth.
Extra-biblical Sources. It is interesting to note that not every story comes from the
Old Testament canon. For example, the phrase “they were sawn asunder” very
likely refers to the story of the martyrdom of the prophet Isaiah, found outside the
Scriptures in the pseudepigraphal work entitled The Martyrdom of Isaiah. Hebrews
11:32-38 reflects the theme of Hebrews 10:19-11:40, which is perseverance in our
divine service.
11:32 “And what more can I say? For the time will fail me to tell of Gedeon,
of Barak, of Samson, of Jephthah, of David, and even of Samuel, and of the
prophets” (Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών,
Βαράκ, Σαμψών, Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν). Samson
made a lot of mistakes in his spiritual life; but Hebrews 11:32 tells us he finished
his life by faith. He brought the pagan Philistine temple down upon the enemies of
God as his last great feat of strength.
11:33 “who through faith conquered kingdoms, accomplished (feats of)
righteousness, obtained promises, shut the mouths of lions” (οἳ διὰ πίστεως
κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν,
ἔφραξαν στόματα λεόντων). Some of the Old Testament testimonies of men
subduing kingdoms comes from the first five individuals listed in the previous
verse. We read of how Gedeon, Barak, Samson, Jephtha and David all fought
battles and subdued nations.
In November 1998, while being a part of managing Lighthouse Television in
Kampala, Uganda, the Lord quickened this verse to me as a way of showing to me
the effects that this new Christian television station is going to have on the nation.
In 2001 the Lord gave me a dream in which I was told that the famous French
military general, Napoleon Bonaparte, was an illustration of a man who had faith
to subdue kingdoms. 154 As I studied his life, I began to see how he won
extraordinary military battles in his life because of the way he believed.
154
William Milligan Sloane, Life of Napoleon Bonaparte, 4 vols. (New York: The Century
Company, 1896).
441
The phrase “stopped the mouth of lions” reminds us of the story of Daniel in the
lion’s den, and may have been in the mind of the author of Hebrews when he
wrote this statement. However, the Old Testament Scriptures record a number of
individuals who fought and slew lions, as well as one reference to the apostle Paul.
However, Paul’s statement may be taken figuratively, rather than literally. For
example, Samson killed a lion in Judges 14:5-6, “Then went Samson down, and
his father and his mother, to Timnath, and came to the vineyards of Timnath: and,
behold, a young lion roared against him. And the Spirit of the LORD came
mightily upon him, and he rent him as he would have rent a kid, and he had
nothing in his hand: but he told not his father or his mother what he had done.”
Young David killed a lion in 1 Samuel 17:34-37, “And David said unto Saul, Thy
servant kept his father's sheep, and there came a lion, and a bear, and took a lamb
out of the flock: And I went out after him, and smote him, and delivered it out of
his mouth: and when he arose against me, I caught him by his beard, and smote
him, and slew him. Thy servant slew both the lion and the bear: and this
uncircumcised Philistine shall be as one of them, seeing he hath defied the armies
of the living God. David said moreover, The LORD that delivered me out of the
paw of the lion, and out of the paw of the bear, he will deliver me out of the hand
of this Philistine. And Saul said unto David, Go, and the LORD be with thee.”
Benaiah killed a lion in 2 Samuel 23:20, “And Benaiah the son of Jehoiada, the
son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike
men of Moab: he went down also and slew a lion in the midst of a pit in time of
snow:” Daniel’s faith in God stopped the lions from killing him in Daniel 6:21-22,
“Then said Daniel unto the king, O king, live for ever. My God hath sent his angel,
and hath shut the lions' mouths, that they have not hurt me: forasmuch as before
him innocency was found in me; and also before thee, O king, have I done no
hurt.” Paul was delivered from the mouths of lions according to 2 Timothy 4:17,
“Notwithstanding the Lord stood with me, and strengthened me; that by me the
preaching might be fully known, and that all the Gentiles might hear: and I was
delivered out of the mouth of the lion.”
11:34 “quenched the violence of fire, escaped the edge of the sword, out of
weakness were made strong, were made mighty in battle, put to flight the
encampments of foreign armies” (ἔσβεσαν δύναμιν πυρός, ἔφυγον στόματα
μαχαίρης, ἐδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ,
παρεμβολὰς ἔκλιναν ἀλλοτρίων). The story of Shadrach, Meshach, and Abednego
in the fiery furnace serves as an excellent example of the phrase “quenched the
violence of fire” (Dan 3:19-28). There are numerous examples of the Israelites
“escaping the edge of the sword,” such as God destroying the Egyptian army in the
Red Sea or as David fleeing from King Saul in the wilderness. The phrase “out of
weakness being made strong” can be illustrated in the lives of Gideon and Samson.
The phrase “waxed valiant in fight can be illustrated in the life of Abraham when
he defeated the five kings, or in the lives of David and his mighty men (2 Sam
23:1-39). The phrase “turned to flight the armies of the aliens” can be illustrated
by the numerous battles in which Israel defeated invading armies.
442
11:35 “Women received their dead from the resurrection, and others were
tortured, not accepting release, in order that they might obtain a better
resurrection” (ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν ἄλλοι δὲ
ἐτυμπανίσθησαν οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως
τύχωσιν). We find a reference in 2 Maccabees 6-7 of the Jews being tortured, not
accepting deliverance, in the story of the mother and her seven sons being tortured
to death by Antiochus. 155
11:36 “And others received mocking and cruel scourgings, and even bonds
and imprisonment” (ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ
δεσμῶν καὶ φυλακῆς).
11:37 “They were stoned, they were sawn in two, they died being murdered
with the sword, they wandered about in sheepskins and in goatskins; being
destitute, afflicted, mistreated” (ἐλιθάσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης
ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι,
θλιβόμενοι, κακουχούμενοι). Scholars believe that the description of the Old
Testament saints being sawn asunder is a reference to the death of the prophet
Isaiah, whose means of death is stated in the pseudepigraphal work entitled The
Martyrdom of Isaiah:
The Martyrdom of Isaiah 1:7-10, “And whilst he (Hezekiah) gave commands,
Josab the son of Isaiah standing by, Isaiah said to Hezekiah the king, but not
in the presence of Manasseh only did he say unto him: 'As the Lord liveth,
whose name has not been sent into this world, [and as the Beloved of my Lord
liveth], and as the Spirit which speaketh in me liveth, all these commands and
these words shall be made of none effect by Manasseh thy son, and through
the agency of his hands I shall depart mid the torture of my body. And
Sammael Malchira shall serve Manasseh, and execute all his desire, and he
shall become a follower of Beliar rather than of me. And many in Jerusalem
and in Judaea he shall cause to abandon the true faith, and Beliar shall dwell
in Manasseh, and by his hands I shall be sawn asunder.' And when Hezekiah
heard these words he wept very bitterly, and rent his garments,”
The Martyrdom of Isaiah 5:2-3, “And he sawed him asunder with a woodsaw. And when Isaiah was being sawn in sunder Balchlra stood up, accusing
him, and all the false prophets stood up, laughing and rejoicing because of
Isaiah.”
155
R. H. Charles, ed., The Apocrypha and Pseudepigrapha of the Old Testament in English With
Introductions and Critical and Explanatory Notes to the Several Books, vol. 1 (Oxford: The Clarendon
Press, 1913), 139-142.
443
The Martyrdom of Isaiah 5:7-14, “good.”' And this he said to him when he
began to be sawn in sunder. But Isaiah was (absorbed) in a vision of the Lord,
and though his eyes were open, he saw them” And Balchlra spake thus to
Isaiah: 'Say what I say unto thee and I will turn their heart, and I will compel
Manasseh and the princes of Judah and the people and all Jerusalem to
reverence thee.' And Isaiah answered and said: 'So far as I have utterance (I
say): Damned and accursed be thou and all thy powers and all thy house. For
thou canst not take (from me) aught save the skin of my body.' And they
seized and sawed in sunder Isaiah, the son of Amoz, with a wood-saw. And
Manasseh and Balchlra and the false prophets and the princes and the people
[and] all stood looking on. And to the prophets who were with him he said
before he had been sawn in sunder: 'Go ye to the region of Tyre and Sidon; for
for me only hath God mingled the cup.' And when Isaiah was being sawn in
sunder, he neither cried aloud nor wept, but his lips spake with the Holy Spirit
until he was sawn in twain.” 156
11:38, “of whom the world was not worthy” (ὧν οὐκ ἦν ἄξιος ὁ κόσμος). While
the world was not worthy to receive and honor these men and women of faith, this
passage in the book of Hebrews demonstrates the plight of faith and patience that
makes these lives worthy of eternal remembrance.
11:38 “They wandered in deserts, and in mountains, and in caves, and in
openings of the earth” (ἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσιν καὶ σπηλαίοις καὶ
ταῖς ὀπαῖς τῆς γῆς). David wandered in deserts, mountains and in dens and caves
when he was running from King Saul (1 Sam 23-24).
Summary
(Hebrews 11:39-40)
Hebrews serves as a summary and application to the previous passage in 11:1-38
in which he tells us that all of the men of faith in the old Testament put their faith
in the “the promise” of God. This promise has been fulfilled in Christ Jesus.
The Text
39
And these all, having obtained a testimomy through (their) faith,
did not receive the promise, 40God having provided something better for
us, so that they should not be made perfect without us.
11:39 “And these all, having obtained a testimomy through (their) faith, did
not receive the promise” (Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ
156
The Martyrdom of Isaiah, trans. R. H. Charles, in The Apocrypha and Pseudepigrapha of the
Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books,
vol. 2, ed. R. H. Charles (Oxford: Clarendon Press, 1913), 155-162.
444
ἐκομίσαντο τὴν ἐπαγγελίαν). Hebrews 11:2 and Hebrews 11:39 serve as
“bookends,” call an inclusion in literary structure, for the list of Old Testament
individuals who lived by faith in God as they open and close this list of testimonies
as “good reports.” We also see similar a statement in Hebrews 11:13, “These all
died in faith, not having received the promises, but having seen them afar off, and
were persuaded of them, and embraced them, and confessed that they were
strangers and pilgrims on the earth.” The promise would have been the coming of
the Messiah and the establishment of the kingdom of God. The Old Testament
saints were justified before God by placing their faith and hope in the promise of
the coming of Jesus Christ and His work of redemption. Since Calvary, we are
saved by placing our faith and hope in the redemptive work that Jesus Christ
accomplished on the Cross.
11:40 “God having provided something better for us, so that they should not
be made perfect without us” (τοῦ θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου,
ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν). The context of Hebrews 11:1-40 is that these
people of faith looked forward to a heavenly country (Heb 11:6), to a city built
whose builder and maker is God (Heb 11:10), to an eternal reward (Heb 11:26),
and to a better resurrection (Heb 11:35). Therefore, we can interpret this verse to
mean that God intended to bring us all into perfection when we are all finally
gathered together in Heaven. This may refer to the First Resurrection at the Second
Coming of Christ, as we read in 1 Corinthians 15:23, “But every man in his own
order: Christ the firstfruits; afterward they that are Christ's at his coming.”
However, more fully it seems to imply the time after the thousand-year Millennial
reign of Christ on earth and after the Great White Throne Judgment when all
things will be restored to perfection. God has an order for all things in His divine
plan of redemption for mankind.
Perseverance: The Believer’s Perseverance Amidst
Hardships and Divine Chastisement
(Hebrews 12:1-29)
Hebrews 12:1-29 places emphasis upon our ability to persevere through the High
Priesthood of Jesus Christ. The previous revelation of our access to God’s throne
will become the basis for our ability to persevere against persecutions and
difficulties in this life because we maintain our justification before God as we
continually come before Him with Jesus our High Priest there to faithfully
intercede in our behalf, as the author exhorts us to do in 10:19-39. The author
exhorts his readers to persevere in their divine service by referring to the list of
examples from the Old Testament and the supreme example of Jesus Christ (12:13) as the greatest example of perseverance in receiving eternal glorification at the
Father’s right hand. If we are to persevere, we must endure chastisement as a
measure of our physical perseverance (12:4-13), pursue holiness as a measure of
our spiritual perseverance (12:14-17), and hear God’s Word as a measure of our
mental perseverance (12:18-29).
445
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:1-29 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere in
godly fear by looking at the cloud of former witnesses as well as the suffering
of Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear by looking at the cloud of former witnesses as well as
the suffering of Jesus Christ, God has called believers to persevere in godly
fear by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ.
Homiletical Idea – Because God has called believers to persevere in godly
fear by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ, God calls us to persevere in godly fear by looking at the cloud of
former witnesses as well as the suffering of Jesus Christ.
Here is a proposed outline:
1. 5th Exhortation: The Supreme Example of Christ Jesus
2. 5th Doctrinal Discourse
12:1-3
12:4-29
Fifth Exhortation: The Supreme Example of Christ Jesus
(Hebrews 12:1-3)
Hebrews 12:1-3 exhorts us to persevere as did those under the Old Covenant in
order to obtain our promised glorification, which rest was initially made available
for them. We see the emphasis upon perseverance in the phrase “run with
patience,” and “Him who endured.” He bases his exhortation on those under the
Old Covenant who fulfilled their divine callings and obtained eternal rest, and
particularly upon Jesus Christ as our supreme example of perseverance in
obtaining eternal glorification at the Father’s right hand (12:1-3).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:1-3 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
446
Exegetical Idea – The author exhorted the Hebrew believers to persevere by
looking at the cloud of former witnesses as well as the suffering of Jesus
Christ.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere by looking at the cloud of former witnesses as well as the suffering
of Jesus Christ, God has called believers to persevere by looking at the cloud
of former witnesses as well as the suffering of Jesus Christ.
Homiletical Idea – Because God has called believers to persevere by looking
at the cloud of former witnesses as well as the suffering of Jesus Christ, God
calls us to persevere by looking at the cloud of former witnesses as well as the
suffering of Jesus Christ.
The Text
1
Wherefore we also having such a cloud of witnesses surrounding us,
let us lay aside every weight, and the sin that easily ensnares us, and let us
run with patience the race that is set before us, 2fixing our eyes upon
Jesus the pioneer and perfecter of faith, who for the joy placed before
him endured the cross, disregarding shame, and so he has been seated at
the right hand of the throne of God. 3For consider him that endured such
hostility by sinners against himself, lest you become wearied and give up
in your souls.
The Example of Jesus’ Perseverance. Jesus knew beforehand exactly what was to
take place at his death and crucifixion, as He discloses in Matthew 20:17-19, “And
Jesus going up to Jerusalem took the twelve disciples apart in the way, and said
unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed
unto the chief priests and unto the scribes, and they shall condemn him to death,
And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him:
and the third day he shall rise again.”
12:1 “Wherefore” (Τοιγαροῦν). The Greek word τοιγαρου̂ν means, “truly for
then, i.e. consequently” (Strong), “for that very reason, then, therefore” (BAGD).
Thayer tells us that this particle introduces “a conclusion with some special
emphasis or formality . . .” This word is found only two times in the New
Testament (1 Thess 4:8, Heb 12:1). Strong says it is a compound of τοί “surely”
(BAGD), γάρ “for,” and οὐ̂ν “therefore, consequently, accordingly, then”
(BAGD).
Perhaps in Hebrews 12:1, after such a lengthy list of Old Testament examples, the
author chose a particle with strong enough emphasis to reach back to the beginning
of this long passage preceding it. Since Hebrews 12:1-3 serves as the climax of the
epistle, it is possible that τοιγαρου̂ν reaches back to the beginning the epistle, so
447
that the cloud of witnesses refers to all of the Old Testament passages cited by the
author.
12:1 “we also having such a cloud of witnesses surrounding us” (καὶ ἡμεῖς
τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων). In Rick Joyner's book The
Final Quest, he is told that this great cloud of witnesses are able to behold us as we
do the work of the kingdom of God on this earth. This book says that these
witnesses cheer us on like parents cheer their children on to accomplish greater
things than they did. 157
Who are these witnesses? Kenneth Hagin believes that the previous verses give us
a clue. Hebrews 11:29 says, “And these all, having obtained a good report through
faith, received not the promise.” Therefore, the great list of men and women of
faith in chapter eleven are considered as a part of this cloud of witnesses. 158 One
preacher noted that this cloud of witnesses comprises not only those who walked
in great faith and obedience, accomplishing great feats in the name of the Lord, but
this list includes those unnamed saints who were willing to die for their faith.
Paul is drawing a picture for his readers in Hebrews 12:1 of a Grecian race, where
the runners are down on the field running a race, and the audience is in the grand
stands cheering them on. The Hebrews, who were familiar with this Greek
athletics, could easily picture such a comparison. We, God’s children, are running
a race as this cloud of witnesses, made up of all those people of faith who have
preceded us, is watching how we run the race. There are some Christians who have
experienced visions in heaven and have come back to tell us about it. Some have
said that those in heaven are told of many of the events that are taking place here
on earth. Though they may not know every detail, they certainly are watching us
from the grandstands. They are not as interested in the carnal affairs of man as
much as they are interested in how we, as God’s children, are running the race that
God has set before us. Perhaps Paul could say this because he had been given
heavenly visions on numerous occasions and had learned about this cloud of
witnesses (2 Cor 12:1).
Kenneth Hagin tells of a vision he had in heaven where his deceased sister speaks
about this issue. She said to Hagin, “You, see, people up here are not interested in
the natural side of life of those living on the earth. They are not concerned about
whether or not you buy a new dress or a new suit, or how much money you have in
the bank. They are concerned about spiritual things. They don’t know what
happens in your life in the natural realm, but they know everything you do
157
Rick Joyner, The Final Quest (Charlotte, North Carolina: Morning Star Publications, 1977),
137.
158
Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library
Publications, c1993, 1994), 2-3.
448
spiritually. They know when you make a decision for Christ.” 159 Luke 15:10
reveals that the angels in heaven know when a sinner repents, saying, “Likewise, I
say unto you, there is joy in the presence of the angels of God over one sinner that
repenteth.” So would the saints in heaven know the same thing that the angels see
on earth, for they live together.
Another way of describing this cloud of witnesses is to say that these heroes of
faith listed in chapter eleven serve as testimonies for us and encourage us to press
on in the race.
12:1 “let us lay aside every weight” (ὄγκον ἀποθέμενοι πάντα). A weigh (ὄγκος)
is a “burden, impediment, or hindrance.” This word is used one time in the New
Testament, describing things that hinder our Christian growth and cause us to
experience a heavy weight or burdensome feeling in our spirits. So, “weight” is an
appropriate word to use here.
Illustration. As a University of Florida college student who ran track, I remember
watching a jogger who was running with heavy boots. He was strengthening his
leg muscles for boxing. Those boots were like weights holding him back from
running his swiftest pace, of which I was striving to do, being dressed with
lightweight clothing.
12:1 “and the sin that easily ensnares us” (καὶ τὴν εὐπερίστατον ἁμαρτίαν). The
Greek word εὐπερίσπαστος means, “easily ensnaring” (BAGD), or “to prevent or
retard running” (Thayer). Strong says this Greek word is made up of εὐ̂ (well),
περί (around), and ἵστημι (to stand). Thus, this compound Greek word literally
means, “easily surrounded.” It is used only one time in the New Testament.
This word gives us a picture of runners moving on the track so as to hinder other
competitors from gaining a good position. One runner will position himself so as
to hinder his competitor.
A weight can represent things that we do that are not necessarily sinful, but they
hold us back from receiving God's best in our lives. Sins represent those
strongholds in our lives that we fail to lay at the altar in a crucified life. Kenneth
Hagin says that weights are things are things that may be legitimate affairs of life,
things that are not wrong in themselves, but they weigh us down from following
the path that God has called us down. He also says that sins not only hinder our
relationship with the Lord, but they dull our spirit so that we are not as responsive
to the Lord as we should be. 160
159
Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library
Publications, c1993, 1994), 5-6.
160
Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library
Publications, c1993, 1994), 8-11.
449
If we do not lay aside these weights and sins, then life will become a heavy
burden. Jesus promises us that if we come to Him, that is, if we follow His plan for
our lives, we will find a life that is burden-free, as He says in Matthew 11:28-30,
“Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye
shall find rest unto your souls. For my yoke is easy, and my burden is light.”
12:1 “and let us run with patience” (διʼ ὑπομονῆς τρέχωμεν). The two words
“run” and “patience” are almost a contradiction until we learn the ways of the
Spirit of God. Running implies pursuit while patience implies rest. The word “run”
reveals that we have a purpose and course to follow in this life. It means that we
must pursue this course with intensity, not becoming distracted with the cares of
this world. On the other hand, the word “patience” reveals that there is a rest in
God that removes the anxiety of striving for the goals that are set before us. We
see this same wording in Hebrews 4:11 when it says, “labour . . . to enter into that
rest . . .” Kenneth Hagin teaches that there is a time and a season for all things and
we must learn to patiently wait for God to fulfill His Word in our lives. 161
The apostle Paul uses the analogy of athletes in several epistles: 1 Corinthians
9:24, “Know ye not that they which run in a race run all, but one receiveth the
prize? So run, that ye may obtain.” Philippians 3:14, “I press toward the mark for
the prize of the high calling of God in Christ Jesus.” 2 Timothy 2:5, “And if a man
also strive for masteries, yet is he not crowned, except he strive lawfully.” 2
Timothy 4:7, “I have fought a good fight, I have finished my course, I have kept
the faith:” Hebrews 12:1, “Wherefore seeing we also are compassed about with so
great a cloud of witnesses, let us 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.”
God sets before each of us a plan and purpose in this life. This plan is our calling
or our destiny. Each person has been given a slightly different race to run. The
closer that we look unto Jesus and the less we focus on the cares of this life, the
clearer we will see the course that God has for us to run. Each of us has a specific
calling from God for our lives that requires us to run. The idea of running means
that each day God’s children must learn to focus on daily goals rather than being
idle. The apostle Paul describes the Christian life as a race that must be run (1 Cor
9:24). In an athletic contest, there are athletes and there are spectators. Those
watching the race are there to be entertained, but those in the race have been
striving to prepare for this race. We have been called as God’s children to be the
athlete rather than the spectator. Each day we should evaluate our service to the
Lord in relation to his calling in our lives.
161
Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library
Publications, c1993, 1994), 18.
450
We are to learn to wait upon the Lord daily and become strengthened by Him,
otherwise, fatigue will overcome us as we run. This is not an easy lesson in life to
learn, nor an easy balance to manage. Note these words from Frances J. Roberts:
“Never set out upon a ‘project’. My Life is not project but overflow.
“Thou hast already witnessed the verdure of life that has sprung forth where
the waters of My Spirit have flowed. How can any doubt remain? But the
flesh dies hard; it is true. Even Jesus learned obedience through suffering and
self-discipline. And Paul admonished: ‘Endure hardness as a good soldier.’
All that comforts the flesh weakens the Spirit.
“I could by adversity strip from thee the comforts of life, but I will bless thee
in double portion, if of thine own accord ye do as Paul and lay aside every
weight, and resist the divers temptations that continually beset thee and run
with patience the course as I set it before thee. ‘Running’ and ‘patience’. – In
these two words I have combined the intensity of purpose and the quiet
waiting upon Me which ye needs must have, else ye be overtaken in the race
by fatigue of body and soul.
“So, as I have told thee before, Come to Me and pour out thy praise and thy
love and thy worship. I will bless thee and guide thee and use thee in My own
good time and pleasure. Thou shalt not be disappointed.” 162
12:1 “the race that is set before us” (τὸν προκείμενον ἡμῖν ἀγῶνα). The apostle
Paul uses the metaphor of athletic contests throughout his epistles, specifically
running a race and fighting in a contest (1 Cor 9:24-27, Gal 2:2; 5:7, 1 Tim 6:12, 2
Tim 4:7, Heb10:32; 12:1). He must have watched some of these contests during
his missionary journeys, setting in the audience and recognizing how they
compared to the Christian journey.
Every child of God has been called to run the race that is set before them. This
means that we all have a destiny, a divine calling, and an unction to fulfill that
calling. From the day we give our lives to the Lordship of Jesus Christ, the Spirit
of God gives us an unction and a drive to enter this race.
12:1 Comments. A believer has no real desire to lay aside weights and hindrances
until he sees himself on a clear course. That is, we will see the need to lay aside
everything in this world that will hinder us when we are able to see the race that is
set before us. A Christian with no clear calling does not know what to lay aside.
These types of Christians are partly involved in the vanities of this world and
partly involved into the things of the kingdom of God. However, when we see that
God has called us to a task, and if we will yield our hearts to finish that task, we
162
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 88.
451
more clearly see the vanity of the pursuits of this world. This is the person that is
willing to lay aside weights and sins.
As we run this race of our Christian journey, we are to look ahead at our spiritual
leader, our Lord Jesus Christ. We are not to look around us at the temptations in
this world that lure the flesh. Neither are we to look behind us at our past failures
lest we become discouraged. Neither are we to look behind us at our past successes
and glories, lest we become lifted up with pride. Just as a runner must look ahead
and stay focused upon the road or trail that his feet are stepping, so must we keep
our focus if we are to finish this race.
Illustration. One good illustration of this is found in the life of Peter the apostle in
John 21. Peter decided to go back to fishing after Jesus' resurrection. But when
Jesus met him by the Lake of Galilee and gave Peter a clear commission, Peter
forsook his old career once and for all. Peter could now clearly see the course that
he was to run.
12:2 “fixing our eyes upon Jesus the pioneer and perfecter of faith”
(ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν). “fixing our eyes
upon Jesus”. The Greek word αφοράω means, “to fix one’s eyes on” (BAGD). It
is more than just looking at, with the idea is of focusing one’s attention upon
something while ignoring other distractions.
Each of these “cloud of witnesses” serves as an example of “looking unto Jesus.”
They looked the Lord in order to persevere in the faith. In addition to the great
cloud of witnesses of how to persevere in faith, Jesus Christ stands out as the
ultimate and perfect example for us to follow. The author of Hebrews saved Him
as the last of these witnesses because of His perfection in a life of faith.
Tom Leuther says that the Lord spoke to him, “To the degree that I am your
shepherd is the degree that you shall not want.” 163
Many people know about the Scriptures, for they were raised in Christian homes.
However, not everyone “looks at with expectation” that Jesus will come to their
need. To the degree that we look unto Jesus for our needs determines the degree
that He is able to author and bring our faith to fruition.
Illustration. Having run track in college, I learned the importance of focus and
concentration while racing. It is this concentration that allows a person to
overcome the pain and maintain a fast pace against competition. Someone who is
looking around will be out of focus and perform poorly in such a race. Focus is
everything in a race.
163
Tom Luther, “Sermon,” Calvary Cathedral International, Fort Worth, Texas.
452
“the pioneer and perfecter of faith”. The Greek word ἀρχηγός means, “a chief
leader” (Strong), “a leader, ruler, prince,” and it can refer to an “originator,
founder, one who begins” (BAGD). Koester notes that it is a compound word
consisting of ἀρχή (first) and ἄγω (to lead), denoting a both leader or a founder,
with the translation “pioneer” reflecting both aspects of this word. Koester says the
word ἀρχηγός is used in the LXX for those who led the children of Israel in the
wilderness (Num 10:4; 13:2-3) and into battle (Judg 5:15; 9:44; 11:6, 11, 1 Chron
5:24; 8:28; 26:26, 2 Chron 23:14, Neh 2:9, Judith 14:2). 164 This Greek word is
used four times in the New Testament (Acts 3:15; 5:31, Heb 2:10; 12:2). Luke
calls Jesus Christ the “ἀρχηγός of life” (Acts 3:15), and “ἀρχηγός and Saviour”
(Acts 5:31). The author of Hebrews will use the analogy of Jesus Christ and
Moses, who led the children of Israel in the wilderness (Heb 3:1-6). Jesus will later
be called the author and finisher of our faith (Heb 12:2).
This two-fold description of Jesus Christ may be a reference to His office as our
Apostle and High Priest referred to in Hebrews 3:1. When we begin this journey
by faith, we must continue it and finish it by faith, as the apostle Paul says in
Galatians 3:3, “Are ye so foolish? having begun in the Spirit, are ye now made
perfect by the flesh?” Joyce Meyer said that what God starts in our lives, He will
finish; however, what He did not start, and man started from his own will, God is
not obligated to finish. 165
12:2 “who for the joy placed before him endured the cross, disregarding
shame” (ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης
καταφρονήσας). Jesus’ life can be characterized as a life of endurance.
12:2 “and so he has been seated at the right hand of the throne of God” (ἐν
δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν). The divine attribute of Christ Jesus
sitting as the right hand of God is woven throughout the epistle of Hebrews (Heb
1:3, 13; 8:1; 12:2), since the theology of this epistles focuses on Jesus’ present-day
ministry as our Great High Priest. The apostle Peter also mentions Jesus’ presentday office at the right hand of God in Heaven in 1 Peter 3:22, “Who is gone into
heaven, and is on the right hand of God; angels and authorities and powers being
made subject unto him.”
12:2 Comments. Jesus Christ Himself endured the Cross because He was focused
on the eternal things of God. Jesus accepted shame in this life because He knew
His Father would reward Him with glory and honor at His right hand.
164
Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David
Noel Freedman (New York: Doubleday, 2001), 228.
165
Joyce Meyer, Enjoying Everyday Life (Fenton, Missouri: Joyce Meyer Ministries), on Trinity
Broadcasting Network (Santa Ana, California), television program, 8 February 2010.
453
We can say that as believers, we walk by God’s time-frame and not by man’s time
frame. Paul said this same thing, but in a different way in 2 Corinthians 5:7, by
saying, “For we walk by faith, not by sight.” We as believers look towards the
eternal things, while the world looks at the temporal things of this earth. Paul said
the same thing in 2 Corinthians 4:18, “While we look not at the things which are
seen, but at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal.” Colossians 3:2, “Set your
affection on things above, not on things on the earth.”
This is the secret to how great men of God endured suffering as they were looking
for eternal things. For example, Abraham’s suffering involved living in a tent all of
his life. Therefore, he looked for a heavenly city, as we read in Hebrews 11:10,
“For he looked for a city which hath foundations, whose builder and maker is
God.”
Job’s revelation of God in Job 38-41 helped him to focus on heavenly things and
to look beyond his suffering. With this mindset, he stopped praying for the
deliverance of himself and was able to prayer for the deliverance of his friends,
thus receiving deliverance for himself (Job 42:1-3).
The apostle Paul was looking for a crown, so he ran his race as if to win, as he
writes in 2 Timothy 4:8, “Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give me at that day: and
not to me only, but unto all them also that love his appearing.”
Note these insightful words from Sadhu Sundar Singh regarding the Cross of
Christ. Jesus Christ endured the Cross not for six hours nor for three and a half
years, but for the entire thirty-three and a half years of His earthly life.
“When I became incarnate, I bore the cruel cross for man’s salvation, not for
the six hours of My crucifixion only, or even for the three and a half years of
My ministry, but for the whole thirty-three and a half years of My life, in
order that man might be delivered from the bitterness of death. Just as it is
painful to a cleanly man to stay for even a few minutes in a filthy and unclean
place, so those who abide in Me find it most distasteful to have to live among
vicious people; and this is the reason why some men of prayer, distressed by
the foulness of sin, have abandoned the world and gone to live as hermits in
deserts and caves. Consider this, then, when men who have been sinners
themselves feel the presence of sin so hard to bear that they cannot endure the
company of their own kind, so much that they leave them, and never wish to
return to them again, how extremely painful and hard a cross must Mine have
been, that I, the Fountain of Holiness, should have had to live for more than
thirty-three years constantly among men defiled with sin. To understand this
and rightly to appreciate it is beyond the powers of man’s mind, and even the
angels desire to look into it (1 Pet. i.12). For before the creation they knew
454
that God is Love, and yet it was to them a most wonderful and amazing thing
that the love of God should be such that, in order to save His creatures and to
bring to them eternal life, He should become incarnate and bear the cruel
cross.” 166
12:3 “For consider him that endured such hostility by sinners against himself,
lest you become wearied and give up in your souls” (ἀναλογίσασθε γὰρ τὸν
τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς ἑαυτὸν ἀντιλογίαν, ἵνα μὴ
κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι). We live in a fallen world that contradicts
the Word of God. The world speaks fear and negativity on a daily and continual
basis. The author of Hebrews describes this worldly negativity as a
“contradiction/dispute/rebellion of sinners against Himself.” This contradiction of
sinners was against Jesus Christ because He is the Word of God. Sinners
continually contracted His Word and teachings during His public ministry.
The Greek word ἀναλογίζομαι means, “to reason with careful deliberation,
consider” (BAGD). We are to take careful thought to what we hear. We must
partake of Jesus the Bread of Life if we are not to faint and to give out of strength.
When we give too much time to the negative thoughts of this world, we become
wearied in our minds and we give up our positions of faith in various areas of our
lives. We must partake of God’s Words so that our faith stands strong.
Fifth Doctrinal Discourse: The Need for Divine Chastisement and Holiness
(Hebrews 12:4-29)
Hebrews 12:4-29 gives us the fifth doctrinal discourse in the epistle of Hebrews
with a discussion on divine chastisement, which produces holiness, which allows
us to receive God’s Word.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:4-29 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere in
godly fear amidst divine chastisement in order to receive an unshakable
kingdom.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear amidst divine chastisement in order to receive an
166
Sadhu Sundar Singh, At the Master’s Feet, trans. Arthur Parker (London: Fleming H. Revell
Co., 1922), 72-73.
455
unshakable kingdom, God has called believers to persevere in godly fear
amidst divine chastisement in order to receive an unshakable kingdom.
Homiletical Idea – Because God has called believers to persevere in godly
fear amidst divine chastisement in order to receive an unshakable kingdom,
God calls us to persevere in godly fear amidst divine chastisement in order to
receive an unshakable kingdom.
Here is a proposed outline:
1. Endure Chastisement (Physical Perseverance)
2. Pursue Holiness (Spiritual Perseverance)
3. Hear God’s Word (Mental Perseverance)
12:4-13
12:14-17
12:18-29
Endure Chastisement (Physical Perseverance)
(Hebrews 12:4-13)
In Hebrews 12:4-13 the author exhorts believers to endure divine chastisement as
an aspect of their physical perseverance. With this exhortation, the author uses the
natural illustration of a father’s discipline over his son. Because we are still in our
sinful, mortal bodies, this journey will require times of chastisement in order to
keep us on the right path, so we are not to grow weary; for when we do not lay
aside such small weights and hindrances of sin, our Heavenly Father will bring
chastisement to bring out attention to these areas. We are to keep our path straight
by enduring chastisement and discipline. The supreme example is the Lord Jesus
Christ, who was never chastised by the Father, but He did endure suffering, event
unto death, as we read in Hebrews 5:8, “Though he were a Son, yet learned he
obedience by the things which he suffered.” The Lord is mentioned as our example
in Hebrews 12:1-3.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:4-13 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere in
godly fear amidst divine chastisement.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear amidst divine chastisement, God has called believers
to persevere in godly fear amidst divine chastisement.
456
Homiletical Idea – Because God has called believers to persevere in godly
fear amidst divine chastisement, God calls us to persevere in godly fear amidst
divine chastisement.
The Text
4
You have not yet resisted unto the point of blood, struggling against
sin. 5And you have forgotten the exhortation that instructs you as sons,
‘My son, do not take lightly the discipline of the Lord, neither become
weary when you are corrected by him: 6For whom the Lord loves he
disciplines, and he scourges every son whom he receives.’ 7You endure
discipline; God deals with you as with sons. For what son is there whom
the father does not discipline? 8But if you are without chastisement, of
which all become partakers, then you are illegitimate, and not sons.
9
Furthermore we were having fathers of our flesh giving discipline, and
we were giving them respect. Shall we not much more then be in
submission unto the Father of spirits, and live? 10For they indeed
disciplined for a few days according to what seemed good to them, but he
for our benefit so that we might partake of his holiness. 11Now no
discipline seems to be a joy for the present, but grievous. But afterward it
yields the peaceable fruit of righteousness to them that are trained by it.
12
Wherefore straighten up the drooping hands and the feeble knees; 13and
make straight paths for your feet, lest the lame be dislocated; but let it
rather be healed.
Illustration. Note these insightful words from Frances J. Roberts regarding divine
discipline and correction:
“Have I not said that unless ye experience chastening, ye may well doubt thy
sonship? Why then, shouldst thou shrink from My rod of correction? Ye are
not the teacher, but the pupil; not the parent, but the child; not the vine, but the
branch. Discipline and correction must come if ye would be brought into
conformity to My divine will. Shun nothing My hand brings to bear upon thy
life. Accept My blessings and My comfort, but do not despise My sterner
dealings. All are working toward thy ultimate perfection.
Do ye hope to be made perfect apart from the corrective process? Do ye
expect to bear large fruit without the pruning process? Nay, My children,
either bend in submission to My hand, or ye shall break in rebellion. Godly
sorrow yieldeth the good fruit of repentance, but if ye be brittle and
unyielding, ye shall know a grief of spirit for which there is no remedy. Keep
a flexible spirit, so that I may mold thee and shape thee freely – so that I can
teach thee readily, nor be detained by thy resistance.” 167
167
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 94.
457
Again:
“Resist Me not and harden not your hearts. Provoke Me not to use My
chastening rod, for I love thee. I would not drive thee with a whip, nor bridle
thee with rein and bit to prevent thee from plunging into error; but only let Me
look into thine eyes, and I will guide thee in love and gentleness. I take no
pleasure in the affliction of My children. In love I chasten to prevent the
deeper suffering that would be involved if I allowed thee to go on in a path of
evil. But My heart is glad when thou walkest close, with thy hand in Mine,
and we may talk over the plans for each day’s journey and activities – work
and pleasures – so that it becometh a happy way that we travel in mutual
fellowship.” 168
12:4 “You have not yet resisted unto the point of blood, struggling against
sin” (Οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι).
We quickly notice in the New Testament epistles how the word “blood” becomes
synonymous with Jesus Christ’s redemptive work on Calvary. We have a much
better understand of this when we clearly view the tremendous suffering that Jesus
Christ endured and the shedding of blood that he experienced during His Passion.
The film The Passion of Christ produced by Mel Gibson, which was released
March 2004, is one of the most accurate accounts of Jesus’ sufferings every
produced on film. 169 When people view this film, they all come out of the movie
and comment on how much blood was shed during the film. In the same way,
those who witnessed the events of Calvary were also compelled to talk about the
blood of Jesus Christ because it was the shedding of so much blood that became
the signature of this particular death by our Savior.
Jesus has, in fact, been obedient unto death, as the apostle Paul says in Philippians
2:8, “And being found in fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross.”
The root word derived from ἀνταγωνίζομαι means “to agonize.” Jesus describes
the need to struggle to enter into Heaven in Luke 13:24, “Strive to enter in at the
strait gate: for many, I say unto you, will seek to enter in, and shall not be able.”
The apostle Paul reflects this need in 1 Timothy 4:10, “For therefore we both
labour and suffer reproach, because we trust in the living God, who is the Saviour
of all men, specially of those that believe.”
168
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 171.
169
The Passion of the Christ, directed by Mel Gibson, 2004, Los Angeles, California: Newmarket
Films.
458
12:5-6 Comments. In Hebrews 12:5-6 the author is quoting from Proverbs 3:1112, “My son, despise not the chastening of the LORD; neither be weary of his
correction: For whom the LORD loveth he correcteth; even as a father the son in
whom he delighteth.”
12:5 “And you have forgotten the exhortation that instructs you as sons, ‘My
son, do not take lightly the discipline of the Lord, neither become weary when
you are corrected by him” (καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς
διαλέγεται, Υἱέ μου, μὴ ὀλιγώρει παιδείας κυρίου μηδὲ ἐκλύου ὑπʼ αὐτοῦ
ἐλεγχόμενος). David endured the chastening of the Lord, and he was not
discouraged by it as he writes in Psalm 119:71, “It is good for me that I have been
afflicted; that I might learn thy statutes.” Psalm 119:75, “I know, O LORD, that
thy judgments are right, and that thou in faithfulness hast afflicted me.”
How do we despise the chastening of the Lord? Can a child avoid his punishment?
If we examine a passage from the New Testament on chastisement, we can better
understand this matter. In 1 Corinthians 11:30 it says, “For this cause many are
weak and sickly among you, and many sleep.”
Note that this verse lists the effects of God's chastisement in a progressive order.
God first allows problems to come into our lives to get our attention. These
problems weaken us. If we still persist, God will allow sickness to come into our
lives. Finally, if we continue in sin, God will take us home early to be in heaven.
Thus, we can despise the chastening of the Lord by not responding to Him when
we are made weak or become sick in our bodies. If we despise Him, our
chastisement intensifies. For example, when my second child was four years old,
she took upon the habit of hitting her older sister and hurting her. At first, I scolder
her for her deeds. But when she repeated her bad habit, I spanked her. However,
this did not cure the situation. I then took her aside, spanked her and then
explained that I would spank harder the next time she hit her sister. Sure enough,
she did it again. As a father, I had to keep my word in order to deal with this
problem. I spanked her with my hand on her bottom a little harder. Finally, I had to
take off my belt and spank this four-year old child. After this spanking which hurt,
I spun her around on the bed and jumped into her face with all of the fierceness
that I could muster and threatened her not to ever do this again. She was so
terrified at this type of punishment that she never hit her sister again. In order to
remedy the situation, I had to intensify the severity of her punishment for her own
good. I have never spanked her older sister like this, but as a loving father, I did
what it took to deal with stubbornness and her despite to my earlier spankings. Our
heavenly Father works the same in our lives.
12:6 “For whom the Lord loves he disciplines, and he scourges every son
whom he receives” (ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν
παραδέχεται). In Hebrews 12:6 the apostle uses two words to describe divine
459
punishment for God’s children when they are disobedient. They are “disciplined,
corrected” (παιδεύω) and they are “scourged” (μαστιγόω) (BAGD). Webster says
the word “scourge” means, “to punish with severity, to chastise, to afflict.” We
might use the word “spanked” in modern English. Thus, we see the implication
that God increases His degree of punishment upon some of His children from
correction to scourging them. The apostle Paul shows us three stages of divine
discipline in 1 Corinthians 11:30, “For this cause many are weak and sickly among
you, and many sleep.” In this verse, we see that the Lord first allows difficulties to
afflict us when we need correction. If this does not bring correction, then sickness
can come against our bodies, followed by death before our time.
12:7 “You endure discipline; God deals with you as with sons. For what son is
there whom the father does not discipline” (εἰς παιδείαν ὑπομένετε, ὡς υἱοῖς
ὑμῖν προσφέρεται ὁ θεός. τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ).
12:8 “But if you are without chastisement, of which all become partakers,
then you are illegitimate, and not sons” (εἰ δὲ χωρίς ἐστε παιδείας ἧς μέτοχοι
γεγόνασιν πάντες, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε). A bastard would be someone born
out of wedlock that would not officially belong in a Jewish record book. The Jews
of the New Testament kept records of everyone’s descent. Josephus tells us of the
painstaking care that the Jews have taken to keep records as old as two thousand
years of their ancestry. All Jews of the Diaspora kept accurate records, which were
sent to Jerusalem for safekeeping. He writes:
“For our forefathers did not only appoint the best of these priests, and those
that attended upon the Divine worship, for that design from the beginning, but
made provision that the stock of the priests should continue unmixed and
pure; for he who is partaker of the priesthood must propagate of a wife of the
same nation, without having any regard to money, or any other dignities; but
he is to make a scrutiny, and take his wife's genealogy from the ancient tables,
and procure many witnesses to it. And this is our practice not only in Judea,
but wheresoever any body of men of our nation do live; and even there an
exact catalogue of our priests' marriages is kept; I mean at Egypt and at
Babylon, or in any other place of the rest of the habitable earth, whithersoever
our priests are scattered; for they send to Jerusalem the ancient names of their
parents in writing, as well as those of their remoter ancestors, and signify who
are the witnesses also. But if any war falls out, such as have fallen out a great
many of them already, when Antiochus Epiphanes made an invasion upon our
country, as also when Pompey the Great and Quintilius Varus did so also, and
principally in the wars that have happened in our own times, those priests that
survive them compose new tables of genealogy out of the old records, and
examine the circumstances of the women that remain; for still they do not
admit of those that have been captives, as suspecting that they had
conversation with some foreigners. But what is the strongest argument of our
exact management in this matter is what I am now going to say, that we have
460
the names of our high priests from father to son set down in our records for
the interval of two thousand years; and if any of these have been transgressors
of these rules, they are prohibited to present themselves at the altar, or to be
partakers of any other of our purifications; and this is justly, or rather
necessarily done, because every one is not permitted of his own accord to be a
writer, nor is there any disagreement in what is written; they being only
prophets that have written the original and earliest accounts of things as they
learned them of God himself by inspiration; and others have written what hath
happened in their own times, and that in a very distinct manner also.” (Against
Apion 1.7)
Eusebius (A.D. 260-340), the ancient Church historian, testifies to the Jewish
tradition of keeping accurate records of their ancestry. He writes:
“But as there had been kept in the archives up to that time the genealogies of
the Hebrews as well as of those who traced their lineage back to proselytes,
such as Achior the Ammonite and Ruth the Moabitess, and to those who were
mingled with the Israelites and came out of Egypt with them, Herod,
inasmuch as the lineage of the Israelites contributed nothing to his advantage,
and since he was goaded with the consciousness of his own ignoble extraction,
burned all the genealogical records, thinking that he might appear of noble
origin if no one else were able, from the public registers, to trace back his
lineage to the patriarchs or proselytes and to those mingled with them, who
were called Georae.
“A few of the careful, however, having obtained private records of their own,
either by remembering the names or by getting them in some other way from
the registers, pride themselves on preserving the memory of their noble
extraction. Among these are those already mentioned, called Desposyni, on
account of their connection with the family of the Saviour. Coming from
Nazara and Cochaba, villages of Judea, into other parts of the world, they
drew the aforesaid genealogy from memory and from the book of daily
records as faithfully as possible.” (Ecclesiastical History 1.7.13-14) (NPNF
2.1)
And in these detailed records, if one was born without a father, this child was
declared a bastard in the public records. John Lightfoot quotes Simon Ben Azzai as
saying:
“Hence, that of Simon Ben Azzai deserves our notice: ‘I saw (saith he) a
genealogical scroll in Jerusalem, in which it was thus written – N, a bastard of
a strange wife.’ Observe, that even a bastard was written in their public books
461
of genealogy, that he might be known to be a bastard, and that the purer
families might take heed of the defilement of his seed.” 170
Therefore, when the author of Hebrews writes to the Jews, they well knew the
offence of being called a bastard. It was a title that haunted them and their children
for generations to come. The Jews would understand Hebrews 12:8 to say that it is
much, much better to receive chastisement than to be declared a bastard.
12:9 “Furthermore we were having fathers of our flesh giving discipline, and
we were giving them respect. Shall we not much more then be in submission
unto the Father of spirits, and live” (εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας
εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα· οὐ πολὺ δὲ μᾶλλον ὑποταγησόμεθα τῷ πατρὶ
τῶν πνευμάτων καὶ ζήσομεν). The author of Hebrews uses the phrase “spirits of
just men” in Hebrews 12:23, and He is the “Father of spirits.”
12:10 “For they indeed disciplined for a few days according to what seemed
good to them, but he for our benefit so that we might partake of his holiness”
(οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον, ὁ δὲ ἐπὶ τὸ
συμφέρον εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ).
12:11 “Now no discipline seems to be a joy for the present, but grievous. But
afterward it yields the peaceable fruit of righteousness to them that are
trained by it” (πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ
λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς διʼ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν
δικαιοσύνης). We are trained and disciplined by divine chastisement. The fruit
produced in our lives through chastisement is righteousness. Thus, the purpose of
chastisement is to produce holiness and righteousness in our lives and so that we
will become obedient to God.
12:12 “Wherefore straighten up the drooping hands and the feeble knees”
(Διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε). The Greek
word ἀνορθόω literally means, “to straighten up” (BAGD).
Hebrews 12:12 is a quote from Isaiah 35:3, “Strengthen ye the weak hands, and
confirm the feeble knees.” It means to put strength back in the hands and knees.
Note a similar use in Ezekiel 7:17, “All hands shall be feeble, and all knees shall
be weak as water.” In this passage, God is judging his children, Israel.
Chastisement has a way of causing weak hands and feeble knees.
I hear in words of Hebrews 12:12 my track and field coach in college yelling to us
as we worked out on the race track to relax and keep our stride as we made the turn
for the final lap. Our hearts were pounding and lungs gulping for air, and pain
170
John Lightfoot, The Whole Works of the Rev. John Lightfoot, D.D. Master of Catharine Hall,
Cambridge, vol. 11, ed. John Rogers Pitman (London: J. F. Dove, 1823), 12-13.
462
filled our bodies. We wanted to quit and fall down on the grass, but his voice
brought enough fear and encouragement to make us return to our proper form and
stop running so sloppy from fatigue; for a cumbersome stride wastes precious
energy. Then the coach would yell, “Only one more lap to go. You can do it.”
Somehow inside each of us we found the strength to ignore the pain and push
ourselves one more time to reach the finish line. The coach exerted discipline on
the team for our good. In the midst of physical pain from the work out he more
closely watched over us and he was most carefully exhort us.
I also hear my pastor telling me, the morning he sent me off to the mission field in
July 1997, “Don’t quit on your first day, and don’t quit on your worst day.”
12:13 “and make straight paths for your feet, lest the lame be dislocated; but
let it rather be healed” (καὶ τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ
χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον). Regarding the phrase, “lest that which is lame be
turned out of the way; but let it rather be healed,” other modern translations read:
NIV, “so that the lame may not be disabled, but rather healed.”
RSV, “so that what is lame may not be put out of joint but rather be healed.”
ASV, “that which is lame be not turned out of the way (put out of joint), but
rather be healed.”
Goodspeed, “so that limbs that are lame may not be dislocated but instead be
cured.”
Weymouth, “so that what is lame may not be put entirely out of joint.”
12:12-13 Comments. Hebrews 12:12-13 refers the need to keep our physical
bodies on a particular path. If we go back to the opening verse of this passage in
12:1-17, we understand how it mentions that we are to run a race with patience. I
used to run track in college, and I understand how a slight leg injury can be
magnified severely when forcing the legs to run with that injury. Every athlete had
to deal with an injury at some point in time. The way he treats this injury will
determine the speed of it being healed. If he attends to it, the injury will soon cure.
But, if he ignores it, the injury will become severe and he will be put out of the
race. Thus, we understand the phrase “lest that which is lame be turned out of the
way; but let it rather be healed” to refer to out need to take precautions for healing
along this journey, rather than ignoring our injuries and causing more severe
problems.
Pursue Holiness (Spiritual Perseverance)
(Hebrews 12:14-17)
Hebrews 12:14-17 the author exhorts believers pursue holiness as an aspect of
their spiritual perseverance. With this exhortation the author gives us another
sobering example in the life of Esau, who failed to receive his promise after having
been given the blessing (12:16-17).
463
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:14-17 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere in
godly fear and pursue holiness.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear and pursue holiness, God has called believers to
persevere in godly fear amidst chastisement and pursue holiness.
Homiletical Idea – Because God has called believers to persevere in godly
fear amidst chastisement and pursue holiness, God calls us to persevere in
godly fear and pursue holiness.
The Text
14
Pursue peace with all men, and holiness, without which no one shall
see the Lord; 15paying careful attention lest anyone fail of the grace of
God; lest any root of bitterness growing up might trouble you, and by it
many should be defiled; 16lest there be any fornicator, or totally worldly
person, as Esau, who for one meal handed over his birthright. 17For you
have known how that also afterward, when he wanted to inherit the
blessing, he was rejected: for he found no place of repentance, even
though he sought after it with tears.
12:14 “Pursue peace with all men” (Εἰρήνην διώκετε μετὰ πάντων). The Greek
word διώκω means, “to pursue” (BAGD).
12:14 “and holiness, without which no one shall see the Lord” (καὶ τὸν
ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν κύριον). Jesus makes a similar statement in
Matthew 5:8, “Blessed are the pure in heart: for they shall see God.” The apostle
Paul makes a similar statement in Romans 6:22, “But now being made free from
sin, and become servants to God, ye have your fruit unto holiness, and the end
everlasting life.” Frances J. Roberts writes, “Without holiness, no man shall see
God. This could be as truly stated, ‘Without a tender heart and sensitive, attentive
spirit, none shall see God’, for without these, no true holiness will ever be
attained.” 171
171
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 15.
464
12:14 Comments. The Greek grammar in Hebrews 12:14 makes it evident that the
phrase, “without which not man shall see the Lord” modifies the word “holiness”
(masculine), and not “peace” (feminine). So, if we work towards peace, but others
do not allow it, this will not separate us from God. Holiness is our responsibility,
regardless of the actions of others.
These Hebrews were being persecuted. They needed to strive to live peacefully,
yet maintain holiness in a perverse generation, as the apostle Paul says in 1
Timothy 4:10, “For therefore we both labour and suffer reproach, because we trust
in the living God, who is the Saviour of all men, specially of those that believe.”
We are to make great efforts to live at peace with others and not indulge in sin.
This often means walking away from strife and arguments. It means holding our
tongues when we want to speak out impulsively. It means forgiving when we do
not feel like forgiving. We are to show mercy, whether or not we have been shown
mercy. We are to walk in humility and submission even though it means shame
and persecution from others. This pursuit means crucifying the flesh on a daily
basis. It is not an easy pursuit, and we are not successful all of the time. Therefore,
it is something that we must keep before our eyes and always endeavor to achieve.
12:15 “paying careful attention lest anyone fail of the grace of God”
( ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ). The same Greek word
ὑστερέω, translated “fail” in Hebrews 12:15, is used in Romans 3:23, “For all have
sinned, and come short of the glory of God.” We find a similar statement in
Galatians 5:4, “ye are fallen from grace.” We have fallen short of God’s glory. Let
us not fall short of God’s grace.
12:15 “lest any root of bitterness growing up might trouble you, and by it
many should be defiled” (μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ καὶ διʼ αὐτῆς
μιανθῶσιν πολλοί). The tongue of bitterness can corrupt many hearts and plant
seeds of sin in other lives. However, a righteous man, using God’s wisdom, does
not have to be embittered because of what others say. Note a similar statement in
Proverbs 11:9, “An hypocrite with his mouth destroyeth his neighbour: but through
knowledge shall the just be delivered.” Moses described such a root of bitterness in
Deuteronomy 29:18, “Lest there should be among you man, or woman, or family,
or tribe, whose heart turneth away this day from the LORD our God, to go and
serve the gods of these nations; lest there should be among you a root that beareth
gall and wormwood.”
12:15 Comments. We must understand Hebrews 12:15 to be a similar statement to
the ones made in Hebrews 3:13; 6:4-6; 10:28-29; 12:25. In all of these passages,
the author warns his readers against falling away from God and losing their
salvation.
465
12:16 “lest there be any fornicator, or totally worldly person, as Esau, who for
one meal handed over his birthright” (μή τις πόρνος ἢ βέβηλος ὡς Ἠσαῦ, ὃς
ἀντὶ βρώσεως μιᾶς ἀπέδετο τὰ πρωτοτόκια ἑαυτοῦ). The Greek word βέβηλος
means, “totally worldly” (BAGD), and when referring to a person it means,
“unhallowed, impure” (LS). This word is used by the apostle Paul in his epistle to
Timothy (1 Tim 1:9; 4:7; 6:20, 2 Tim 2:16) and once by the author of Hebrews
(12:16). It is used to describe something that is used outside of religious practices,
thus, worldly. It describes an unclean vessel or an unclean person in a moral sense
(TDNT). The apostle Paul uses this word to describe teachings that were contrary
to godliness. Thus, βέβηλος describes a person who is far from God in Hebrews
12:16.
Esau was focused upon the things of this temporal life when he sold his birthright
to Jacob his brother. The author of Hebrews describes Esau’s reward as “one
food,” which describes a single meal. He contrasts this single meal with God’s
glorious blessings that Esau forfeited.
12:17 “For you have known how that also afterward, when he wanted to
inherit the blessing, he was rejected: for he found no place of repentance, even
though he sought after it with tears” (ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων
κληρονομῆσαι τὴν εὐλογίαν ἀπεδοκιμάσθη, μετανοίας γὰρ τόπον οὐχ εὗρεν
καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν). Esau could not get back his birthrights.
Many people today are selling their privilege to eternal life for a “morsel of meat”
in this lifetime.
12:16-17 Comments. Note that Hebrews 6:4-6 does not describe the only person
that will go to hell after backsliding, because all backsliders will go to hell. This
passage describes the only type of backslider who cannot repent and be restored
back to God. It is a person who backslides willfully and knowingly after rising to
maturity in the faith. The author has given us the example of the children of Israel
in the wilderness whom God destroyed (Hew 3:7-19), and he will later give us the
example of Esau who found no repentance, though it sought it with tears (Heb
12:16-17).
Hear God’s Word (Mental Perseverance)
(Hebrews 12:18-29)
In Hebrews 12:18-29 the author exhorts believers to hear and receive God’s word
from Mount Sion as an aspect of their mental perseverance. With this exhortation
the author uses an Old Testament comparison of God delivering His Word to the
children of Israel from Mount Sinai. In Hebrews 12:18-29 the author makes a clear
contrast between the way man communicates with God in the new covenant with
the old covenant. He emphasizes the negative aspects of Mount Sinai in 12:18-21
when the children of Israel were gathered around it to hear the voice of God. In
12:22-24 he emphasizes those who are already in Heaven to assist in our
466
redemption. He then interprets this Old Testament event under the New Covenant
(12:25-29).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 12:18-29 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere in
godly fear by hearing and obeying God’s Word.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear by hearing and obeying God’s Word, God has called
believers to persevere in godly fear by hearing and obeying God’s Word.
Homiletical Idea – Because God has called believers to persevere in godly
fear by hearing and obeying God’s Word, God calls us to persevere in godly
fear by hearing and obeying God’s Word.
The Text
18
For you have not approached unto (a mountain) that is being
touched and that has been burned with fire and darkness, and gloom, and
a whirlwind, 19neither to a trumpet sounding, and a voice of words, which
after they heard, begged that the speech not be delivered to them. 20For
they could not endure that which was commanded, ‘And if a beast should
touch the mountain, it shall be stoned to death.’ 21And so fearful was the
sight, Moses said, ‘I am very afraid and tremble.’ 22But you have come to
mount Sion, and to the city of the living God, the heavenly Jerusalem, and
to an innumerable, festive gathering of angels, 23and to the church of the
firstborn, enrolled in heaven, and to God the Judge of all, and to the
spirits of just men made perfect, 24and to Jesus the mediator of a new
covenant, and to the blood of sprinkling, that speaks better things than
that of Abel.
25
See that ye do not refuse the one who speaks. For if those who
refused the warning on earth did not escape, much more shall we not
escape, if we turn away from the one from heaven, 26whose voice shook
the earth then, and now he has promised, saying, ‘Yet once more I shall
shake not only the earth, but also heaven.’ 27And this word, ‘Yet once
more,’ indicates the removing of those things that are shaken, as of things
that have been made, in order that those things which cannot be shaken
may remain. 28Wherefore receiving a kingdom which cannot be shaken,
let us have grace, by which we may serve God in an acceptable manner
with godly fear and awe. 29For our God is a consuming fire.
467
12:18 “For you have not approached unto (a mountain) that is being touched”
(Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ). We read of the Lord commanding the
people not to touch the mountain lest He break out upon them and destroy them in
Exodus 19:12-13, “And thou shalt set bounds unto the people round about, saying,
Take heed to yourselves, that ye go not up into the mount, or touch the border of it:
whosoever toucheth the mount shall be surely put to death: There shall not an hand
touch it, but he shall surely be stoned, or shot through; whether it be beast or man,
it shall not live: when the trumpet soundeth long, they shall come up to the
mount.” Exodus 19:21-22, “And the LORD said unto Moses, Go down, charge the
people, lest they break through unto the LORD to gaze, and many of them perish.
And let the priests also, which come near to the LORD, sanctify themselves, lest
the LORD break forth upon them.”
12:18 “and that has been burned with fire and darkness, and gloom, and a
whirlwind” (καὶ κεκαυμένῳ πυρὶ καὶ γνόφῳ καὶ ζόφῳ καὶ θυέλλῃ). The phrase
“unto the mount that might be touched” refers to the earthly (Heb 12:18-21) in
contrast to that which is heavenly (Heb 12:22-24). We read about this description
of the mountain in Exodus 19:18, “And mount Sinai was altogether on a smoke,
because the LORD descended upon it in fire: and the smoke thereof ascended as
the smoke of a furnace, and the whole mount quaked greatly.”
The heavenly Mount Zion is touchable and approachable in contrast to the earthly
Mount Sinai, which cannot be approached.
12:19 “neither to a trumpet sounding, and a voice of words, which after they
heard, begged that the speech not be delivered to them” (καὶ σάλπιγγος ἤχῳ
καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς
λόγον). We read of this event in Exodus 19:16, “And it came to pass on the third
day in the morning, that there were thunders and lightnings, and a thick cloud upon
the mount, and the voice of the trumpet exceeding loud; so that all the people that
was in the camp trembled.”
12:20 “For they could not endure that which was commanded, ‘And if a beast
should touch the mountain, it shall be stoned to death.’” (οὐκ ἔφερον γὰρ τὸ
διαστελλόμενον, Κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται). This quote is
taken as a paraphrase from Exodus 19:12-13, “And thou shalt set bounds unto the
people round about, saying, Take heed to yourselves, that ye go not up into the
mount, or touch the border of it: whosoever toucheth the mount shall be surely put
to death: There shall not an hand touch it, but he shall surely be stoned, or shot
through; whether it be beast or man, it shall not live: when the trumpet soundeth
long, they shall come up to the mount.”
12:21 “And so fearful was the sight, Moses said, ‘I am very afraid and
tremble.’” (καί, οὕτως φοβερὸν ἦν τὸ φανταζόμενον, Μωϋσῆς εἶπεν, Ἔκφοβός
468
εἰμι καὶ ἔντρομος). The statement, “I am very afraid and tremble” is understood to
be taken from Deuteronomy 9:19, “For I was afraid of the anger and hot
displeasure, wherewith the LORD was wroth against you to destroy you. But the
LORD hearkened unto me at that time also.”
12:22 “But you have come to mount Sion, and to the city of the living God, the
heavenly Jerusalem, and to an innumerable, festive gathering of angels” (ἀλλὰ
προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ
μυριάσιν ἀγγέλων, πανηγύρει). Mount Zion is the heavenly city for which the
patriarchs were searching, as we read in Hebrews 11:10, “For he looked for a city
which hath foundations, whose builder and maker is God.”
The author describes the number of angels as “innumerable,” which means that
there are so many we would be unable to count them. The Greek word μυριάς
(myriad) literally means “ten thousand,” but the context of this passage seems to
be speaking in terms of countless, as we see in Revelation 5:11, in which the
apostle John sees “thousands upon thousands, and myriads of myriads” of angels
about God’s throne.
The author’s reference to the ministry of angels in the closing chapters of this
Epistle (Heb 12:22; 13:2) reflects back on his opening statements about their role
of divine service in man’s redemption (Heb 1:14). In the closing passage of the
epistle of Hebrews, the author tells us that these ministering angels are among us
to serve us (Heb 1:14). Since Hebrews 13:1-17 emphasizes the theme of entering
into the believer’s rest, we now see that ministering angels are with us to help us
continue in this position of rest as we walk in love among our fellow believers
(Heb 13:1), and among strangers who are sometimes angels (Heb 13:2), and
among those believers who are in difficult situations (Heb 13:3).
12:23 “and to the church of the firstborn, enrolled in heaven, and to God the
Judge of all” (καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς καὶ κριτῇ
θεῷ πάντων). In Hebrews 12:23 we find a reference to the Lamb’s Book of Life.
The Holy Scriptures mention different types of heavenly books, giving us a
glimpse into the library of Heaven itself. For example, the Book of Life is
mentioned most frequently which records those names that have an eternal place in
heaven. We find also the Book of the Lord which records God’s divine judgment
for the nations and for Israel. We find a book written specifically for the
redemptive work of the Messiah. We even find books that record the deeds of the
wicked and a book of remembrance of the deeds of the righteous. Finally, we find
that God has a book written about the life and destiny of each of His children in
this heavenly library.
The Lamb’s Book of Life. We are most familiar with the Book of Life which
records the names of all those who have an eternal place in heaven. This book is
mentioned by Moses, by the psalmist, by the prophets Isaiah and Daniel, by Jesus
469
Christ Himself, by the apostle Paul, but most frequently by the apostle John in the
book of Revelation: Exodus 32:32-33, “Yet now, if thou wilt forgive their sin—
and if not, blot me, I pray thee, out of thy book which thou hast written. And the
LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of
my book.” Deuteronomy 9:14, “Let me alone, that I may destroy them, and blot
out their name from under heaven: and I will make of thee a nation mightier and
greater than they.” Deuteronomy 29:20, “The LORD will not spare him, but then
the anger of the LORD and his jealousy shall smoke against that man, and all the
curses that are written in this book shall lie upon him, and the LORD shall blot out
his name from under heaven.” Psalms 69:28, “Let them be blotted out of the book
of the living, and not be written with the righteous.” Isaiah 4:3, “And it shall come
to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be
called holy, even every one that is written among the living in Jerusalem.” Daniel
12:1, “And at that time shall Michael stand up, the great prince which standeth for
the children of thy people: and there shall be a time of trouble, such as never was
since there was a nation even to that same time: and at that time thy people shall be
delivered, every one that shall be found written in the book.” Luke 10:20,
“Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather
rejoice, because your names are written in heaven.” Philippians 4:3, “And I intreat
thee also, true yokefellow, help those women which laboured with me in the
gospel, with Clement also, and with other my fellowlabourers, whose names are in
the book of life.” Hebrews 12:23, “To the general assembly and church of the
firstborn, which are written in heaven, and to God the Judge of all, and to the
spirits of just men made perfect.” Revelation 3:5, “He that overcometh, the same
shall be clothed in white raiment; and I will not blot out his name out of the book
of life, but I will confess his name before my Father, and before his angels.”
Revelation 13:8, “And all that dwell upon the earth shall worship him, whose
names are not written in the book of life of the Lamb slain from the foundation of
the world.” Revelation 17:8, “The beast that thou sawest was, and is not; and shall
ascend out of the bottomless pit, and go into perdition: and they that dwell on the
earth shall wonder, whose names were not written in the book of life from the
foundation of the world, when they behold the beast that was, and is not, and yet
is." Revelation 20:15, “And whosoever was not found written in the book of life
was cast into the lake of fire.” Revelation 21:27, “And there shall in no wise enter
into it any thing that defileth, neither whatsoever worketh abomination, or maketh
a lie: but they which are written in the Lamb's book of life.” Revelation 22:19,
“And if any man shall take away from the words of the book of this prophecy, God
shall take away his part out of the book of life, and out of the holy city, and from
the things which are written in this book.”
The Book of the Lord’s Divine Judgments. One heavenly book is called the Book
of the Lord, in which God’s redemptive plans of divine judgments for the Gentile
nations are recorded, as we read in Isaiah 34:16, “Seek ye out of the book of the
LORD, and read: no one of these shall fail, none shall want her mate: for my
mouth it hath commanded, and his spirit it hath gathered them.”
470
There is a heavenly book written that records the divine judgments specific to the
nation of Israel, as we read in Ezekiel 2:9-3:3, “And when I looked, behold, an
hand was sent unto me; and, lo, a roll of a book was therein; And he spread it
before me; and it was written within and without: and there was written therein
lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat
that thou findest; eat this roll, and go speak unto the house of Israel. So I opened
my mouth, and he caused me to eat that roll. And he said unto me, Son of man,
cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I
eat it; and it was in my mouth as honey for sweetness.”
There is a book written that records the specific events of the Great Tribulation
Period, as we read in Revelation 5:1-9, “And I saw in the right hand of him that sat
on the throne a book written within and on the backside, sealed with seven seals.”
In addition, there is a little book given to the apostle John which records additional
judgments during the Great Tribulation Period, as we read in Revelation 10:1-11,
“And he had in his hand a little book open: and he set his right foot upon the sea,
and his left foot on the earth. . . And I took the little book out of the angel's hand,
and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it,
my belly was bitter. And he said unto me, Thou must prophesy again before many
peoples, and nations, and tongues, and kings.”
The Book of the Messiah. There is a heavenly book written about the life and
mission of the Messiah, which I will call the Book of the Messiah, as we read in
Psalms 40:7-8, “Then said I, Lo, I come: in the volume of the book it is written of
me, I delight to do thy will, O my God: yea, thy law is within my heart.” This book
is mentioned in the New Testament in Hebrews 10:7, “Then said I, Lo, I come (in
the volume of the book it is written of me,) to do thy will, O God.”
The Books of the Deeds of the Wicked. Not only is there a Book of Life, but there
are heavenly books that record the deeds of the wicked, as we read in Revelation
20:12, “And I saw the dead, small and great, stand before God; and the books were
opened: and another book was opened, which is the book of life: and the dead were
judged out of those things which were written in the books, according to their
works.” Acts 3:19, “Repent ye therefore, and be converted, that your sins may be
blotted out, when the times of refreshing shall come from the presence of the
Lord.”
The Book of Remembrance. The books that record the deeds of the wicked suggest
that there are books that record the deeds of the righteous, who must stand before
the Judgment Seat of Christ and give an account of their lives, as we see implied in
Nehemiah 13:14, “Remember me, O my God, concerning this, and wipe not out
my good deeds that I have done for the house of my God, and for the offices
thereof.” The books that record the deeds of the righteous may be the same as the
Book of Remembrance mentioned in Malachi 3:16, “Then they that feared the
471
LORD spake often one to another: and the LORD hearkened, and heard it, and a
book of remembrance was written before him for them that feared the LORD, and
that thought upon his name.”
Books that Record Men’s Destinies. One aspect of God’s intimate knowledge of us
is that fact that He has written a book about our individual lives before we were
born. According to Kevin Zadai, there are individual books in heaven that record
God’s plan of redemption for each person’s life. He is the architect of our
spiritual journey and destiny. The angels are able to read these books and look
at our individual plans in divine service. There are angels assigned to our lives to
bring to pass the events written in the specific book about our lives. 172 Thus, the
psalmist says, “Your eyes saw my unformed body; all the days ordained for me
were written in your book before one of them came to be.” (Ps 139:16) (NIV)
These books of individual lives are mentioned again in Psalm 56:8, “Thou tellest
my wanderings: put thou my tears into thy bottle: are they not in thy book?”
Perhaps these books are titled by our individual names, since each person has their
own heavenly book in this royal library. In fact, this is exactly what we see taking
place when Mary K. Baxter is escorted by an angel to the gates of Heaven. Her
heavenly guide approached the two angels guarding these gates to discuss the
guest that he was bringing from earth. She writes:
“As I watched the angels of the Lord, I could hear some of the conversation
they were having. One of them went inside the gate and returned almost
immediately with a small volume. The book had a gold cover, and the printing
inside was also of gold. It seemed to be a book about my life’s history. My
name was stamped on the cover.” 173
12:23 “and to the spirits of just men made perfect” (καὶ πνεύμασιν δικαίων
τετελειωμένων). Hebrews 10:14 says that we have been “perfected” by the onetime offer of the blood of Jesus Christ. According to Hebrews 12:23, this
perfection is referring to the born-again spirit of man, which reads, “and to the
spirits of just men made perfect.” God is now at work in the life of every believer
to bring him into perfection, spirit, soul and body.
Illustration. At 5:00 a.m. Monday morning, March 28, 2011 my brother Jerry
called me from the hospital to inform me that our mother had just died. I hung up
the phone and the first thing that I felt an urge to do was go to God’s Word. The
Lord then quickened to me the phrase “and to the spirits of just men made perfect.”
I understood that Mom had just been made perfect in spirit, soul, and body when
she left this life and entered the gate of heavenly Jerusalem. Although our spirits
172
Kevin Zadai, The Agenda of Angels (Shippensburg, PA: Destiny Image Publishers, Inc., 2019),
9, 61, 182-183, 203.
173
Mary K. Baxter, A Divine Revelation of Heaven (New Kensington, Pennsylvania: Whitaker
House, 1998), 18-19.
472
are made perfect at the time we are born again, our soul and body must wait until
we reach Heaven in order to partake of this perfection.
12:24 “and to Jesus the mediator of a new covenant, and to the blood of
sprinkling, that speaks better things than that of Abel.” (καὶ διαθήκης νέας
μεσίτῃ Ἰησοῦ καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ). Both Abel
and Jesus shed blood because of their faith in God. The epistle of Hebrews tells us
that Abel’s sacrifice was superior to that of his brother Cain, and in his death his
offering still speaks of right standing by faith in God (Heb 11:4). Yet, Christ’s
blood sacrifice is far superior to Abel’s in that it paid for the sins of all of mankind,
while Abel’s sacrifice only made atonement for his own sins. We can understand
Abel’s sacrifice and death to be a type and figure of Christ’s future death and
sacrificial offering unto God. Hebrews 12:23 tells us that “the spirits of just men
were made perfect,” referring to Christ’s work of redemption to bring us to
perfection in heaven.
12:22-24 Comments. We can imagine leaving this earthly life and going to
Heaven. We first approach the Heavenly city (but ye are come unto mount Sion)
and we immediately feel the very presence of God everywhere (and unto the city
of the living God). We enter the city (the heavenly Jerusalem) and see the host of
angels as they go about their divine duties (and to an innumerable company of
angels). We meet our loved ones and the saints of old (to the general assembly and
church of the firstborn, which are written in heaven). We approach the throne of
God and sense His holiness and understand why He created Hell (and to God the
Judge of all). As we meet with the saints we begin to understand their immortal
characteristics (and to the spirits of just men made perfect). Soon there is a stir as
Jesus walks us to greet us (and to Jesus the mediator of the new covenant). We
notice the scars on His hands and feet and began to realize the sacrifice that He
made for you and me (and to the blood of sprinkling), a sacrifice that far exceeded
anything that we could have done as mortals on earth (that speaketh better things
than that of Abel).
Paul, whom the early Church fathers bear witness as the author of the epistle of
Hebrews, was caught up into Heaven and saw these things (2 Cor 12:1-4). The
vivid description contained in Hebrews 12:22-24 very likely serves as a
description of what he saw and experienced during this heavenly rapture.
12:25 “See that ye do not refuse the one who speaks. For if those who refused
the warning on earth did not escape, much more shall we not escape, if we
turn away from the one from heaven” (Βλέπετε μὴ παραιτήσησθε τὸν
λαλοῦντα· εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ γῆς παραιτησάμενοι τὸν χρηματίζοντα,
πολὺ μᾶλλον ἡμεῖς οἱ τὸν ἀπʼ οὐρανῶν ἀποστρεφόμενοι). The children of Israel
refused to hear the voice of God in Hebrews 12:19. We must understand Hebrews
12:25b to be a similar statement to the ones made in Hebrews 3:13; 6:4-6; 10:2829 and 12:15, warning us of divine judgment for those who refuse His voice.
473
12:26 “whose voice shook the earth then” (οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσεν τότε).
God’s voice shook the entire mountain when He spoke from Mount Sinai to the
people (Exod 19:18-19, Deut 4:11-13; 5:22-26, Ps 68:7-8).
12:26 “and now he has promised, saying, ‘Yet once more I shall shake not
only the earth, but also heaven.’” (νῦν δὲ ἐπήγγελται λέγων, Ἔτι ἅπαξ ἐγὼ
σείσω οὐ μόνον τὴν γῆν ἀλλὰ καὶ τὸν οὐρανόν). The Old Testament quote in
Hebrews 12:26 is most likely a paraphrase taken from Haggai 2:6, “For thus saith
the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and
the earth, and the sea, and the dry land.”
12:27 “And this word, ‘Yet once more,’ indicates the removing of those things
that are shaken, as of things that have been made, in order that those things
which cannot be shaken may remain” (τὸ δὲ Ἔτι ἅπαξ δηλοῖ τὴν τῶν
σαλευομένων μετάθεσιν ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα). One
possible interpretation of Hebrews 12:27 would be the shaking of the earth through
the tribulations that will come upon it leading up to the Second Coming of Christ
Jesus (Matt 24:6-8, 21-22). Matthew described these events as the earth
experiencing birth pangs. However, Hebrews 12:27 refers to the shaking of both
the heavens and the earth. In other words, “those things that are made” include all
of God’s physical creation. Therefore, this passage must refer to the end of
eternity and the making of a new heavens and earth as described in Isaiah 65:17;
66:22, Matthew 24:35, 2 Peter 3:10-13, Revelation 21:1. That which has been
made corrupt must be done away with in order to make room for that which is
perfect.
12:28 “Wherefore receiving a kingdom which cannot be shaken, let us have
grace, by which we may serve God in an acceptable manner with godly fear
and awe” (Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, διʼ ἧς
λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους). The Greek
construction “χάριν ἔχω τῷ Χριστῷ Ἰησοῦ” or “χάρις τῷ θεῷ” 174 or some variation
of this phrase is found no less than thirteen times in the Greek New Testament
(Luke 17:9, Rom 6:17, 7:25, 1 Cor 10:30, 15:57, 2 Cor 2:14, 8:16, 9:15, Col 3:16,
1 Tim 1:12, 2 Tim 1:3, Phile 7 [t.r.], Heb 12:28). It is properly translated in a
variety of ways; “I am grateful to God,” or “I thank God,” “Let’s give thanks,” or
“with thanks to the Lord”: see ESV, “let us be grateful,” NET, “let us give thanks,”
NCV, “let us be thankful,” NIV, “let us be thankful,” NLT, “let us be thankful,”
Rotherham, “let us have gratitude,” RSV, “let us be grateful.”
174
Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen
Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology) (Deutsche
Bibelgesellschaft, 1993, 2006), Hebrews 12:28, Logos.
474
However, there are a number of modern versions that translate the word χάρις as
“grace”: ASV, “let us have grace,” BBE, “let us have grace,” Murdock, “let us
grasp the grace,” WEB, “let us have grace,” YLT, “may we have grace.”
Taking the Greek word χάρις to mean, “divine grace” rather than “thanks,” we can
say that it is only by God’s grace that we are able to live a life of holiness and
well-pleasing unto God, who is a consuming fire. The grace of God empowers us
to persevere in the Christian life as described Hebrews 12:1-27. In other words,
holiness is a product of divine grace, something a Christian cannot obtain without
the empowering of the Holy Spirit, and High Priesthood of Jesus Christ, and divine
providence of God the Father.
12:29 “For our God is a consuming fire” (καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ
καταναλίσκον). Hebrews 12:29 is probably taken from Deuteronomy 4:24, “For
the LORD thy God is a consuming fire, even a jealous God.”
One of the characteristics of fire is that it consumes. We do not expect fire to burn
without performing its natural behaviour, which is to consume. In like manner, one
of God’s divine characteristics is to consume all that is sinful, since He is a judging
God. If an unregenerate man stood in the presence of God he would instantly be
consumed by God’s presence, because His character is similar to that of fire in that
He consumes all that is evil. Thus, the author of Hebrews says, “For our God is a
consuming fire.”
Illustrations. We find examples of God consuming people with fire in Leviticus
10:1-2, “And Nadab and Abihu, the sons of Aaron, took either of them his censer,
and put fire therein, and put incense thereon, and offered strange fire before the
LORD, which he commanded them not. And there went out fire from the LORD,
and devoured them, and they died before the LORD.” Numbers 16:35, “And there
came out a fire from the LORD, and consumed the two hundred and fifty men that
offered incense.” Deuteronomy 9:3, “Understand therefore this day, that the
LORD thy God is he which goeth over before thee; as a consuming fire he shall
destroy them, and he shall bring them down before thy face: so shalt thou drive
them out, and destroy them quickly, as the LORD hath said unto thee.”
We read other descriptions of displays of God’s wrath in Psalm 18:7, “Then the
earth shook and trembled; the foundations also of the hills moved and were
shaken, because he was wroth.” Psalm 68:2, “As smoke is driven away, so drive
them away: as wax melteth before the fire, so let the wicked perish at the presence
of God.” Isaiah 30:27, “Behold, the name of the LORD cometh from far, burning
with his anger, and the burden thereof is heavy: his lips are full of indignation, and
his tongue as a devouring fire:”
Glorification: The Believer’s Rest in Christ
(Hebrews 13:1-17)
475
The author of Hebrews offers his final exhortation with a series of practical
applications on how to conduct our lives in holiness so that we may enter into the
rest that Jesus Christ made available for us. The author explains how to walk in
brotherly love under the New Covenant (13:1-8), then discusses how to make
spiritual sacrifices under this New Covenant based on an Old Testament analogy
(13:9-17).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:1-17 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the glorification of the saints in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by walking in brotherly love and offering themselves as spiritual
sacrifices.
Theological Idea – Because the author exhorted the Hebrew believers to enter
into God’s rest by walking in brotherly love and offering themselves as
spiritual sacrifices, God has called believers to enter into His rest by walking
in brotherly love and offering themselves as spiritual sacrifices.
Homiletical Idea – Because God has called believers to enter into His rest by
walking in brotherly love and offering themselves as spiritual sacrifices, God
calls us to enter into His rest by walking in brotherly love and offering
ourselves as spiritual sacrifices.
Outline - Note the proposed outline:
1. Brotherly Love Under the New Covenant
2. How to Make Spiritual Sacrifices
13:1-8
13:9-17
Brotherly Love under the New Covenant
(Hebrews 13:1-8)
In Hebrews 13:1-8 we have a definition of love under the new covenant in Christ
Jesus, which moves us into a place of “Sabbath rest” (Heb 4:9). We walk in love
with our Christian brothers (13:1) when we from the heart show mercy towards the
stranger (13:2). The stranger represents the person in society who is not in a
position to reward us for acts of kindness. Thus, we have to do it as unto the Lord,
not expecting anything in return from men. We walk in love with our Christian
brothers when we with the minds remember to pray for those suffering for Christ’s
sake (13:3). We walk in love with the brethren with our bodies when we honor
God by restraining from fleshly passions (13:4). We walk in love with the brethren
materially and financially when we refuse to covet their possessions (13:5).
476
Finally, we walk in brotherly love when we honor our church leaders (13:6-7).
This love walk was instituted under the old covenant, and still is required under the
new covenant; for God does not change. His character, reflected in Jesus Christ, is
the same yesterday, today and forever (13:8).
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:1-8 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by walking in brotherly love.
Theological Idea – Because the author exhorted the Hebrew believers to enter
into God’s rest by walking in brotherly love, God has called believers to enter
into His rest by walking in brotherly love.
Homiletical Idea – Because God has called believers to enter into His rest by
walking in brotherly love, God calls us to enter into His rest by walking in
brotherly love.
The Text
1
Let brotherly love abide (among you). 2Do not neglect hospitality;
for by this some have entertained angels without knowing it. 3Remember
them that are in bonds, as being in bonds with them; and them which are
being mistreated, as if yourselves are in (their) body. 4Let marriage be
held in honor among all, and the bed undefiled, for fornicators and
adulterers God will judge. 5Let your lifestyle be without greed, being
content with the things you possess: for he has said, ‘I will in no way
abandon you, nor forsake you.’ 6So that we may boldly say, ‘The Lord is
my helper, and I will not fear what man shall do unto me.’ 7Remember
them which are leaders over you, who have spoken unto you the word of
God: whose faith you follow, considering the outcome of their lifestyle.
8
Jesus Christ the same yesterday, and today, and forever.
13:1 “Let brotherly love abide (among you)” (Ἡ φιλαδελφία μενέτω). The love
walk is the door by which we enter rest during our earthly pilgrimage. The
exhortation to “continue” in this love walk reflects the theme of perseverance that
is woven throughout the epistle of Hebrews. Hebrews 13:2-17 will give us
practical ways in which we are to walk in Christian love towards others.
13:2 “Do not neglect hospitality; for by this some have entertained angels
without knowing it” (τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε, διὰ ταύτης γὰρ ἔλαθόν
477
τινες ξενίσαντες ἀγγέλους). The author’s reference to the ministry of angels in the
closing verses of this Epistle (Heb 13:2) reflects back on his opening statements
about their role of divine service in man’s redemption (Heb 1:14). The author now
tells us that these ministering angels are among us to serve us. Since Hebrews
13:1-17 emphasizes the theme of entering into the believer’s rest, we now see that
ministering angels are with us to help us continue in this position of rest as we
walk in love among our fellow believers (Heb 13:1), and among strangers who are
sometimes angels (Heb 13:2), and among those believers who are in difficult
situations (Heb 13:3).
Illustrations. Both Abraham (Gen 18:2-10) and Lot (Gen 19:1-3) entertained
angels; but they were aware of this fact. Manoah, Samson's father, clearly
entertained an angel unawares until he offered his sacrifice (Judg 13:1-25). Many
testimonies in today's Church tell of angels who came in the likeness of men to
minister and help deliver someone miraculously out of danger. So, these angels are
often in our midst to help us (Ps 34:7, Matt 4:11; 18:10, Mark 1:13, John 20:12, 1
Cor 4:9; 11:10, Heb 1:14).
Paul, the most likely author of the book of Hebrews, was well acquainted with
needs of a traveling minister. How often he thanked God for the warm reception
from other believers in foreign cities. This made him even more sensitive to the
needs of strangers. It is very likely that he experienced supernatural encounters
with angels during his missionary journeys. For example, Paul testifies of an angel
coming to him during his perilous trip to Rome in Acts 27:23, “For there stood by
me this night the angel of God, whose I am, and whom I serve.” We find
ministering angels mentioned throughout the book of Acts. Hebrews 13:2 confirms
that angels are very much involved in the daily affairs of the New Testament
Church.
13:3 “Remember them that are in bonds, as being in bonds with them; and
them which are being mistreated, as if yourselves are in (their) body”
(μιμνῄσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, τῶν κακουχουμένων ὡς καὶ αὐτοὶ
ὄντες ἐν σώματι). Paul not only understood what it was like to be a stranger in
need of someone taking him in and hosting him, so asks the Hebrew believers to
be mindful of their needs, he had also been in prison numerous times. Therefore, in
Hebrews 13:3 Paul asks them to also be mindful of those in bonds.
13:4 “Let marriage be held in honor among all, and the bed undefiled, for
fornicators and adulterers God will judge” (Τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη
ἀμίαντος, πόρνους γὰρ καὶ μοιχοὺς κρινεῖ ὁ θεός). The institution of marriage was
established in the Garden of Eden between Adam and Eve. Thus, marriage is holy
and ordained by God. Mankind is to honor this institution and the foundation of
any society. As marriage is dishonored, the marriage bed is defiled and adultery
begins to prevail in society.
478
The Greek word ἀμίαντος literally means, “undefiled,” and thus, “pure,” being
used four times in the New Testament. This word describes the sacred priesthood
of the Lord Jesus Christ (Heb 7:26). It describes the believer’s eternal inheritance
in heaven, reserved by God so that believers can live in an undefiled place for
eternity (1 Pet 1:4). This word also describes the Christian’s faith and lifestyle on
earth, which is sacred as we are set apart to serve the Lord and humanity (Jas
1:27). Therefore, the Lord sees marriage as two people set apart from others in the
sense that they are bound in a covenant together with the purpose of working
together to fulfill God’s destiny for their lives (Heb 13:4). Although Paul was
single according to ancient Church tradition, he understood the sanctity of the
divine institution of marriage as it was taught in the Jewish faith and Scriptures.
He also observed the low value given to this institution in the Roman-Greco world
of polygamy and slavery. He felt the challenges and temptations of celibacy, as
any other man in the flesh would feel, yet he need to establish the sacredness of
this institution within the Church.
We must keep in mind that Paul was writing to Jewish Christians who lived
amongst pagans in a Greco-Roman culture of idolatry. Such cultures rarely honor
marriage, while fornication is widespread. I lived in an African culture on the
mission field for twenty years, and I rarely saw a couple who honored their
marriage over the years. Such dishonor causes a wife or daughter to wonder if a
man exists who will actually honor the marriage bed. Thus, in the midst of a
tremendous problem of fornication, Paul tells his readers to keep marriage pure
and holy. Do not defile this holy bond. Defilement can affect the spirit, soul, and
body of a man. Such defilements begin spiritually with an unclean heart that
becomes out of fellowship with God; defilement comes psychologically into the
minds of people through guilt and condemnation of their sins; and defilement
comes physically through sexually transmitted diseases.
13:5 “Let your lifestyle be without greed, being content with the things you
possess: for he has said, ‘I will in no way abandon you, nor forsake you.’”
(Ἀφιλάργυρος ὁ τρόπος, ἀρκούμενοι τοῖς παροῦσιν. αὐτὸς γὰρ εἴρηκεν, Οὐ μή σε
ἀνῶ οὐδʼ οὐ μή σε ἐγκαταλίπω). Hebrews 13:5 is a quote from Deuteronomy 31:6,
“Be strong and of a good courage, fear not, nor be afraid of them: for the LORD
thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.” In
the Hebrew text the word “fail” is ()רפָ ה,
ָ which means, “to slacken.” The Hebrew
word “forsake” ( )ﬠָ זַבmeans, “relinquish, permit.”
God promises to never forsake us. The English translation “never” comes from
two Greek emphatic subjunctives (οὐ μή). This means that this verse emphasizes
the word “never.” God will never, under any circumstances, at any time, in any
way, will forsake His children. Note these insightful words from Frances J.
Roberts, saying, “I (Jesus) suffered in all ways as ye suffer, but ye shall never
suffer as I suffered; for I experienced one awful moment of separation from the
479
Father; but I have promised that I will never forsake thee, and I will never leave
thee.” 175
There are numerous verses regarding God’s faithfulness to always be with us:
Genesis 28:15, “And, behold, I am with thee, and will keep thee in all places
whither thou goest, and will bring thee again into this land; for I will not leave
thee, until I have done that which I have spoken to thee of.” Deuteronomy 31:8,
“And the LORD, he it is that doth go before thee; he will be with thee, he will not
fail thee, neither forsake thee: fear not, neither be dismayed.” Joshua 1:5, “There
shall not any man be able to stand before thee all the days of thy life: as I was with
Moses, so I will be with thee: I will not fail thee, nor forsake thee.” Psalm 37:25,
“I have been young, and now am old; yet have I not seen the righteous forsaken,
nor his seed begging bread.”
The apostle Paul had learned to suffer and do without, and he had learned to
receive honor and prosperity, as he states in Philippians 4:11-12, “Not that I speak
in respect of want: for I have learned, in whatsoever state I am, therewith to be
content. I know both how to be abased, and I know how to abound: every where
and in all things I am instructed both to be full and to be hungry, both to abound
and to suffer need.” He had learned God’s divine providence and provision
through many years of servanthood.
13:6 “So that we may boldly say, ‘The Lord is my helper, and I will not fear
what man shall do unto me.’” (ὥστε θαρροῦντας ἡμᾶς λέγειν, Κύριος ἐμοὶ
βοηθός, καὶ οὐ φοβηθήσομαι, τί ποιήσει μοι ἄνθρωπος). Darryl Woodson defines
boldness within the context of Hebrews 13:6 by saying it means, “Boldness in faith
when faith is being activated.” 176
13:7 “Remember them which are leaders over you, who have spoken unto you
the word of God: whose faith you follow, considering the outcome of their
lifestyle” (Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον
τοῦ θεοῦ, ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθε τὴν πίστιν). In
the phrase, “whose faith follow,” the Greek word μιμέομαι means, “to imitate.” It
could describe children playing the game of “Follow the Leader,” where each one
followed the one in front by imitating his movements. However, the author does
not tell us to follow the person, but rather, his or her faith in God. If we follow a
person and his/her lifestyle, then we might fall when they fall. There are times
when we must not imitate our spiritual leaders, but remain true to their faith. For
example, I have obeyed my pastors during my spiritual journey. Yet, there were
times when I disagreed with them on certain issues because of biblical convictions.
My pastor once gave me council to have surgery, but I chose to look to the Lord
for my health instead of surgery. In addition, there were times when I disagreed
175
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 170.
176
Darryl Woodson, “Sermon,” Victory City Church Ntinda, Kampala, Uganda, 16 May 2010.
480
with the management procedures of the ministry, yet I followed their procedures
out of obedience. Some church members follow their pastor’s hobbies and
interests, but such following is unhealthy. We must continue to be individuals
committed to following the Lord with our specific gifts and callings and interests
while serving under our spiritual leaders.
In the phrase, “considering the end of their conversation,” the Greek word
ἀναθεωρέω means, “to give careful thought to” (BAGD).
Theodoret (A. D. c. 393-466) believed that Hebrews 13:7 is a specific reference to
early leaders of the church in Jerusalem, who had since died; those like Stephen,
the first martyr, and James the brother of John, and James the Just, who all died at
the hands of Jewish rage. 177 These men set the example of how to live by faith,
both in their life and by their death. However, the context of this passage is best
understood as a charge to honor those who are currently leaders in the church.
13:8 “Jesus Christ the same yesterday, and today, and forever” (Ἰησοῦς
Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας). In His unchanging love,
power, wisdom, magnificence, etc., He has, is and will supply all our needs
according to his abundant riches in glory.
How to Make Spiritual Sacrifices Under the New Covenant
(Hebrews 13:9-17)
Hebrews 13:9-17 makes a contrast between the ordinances of the New Covenant
and the Old Covenant as it teaches us how to make spiritual sacrifices today. We
are to bear the reproaches of men as Jesus bore them, and we offer the sacrifice of
praise from our lips as well as the sacrifice of good works with our actions.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:9-17 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the perseverance of the saints in light of the Priesthood of Jesus
Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by offering themselves as spiritual sacrifices.
Theological Idea – Because the author exhorted the Hebrew believers to enter
into God’s rest by offering themselves as spiritual sacrifices, God has called
believers to enter into His rest offering themselves as spiritual sacrifices.
177
Theodoret, Comments on Hebrews 13:7 (PG 82.781).
481
Homiletical Idea – Because God has called believers to enter into His rest by
offering themselves as spiritual sacrifices, God calls us to enter into His rest
by offering ourselves spiritual sacrifices.
The Text
9
Do not be carried away with diverse and strange doctrines. For it is
a good thing for the heart to be established with grace; not with meats,
which is of no benefit to those occupied by them. 10We have an altar, of
which those serving the tabernacle have no right to eat. 11For the blood of
the animals which are brought into the (holy of) holies by the high priest
for sins, the bodies of these are burned outside the camp. 12Wherefore
also Jesus, in order that he might sanctify the people with his own blood,
suffered outside the gate. 13Let us therefore go forth unto him outside the
camp, bearing his reproach. 14For here we have no lasting city, but we are
seeking one to come. 15Therefore, by him let us offer a sacrifice of praise
to God continually, that is, the fruit of the lips confessing his name. 16And
do not forget good deeds and fellowship, for with such sacrifices God is
well pleased. 17Obey those that lead you, and submit: for they themselves
look after your souls, as they shall give account, so that they may do this
with joy, and not with grief. For this is unprofitable for you.
13:9 “Do not be carried away with diverse and strange doctrines. For it is a
good thing for the heart to be established with grace; not with meats, which is
of no benefit to those occupied by them” (διδαχαῖς ποικίλαις καὶ ξέναις μὴ
παραφέρεσθε· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν ἐν οἷς οὐκ
ὠφελήθησαν οἱ περιπατοῦντες). Our hearts can be established with grace, which is
God’s grace. God strengthens our hearts as we come to Him, and we will find
grace and mercy through our Lord Jesus, the Great High Priest, for help in times of
need (Heb 4:16).
Hebrews 13:9 refers to the ceremonial meats that the priests were commanded to
eat under the Mosaic Law. The author mentioned these ceremonies earlier in
Hebrews 9:9-10, “Which was a figure for the time then present, in which were
offered both gifts and sacrifices, that could not make him that did the service
perfect, as pertaining to the conscience; Which stood only in meats and drinks, and
divers washings, and carnal ordinances, imposed on them until the time of
reformation.”
13:10 “We have an altar, of which those serving the tabernacle have no right
to eat” (ἔχομεν θυσιαστήριον ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ
λατρεύοντες). The priests and his family were to partake of, or eat of, the offerings
given unto the Lord (Lev 6:16; 10:13-14; 18:10-11, 31, Deut 18:1-5, 1 Cor 9:13).
At this spiritual altar under the new covenant, we partake of the Lamb that was
slain and of the Bread of Life, our precious Lord Jesus Christ.
482
13:11 “For the blood of the animals which are brought into the (holy of) holies
by the high priest for sins, the bodies of these are burned outside the camp”
(ὧν γὰρ εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως,
τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς). Hebrews 13:11 refers to the
offering made on the Day of Atonement when the blood of the sin offering is
brought into the Holy of Holies, while the body of the bull is carried outside the
camp and burnt (Exod 29:12-14, Lev 4:12; 9:9-11; 16:27, Num 19:1-3).
13:12 “Wherefore also Jesus, in order that he might sanctify the people with
his own blood, suffered outside the gate” (διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ
ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν). Jesus went forth without the city
in order that He might sanctify the people with His own blood as sin offering, as
the author of the epistle of Hebrews explains, saying, “For the bodies of those
beasts, whose blood is brought into the sanctuary by the high priest for sin, are
burned without the camp. 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.” (Heb 13:11-13) This passage in Hebrews
refers to the practice in the Mosaic Law removing the body of the sin offering and
discarding it without the camp (Exod 29:14, Lev 4:1-21; 9:9-11; 16:27, Num 19:13). The blood was removed from the sacrificial animal and sprinkled upon the
horns of the altar of the Tabernacle in order to sanctify it for its use in making an
atonement for the people. This left the body to be burnt without the camp. In fact,
when the Tabernacle was built in Jerusalem, these dead animals were taken and
burnt in the Hinnon Valley outside the city walls, from which name is derived
“Gehenna,” or “Hell” in the Greek New Testament.
13:13 “Let us therefore go forth unto him outside the camp” (τοίνυν
ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς). Hebrews 13:13 makes a definite
break between the old system of Judaism and Christianity. The author uses the
phrase “without the camp” as an Old Testament reference to bodies of the
sacrificial animal being carried and burnt outside Israel’s encampment in the
wilderness. It is a clear charge for the Jewish believers to separate themselves from
their ancient Jewish traditions of Temple worship, and cling to their community of
fellow believers, who were being ostracized because of their faith in Christ Jesus.
13:13 “bearing his reproach” (τὸν ὀνειδισμὸν αὐτοῦ φέροντες). The phrase
“bearing his reproach” is a phrase that describes the world’s reproach upon
Christians. Within the context of the epistle of Hebrews, it tells the Jewish
converts that such separation from their traditions most certainly meant reproach
from their Jewish brothers. Not only from their Jewish brothers, but those Jewish
converts in the Diaspora would feel the persecutions from the Greek and Roman
world system of pagan worship. However, this phrase can have a broader
application to Gentile believers as an exhortation to endure all reproaches for
Christ’s sake, as the apostle Peter says, “If ye be reproached for the name of
483
Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their
part he is evil spoken of, but on your part he is glorified.” (1 Pet 4:14)
13:14 “For here we have no lasting city, but we are seeking one to come” (οὐ
γὰρ ἔχομεν ὧδε μένουσαν πόλιν ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν). Hebrews
13:14 is similar to the previous verse in that the author again makes a clear break
between the old system of Judaism and Christianity. The phrase “no continuing
city” most certainly refers to earthly Jerusalem, bound with its ancient system of
Jewish tradition and Temple worship. The phrase “we seek one to come” can be
understood as a reference to the new “heavenly Jerusalem,” or our eternal home in
Heaven, as the Church understands it. A city in ancient times was a place of rest
and refuge, so the believer’s place of refuge is our heavenly Jerusalem to come.
13:15 “Therefore, by him let us offer a sacrifice of praise to God continually,
that is, the fruit of the lips confessing his name” (διʼ αὐτοῦ οὖν ἀναφέρωμεν
θυσίαν αἰνέσεως διὰ παντὸς τῷ θεῷ, τοῦτʼ ἔστιν καρπὸν χειλέων ὁμολογούντων
τῷ ὀνόματι αὐτοῦ). Hebrews 13:15 most certainly is intended to contrast the form
of Jewish Temple sacrifices with those of the New Testament believers. We find
this Old Testament imagery in the previous verses of Hebrews 13:13-14 when the
author exhorts these Jewish converts to “go forth unto him without the camp,” and
that earthly Jerusalem is “no continuing city.” The Jewish Christian would
naturally ask the question, “Then how can I perform the necessary sacrifices unto
God when I have been driven from the Temple in Jerusalem?” Under the Old
Covenant God’s people were commanded to give a thanksgiving offering, as seen
in Leviticus 7:12, “If he offer it for a thanksgiving, then he shall offer with the
sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened
wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.” God’s
original intent for this offering was for such praises and sacrifices to come from
man’s heart, out of love and devotion to God. Jeremiah refers to the “sacrifice of
praise” in the house of the Lord in Jeremiah 33:11, “The voice of joy, and the
voice of gladness, the voice of the bridegroom, and the voice of the bride, the
voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for
his mercy endureth for ever: and of them that shall bring the sacrifice of praise
into the house of the LORD. For I will cause to return the captivity of the land, as
at the first, saith the LORD.”
Other Old Testament passages reflect God’s command to give thanksgiving and
praise unto God from the heart. For example, the psalmist writes, “Offer unto God
thanksgiving; and pay thy vows unto the most High:” (Ps 50:14) The psalmist
again writes, “Enter into his gates with thanksgiving, and into his courts with
praise: be thankful unto him, and bless his name. For the LORD is good; his mercy
is everlasting; and his truth endureth to all generations.” (Ps 100:4-5) The prophet
Hosea said, “Take with you words, and turn to the LORD: say unto him, Take
away all iniquity, and receive us graciously: so will we render the calves of our
lips.” (Hos 14:2)
484
“Therefore, by him let us offer a sacrifice of praise to God”. The author provides
an immediate answer in anticipation of this Jewish mindset; for he explains how
the believers perform their sacrifices and worship without the physical Temple.
For Christians, the sacrifice of praise is done by the fruit of our lips giving thanks
to His name, rather than by bringing an offering to the priests (Lev 7:12). We see
Paul and Silas offering a sacrifice of praise while chained in prison in Acts 16:2534. At midnight they sang praises unto the Lord. The theme of the epistle of
Hebrews is perseverance from those who are without the Church. Therefore, such
sacrifices of praise are part of the believer’s way of enduring persecutions, as we
see in the story of Paul and Silas singing in prison.
“continually”. The word “continually” means, “constantly, always.” Such praise is
not a sacrifice if it is done only during good times. We must learn to praise the
Lord in difficult times as a sacrifice. As God’s children who have been redeemed,
we are able to give Him thanks in all things at all times, knowing that God is
working in our lives in all circumstances to perfect us for His glory. Therefore,
Paul says, “Giving thanks always for all things unto God and the Father in the
name of our Lord Jesus Christ;” (Eph 5:20) He again says, “In every thing give
thanks: for this is the will of God in Christ Jesus concerning you.” (1 Thess 5:18)
The psalmists make similar statements in Psalms 34:1, “I will bless the LORD at
all times: his praise shall continually be in my mouth.” Psalms 71:8, “Let my
mouth be filled with thy praise and with thy honour all the day.”
“that is, the fruit of the lips confessing his name”. The author then clarifies the
meaning of the phrase “sacrifice of praise” by saying, “that is, the fruit of our lips
giving thanks to His name” (KJV). There are a variety of translations of the word
“giving thanks” in modern English versions: “praising” (Thayer, BAGD), “giving
thanks” (NASB, NIV, KJV), “acknowledging” (RSV). This is because the Greek
word used is ὁμολογέω literally means, “to confess”
13:15 Comments . God is preparing a heavenly hallelujah choir with His people,
and auditions begin right now, as the psalmist instructs us in Psalm 34:1, “I will
bless the LORD at all times: his praise shall continually be in my mouth.” Your
choir robes are garments of praise, as we read in Isaiah 61:3, “To appoint unto
them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for
mourning, the garment of praise for the spirit of heaviness; that they might be
called trees of righteousness, the planting of the LORD, that he might be
glorified.” The choir director the Lord Jesus Christ.
How long is the show? Forever, as we see in Psalm 145:2, “Every day will I bless
thee; and I will praise thy name for ever and ever.” 1 Peter 4:11, “If any man
speak, let him speak as the oracles of God; if any man minister, let him do it as of
the ability which God giveth: that God in all things may be glorified through Jesus
Christ, to whom be praise and dominion for ever and ever. Amen.”
485
Who is the audience? You may not be able to carry a tune or even read music, but
you need a song in your heart. God can put it there. One song the angels will sing
is in Revelations 15:3, “The song of Moses the servant of God, and the song of the
Lamb.”
Now long will this go on? It has been going on forever and will go on forever.
Those who do not offer unto God thanksgiving are identified as “unthankful.” This
contrast is clearly made in Luke 6:35, “But love ye your enemies, and do good,
and lend, hoping for nothing again; and your reward shall be great, and ye shall be
the children of the Highest: for he is kind unto the unthankful and to the evil.” 2
Timothy 3:1-2, “This know also, that in the last days perilous times shall come.
For men shall be lovers of their own selves, covetous, boasters, proud,
blasphemers, disobedient to parents, unthankful, unholy,”
13:16 “And do not forget good deeds and fellowship” (τῆς δὲ εὐποιΐας καὶ
κοινωνίας μὴ ἐπιλανθάνεσθε). The Greek word κοινωνία means, “generosity,
fellow-feeling, altruism” (BAGD). Within the context of Hebrews 13:16, it carries
the idea of generous sharing with one another.
Regarding the exhortation to remain in fellowship, Paul has already charged them
on this issue in Hebrews 10:25, “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.”
13:16 “for with such sacrifices God is well pleased” (τοιαύταις γὰρ θυσίαις
εὐαρεστεῖται ὁ θεός). We must first offer our bodies as living sacrifices unto the
Lord (Rom 12:1-2).:
13:16 Comments. In Hebrews 13:16 the author continues to contrast the Jewish
system of Temple sacrifices under the old covenant with those done under the new
covenant.
13:17 “Obey those that lead you, and submit” (Πείθεσθε τοῖς ἡγουμένοις ὑμῶν
καὶ ὑπείκετε). We find a similar passage about obedience to civil rule in Romans
13:1-7.
13:17 “for they themselves look after your souls, as they shall give account”
(αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν ὡς λόγον ἀποδώσοντες). We read
a similar statement in James 3:1, “My brethren, be not many masters, knowing that
we shall receive the greater condemnation.” This tells us that church leaders will
give a greater account of their office than laity.
486
The Greek word λογος refers to “an account” in Hebrews 4:13; 13:17, while in the
rest of the epistle of Hebrews it is translated in the KJV as “a word” (9 times),
“say” (1 time), “doctrine” (1 time) (Heb 2:2; 4:2, 12; 5:11, 13; 6:1; 7:28; 12:19;
13:7, 22). Luke uses λογος in a similar way in Matthew 25:19, “After a long time
the lord of those servants cometh, and reckoneth with them.” Luke 16:2, “And he
called him, and said unto him, How is it that I hear this of thee? give an account of
thy stewardship; for thou mayest be no longer steward.”
13:17 “so that they may do this with joy, and not with grief. For this is
unprofitable for you” (ἵνα μετὰ χαρᾶς τοῦτο ποιῶσιν καὶ μὴ στενάζοντες·
ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο). It is a grief for fathers to have unruly children; but it
is a joy for them to be obedient. It is the same way with a pastor ruling over his
flock.
Conclusion
(Hebrews 13:18-25)
In Hebrews 13:18-25 we have the concluding remarks to the epistle of Hebrews in
which the author mentions the blood of Jesus Christ and various aspects of the
believer’s divine service to God.
Central Ideas. Here are proposed statements expressing the central ideas of
Hebrews 13:18-25 emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, a conclusion to the discussion of the High Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to heed his words
of exhortation in light of the blood of the everlasting covenant of Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to heed
his words of exhortation in light of the blood of the everlasting covenant of
Jesus Christ, God has called believers to heed these words of exhortation in
light of the blood of the everlasting covenant of Jesus Christ.
Homiletical Idea – Because God has called believers to heed these words of
exhortation in light of the blood of the everlasting covenant of Jesus Christ,
God calls us to heed these words of exhortation in light of the blood of the
everlasting covenant of Jesus Christ.
The Text
18
Pray for us: for we believe that we have a good conscience, willing
to live correctly in all things. 19And I exhort (you) to do this more so, that
I may be restored to you soon. 20Now the God of peace, who brought up
from the dead that great shepherd of the sheep, our Lord Jesus, through
487
the blood of the everlasting covenant, 21make you complete in every good
thing so that you do his will, working in you that which is well pleasing
before him, through Jesus Christ; to whom be glory for ever and ever,
Amen. 22And I exhort you, brethren, accept with patience (this) word of
exhortation: for I have written only a brief letter to you. 23You know that
our brother Timothy has been set free, with whom, if he should come
shortly, I shall see you. 24Greet all them that have leadership over you,
and all the saints. They of Italy greet you. 25Grace be with you all.
13:18-19 Comments. The apostle Paul solicited prayer from all of his churches
during the course of his public ministry (Rom 15:30-32, 2 Cor 1:11, Eph 6:19, Phil
1:19, Col 4:3-4, 1 Thess 5:25, 2 Thess 3:1-2, Phlm 1:22, Heb 13:18-19). We have
a record in his epistles that he requested prayer from all but the churches in
Galatia. Specifically, he asks for prayer in Romans 15:30-32, “Now I beseech you,
brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye
strive together with me in your prayers to God for me; That I may be delivered
from them that do not believe in Judaea; and that my service which I have for
Jerusalem may be accepted of the saints; That I may come unto you with joy by
the will of God, and may with you be refreshed.” He asks for prayer in 2
Corinthians 1:11, “Ye also helping together by prayer for us, that for the gift
bestowed upon us by the means of many persons thanks may be given by many on
our behalf.” He asks for prayer in Ephesians 6:19, “And for me, that utterance may
be given unto me, that I may open my mouth boldly, to make known the mystery
of the gospel.” He asks for prayer in Philippians 1:19, “For I know that this shall
turn to my salvation through your prayer, and the supply of the Spirit of Jesus
Christ.” He asks for prayer in Colossians 4:3-4, “Withal praying also for us, that
God would open unto us a door of utterance, to speak the mystery of Christ, for
which I am also in bonds; That I may make it manifest, as I ought to speak.” He
asks for prayer in 1 Thessalonians 5:25, “Brethren, pray for us.” He asks for prayer
in 2 Thessalonians 3:1-2, “Finally, brethren, pray for us, that the word of the Lord
may have free course, and be glorified, even as it is with you: And that we may be
delivered from unreasonable and wicked men: for all men have not faith.” He asks
for prayer in Philemon 1:22, “But withal prepare me also a lodging: for I trust that
through your prayers I shall be given unto you.” He asks for prayer in Hebrews
13:18-19, “Pray for us: for we trust we have a good conscience, in all things
willing to live honestly. But I beseech you the rather to do this, that I may be
restored to you the sooner.”
Paul’s appeals to the churches for prayer address six topics. These topics are his
requests for deliverance (Rom 15:30-32, Phil 1:19, 2 Thess 3:1-2), his requests to
visit them and be refreshed (Rom 15:30-32, Phlm 1:22, Heb 13:18-19), his request
for an opportunity to speak God’s Word to others with boldness (Eph 6:19, Col
4:3-4, 2 Thess 3:1-2), his request for the saints to receive his ministry with an open
heart (Rom 15:30-32, 2 Cor 1:11), and his request for a greater measure and supply
of the Holy Spirit in his life and ministry (Phil 1:19). These requests include both
488
supplications to God as well as spiritual warfare by the Church against the
kingdom of darkness. Thus, Paul understood the dual roles of God the Father
sending forth His heavenly angels to orchestrate divine events on earth as well the
role of the Church in spiritual warfare against the kingdom of darkness as demons
try to hinder these plans.
13:18 “Pray for us: for we believe that we have a good conscience, willing to
live correctly in all things” (Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν
συνείδησιν ἔχομεν, ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι).
13:19 “And I exhort (you) to do this more so, that I may be restored to you
soon” (περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶ
ὑμῖν). The Greek word περισσῶς means, “(even) more” (BAGD). Note use of this
word in 1 Corinthians 14:1, “Follow after charity, and desire spiritual gifts, but
rather that ye may prophesy.”
The fact that Paul says he will be “restored” to them implies divine orchestration.
In other words, his visit to them was based upon someone restoring him to them
rather than being based upon his decision alone.
13:20 “Now the God of peace, who brought up from the dead that great
shepherd of the sheep, our Lord Jesus, through the blood of the everlasting
covenant” (Ὁ δὲ θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν
προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν Ἰησοῦν).
Within the context of Hebrews, which emphasizes Jesus Christ as our Great High
Priest who maintains our right standing before the Father, He is the God of peace
through the blood covenant made with man through the blood that Jesus Christ
offered once for all time in the Heavenly temple. This is why Hebrews 13:20 also
mentions the resurrection of Jesus Christ and the blood of the everlasting covenant.
13:21 “make you complete in every good thing so that you do his will, working
in you that which is well pleasing before him, through Jesus Christ; to whom
be glory for ever and ever, Amen” (καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ εἰς τὸ
ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ
Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν). The apostle Paul makes a
similar statement in Philippians 2:13, “For it is God which worketh in you both to
will and to do of his good pleasure.”
13:20-21 Comments. Hebrews 13:20-21 can be considers as a synopsis of the
epistle of Hebrews. It states who Jesus Christ is and why we are to become perfect
or mature. The Hebrews word καταρτίζω “put in order, restore” (BAGD) is the
same word as in Luke 6:40, “The disciple is not above his master: but every one
that is perfect shall be as his master.”
489
13:22 “And I exhort you, brethren, accept with patience (this) word of
exhortation” (Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς
παρακλήσεως). The author, most likely Paul, describes the epistle of Hebrews as a
“word of exhortation.” We see numerous words of encouragement and warning
throughout this Epistle (Heb 2:1; 3:1, 12; 4:1, 11, 14, 16; 6:1; 10:22, 23, 24; 12;1,
28; 13;13, 15). Many of these exhortation passages begin with the phrase “Let us.”
This message of exhortation is encouraging the Hebrew saints to persevere in their
faith in Jesus Christ as the Son of God until the end, despite the hardships and
persecutions they were suffering.
13:22 “for I have written only a brief letter to you” (καὶ γὰρ διὰ βραχέων
ἐπέστειλα ὑμῖν). The description of this exhortation as brief may be reflected in
several comments made previously within this epistle. For example, the author
mentions additional information about the articles of the Tabernacle that he does
not have time to discuss (9:5). He also says that “time would fail him” to discuss
the faith of many other Old Testament saints (11:32). In other words, the author
could have written a longer discourse to support each of his exhortations, but he
kept each discourse as brief as possible.
13:22 Comments. The literary structure of the epistle of Hebrews consists of a
series of exhortations, each one supported by a doctrinal discourse. There are
seven literary sections that make up the epistle of Hebrews, with all but the first
one opening with a brief exhortation, followed by a more lengthy discourse to
support its exhortation:
1. Predestination
2. Calling
3. Justification
4. Indoctrination
5. Divine service
6. Perseverance
7. Glorification
(Heb 1:1-14)
(Heb 2:1-4:13)
(Heb 4:14-5:14)
(Heb 6:1-10:18)
(Heb 10:19-11:40)
(Heb 12:1-29)
(Heb 13:1-17)
Within these sections, we have an exhortation to heed God’s divine calling (Heb
2:1-4), an exhortation to hold faith to our confession of faith (Heb 4:14-16), an
exhortation to grow in Christian maturity (Heb 6:1-8), an exhortation to divine
service (Heb 10:19-39), and exhortation to persevere in the Faith (Heb 12:1-3), and
an exhortation to walk in brotherly love as our entrance into rest (Heb 13:1-8).
13:23 “You know that our brother Timothy has been set free, with whom, if
he should come shortly, I shall see you” (Γινώσκετε τὸν ἀδελφὸν ἡμῶν Τιμόθεον
ἀπολελυμένον, μεθʼ οὗ ἐὰν τάχιον ἔρχηται ὄψομαι ὑμᾶς). We have a unique
reference to Timothy being released “from prison” in Hebrews 13:23, as is
commonly understood. The event of Timothy being held in a prison is not recorded
anywhere in the New Testament. If he were arrested as many understand this verse
490
to say, it suggests a later date of writing, perhaps in the mid to late 60’s during the
Neronian persecutions against the Church.
Ebedjesu, the Syrian bishop, reflects a medieval tradition by saying Paul wrote his
epistle to the Hebrews from Italy and dispatched Timothy to deliver it to his
recipients. He writes, “Besides these there are fourteen epistles of the great Apostle
Paul . . . the Epistle to the Hebrews, written in Italy, and sent by the hands of
Timothy, the spiritual son.” 178 The fact that Edebjesu says Timothy was dispatched
by Paul to carry the epistle of Hebrews to its recipients suggests that some early
Church fathers interpreted Hebrews 13:23 to mean that Timothy was not being
“released from prison,” but rather, he was been released from Paul’s presence in
order to travel to them. 179 The Greek word ἀπολύω “to release” can be used in a
narrow sense or in a broad sense, so that the interpretation of Timothy being
released from Paul’s presence is justified in the text, being used in this sense in
other places (Acts 13:3; 15:30). In addition, there is no word used in Hebrews
13:23 to describe imprisonment. If Timothy were the courier of this epistle to the
Hebrews, then Hebrews 13:23 would have to be interpreted in one of two ways. It
might mean that as soon as Timothy is dispatched from Paul and he arrives to
deliver this letter to the Hebrews, then Paul would come see them as well. In other
words, Paul would be expecting Timothy to come to him to relieve him of his
duties of a particular ministry so that he can visit his Hebrew recipients.
However, the more likely meaning is that when Timothy is released from
wherever, other duties or even prison, when he arrives in Rome, Paul and Timothy
plan to travel together to visit these recipients of the epistle of Hebrews. This
interpretation is supported by the prepositional phrase “with whom,” as understood
by many modern English versions (AMP, BBE, CEV, CSB, GNB, GW, HCSB,
ISV, LBP, Message, NAB, NCV, NEB, NET, NJB, NLT, NRSV, REB, TPT). Paul
has just mentioned his intent to visit them in Hebrews 13:19, “But I beseech you
the rather to do this, that I may be restored to you the sooner.” Therefore, I do
think that Timothy was the most likely courier of this epistle.
13:24 “Greet all them that have leadership over you, and all the saints. They
of Italy greet you” (Ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν καὶ πάντας τοὺς
ἁγίους. ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας). The prevailing view of the early
Church fathers is that the author wrote this Epistle from Italy, most likely from
Rome. However, modern scholarship now favors the interpretation that the epistle
178
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 321; George Percy Badger, The Nestorians and their Rituals, vol. 2 (London: Joseph Masters,
1852), 362-363.
179
Matthew Poole takes this view. See Matthew Poole, Annotations upon the Holy Bible, vol. 3
(New York: Robert Carter and Brothers, 1853), 808, 879, Logos.
491
of Hebrews has a Roman destination, with the author writing to Romans, while
sending greetings from Italian believers at his location. 180
13:25 “Grace be with you all” (ἡ χάρις μετὰ πάντων ὑμῶν). In Hebrews 13:25
Paul, the likely author, basically commends them into the hands of the Lord Jesus
Christ with the phrase “Grace be with you all,” in much the same way that he did
in Acts 14:23, “And when they had ordained them elders in every church, and had
prayed with fasting, they commended them to the Lord, on whom they believed.”
Acts 20:32, “And now, brethren, I commend you to God, and to the word of his
grace, which is able to build you up, and to give you an inheritance among all them
which are sanctified.” We find this statement at the end of all of Paul’s epistles,
and it has a precedence in the Old Testament (Judge 6:12, Ruth 2:4, see also Luke
1:28).
In a similar way that the early apostles were instructed by Jesus to let their peace
come upon the home of their host (Matt 10:13), so did the apostle Paul open every
one of his thirteen New Testament epistles with a blessing of God’s peace and
grace upon his readers. We can bless a house by speaking God's peace upon it, as
Jesus said, “And if the house be worthy, let your peace come upon it: but if it be
not worthy, let your peace return to you.” (Matt 10:13) This practice of speaking
blessings upon God’s children may have its roots in the priestly blessing of
Numbers 6:22-27, where God instructed Moses to have the priests speak a blessing
upon the children of Israel. We see in the book of Ruth that this blessing became a
part of the Jewish culture when greeting people. Boaz blessed his workers in the
field and his reapers replied with a blessing, saying, “And, behold, Boaz came
from Bethlehem, and said unto the reapers, The LORD be with you. And they
answered him, The LORD bless thee.” (Ruth 2:4) We also see this practiced by the
king in 2 Samuel 15:20 where David says, “mercy and truth be with thee.”
So, this word of blessing was a part of the Hebrew and Jewish culture. This
provides us the background as to why Paul was speaking a blessing upon the
church at Ephesus, especially that God would grant them more of His grace and
abiding peace that they would have otherwise not known. In faith, we too, can
receive this same blessing into our lives. Paul actually pronounces and invokes a
blessing of divine grace and peace upon his readers with these words, “Grace be to
you, and peace, from God our Father, and from the Lord Jesus Christ.” I do not
believe this blessing is unconditional, but rather conditional. In other words, it is
based upon the response of his hearers. The more they obey these divine truths laid
forth in this epistle, the more God’s grace and peace is multiplied in their lives. We
recall how the children of Israel entered the Promised Land, with six tribes
standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal
180
David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological
Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing
Group, 2010), 632, Logos.
492
to curse the disobedient (Deut 27:11-26). Thus, the blessings and curses of
Deuteronomy 28:1-68 were placed upon the land. All who obeyed the Law
received these blessings, and all who disobeyed received this list of curses. In the
same way, Paul invokes a blessing into the body of Christ for all who will hearken
unto the divine truths of this epistle. We see this obligation of the recipients in the
translation by Beck of 2 Peter 1:2, “As you know God and our Lord Jesus, may
you enjoy more and more of His love and peace.”
When we pray for others, God shows grace to both them and us. This same
blessing applies not only to the recipients of this epistle two thousand years ago,
but also to you and me today. This is a spoken blessing, which blesses men, a
blessing that we can receive today by receiving God's Word.
“Amen”. The use of the word “Amen” at the end of most books of the New
Testament suggests that it was supplied later as a liturgical confession. In the
Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s
epistles, as well as to the four Gospels, and to the General Epistles of Hebrews, 1-2
Peter, 1-2 John, and to the book of Revelation. However, because “Amen” is not
supported in more ancient manuscripts many scholars believe that this word is a
later liturgical addition. The closing declaration of “Amen” in the books of the
New Testament is a Hebrew word that literally means “I believe,” and it is used by
God’s people as throughout the Scriptures as a verbal affirmation of their faith in
the truth of His Word. This declaration goes back to the Mosaic Law when the
Israelites were to declare “Amen” at the reading of God’s Laws its and judgments
to affirm these truths over their lives (Num 5:22, Deut 27:15-26, 1 Chron 16:36,
Neh 5:13; 8:6, Jer 28:6). The psalmists used this word to conclude a number of
psalms (Pss 41:13; 72:19; 89:52; 106:48). The fact that this word was attached to
the end of all the books of the New Testament except Acts, James, and 3 John
suggests that this Jewish tradition of a congregation declaring “Amen” carried over
into the New Testament Church. We have evidence for its use in 1 Corinthians
14:16, “Else when thou shalt bless with the spirit, how shall he that occupieth the
room of the unlearned say Amen at thy giving of thanks, seeing he understandeth
not what thou sayest?” In addition, the Pauline benedictions could have been used
by the early churches with the added “Amen,” as suggested by his statement in 2
Corinthians 1:20, “For all the promises of God in him are yea, and in him Amen,
unto the glory of God by us.” This word has echoed throughout heaven for eternity
past and the hosts of heaven as well as God’s children will shout “Amen” for
eternity (Rev 5:14; 7:12; 19:4).
493
APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION
“An exegetical outline displays a passage’s thought flow; a homiletical outline
organizes a preacher’s explanation, development, application,
and communication of a passage’s truths.” 1
(Bryan Chapell)
The introductory material of this bible commentary searches for the theological
framework of the book in order to identify the author’s thought flow, allowing for
more accurate exegesis of the biblical text. The following collection of central
ideas of the text has come out of this research to aid the preacher in sermon
preparation. The three-fold sets of central ideas in this collection attempt to
identify the ideas the writer intended for his original readers (exegetical ideas), the
enduring and timeless doctrinal statements that remains true throughout history
(theological ideas), and the Gospel’s call towards men for a particular response to
the text (homiletical ideas). As such, the following exegetical, theological, and
homiletical ideas provide an outline that endeavours to shape the flow of thought
of the biblical text into messages that can be clearly communicated to a modern
audience. In this way, the preacher/teacher of this book of the Bible can lead his
audience towards the intended destination of the author. 2 These central ideas are
an effort to understand what the author meant to say to his original recipients and
to communicate this message to a modern audience. 3
1
Bryan Chapell, Christ-Centered Preaching – Redeeming the Expository Sermon (Grand Rapids:
Baker Academic, 2005), 129.
2
The advantage of this three-fold approach to biblical studies has been recognized by the authors
of Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen Testaments mit
Rücksicht auf das theologisch-homiletische Bedürfniss des pastoralen Umtes in Berbindung mit
namhasten evangelischen Theologen (Bielefeld: Belhagen und Klasing, 1857-77), edited by Johann
Peter Lange. This work was later translated into English as A Commentary on the Holy Scriptures:
Critical, Doctrinal, and Homiletical with special reference to ministers and students in twenty-five
volumes (Edinburgh: T and T. Clark, 1865-80) under the general editorship of Philip Schaff. The
commentary notes in this series are divided into the same three categories: (1) exegetical and critical,
(2) doctrinal and ethical, and (3) homiletical and practical. Later biblical commentary series can be
grouped into three major categories: critical, devotional, and homiletical. These groups also reflect the
exegetical-theological-homiletical approach used in this Bible commentary.
3
I do not claim to have this exercise of identifying the central ideas of biblical passages perfected
in my Bible commentaries, since this task is beyond the scope of accomplishments for one man in one
lifetime. However, as with other fields of study, I present my efforts to biblical scholarship in hopes
that the generations following will be able to refine them and perfect them through a general consensus
of agreement. This refinement can only be accomplished as preachers and teachers use them in the
pulpit and classroom to identify their accuracy. Such future efforts of refinement are my prayer to the
Lord.
494
This Bible commentary defines ‘exegetical idea’ as the main idea of a block, a
section, a subsection, or a pericope of the text within the theological framework of
a book that best expresses what the writer intended for his original readers.
Therefore, this idea is written using verbs in the past tense. For example, the
exegetical idea of Matthew 1:1-2:12 says ‘The Old Testament Scriptures testify
that Jesus Christ was predestined to be the Messiah, having fulfilled the Messianic
prophecies concerning His humanity, deity, and Davidic kingship’.
This Bible commentary defines ‘theological idea’ as the primary theme of a block,
a section, a subsection, or a pericope of the text within the theological framework
of a book that best reflects and supports its primary theme. The theological idea is
an enduring and timeless, doctrinal statement that remains true throughout history.
Therefore, this idea is written using verbs in the present perfect tense. This idea
uses the evidence of the exegetical idea to reflect the primary theme of the book.
For example, the theological idea of Matthew 1:1-2:12 says ‘Because He has
proven to be both fully man and fully God, destined to reign as Lord over all
(secondary theme), Jesus Christ is the Messiah and the Son of God (primary
theme)’.
This Bible commentary defines ‘homiletical idea’ as the imperative theme of a
block, a section, a subsection, or a pericope of the text within the theological
framework of a book that best reflects the required response of the reader. The
homiletical idea reflects the Gospel’s call towards men for a particular response
based upon the theological idea. This idea best expresses what the book means for
today’s readers. Therefore, this idea is written using verbs in the present tense. For
example, the homiletical idea of Matthew 1:1-2:12 says, ‘Because Jesus is the Son
of God (primary theme), as testified through His predestined birth as the Messiah
(secondary theme), the Gospel calls men to place their faith in Jesus Christ as both
the Son of man and Son of God, destined to reign as Lord over all (imperative
theme)’.
This collection of central ideas provides a theme-based approach for crafting
exegetical studies on a book into a cohesive, text-driven, expository sermon series
with a clear destination for its hearers. This approach to the biblical text follows
the book’s theological framework, which is the key to avoiding fragmentation.
Crafting sermons around the book’s framework aids the expository preacher in the
delivery of a sequence of connected sermons/teachings with a clearly defined
destination for the hearers. 4
4
Graeme Goldsworthy says, “In my experience the preaching of a series of sermons, say, from an
epistle, easily leads the preacher to fragmentation. . . .” He says fragmentation disconnects Paul’s
doctrinal message in the first part of the epistle from his practical message in the last part. See Graeme
Goldsworthy, Preaching the Whole Bible as Christian Scripture: The Application of Biblical Theology
to Expository Preaching (Grand Rapids: William B. Eerdmans Publishing Co., 2000), xiv.
495
A sermon series requires theological cohesion at its macro and micro-levels if the
expository preacher is to take his congregation on the spiritual journey shaped
from a book of the Bible. Each sermon of this spiritual journey should continually
echo the book’s central theme within its theological framework throughout the
series. A clear, central theme supported by secondary themes allows the
congregation to follow the preacher’s messages as he leads them toward the
spiritual transformation specific for that book. Therefore, an individual sermon text
should hinge upon the central idea of its context, and this context should reflect the
theological framework of the book itself. 5
In addition, the preacher should design the sermon series within the Christocentric
framework of the Scriptures themselves. Specifically, the book’s theological
framework should support the central theme of the book itself, as well as the
overarching theme of the major division of the Bible into which it is placed.
Therefore, every sermon should reflect an aspect of the central theme of the book,
and this central theme must fit properly within the theme of its major division in
reflecting the overarching, Christocentric theme of the Holy Scriptures. 6 In order
to design a sermon series into this type of cohesive unity at all levels, the preacher
needs a theological, or theme-based approach that effectively identifies the central
ideas at the macro-level as well as micro-level of the book’s sermon pericopae. 7
This approach allows the text-driven preacher to follow the book’s theological
framework when preparing sermon outlines that reflect a clear and focused set of
connected messages. He is able to develop a sermon series that clearly navigates
through the biblical text and presents a clear destination for the congregation. This
theme-based approach serves to bridge the gap between exegesis and homiletics by
revealing a book’s theological framework. A book’s theological framework is the
‘bridge’ between exegesis and homiletics.
The proposed theological framework of the epistle of Hebrews reveals an outline
that accommodates either a 7-sermon series as a brief survey of the book, or an
exhaustive 31-sermon series addressing each pericope. The epistle of Hebrews is
rich enough in theological wealth to preach a more exhaustive sermon series by
identifying the main points within these proposed pericopae, or the
preacher/teacher can combine some of these pericopae to shorten the sermon
5
For this reason, homileticians recommend reading the entire book numerous times in several
versions in preparation for exegesis of its individual passages.
6
Jerry Vines and Jim Shaddix echo the view of modern, conservative biblical hermeneutics by
saying, “From beginning to end, the Bible has one overarching theme: the redemption of God’s
creation.” See Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago: Moody Press, 1999), 57.
7
Bryan Chapell discusses the need for preachers to find a place for each passage of Scripture in
“the historical sweep of God’s redemptive plan.” He believes a preacher will find more success in
preaching sermons as he discovers the redemptive message of Scriptures at both the micro and macrolevels. See Bryan Chapell, Christ-Centered Preaching—Redeeming the Expository Sermon, 2nd edition
(Grand Rapids: Baker Academic, 2005), 16.
496
series. With these options, the preacher can determine the length of the sermon
series without compromising the focus of its journey toward the practical
application of the pastor’s call to serve in the body of Christ to transform man’s
lifestyle and conduct. With larger books of the Bible, the preacher may need to
break this lengthy series into blocks by returning to the book after scheduled
sermons on other books or topics. 8
Here is the collection of central ideas of the text for the epistle of Hebrews:
Predestination: The Superiority of Jesus as the Son of God
(Hebrews 1:1-14)
Survey 1 (Sermons 1-2) (Hebrews 1:1-14). Here are proposed statements
expressing the central ideas of Hebrews 1:1-14 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, the predestined superiority of Jesus
Christ over creation as the Son of God:
Exegetical Idea – The author declared to the Hebrews the superiority of Jesus
Christ over all creation as the Son of God.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God, God the Father
has predestined Jesus Christ to be supreme over all creation as the Son of God.
Homiletical Idea – Because God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God, Jesus Christ is predestined to be
supreme over all creation as the Son of God.
Sermon 1 (Hebrews 1:1-4). Here are proposed statements expressing the
central ideas of Hebrews 1:1-4 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the predestined superiority of Jesus
Christ over creation as the Son of God:
Exegetical Idea – The author declared to the Hebrews the superiority of
Jesus Christ over all creation as the Son of God through His atonement
and exaltation.
8
Chapell echoes the popular view that the average preacher should limit a sermon series to a
maximum of a few months. However, it is possible to break a lengthy series into blocks so that they are
not delivered in sequence, but rather spread out over an extended period of time. See Chapell, ChristCentered Preaching, 66.
497
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God through
His atonement and exaltation, God the Father has predestined Jesus
Christ to be supreme over all creation as the Son of God through His
atonement and exaltation.
Homiletical Idea – Because God the Father has predestined Jesus Christ
to be supreme over all creation as the Son of God through His atonement
and exaltation, Jesus Christ is predestined to be supreme over all creation
as the Son of God through His atonement and exaltation.
Sermon 2 (Hebrews 1:5-14). Here are proposed statements expressing the
central ideas of Hebrews 1:5-14 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the predestined superiority of Jesus
Christ over creation as the Son of God:
Exegetical Idea – The author declared to the Hebrews the superiority of
Jesus Christ over all creation as the Son of God as testified in the Holy
Scriptures.
Theological Idea – Because the author declared to the Hebrews the
superiority of Jesus Christ over all creation as the Son of God as testified
in the Holy Scriptures, God the Father has predestined Jesus Christ to be
supreme over all creation as the Son of God as testified in the Holy
Scriptures.
Homiletical Idea – Because God the Father has predestined Jesus Christ
to be supreme over all creation as the Son of God as testified in the Holy
Scriptures, Jesus Christ is predestined to be supreme over all creation as
the Son of God as testified in the Holy Scriptures.
Calling: The Gospel Calls Us to a Rest through Jesus Christ
(Hebrews 2:1-4:13)
Survey 2 (Sermons 3-8) (Hebrews 2:1-4:13). Here are proposed statements
expressing the central ideas of Hebrews 2:1-4:13 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, God’s call to obey and rest in Jesus
Christ as our Great High Priest:
Exegetical Idea – The author exhorted the Hebrew believers to earnestly heed
the Gospel in light of Jesus Christ’s atonement and exaltation.
498
Theological Idea – Because the author has exhorted the Hebrew believers to
earnestly heed the Gospel in light of Jesus Christ’s atonement and exaltation,
God has called believers to earnestly heed the Gospel in light of Jesus Christ’s
atonement and exaltation.
Homiletical Idea – Because God has called believers to earnestly heed the
Gospel in light of Jesus Christ’s atonement and exaltation, God calls us to
earnestly heed the Gospel in light of Jesus Christ’s atonement and exaltation.
Sermon 3 (Hebrews 2:1-4). Here are proposed statements expressing the
central ideas of Hebrews 2:1-4 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, God’s call to obey and rest in Jesus
Christ as our Great High Priest:
Exegetical Idea – The author exhorted believers to earnestly heed the
Gospel that came to them through the preaching of Jesus and His
disciples accompanied by signs and wonders.
Theological Idea – Because the author exhorted believers to earnestly
heed the Gospel that came to them through the preaching of Jesus and
His disciples accompanied by signs and wonders, God has called
believers to earnestly heed the Gospel that came to them through the
preaching of God’s Word accompanied by signs and wonders.
Homiletical Idea – Because God has called believers to earnestly heed
the Gospel that came to them through the preaching of God’s Word
accompanied by signs and wonders, God calls us to earnestly heed the
Gospel that comes to us through the preaching of God’s Word
accompanied by signs and wonders.
Sermons 4-7 (Hebrews 2:5-4:11). Here are proposed statements expressing
the central ideas of Hebrews 2:5-4:11 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, God’s call to obey and rest in
Jesus Christ as our Great High Priest:
Exegetical Idea – The author exhorted believers to earnestly heed the
Gospel by which Jesus freed men from sin and death to lead them in
fulfilling God’s original commission so that they can enter into His rest.
Theological Idea – Because the author exhorted believers to earnestly
heed the Gospel by which Jesus freed men from sin and death to lead
them in fulfilling God’s original commission so that they can enter into
His rest, God has called believers to earnestly heed the Gospel by which
499
Jesus freed men from sin and death to lead them in fulfilling God’s
original commission so that they can enter into His rest.
Homiletical Idea – Because God has called believers to earnestly heed
the Gospel by which Jesus freed men from sin and death to lead them in
fulfilling God’s original commission so that they can enter into His rest,
God calls us to earnestly heed the Gospel by which Jesus freed men from
sin and death to lead them in fulfilling God’s original commission so that
they can enter into His rest.
Sermon 4 (Hebrews 2:5-9). Here are proposed statements expressing the
central ideas of Hebrews 2:5-9 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, God’s call to obey and rest
in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained how God gave man dominion
over the earth.
Theological Idea – Because the author explained how God gave man
dominion over the earth, God has given man dominion over the
earth.
Homiletical Idea – Because God has given man dominion over the
earth, God gives us dominion over the earth.
Sermon 5 (Hebrews 2:10-18). Here are proposed statements expressing
the central ideas of Hebrews 2:10-18 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, God’s call to obey and
rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained how Jesus destroyed the
power of the devil and He releases us from bondage as our High
Priest in Heaven.
Theological Idea – Because the author explained how Jesus
destroyed the power of the devil and He released them from bondage
as our High Priest in Heaven, Jesus has destroyed the power of the
devil and He has released believers from bondage as our High Priest
in Heaven.
Homiletical Idea – Because Jesus has destroyed the power of the
devil and He has released believers from bondage as our High Priest
500
in Heaven, we are released from the bondage of sin and death
through the atonement and High Priesthood of Jesus Christ.
Sermons 6-7 (Hebrews 3:1-4:11). Here are proposed statements
expressing the central ideas of Hebrews 3:1-4:11 emphasizing the
perseverance of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest, specifically,
God’s call to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained how Jesus made a way for
believers to enter into rest through obedience to their heavenly
calling.
Theological Idea – Because the author explained how Jesus made a
way for believers to enter into rest through obedience to their
heavenly calling, Jesus has made a way for believers to enter into rest
through obedience to their heavenly calling.
Homiletical Idea – Because Jesus has made a way for believers to
enter into rest through obedience to their heavenly calling, Jesus
makes a way for us to enter into rest through obedience to our
heavenly calling.
Sermon 6 (Hebrews 3:1-6). Here are proposed statements expressing
the central ideas of Hebrews 3:1-6 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely, the
role of Jesus Christ as our Great High Priest, specifically, God’s call
to obey and rest in Jesus Christ as our Great High Priest:
Exegetical Idea – The author explained how believers should
recognize that Jesus was appointed as an Apostle and High Priest
over their faith in His atonement and exaltation.
Theological Idea – Because the author explained how believers
should recognize that Jesus was appointed as an Apostle and
High Priest over their faith in His atonement and exaltation,
Jesus has been appointed as an Apostle and High Priest over
believers who confess their faith in His atonement and
exaltation.
Homiletical Idea – Because Jesus has been appointed as an
Apostle and High Priest over believers who confess their faith in
His atonement and exaltation, Jesus is our Apostle and High
Priest over our confession of faith in His atonement and
exaltation.
501
Sermon 7 (Hebrews 3:7-4:11). Here are proposed statements
expressing the central ideas of Hebrews 3:7-4:11 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, God’s call to obey and rest in Jesus Christ as our Great
High Priest:
Exegetical Idea – The author explained how there remains a
place of rest through obedience to their heavenly calling.
Theological Idea – Because the author explained how there
remains a place of rest through obedience to their heavenly
calling, God has provided a place of rest for those who are
obedience to their heavenly calling.
Homiletical Idea – Because God has provided a place of rest for
those who are obedience to their heavenly calling, we have a
place of rest through obedience to our heavenly calling.
Sermon 8 (Hebrews 4:12-13). Here are proposed statements expressing the
central ideas of Hebrews 4:12-13 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, God’s call to obey and rest in Jesus
Christ as our Great High Priest:
Exegetical Idea – The author exhorted believers to earnestly heed the
Word of God that is living and powerful by which they enter into rest.
Theological Idea – Because the author exhorted believers to earnestly
heed the Word of God that is living and powerful by which they enter into
rest, God has called believers to earnestly heed the Word of God that is
living and powerful by which they enter into rest.
Homiletical Idea – Because God has called believers to earnestly heed
the Word of God that is living and powerful by which they enter into rest,
God calls us to earnestly heed the Word of God that is living and
powerful by which we enter into rest.
The Believer’s Justification to Access God’s Throne
through the High Priesthood of Jesus Christ
(Hebrews 4:14-5:14)
Survey 3 (Sermons 9-12) (Hebrews 4:14-5:14). Here are proposed statements
expressing the central ideas of Hebrews 4:14-5:14 emphasizing the perseverance
502
of the saints amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the believer’s justification to
access God’s throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author explained how the Hebrew believers were
justified through the office of high priest of Jesus Christ.
Theological Idea – Because the author explained how the Hebrew believers
were justified through the office of high priest of Jesus Christ, God has
justified believers through the office of high priest of Jesus Christ.
Homiletical Idea – Because God has justified believers through the office of
high priest of Jesus Christ, God justifies us through the office of high priest of
Jesus Christ.
Sermon 9 (Hebrews 4:14-16). Here are proposed statements expressing the
central ideas of Hebrews 4:14-16 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the believer’s justification to access
God’s throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to hold fast
their confession in Jesus their High Priest as justification for their access
to the throne of grace.
Theological Idea – Because the author exhorted the Hebrew believers to
hold fast their confession in Jesus as their High Priest as justification for
their access to the throne of grace, God has justified believers to access
His throne through their confession of faith in Jesus as their High Priest.
Homiletical Idea – Because God has justified believers to access His
throne through their confession of faith in Jesus as their High Priest, we
are justified to access God’s throne through our confession of faith in
Jesus in His role as our High Priest.
Sermons 10-11 (Hebrews 5:1-10). Here are proposed statements expressing
the central ideas of Hebrews 5:1-10 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, the believer’s justification to
access God’s throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus Christ
fulfilled the requirements of the office of High Priest before God.
503
Theological Idea – Because the author explained to the Hebrews how
Jesus Christ fulfilled the requirements of the office of High Priest before
God, Jesus Christ has fulfilled the requirements of the office of High
Priest before God.
Homiletical Idea – Because Jesus Christ has fulfilled the requirements of
the office of High Priest before God, Jesus Christ is qualified to serve as
High Priest before God.
Sermon 10 (Hebrews 5:1-3). Here are proposed statements expressing the
central ideas of Hebrews 5:1-3 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, the believer’s justification to
access God’s throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus
Christ fulfilled the requirements of the office of High Priest before
God by becoming a man.
Theological Idea – Because the author explained to the Hebrews how
Jesus Christ fulfilled the requirements of the office of High Priest
before God by becoming a man, Jesus Christ has fulfilled the
requirements of the office of High Priest before God by becoming a
man.
Homiletical Idea – Because Jesus Christ has fulfilled the
requirements of the office of High Priest before God by becoming a
man, Jesus Christ is qualified to serve as High Priest before God by
becoming a man.
Sermon 11 (Hebrews 5:4-10). Here are proposed statements expressing
the central ideas of Hebrews 5:4-10 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the believer’s
justification to access God’s throne through the high priesthood of Jesus
Christ:
Exegetical Idea – The author explained to the Hebrews how Jesus
Christ fulfilled the requirements of the office of High Priest before
God through a divine call.
Theological Idea – Because the author explained to the Hebrews how
Jesus Christ fulfilled the requirements of the office of High Priest
before God through a divine call, Jesus Christ has fulfilled the
504
requirements of the office of High Priest before God through a divine
call.
Homiletical Idea – Because Jesus Christ has fulfilled the
requirements of the office of High Priest before God through a divine
call, Jesus Christ is qualified to serve as High Priest before God
through a divine call.
Sermon 12 (Hebrews 5:11-14). Here are proposed statements expressing the
central ideas of Hebrews 5:11-14 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the believer’s justification to access
God’s throne through the high priesthood of Jesus Christ:
Exegetical Idea – The author warned the Hebrew believers about
becoming dull of hearing.
Theological Idea – Because the author warned the Hebrew believers
about become dull of hearing, God has warned believers about becoming
dull of hearing.
Homiletical Idea – Because God has warned believers about becoming
dull of hearing, God warns us about becoming dull of hearing.
Indoctrination: The Superior Priesthood of Jesus Christ
(Hebrews 6:1-10:18)
Survey 4 (Sermons 13-19) (Hebrews 6:1-10:18). Here are proposed statements
expressing the central ideas of Hebrews 6:1-10:18 emphasizing the perseverance
of the saints amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the doctrine of the superior
Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrews the superior Priesthood
of Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrews the superior
Priesthood of Jesus Christ to that of the Law, Jesus Christ has been given a
superior Priesthood that that of the Law.
Homiletical Idea – Because Jesus Christ has been given a superior Priesthood
to that of the Law, Jesus Christ has a superior priesthood to that of the Law.
Sermon 13 (Hebrews 6:1-8). Here are proposed statements expressing the
central ideas of Hebrews 6:1-8 emphasizing the perseverance of the saints
505
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the doctrine of the superior Priesthood
of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to grow in
their faith in God with a warning against falling away.
Theological Idea – Because the author exhorted the Hebrew believers to
grow in their faith in God with a warning against falling away, believers
have been called to grow in their faith in God with, being warned against
falling away.
Homiletical Idea – Because believers have been called to grow in their
faith in God, being warned against falling away, we are called to grow in
our faith in God, being warned against falling away.
Sermons 14-19 (Hebrews 6:9-10:18). Here are proposed statements
expressing the central ideas of Hebrews 6:9-10:18 emphasizing the
perseverance of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the sure
hope of eternal life based upon the superior Priesthood and sacrifice of
Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrew believers
the sure hope of eternal life based upon the superior Priesthood and
sacrifice of Jesus Christ to that of the Law, God has given believers a sure
hope of eternal life based upon the superior Priesthood and sacrifice of
Jesus Christ to that of the Law.
Homiletical Idea – Because God has given believers a sure hope of
eternal life based upon the superior Priesthood and sacrifice of Jesus
Christ to that of the Law, we have a sure hope of eternal life based upon
the superior Priesthood and sacrifice of Jesus Christ to that of the Law.
Sermon 14 (Hebrews 6:9-20). Here are proposed statements expressing
the central ideas of Hebrews 6:9-20 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the doctrine of the
superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the
sure hope of eternal life through His promises.
506
Theological Idea – Because the author explained to the Hebrew
believers the sure hope of eternal life through His promises, God has
given believers a sure hope of eternal life through His promises.
Homiletical Idea – Because God has given believers a sure hope of
eternal life through His promises, we have a sure hope of eternal life
through His promises.
Sermons 15-19 (Hebrews 7:1-10:18). Here are proposed statements
expressing the central ideas of Hebrews 7:1-10:18 emphasizing the
perseverance of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers the
superior Priesthood and sacrifice of Jesus Christ to that of the Law.
Theological Idea – Because the author explained to the Hebrew
believers the superior Priesthood and sacrifice of Jesus Christ to that
of the Law, Jesus Christ has offered to believers a superior Priesthood
and sacrifice to that of the Law.
Homiletical Idea – Because Jesus Christ has offered to believers a
superior Priesthood and sacrifice to that of the Law, Jesus Christ
provides us a superior Priesthood and sacrifice to that of the Law.
Sermons 15-17 (Hebrews 7:1-28). Here are proposed statements
expressing the central ideas of Hebrews 7:1-28 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers
that the Priesthood of Jesus Christ is superior because He was
appointed into the unending order of Melchizedek.
Theological Idea – Because the author explained to the Hebrew
believers that the Priesthood of Jesus Christ is superior because
He was appointed into the unending order of Melchizedek, the
Priesthood of Jesus Christ has been made superior to the Law
because He was appointed into the unending order of
Melchizedek.
507
Homiletical Idea – Because the Priesthood of Jesus Christ has
been made superior to the Law because He was appointed into
the unending order of Melchizedek, the Priesthood of Jesus
Christ is superior to the Law because He was appointed into the
unending order of Melchizedek.
Sermon 15 (Hebrews 7:1-3). Here are proposed statements
expressing the central ideas of Hebrews 7:1-3 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of
Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the order of Melchizedek is unending.
Theological Idea – Because the author explained to the
Hebrew believers that the order of Melchizedek is unending,
the order of Melchizedek has been made unending.
Homiletical Idea – Because the order of Melchizedek has
been made unending, the order of Melchizedek is unending.
Sermon 16 (Hebrews 7:4-10). Here are proposed statements
expressing the central ideas of Hebrews 7:4-10 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of
Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the order of Melchizedek is superior to the
Levitical order because the Levites paid tithes to him in
Abraham.
Theological Idea – Because the author explained to the
Hebrew believers that the order of Melchizedek is superior
to the Levitical order because the Levites paid tithes to him
in Abraham, the order of Melchizedek has been made
superior to the Levitical order because the Levites paid
tithes to him in Abraham.
Homiletical Idea – Because the order of Melchizedek has
been made superior to the Levitical order because the
Levites paid tithes to him in Abraham, the order of
508
Melchizedek is superior to the Levitical order because the
Levites paid tithes to him in Abraham.
Sermon 17 (Hebrews 7:11-28). Here are proposed statements
expressing the central ideas of Hebrews 7:11-28 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of
Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the order of Melchizedek is superior to the
Levitical order because it is unending.
Theological Idea – Because the author explained to the
Hebrew believers that the order of Melchizedek is superior
to the Levitical order because it is unending, the order of
Melchizedek has been made superior to the Levitical order
because it is unending.
Homiletical Idea – Because the order of Melchizedek has
been made superior to the Levitical order because it is
unending, the order of Melchizedek is superior to the
Levitical order because it is unending.
Sermons 16-19 (Hebrews 8:1-10:18). Here are proposed statements
expressing the central ideas of Hebrews 8:1-10:18 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High Priest,
specifically, the doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers
the superior sacrifice of Jesus Christ that established a new and
better covenant.
Theological Idea – Because the author explained to the Hebrew
believers the superior sacrifice of Jesus Christ that established a
new and better covenant, Jesus Christ has established a new and
better covenant through a superior sacrifice.
Homiletical Idea – Because Jesus Christ has established a new
and better covenant through a superior sacrifice, we have a new
and better covenant through the superior sacrifice of Jesus
Christ.
509
Sermon 16 (Hebrews 8:1-2). Here are proposed statements
expressing the central ideas of Hebrews 8:1-2 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of
Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ as High Priest was seated at
God’s right hand ministering in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ as High Priest was
seated at God’s right hand ministering in the heavenly
tabernacle, Jesus Christ as High Priest has been seated at
God’s right hand ministering in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ as High Priest has
been seated at God’s right hand ministering in the heavenly
tabernacle, Jesus Christ as High Priest is seated at God’s
right hand ministering in the heavenly tabernacle.
Sermon 17 (Hebrews 8:3-13). Here are proposed statements
expressing the central ideas of Hebrews 8:3-13 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of
Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that God promised Israel a new and better
covenant through the prophet Jeremiah.
Theological Idea – Because the author explained to the
Hebrew believers that God promised Israel a new and better
covenant through the prophet Jeremiah, God has promised
Israel a new and better covenant through the prophet
Jeremiah.
Homiletical Idea – Because God has promised Israel a new
and better covenant through the prophet Jeremiah, God
promises us a new and better covenant through the prophet
Jeremiah.
510
Sermon 18 (Hebrews 9:1-10). Here are proposed statements
expressing the central ideas of Hebrews 9:1-10 emphasizing the
perseverance of the saints amidst persecutions from without the
Church, namely, the role of Jesus Christ as our Great High
Priest, specifically, the doctrine of the superior Priesthood of
Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that the earthly tabernacle was a shadow of the
heavenly ministry of Jesus Christ.
Theological Idea – Because the author explained to the
Hebrew believers that the earthly tabernacle was a shadow
of the heavenly ministry of Jesus Christ, the ministry of the
earthly tabernacle has served as a shadow of the heavenly
ministry of Jesus Christ.
Homiletical Idea – Because the ministry of the earthly
tabernacle has served as a shadow of the heavenly ministry
of Jesus Christ, the ministry of the earthly tabernacle serves
as a shadow of the heavenly ministry of Jesus Christ.
Sermons 19-21 (Hebrews 9:11-10:18). Here are proposed
statements expressing the central ideas of Hebrews 9:11-10:18
emphasizing the perseverance of the saints amidst persecutions
from without the Church, namely, the role of Jesus Christ as our
Great High Priest, specifically, the doctrine of the superior
Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a new
covenant through His blood being offered once for all in the
heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the mediator of
a new covenant through His blood being offered once for all
in the heavenly tabernacle, Jesus Christ has become the
mediator of a new covenant through His blood being offered
once for all in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become the
mediator of a new covenant through His blood being offered
once for all in the heavenly tabernacle, Jesus Christ is our
511
mediator of a new covenant through His blood being offered
once for all in the heavenly tabernacle.
Sermon 19 (Hebrews 9:11-14). Here are proposed
statements expressing the central ideas of Hebrews 9:11-14
emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a
new covenant through His blood being offered as a
greater sacrifice in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the
mediator of a new covenant through His blood being
offered as a greater sacrifice in the heavenly
tabernacle, Jesus Christ has become the mediator of a
new covenant through His blood being offered as a
greater sacrifice in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become
the mediator of a new covenant through His blood
being offered as a greater sacrifice in the heavenly
tabernacle, Jesus Christ is our mediator of a new
covenant through His blood being offered as a greater
sacrifice in the heavenly tabernacle.
Sermon 20 (Hebrews 9:15-22). Here are proposed
statements expressing the central ideas of Hebrews 9:15-22
emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a
new covenant through His blood being offered by His
death in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the
mediator of a new covenant through His blood being
512
offered by His death in the heavenly tabernacle, Jesus
Christ has become the mediator of a new covenant
through His blood being offered by His death in the
heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become
the mediator of a new covenant through His blood
being offered by His death in the heavenly tabernacle,
Jesus Christ is our mediator of a new covenant through
His blood being offered by His death in the heavenly
tabernacle.
Sermon 21 (Hebrews 9:23-10:18). Here are proposed
statements expressing the central ideas of Hebrews 9:2310:18 emphasizing the perseverance of the saints amidst
persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the
doctrine of the superior Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew
believers that Jesus Christ became the mediator of a
new covenant through His blood being offered once for
all by His death in the heavenly tabernacle.
Theological Idea – Because the author explained to the
Hebrew believers that Jesus Christ became the
mediator of a new covenant through His blood being
offered once for all by His death in the heavenly
tabernacle, Jesus Christ has become the mediator of a
new covenant through His blood being offered once for
all by His death in the heavenly tabernacle.
Homiletical Idea – Because Jesus Christ has become
the mediator of a new covenant through His blood
being offered once for all by His death in the heavenly
tabernacle, Jesus Christ is our mediator of a new
covenant through His blood being offered once for all
by His death in the heavenly tabernacle.
Divine Service: The Believer’s Life of Faith in God
(Hebrews 10:19-11:40)
Survey 5 (Sermons 22-24) (Hebrews 10:19-11:40). Here are proposed statements
expressing the central ideas of Hebrews 10:19-11:40 emphasizing the perseverance
of the saints amidst persecutions from without the Church, namely, the role of
513
Jesus Christ as our Great High Priest, specifically, the divine service of the
believer in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw near to
God and walk in His promises in light of the testimony of the Old Testament
saints.
Theological Idea – Because the author exhorted the Hebrew believers to draw
near to God and walk in His promises in light of the testimony of the Old
Testament saints, God has called believers to draw near to Him and walk in
His promises in light of the testimony of the Old Testament saints.
Homiletical Idea – Because God has called believers to draw near to Him and
walk in His promises in light of the testimony of the Old Testament saints, we
are called to draw near to God and walk in His promises in light of the
testimony of the Old Testament saints.
Sermons 22-23 (Hebrews 10:19-39). Here are proposed statements expressing
the central ideas of Hebrews 10:19-39 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, the divine service of the believer
in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to draw near
to God and walk in His promises through the blood of Jesus Christ and
not draw back unto destruction.
Theological Idea – Because the author exhorted the Hebrew believers to
draw near to God and walk in His promises through the blood of Jesus
Christ and not draw back unto destruction, God has called believers to
draw near to Him and walk in His promises through the blood of Jesus
Christ and not draw back unto destruction.
Homiletical Idea – Because God has called believers to draw near to Him
and walk in His promises through the blood of Jesus Christ and not draw
back unto destruction, God calls us to draw near to Him and walk in His
promises through the blood of Jesus Christ and not draw back unto
destruction.
Sermon 22 (Hebrews 10:19-25). Here are proposed statements
expressing the central ideas of Hebrews 10:19-25 emphasizing the
perseverance of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest, specifically, the
divine service of the believer in light of the Priesthood of Jesus Christ:
514
Exegetical Idea – The author exhorted the Hebrew believers to draw
near to God and walk in His promises through the blood of Jesus
Christ.
Theological Idea – Because the author exhorted the Hebrew
believers to draw near to God and walk in His promises through the
blood of Jesus Christ, God has called believers to draw near to Him
and walk in His promises through the blood of Jesus Christ.
Homiletical Idea – Because God has called believers to draw near to
Him and walk in His promises through the blood of Jesus Christ, we
are called to draw near to God and walk in His promises through the
blood of Jesus Christ.
Sermon 23 (Hebrews 10:26-39). Here are proposed statements
expressing the central ideas of Hebrews 10:26-39 emphasizing the
perseverance of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest, specifically, the
divine service of the believer in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author warned the Hebrew believers not to
draw back unto destruction in order to receive God promises.
Theological Idea – Because the author warned the Hebrew believers
not to draw back unto destruction in order to receive God promises,
God has warned believers not to draw back unto destruction in order
to receive His promises.
Homiletical Idea – Because God has warned believers not to draw
back unto destruction in order to receive His promises, God warns us
not to draw back unto destruction in order to receive His promises.
Sermon 24 (Hebrews 11:1-40). Here are proposed statements expressing the
central ideas of Hebrews 11:1-40 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the divine service of the believer in light
of the Priesthood of Jesus Christ:
Exegetical Idea – The author explained to the Hebrew believers how God
required the Old Testament saints to live by faith in Him.
Theological Idea – Because the author explained to the Hebrew believers
how God required the Old Testament saints to live by faith in Him, God
has required all believers to live by faith in Him as did the Old Testament
saints.
515
Homiletical Idea – Because God has required all believers to live by faith
in Him as did the Old Testament saints, God requires us to live by faith in
Him as did the Old Testament saints.
Perseverance: The Believer’s Perseverance Amidst
Hardships and Divine Chastisement
(Hebrews 12:1-29)
Survey 6 (Sermons 25-28) (Hebrews 12:1-29). Here are proposed statements
expressing the central ideas of Hebrews 12:1-29 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, the perseverance of the saints in light
of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere in
godly fear by looking at the cloud of former witnesses as well as the suffering
of Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear by looking at the cloud of former witnesses as well as
the suffering of Jesus Christ, God has called believers to persevere in godly
fear by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ.
Homiletical Idea – Because God has called believers to persevere in godly
fear by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ, God calls us to persevere in godly fear by looking at the cloud of
former witnesses as well as the suffering of Jesus Christ.
Sermon 25 (Hebrews 12:1-3). Here are proposed statements expressing the
central ideas of Hebrews 12:1-3 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the perseverance of the saints in light of
the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere
by looking at the cloud of former witnesses as well as the suffering of
Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere by looking at the cloud of former witnesses as well as the
suffering of Jesus Christ, God has called believers to persevere by looking
at the cloud of former witnesses as well as the suffering of Jesus Christ.
516
Homiletical Idea – Because God has called believers to persevere by
looking at the cloud of former witnesses as well as the suffering of Jesus
Christ, God calls us to persevere by looking at the cloud of former
witnesses as well as the suffering of Jesus Christ.
Sermons 26-28 (Hebrews 12:4-29). Here are proposed statements expressing
the central ideas of Hebrews 12:4-29 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, the perseverance of the saints in
light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to persevere
in godly fear amidst divine chastisement in order to receive an unshakable
kingdom.
Theological Idea – Because the author exhorted the Hebrew believers to
persevere in godly fear amidst divine chastisement in order to receive an
unshakable kingdom, God has called believers to persevere in godly fear
amidst divine chastisement in order to receive an unshakable kingdom.
Homiletical Idea – Because God has called believers to persevere in
godly fear amidst divine chastisement in order to receive an unshakable
kingdom, God calls us to persevere in godly fear amidst divine
chastisement in order to receive an unshakable kingdom.
Sermon 26 (Hebrews 12:4-13). Here are proposed statements expressing
the central ideas of Hebrews 12:4-13 emphasizing the perseverance of the
saints amidst persecutions from without the Church, namely, the role of
Jesus Christ as our Great High Priest, specifically, the perseverance of the
saints in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to
persevere in godly fear amidst divine chastisement.
Theological Idea – Because the author exhorted the Hebrew
believers to persevere in godly fear amidst divine chastisement, God
has called believers to persevere in godly fear amidst divine
chastisement.
Homiletical Idea – Because God has called believers to persevere in
godly fear amidst divine chastisement, God calls us to persevere in
godly fear amidst divine chastisement.
Sermon 27 (Hebrews 12:14-17). Here are proposed statements
expressing the central ideas of Hebrews 12:14-17 emphasizing the
517
perseverance of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest, specifically, the
perseverance of the saints in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to
persevere in godly fear and pursue holiness.
Theological Idea – Because the author exhorted the Hebrew
believers to persevere in godly fear and pursue holiness, God has
called believers to persevere in godly fear amidst chastisement and
pursue holiness.
Homiletical Idea – Because God has called believers to persevere in
godly fear amidst chastisement and pursue holiness, God calls us to
persevere in godly fear and pursue holiness.
Sermon 28 (Hebrews 12:18-19). Here are proposed statements
expressing the central ideas of Hebrews 12:18-29 emphasizing the
perseverance of the saints amidst persecutions from without the Church,
namely, the role of Jesus Christ as our Great High Priest, specifically, the
perseverance of the saints in light of the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to
persevere in godly fear by hearing and obeying God’s Word.
Theological Idea – Because the author exhorted the Hebrew
believers to persevere in godly fear by hearing and obeying God’s
Word, God has called believers to persevere in godly fear by hearing
and obeying God’s Word.
Homiletical Idea – Because God has called believers to persevere in
godly fear by hearing and obeying God’s Word, God calls us to
persevere in godly fear by hearing and obeying God’s Word.
Glorification: The Believer’s Rest in Christ
(Hebrews 13:1-17)
Survey 7 (Sermons 29-30) (Hebrews 13:1-17). Here are proposed statements
expressing the central ideas of Hebrews 13:1-17 emphasizing the perseverance of
the saints amidst persecutions from without the Church, namely, the role of Jesus
Christ as our Great High Priest, specifically, the glorification of the saints in light
of the Priesthood of Jesus Christ:
518
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by walking in brotherly love and offering themselves as spiritual
sacrifices.
Theological Idea – Because the author exhorted the Hebrew believers to enter
into God’s rest by walking in brotherly love and offering themselves as
spiritual sacrifices, God has called believers to enter into His rest by walking
in brotherly love and offering themselves as spiritual sacrifices.
Homiletical Idea – Because God has called believers to enter into His rest by
walking in brotherly love and offering themselves as spiritual sacrifices, God
calls us to enter into His rest by walking in brotherly love and offering
ourselves as spiritual sacrifices.
Sermon 29 (Hebrews 13:1-8). Here are proposed statements expressing the
central ideas of Hebrews 13:1-8 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the perseverance of the saints in light of
the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by walking in brotherly love.
Theological Idea – Because the author exhorted the Hebrew believers to
enter into God’s rest by walking in brotherly love, God has called
believers to enter into His rest by walking in brotherly love.
Homiletical Idea – Because God has called believers to enter into His rest
by walking in brotherly love, God calls us to enter into His rest by
walking in brotherly love.
Sermon 30 (Hebrews 13:9-17). Here are proposed statements expressing the
central ideas of Hebrews 13:9-17 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ
as our Great High Priest, specifically, the perseverance of the saints in light of
the Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to enter into
God’s rest by offering themselves as spiritual sacrifices.
Theological Idea – Because the author exhorted the Hebrew believers to
enter into God’s rest by offering themselves as spiritual sacrifices, God
has called believers to enter into His rest offering themselves as spiritual
sacrifices.
519
Homiletical Idea – Because God has called believers to enter into His rest
by offering themselves as spiritual sacrifices, God calls us to enter into
His rest by offering ourselves spiritual sacrifices.
Conclusion
(Hebrews 13:18-25)
Sermon 31 (Hebrews 13:18-25). Here are proposed statements expressing the
central ideas of Hebrews 13:18-25 emphasizing the perseverance of the saints
amidst persecutions from without the Church, namely, the role of Jesus Christ as
our Great High Priest, specifically, a conclusion to the discussion of the High
Priesthood of Jesus Christ:
Exegetical Idea – The author exhorted the Hebrew believers to heed his words
of exhortation in light of the blood of the everlasting covenant of Jesus Christ.
Theological Idea – Because the author exhorted the Hebrew believers to heed
his words of exhortation in light of the blood of the everlasting covenant of
Jesus Christ, God has called believers to heed these words of exhortation in
light of the blood of the everlasting covenant of Jesus Christ.
Homiletical Idea – Because God has called believers to heed these words of
exhortation in light of the blood of the everlasting covenant of Jesus Christ,
God calls us to heed these words of exhortation in light of the blood of the
everlasting covenant of Jesus Christ.
520
Numbers—Perseverance: Persecutions
Deuteronomy—Perseverance: False Doctrines
Israel’s Monarchy
The Acts of God
(Rom 15:1, 1 Cor 6, 11)
1 Samuel – Calling of the Davidic Lineage
2 Samuel – Justification of the Davidic Lineage
1-2 Kings – Doctrine of the Kingdom & Redemption in Davidic Lineage
1-2 Chronicles – Divine Service of Israel & Redemption in Davidic Lineage
Ezra – Perseverance of Israel (Persecution)
Nehemiah – Perseverance of the Israel (False Doctrine)
Esther – Glorification of the Davidic Lineage
Poetry of
Israel
The Heart of
God
Proverbs – The Mind
Job – Our Example
Ecclesiastes – The Body
Lamentations – Our Example
Canticles – The Heart
Psalms – Our Example
Daniel
The Times of the
Gentiles
Prophecy of Israel
The Mind of God
(1 Pet 1:10-11)
Serve the Lord with all thine heart, mind, and strength (Deut 6:4-6)
God’s Plan of Redemption for the Nation of Israel
Ruth – Predestination of the Davidic Lineage
Hosea, Amos, Jonah,
Isaiah – Jesus’ Role in
Micah
Israel’s Redemption
Jeremiah – The
Father’s Role in Israel’s Nahum, Zephaniah,
Obadiah, Habakkuk
Redemption
Ezekiel– The Spirit’s
Role in Israel’s
Redemption
Haggai, Zechariah,
Malachi, Joel
APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT 357
Israel’s Theocracy
Leviticus—Divine Service
Joshua-Judges—Israel’s Glorification (Rest) & Failure
Foreknowledge of God The Father
521
357
For a complete discussion on how this thematic chart has been developed in Appendices 2 and
3, please refer to Gary H. Everett, Introduction to the Holy Scriptures, 2022 [on-line]; accessed 14 May
2023; available from https://www.academia.edu/17082883/Introduction_to_the_Holy_Scriptures_
2022_edition_; Internet, 31-127.
Gen 1:1-2:3—Predestination (The Creation Story)
Gen 2-11—The Calling of the Seventy Nations
Gen 12-50—The Calling of Israel as a Nation
Exodus—Deliverance (Justification) & Doctrine
Mark - Testimony of Christ’s Miracles
Luke – Testimony of John the Baptist & Others
John - Testimony of Jesus as the Son of God
Romans - Justification thru
God the Father
(Rom. 8:28-30)
Justification thru
Jesus Christ
Sanctification by
the Holy Spirit
Ephesians – His Role
Philippians
- Our
Role
Colossians – His Role
Galatians – Our Role
1-2 Thessalonians His Role
1-2 Corinthians –
Our Role
Pastoral
Epistles: Church
Order &
Discipline The Role of the
Apostle to
Establish the
Church
1 Timothy – Role of the Prophet
General Epistles Perseverance in the Faith
Sanctification by the Holy Spirit – The New Testament Epistles
Justification in Jesus Christ
522
Foreknowledge of God the Father
Church Epistles - Doctrine
Foreknowledge
of God the Father
Hebrew – High Priesthood of Jesus Christ
Persecution
from Without
2 Timothy – Role of the Evangelist
Titus – Role of the Teacher
Philemon - Role of the Pastor
James – Sanctification by the Holy Spirit
1 Peter – Divine Election by God Father
False
Doctrines
from Within
Glorification of Church
2 Peter – The Mind
1-2-3 John – The Spirit
Jude – The Body
The Book of Revelation
APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT
Book of Acts Testimony of
the Apostles
Matthew – Testimony of Scripture
BIBLIOGRAPHY
Bible Commentaries
Allen, David L. Hebrews. In The New American Commentary: An Exegetical and
Theological Exposition of Holy Scripture, vol. 35. Ed. E. Ray Clendenen.
Nashville, Tennessee: B & H Publishing Group, 2010, Logos.
Attridge, Harold W. and Helmut Koester. The Epistle to the Hebrews: a
Commentary on the Epistle to the Hebrews. In Hermeneia – A Critical and
Historical Commentary on the Bible. Eds. Helmut Koester, Harold W.
Attridge, Adela Yorbro Collins, Eldon Jay Epp, and James M. Robinson.
Philadelphia, PA: Fortress Press. 1989. Logos.
Barmby, J., C. Jerdan, and Edgar C. S. Gibson. Hebrews. In The Pulpit
Commentary. Eds. H. D. M. Spence and Joseph Exell. New York; Toronto:
Funk & Wagnalls Company, n.d.
Barnes, Albert. Notes, Explanatory and Practical, on the Epistle to the Hebrews.
Ed. John Cumming. London: Routledge, Warne, and Routledge, 1860.
Bennett, W. H. The General Epistles: James, Peter, John, and Jude. In The
Century Bible: A Modern Commentary. Ed. W. F. Adeney. London: The
Caxton Publishing Company, n.d.
Best, Ernest. The First and Second Epistles to the Thessalonians. In Black’s New
Testament Commentary. Eds. Henry Chadwick and Morna D. Hooker.
London: Continuum, 1986. Logos.
Bruce, F. F. The Epistle to the Hebrews. In The New International Commentary on
the New Testament. Ed. Gordon D. Fee. Wm. B. Eerdmans Publishing
Company, 1990. Logos.
Burkitt, William. Expository Notes with Practical Observations on the New
Testament of our Lord and Saviour Jesus Christ, 2 vols. Philadelphia: Thomas
Wardle, 1835.
Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Hebrews.
Trans. John Owen. Edinburgh, 1853.
523
Carasik, M., ed. Genesis: Introduction and Commentary. Transl. M. Carasik. In
The Commentators’ Bible: The Rubin JPS Miqra’ OT Gedolot. Philadelphia,
PA: The Jewish Publication Society, 2018. Logos.
Clarke, Adam. The New Testament of our Lord and Saviour Jesus Christ, 2 vols.
New York: G. Lane & C. B. Tippett, 1846.
Cockerill, Garth Lee. The Epistle to the Hebrew. In The New International
Commentary on the New Testament, ed. F. F. Bruce. Grand Rapids, MI;
Cambridge, UK: William B. Eerdmans Publishing Company, 2012. Logos.
Craigie, Peter C. Psalms 1-50. In Word Biblical Commentary, vol. 19. Eds. Bruce
M. Metzger, David A. Hubbard, and Glenn W. Barker. Dallas: Word Books,
Publisher, 1983. Logos.
Davidson, A. B. The Epistle to the Hebrews. In Handbooks for Bible Classes. Eds.
Marcus Dods and Alexander Whyte. Edinburgh: T. & T. Clark, 1882.
Delitzsch, Franz. Commentary on the Epistle to the Hebrews, 2 vols. Trans.
Thomas L. Kingsbury. In Clark’s Foreign Theological Library, fourth series,
vols. 20, 28. Edinburgh: T. & T. Clark, 1874-76.
Denney, James. The Epistles to the Thessalonians. In The Expositor’s Bible. Eds.
William R. Nicoll and Oscar L. Joseph. New York: Hodder and Stoughton,
n.d..
Divi Thomae Aquinatis ex ordine Praedicatorum Doctoris Angelici in omnes D.
Pauli Apostoli Epistolas Commentaria, tomus 3. Leodii: H. Dessian.
Ebrand, John Henry Augustus. “Exposition of the Epistle of Hebrews.” Trans. A.
C. Kendrick. In Biblical Commentary on the New Testament, vol. 6. Ed. Dr.
Hermann Olshausen. New York: Sheldon and Company, 1859.
Edwards, Thomas Charles. The Epistle to the Hebrews. In The Expositor’s Bible.
Ed. William Robertson Nicoll. Toronto: W. H. Lard Tract Depository and
Bible Depot, 1888.
Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text.
In The New International Greek Testament Commentary. Eds. I. Howard
Marshall and W. Ward Gasque. Grand Rapids, Michigan; Cambridge, U. K.:
William B. Eerdmans Publishing Company, The Paternoster Press, 1993.
Logos.
Exell, Joseph S., ed. Hebrews, 2 vols. In The Biblical Illustrator. New York;
Chicago; Toronto: Fleming H. Revell Company, 1905.
524
Exell, Joseph S., ed. James. In The Biblical Illustrator. New York; Chicago;
Toronto: Fleming H. Revell Company, 1905.
Fanning, Buist M. Revelation. In Zondervan Exegetical Commentary on the New
Testament. Ed. Clinton E. Arnold. Grand Rapids, MI: Zondervan Academic,
2000. Logos.
Farrar, Frederic W. The Epistle of Paul the Apostle to the Hebrews, With Notes
and Introduction. In Cambridge Greek Testament for Schools and Colleges.
Ed. R. St. John Parry. Cambridge: Cambridge University Press, 1893.
Freerkson, James. The Epistle to the Hebrews. In The KJV Bible Commentary.
Eds. Edward E. Hindson and Woodrow M. Kroll. Nashville: Thomas Nelson
Pub., 1994. Logos.
Gill, John. An Exposition of the New Testament, 3 vols. Philadelphia,
Pennsylvania: William W. Woodward, 1811.
Grotii, Hugonis. Annotationes in Novum Testamentum. Groningae: W. Zuidema,
1829.
Henry, Matthew. Matthew Henry’s Commentary on the Whole Bible: Complete
and Unabridged in One Volume. Peabody: Hendrickson, 1994. Logos.
Huey, Jr., F. B. Jeremiah, Lamentations. In The New American Commentary, vol.
16. Nashville: Broadman and Holman Publishers, 1993.
Hughes, Phillip Edgcumbe. A Commentary on the Epistle to the Hebrews. Grand
Rapids, Michigan: Eerdmans, 1977.
Jamieson, Robert, A. R. Fausset, and David Brown. The Portable Commentary: A
Commentary, Critical and Explanatory, on the Old and New Testaments, 2
vols. Glasgow: William Collins, 1863.
Jobes, Karen H. 1, 2, & 3 John. In The Zondervan Exegetical Commentary on the
New Testament. Ed. Clinton E. Arnold. Grand Rapids, MI: Zondervan, 2012.
Logos.
John Chrysostom. Homilies of S. John Chrysostom, Archbishop of Constantinople,
on the Epistle of S. Paul the Apostle to the Romans. In A Library of Fathers of
the Holy Catholic Church, Anterior to the Division of the East and the West,
vol. 7. Oxford: John Henry Parker, 1841.
Koester, Craig R. Hebrews. In The Anchor Bible. Eds. William Foxwell Albright
and David Noel Freedman. New York: Doubleday, 2001.
525
Lane, William L. Hebrews, 2 vols. In Word Biblical Commentary, vol. 47A-B.
Eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker. Dallas,
Texas: Word Books, Publisher, 1991. Logos.
Lange, Johann P., ed. Theologisch-homileticsches Bibelwerk: Die Heilige Schrift.
Alten und Neuen Testaments mit Rücksicht auf das theologisch-homiletische
Bedürfniss des pastoralen Umtes in Berbindung mit namhasten evangelischen
Theologen. Bielefeld: Belhagen und Klasing, 1857-77.
Lange, John P. A Commentary on the Holy Scriptures: Critical, Doctrinal, and
Homiletical with special reference to ministers and students. Ed. Philip
Schaff. Edinburgh: T & T. Clark, 1865-80.
Lange, J. P. and J. J. van Oosterzee. The Epistle of James. Trans. J. Isidor
Mombert. In A Commentary on the Holy Scriptures: Critical, Doctrinal, and
Homiletical. Ed. John Peter Lange and Philip Schaff. New York: Charles
Scribner and Co., 1867.
Lea, Thomas D., and Hayne P. Griffin, Jr. 1, 2 Timothy, Titus. In The New
American Commentary, vol. 34. Ed. David S. Dockery. Nashville: Broadman
& Holman Publishers, 1992. Logos.
Lightfoot, J. B. Saint Paul’s Epistle to the Galatians. London: Macmillian and Co.,
Limited, 1910.
Lightfoot, John. The Whole Works of the Rev. John Lightfoot, D.D. Master of
Catharine Hall, Cambridge, vol. 11. Ed. John Rogers Pitman. London: J. F.
Dove, 1823.
MacDonald, William. Believer’s Bible Commentary. Ed. Arthur Farstad.
Nashville, TN: Thomas Nelson Pub., 1995. Logos.
Marshall, I. Howard. A Critical and Exegetical Commentary on the Pastoral
Epistles. In The International Critical Commentary on the Holy Scriptures of
the Old and New Testaments. Eds. J. A. Emerton, C. E. B. Cranfield, and G.
N. Stanton. London; New York: T. & T. Clark International, 1999.
McGee, J. Vernon. Thru the Bible With J. Vernon McGee, 5 vols. Nashville:
Thomas Nelson Pub., 1998. Logos.
Metzger, Bruce M., David A. Hubbard, and Glenn W. Barker, eds. Word Biblical
Commentary. Dallas, Texas: Word Incorporated, 1989-2007.
526
Moll, Carl Bernard. The Epistle to the Hebrews. Trans. A. C. Kendrick, in Lange’s
Commentary on the Holy Scriptures. Ed. Philip Schaff. New York: Charles
Scribner, and Co., 1868.
Mounce, Robert H. Romans. In The New American Commentary, vol. 27. Ed. E.
Ray Clendenen. Nashville: Broadman & Holman Publishers, 1995. Logos.
O’Brien, Peter T. The Letter to the Hebrews. In The Pillar New Testament
Commentary. Ed. D. A. Carson. Grand Rapids, MI; Nottingham, England:
William B. Eerdmans Publishing Company, 2010. Logos.
Osborne, Grant R. Matthew. In Zondervan Exegetical Commentary on the New
Testament. Grand Rapids, Michigan: Zondervan, 2010. Logos.
Osborne Grant R. and George H. Guthrie. Hebrews: Verse by Verse. In Osborne
New Testament Commentaries.Bellingham, WA: Lexham Press, 2021. Logos.
Pfeiffer, Charles and Everett F. Harrison, eds. The Wycliffe Bible Commentary.
Chicago: Moody Press, c1962.
Poole, Matthew. Annotations upon the Holy Bible, 3 vols. New York: Robert
Carter and Brothers, 1852. Logos.
Radmacher, Earl D., Ronald B. Allen, and H. Wayne House, eds. Nelson’s New
Illustrated Bible Commentary. Nashville, Thomas Nelson Publishers, 1999.
Logos.
Simeon, Charles. 2 Peter. In Horae Homileticae, vol. 20: James to Jude. London:
Holdsworth and Ball, 1833.
Trentham, Charles A. Hebrews- Revelation General Articles. In The Broadman
Bible Commentary, vol. 12. Ed. Clifton J. Allen. Nashville, Tennessee:
Broadman Press, 1972.
Watts, John D. W. Isaiah 1–33. In Word Biblical Commentary, vol. 24. Eds. Bruce
M. Metzger, David A. Hubbard, and Glenn W. Barker. Dallas: Word,
Incorporated, 1985. Logos.
Westcott, Brooke Foss. The Epistles to the Hebrews: The Greek Text with Notes
and Essays, third edition. London: Macmillan and Co., 1903.
Reference Books
Aland, Kurt, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson,
and Allen Wikgren, eds. The Greek New Testament, Fourth Revised Edition
(with Morphology). Deutsche Bibelgesellschaft, 1993, 2006. Logos.
527
Alexander, Patrick H., John F. Kutsko, James D. Ernest, Shirley Decker-Lucke,
and David L. Petersen, eds. The SBL Handbook of Style for Ancient Near
Eastern, Biblical, and Early Christian Studies. Peabody, Mass: Hendrickson
Publishers, Inc., 1999.
Allen, David L. Lucan Authorship of Hebrews. In New American Commentary
Studies in Bible and Theology, vol. 8. Ed. E. Ray Clendenon. Nashville, TN:
B&H Publishing Group, 2010.
Badger, George Percy. The Nestorians and their Rituals, vol. 2. London: Joseph
Masters, 1852.
Baxter, Mary K. A Divine Revelation of Heaven. New Kensington, Pennsylvania:
Whitaker House, 1998.
Baxter, Mary K. A Divine Revelation of Hell. New Kensington, Pennsylvania:
Whitaker House, 1993.
Bekkeri, Immanuelis, ed., Photii Bibliotheca, tomus prior. Berolini: G. E. Reimeri,
1824.
Berkhof, Louis. Introduction to the New Testament. Grand Rapids, Michigan:
Eerdmans-Sevensma Co., 1915.
Beyschlag, Willibald. New Testament Theology, vol. 2. Edinburgh: T. & T. Clark,
1899.
Blomberg, Craig L. The Historical Reliability of the Gospels, 2nd ed. Downers
Grove, Ill: InterVarsity Press, 2007.
Booth, Wayne C., Gregory G. Colomb, and Joseph M. Williams. The Craft of
Research. Chicago: The University of Chicago Press, 2003.
Broadus, John A. On the Preparation and Delivery of Sermons, 4th ed. Rev.
Vernon L. Stanfield. 1870. Revision, New York: Harper & Row, 1979.
Bruce, F. F. The Books and the Parchments. Old Tappan, New Jersey: Fleming H.
Revell Company, 1963.
Chapell, Bryan. Christ-Centered Preaching – Redeeming the Expository Sermon.
Grand Rapids: Baker Academic, 2005.
528
Charles, R. H., trans. The Apocrypha and Pseudepigrapha of the Old Testament in
English With Introductions and Critical and Explanatory Notes to the Several
Books, 2 vols. Oxford: Clarendon Press, 1913.
The Chicago Manual of Style, 15th edition. Chicago: The University of Chicago
Press, 1982, 1993, 2003.
Clines, David J. A. The Theme of the Pentateuch, second edition. Sheffield,
England: Sheffield Academic Press Ltd., 2001.
Codex Alexandrinus: Novum Testamentum Grae. Ed. C. G. Woide and B. H.
Cowper. London: David Nutt, 1860.
The Codex Alexandrinus in Reduced Photographic Facsimile: New Testament and
Clementine Epistles. Ed. The Trustees of the British Museum. London:
Longman and Company, 1909.
Comfort Philip W., and David P. Barrett, eds. The Text of the Earliest New
Testament Greek Manuscripts. Wheaton, Illinois: Tyndale House Publishers,
Inc., c1999, 2001. Logos.
Cremer, Hermann. Biblico-Theological Lexicon of New Testament Greek.
Edinburgh: T. and T. Clark, 1895.
Cross, F. L. and E. A. Livingstone, eds. The Oxford Dictionary of the Christian
Church, revised. Oxford: Oxford University Press, 1983.
Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New
Testament. Toronto, Canada: The Macmillan Company, 1927.
Duplantis, Jesse. Heaven: Close Encounters of the God Kind. Tulsa, Oklahoma:
Harrison House, c1996.
Easton, Matthew George. Illustrated Bible Dictionary and Treasury of Biblical
History, Biography, Geography, Doctrine, and Literature. New York: Harper
and Brothers, Publishers, 1893. Logos.
Everett, Patty. Marginal notes in Holy Bible People’s Parallel Edition: King James
Version, New Living Translation. Wheaton, Illinois: Tyndale House
Publishing, Inc., 1997.
Freese, J. H., trans. The Library of Photius, vol. 1. In Translations of Christian
Literature. Series 1. Greek Texts. Eds. W. J. Sparrow Simpson and W. K.
Lowther Clarke. London: Society for Promoting Christian Knowledge; New
York: The MacMillan Company, 1920.
529
Fruchtenbaum, Arnold G. The Messianic Jewish Epistles: Hebrews, James, First
Peter, Second Peter, Jude. In Ariel's Bible Commentary. Edmond, Oklahoma:
Ariel Ministries, Inc., 2005.
Gavorse, Joseph, trans. Suetonius: The Lives of the Twelve Caesars. In The
Modern Library of the World’s Best Books. New York: The Random House,
1931.
Godet, Frédéric. Studies on the Epistles of St. Paul. Trans. Annie Harwood
Holmden. New York: Hodder and Stoughton, n.d.
Godley, A. D., trans. Herodotus III. In The Loeb Classical Library. Eds. T. E.
Page, E. Capps, and W. H. D. Rouse. London: William Heinemann, 1938.
Goldsworthy, Graeme. Preaching the Whole Bible as Christian Scripture: The
Application of Biblical Theology to Expository Preaching. Eerdmans:
Michigan, 2000.
Goodwin, William W. Plutarch’s Essays and Miscellanies, vol. 3. Boston: Little,
Brown and Company, 1911.
Gundry, Robert H. A Survey of the New Testament, revised edition. Grand Rapids,
Michigan: Zondervan Publishing House, c1970, 1981.
Gunkel, Hermann. The Psalms: A Form-Critical Introduction. Trans. Thomas M.
Horner. In Biblical Series, vol. 19. Ed. John Reumann. Philadelphia,
Pennsylvania: Fortress Press, 1967.
Guthrie, Donald. New Testament Introduction. Downers Grover, Illinois:
Intervarsity Press, 1990.
Hagin, Kenneth. He Gave Gifts Unto Men: A Biblical Perspective of Apostles,
Prophets, and Pastors. Tulsa, Oklahoma: Faith Library Publications, c1992,
1993.
Hagin, Kenneth. I Believe In Visions. Tulsa, Oklahoma: Faith Library Publications,
c1984, 1986.
Hagin, Kenneth. Following God’s Plan For Your Life. Tulsa, Oklahoma: Faith
Library Publications, c1993, 1994.
Hagin, Kenneth. “Ten Times Better.” The Word Of Faith Magazine, 20 February
2003.
530
A Handy Concordance of the Septuagint. London: S. Bagster and Sons Limited,
1887.
Harrison, Everett F. Introduction to the New Testament. Grand Rapids, Michigan:
William B. Eerdmans Publishing Company, c1964, 1971.
Hastings, James, ed. A Dictionary of the Bible, 5 vols. New York: Charles
Scribner’s Sons, 1901.
Hayes, John H. and Carl A. Halloday. Biblical Exegesis: A Beginner’s Handbook,
revised edition. Louisville, Kentucky: Westminster John Knox Press, 1987.
The Holy Bible: A Facsimile in a reduced size of the Authorized Version published
in the year 1611. Ed. Alfred William Pollard. Oxford: The University Press,
1911.
House, Paul R. “The Rise and Current Status of Literary Criticism of the Old
Testament.” In Beyond Form Criticism: Essays in Old Testament Literary
Criticism. Ed. Paul R. House. In Sources for Biblical and Theological Study,
vol. 2. Winona Lake, IN: Eisenbrauns, 1992.
Jowett, John Henry. The Preacher, His Life and Word: Yale Lectures. New York:
Hodder and Stoughton, 1912.
Joyner, Rick. The Final Quest. Charlotte, North Carolina: Morning Star
Publications, 1977.
Kaiser, Walter C., Jr. Preaching and Teaching from the Old Testament: A Guide
for the Church. Grand Rapids, Michigan: Baker Academic, 2003. Logos.
Käsemann, Ernst. The Wandering People of God: An Investigation of the Letter to
the Hebrews. Trans. Ray A. Harrisville and Irving L. Sandberg. Minneapolis,
MN: Ausburg Publishing House, 1984.
Keener, Craig S. The Historical Jesus of the Gospels. Grand Rapids, Michigan:
Wm. B. Eerdmans Pub. Company, 2009).
Knox, John. Philemon Among the Letters of Paul: A New View of its Place and
Importance. Chicago; Illinois: The University of Chicago Press, 1935.
Kösenberger, Andreas J. Excellence: The Character of God and the Pursuit of
Scholarly Virtue. Wheaton, Illinois: Crossway, 2011.
Lardner, Nathaniel. The Works of Nathaniel Lardner, 10 vols. London: Joseph
Ogle Robinson, 1829, 1838.
531
Mauro, Philip. God’s Pilgrims: Their Dangers, Their Resources, Their Rewards.
London: Samuel E. Roberts, 1921.
Michaelis, Mean-David. Introduction au Nouveau Testament. Geneve: J. J.
Paschoud, 1822.
Milligan, George. The Theology of the Epistle to the Hebrews. Edinburgh: T. & T.
Clark, 1899.
Moore, Clifford H., and John Jackson, Tacitus: The Histories and The Annals, 4
vols. In The Loeb Classical Library. Eds. T. E. Page, E. Capps, and W. H. D.
Rouse. London: William Heinemann, c1925-1937.
Morfill, W. R., transl. “The Book of the Secrets of Enoch.” Ed. R. H. Charles.
Oxford: The Clarendon Press, 1896.
Nampon, A. Catholic Doctrine as Defined by the Council of Trent. Philadelphia,
PA: Peter F. Cunningham and Son, 1869.
Neusner, Jacob. The Babylonian Talmud: A Translation and Commentary.
Peabody, Massachusetts; Hendrickson Publishers, 2011. Logos.
Newsom, Carol. Songs of the Sabbath Sacrifice: A Critical Edition. Atlanta:
Scholars Press, 1985.
Nichols, Bob. 101 One-Liners: Wisdom to Win. Fort Worth, Texas: Compassion
House Publishing, 2009.
Osborne, Grant. “Redaction Criticism.” New Testament Criticism and
Interpretation. Eds. David Alan Black and David S. Dockery. Grand Rapids,
Michigan: Zondervan Publishing House, 1991.
Porter, Stanley E. “Literary Approaches to the New Testament: From Formalism
to Deconstruction and Back.” In Approaches to New Testament Studies. Eds.
Stanley E. Porter and David Tombs. Sheffield: Sheffield Academic Press,
1995.
Riley, H. T. The Pharsalia of Lucan. London: Henry G. Bohn, 1853.
Roberts, Frances J. Come Away My Beloved. Ojai, California: King’s Farspan,
Inc., 1973.
Roberts, Frances J. Dialogues With God. Uhrichsville, Ohio: Barbour Publishing,
Inc., c1968.
532
Roberts, Oral. All You Ever Wanted to Know About Angels: A Personal Handbook
on the Angels that Help You. Tulsa, Oklahoma: Oral Roberts, 1994.
Robertson, A. T. A Grammar of the Greek New Testament in the Light of
Historical Research. New York: Hodder and Stoughton, 1914.
Rodkinson, Michael L. New Edition of the Babylonian Talmud, 20 vols. New
York: New Talmud Publishing Company, 1902.
S. Epiphanii Episcopi Constantiensis Panaria Eorumque Anacephalaeosis, tomi
posterioris, pars prior. Ed. Franciscus Oehler. In Corporis Haereseogolici,
tomus secundus. Berolini:Apud A. Asher et Socios, 1861.
Sailhamer, John H. Introduction to Old Testament Theology. Grand Rapids,
Michigan: Zondervan Publishing House, c1995.
Salmon, George. “The Keynote to the Epistle of the Hebrews.” In The Expositor,
second series, vol. 3. Ed. Samuel Cox. London: Hodder and Stoughton, 1882.
Schaff, Philip. The Creeds of Christendom, with a History and Critical Notes, 3
vols. In Bibliotheca Symbolica Ecclesiae Universalis. New York: Harper &
Brothers, Publishers, 1877.
Schaff, Philip. History of the Christian Church, 3rd edition, 8 vols. Grand Rapids,
Michigan: Wm. B. Eerdmans Publishing Company, 1955-58.
Schreiner, Thomas R. Interpreting the Pauline Epistles, second edition. Grand
Rapids, Michigan: Baker Academic, c1990, 2011.
Schubert, Paul. Form and Function of the Pauline Thanksgivings. Berlin: Verlag
von Alfred Töpelmann, 1939.
Shelley, B. L. Church History In Plain Language, 2nd ed. Dallas, Texas: Word
Publishing, 1995, c1982. Logos.
Singh, Sadhu Sundar. At the Master’s Feet. Trans. Arthur Parker. London:
Fleming H. Revell Co., 1922.
Sloane, William Milligan. Life of Napoleon Bonaparte, 4 vols. New York: The
Century Company, 1896.
Souter, Alexander. The Text and Canon of the New Testament. New York: Charles
Scribner’s Sons, 1913.
533
Spurgeon, Charles. “The Captain of Our Salvation.” In The Metropolitan
Tabernacle Pulpit (1899), vol. 45. London: The Banner of Truth, 1964.
Spurgeon, Charles. “The Destroyer Destroyed.” In The Metropolitan Tabernacle
Pulpit (1858), vol. 4. London: The Banner of Truth, 1964.
Stephens, George Barker. The Theology of the New Testament. In International
Theological Library. Eds. Charles A. Briggs and Stewart D. F. Salmond.
Edinburgh: T. & T. Clark, 1906.
Stewart, Cecil. Life Giving Leadership, African edition. Whiteabbey, Northern
Ireland: Christian Communications Network, 2009.
Stuart, Douglas. Old Testament Exegesis: A Handbook for Students and Pastors,
4th edition. Louisville, Kentucky: Westminster John Knox Press, 2009. Logos.
Talmage, James E. The Articles of Faith: A Series of Lectures on the Principle
Doctrines of the Church of Jesus Christ of Latter-Day Saints. Salt Lake City,
Utah: The Desert News, 1889.
Vincent, Marvin R. Word Studies in the New Testament, vol. 4. New York: Charles
Scribner’s Sons, 1905.
Vermes, Geza, The Complete Dead Sea Scrolls in English.Harmondsworth, UK:
Penguin Books, 1997.
Vine, W. E., Merrill F. Unger, and William White. Vine's Complete Expository
Dictionary of Old and New Testament Words. Nashville: Thomas Nelson,
1996.Logos.
Vines, Jerry and Jim Shaddix. Power in the Pulpit. Chicago, Illinois: Moody Press,
1999.
Warren, Jr., William F. “Interpreting New Testament Narrative: The Gospels and
Acts.” In Biblical Hermeneutics: A Comprehensive Introduction to
Interpreting Scripture, second edition. Eds. Bruce Corley, Steve W. Lemke,
and Grant Lovejoy. Nashville, TN: Broadman & Holman Publishers, 2002.
Weima, Jeffery A. D. “Literary Criticism.” In Interpreting the New Testament:
Essays on Methods and Issues. Eds. David Alan Black and David S. Dockery.
Nashville, Tennessee: Broadman and Holman Publishers, 2001.
Westcott, Brooke Foss. A General Survey of the History of the Canon of the New
Testament, fourth edition. London: MacMillan and Co., 1875.
534
Wise, Martin, Martin Abegg, Jr., and Edward Cook, transl. The Dead Sea Scrolls:
A New Translation. San Francisco, CA: HarperCollins, 1996.
Worrell, A. S. The Worrell New Testament. Springfield, Missouri: Gospel
Publishing House, c1904, 1980.
Wuest, Kenneth S. Wuest’s Word Studies From the Greek New Testament for the
English Reader, vol. 2. Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Company, c1973, 1977.
Yonge, C. D. The Works of Philo Judaeus, the Contemporary of Josephus, vol. 1.
London: Henry G. Bohn, 1854.
Youngblood, Ronald F., Herbert Lockyer, Sr., F. F. Bruce, and R. K. Harrison,
eds. Nelson's New Illustrated Bible Dictionary, rev. ed. Nashville, TN:
Thomas Nelson Publishers, 1995. Logos.
Zadai, Kevin. The Agenda of Angels. Shippensburg, PA: Destiny Image
Publishers, Inc., 2019.
Articles
Black, David. “The Problem of the Literary Structure of Hebrews: An Evaluation
and a Proposal.” Grace Theological Journal 7 (1986): 163-77.
MacLeod, David J. “The Doctrinal Center of the Book of Hebrews.” Bibliotheca
Sacra 146:583 (July 1989): 291-300. Logos.
MacLeod, David J. “The Literary Structure of Hebrews.” Bibliotheca Sacra
146:582 (April 1989): 185-197. Logos.
Moody, Dwight L. “How to Study the Bible.” These Times 75.12 (1 November
1966): 24-25.
Muilenburg, James. “Form Criticism and Beyond.” Journal of Biblical Literature
88 (1969): 1-18.
Robinson, S. E. “The Apocryphal Story of Melchizedek.” Journal for the Study of
Judaism in the Persian, Hellenistic, and Roman Period 18.1 (June 1987): 2639.
Saydon, P. P. “The Master Idea of the Epistle to the Hebrews.” Melita Theologica
XIII, no. 1-2 (1961): 19-26.
Dissertations and Research Papers
535
Bain, Bruce Alan. “Literary Surface Structures in Mark: Identifying Christology as
the Purpose of the Gospel.” PhD diss., Fuller Theological Seminary, 1997 [online]. Accessed 29 August 2013. Available from
http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402
E6CEA4242E4E21D/1?accountid=7073; Internet.
Guthrie, George Howard. “The Structure of Hebrews: A Textual-Linguistic
Analysis” PhD diss., Southwestern Baptist Theological Seminary, 1991 [online]. Accessed 16 February 2016. Available from
https://www.researchgate.net/publication/34092498_The_structure_of_Hebre
ws_a_text-linguistic_analysis; Internet.
Keating, Corey. “The Criteria Used for Developing the New Testament Canon in
the First Four Centuries of the Christian Church.” Research Paper, Fuller
Theological Seminary, 2000 [on-line]. Accessed 15 April 2012. Available
from
http://www.ntgreek.org/SeminaryPapers/ChurchHistory/Criteria%20for%20D
evelopment%20of%20the%20NT%20Canon%20in%20First%20Four%20Cen
turies.pdf; Internet.
Internet Documentation
Everett, Gary H. Introduction to the Holy Scriptures, 2022 [on-line]. Accessed 14
May 2023. Available from https://www.academia.edu/17082883/
Introduction_to_the_Holy_Scriptures_2022_edition_; Internet, 31-127.
Paco, Don. “Was Paul the Author to the Epistle of Hebrews,” (Ite ad Thomam) (22
January 2010). Accessed 30 August 2010. Available from
http://iteadthomam.blogspot.com/2010/01/was-st-paul-author-of-epistleto.html; Internet.
Roberts. Richard. Angels on Assignment [on-line]. Accessed 21 May 2011.
Available from http://www.richardroberts.org/2009/07/17/angels-onassignment-by-richard-roberts/; Internet.
“Targum Jonathan on Genesis.” [on-line]. Accessed 15 October 2023. Available
from https://www.sefaria.org/Targum_Jonathan_on_Genesis?tab=contents;
Internet.
Wommack, Andrew. “Enter Boldly.” In “Hebrew Highlights.” [on-line]. Accessed
4 June 2011. Available from http://www.awmi.net/extra/audio/1061; Internet.
536
Wommack, Andrew. “Momentary Redemption.” In “Hebrew Highlights.” [online]. Accessed 4 June 2011. Available from
http://www.awmi.net/extra/audio/1061; Internet.
Television, Radio, and Film
Barton, David. Interviewed by Kenneth Copeland. Believer’s Voice of Victory
(Kenneth Copeland Ministries, Fort Worth, Texas). On Trinity Broadcasting
Network (Santa Ana, California). Television program.
Brim, Billye. Interviewed by Gloria Copeland. Believer’s Voice of Victory
(Kenneth Copeland Ministries, Fort Worth, Texas). On Trinity Broadcasting
Network (Santa Ana, California). Television program.
Dollar, Creflo. Changing Your World (College Park, Georgia: Creflo Dollar
Ministries). On Trinity Broadcasting Network (Santa Ana, California).
Television program.
Murdock, Mike. Interviewed by Rod Parsley. Breakthrough. (Columbus, Ohio:
Rod Parsley Ministries). On Trinity Broadcasting Network (Santa Ana,
California). Television program, 23 May 2010.
Osborn, T. L. Good News Today (Osborn Ministries International, Tulsa,
Oklahoma). On Trinity Broadcasting Network (Santa Ana, California).
Television program, 1990-91.
The Passion of the Christ. Directed by Mel Gibson, 2004. Los Angeles, California:
Newmarket Films.
Zadai, Kevin. Interviewed by Sid Roth. Its Supernatural (Sid Roth's It's
Supernatural! and Messianic Vision, Charlotte, North Caroline). Television
program. Accessed 10 August 2020. Available from
https://sidroth.org/television/tv-archives/kevin-zadai9/?src=fb_1063zadai_guestpost&utm_campaign=socialmedia&utm_medium=
fb&utm_source=1063zadai&fbclid=IwAR16XqgOLlH8mBgUFiYMraPv1bW75uHiEhyKpfUNMB6OqaYLjolL3fzTLs;
Internet.
Savelle, Jerry. Interviewed by Kenneth Copeland. Believer’s Voice of Victory
(Kenneth Copeland Ministries, Fort Worth, Texas). On Trinity Broadcasting
Network (Santa Ana, California). Television program.
Sermons and Teachings
537
Allen, David L. “Class Lecture.” Doctor of Ministry Seminar. Southwestern
Baptist Theological Seminary, 25 July to 5 August 2011.
Luther, Tom. “Sermon.” Calvary Cathedral International, Fort Worth, Texas.
MacGorman, Jack. “Class Notes.” In New Testament Greek. Southwestern Baptist
Theological Seminary, Fort Worth, Texas, 1981-82.
Meyer, Joyce. Enjoying Everyday Life (Fenton, Missouri: Joyce Meyer Ministries).
On Trinity Broadcasting Network (Santa Ana, California). Television
program, 8 February 2010.
Parsley, Rod. Breakthrough (Columbus, Ohio: Rod Parsley Ministries). On Trinity
Broadcasting Network (Santa Ana, California). Television program, 26 July
2001.
Wommack, Andrew. “Sermon.” Andrew Wommack Leadership Conference,
Serena Hotel, Kampala, Uganda, 18 July 2009.
Woodson, Darryl. “Sermon.” Victory City Church Ntinda, Kampala, Uganda, 16
May 2010.
538
Gary Everet t received his Mast er of
Divinit y ( 1992) and Doct or of Minist ry
( 2015) degrees from Sout hwest ern
Bapt ist Theological Sem inary. He served
as a past or for five years and t aught in
Bible college for t en years.
He served as t he st at ion m anager of
Light house
Television,
locat ed
in
Kam pala, Uganda, an affiliat e of Trinit y
Broadcast ing Net work ( 1997- 2018) . He
worked in t his capacit y as a m issionary under Dr. Robert Nichols,
past or of Calvary Cat hedral I nt ernat ional in Fort Wort h, Texas.
Gary served seven years as t he direct or of t he Joyce Meyer
Minist ries out reach in Uganda, and he has served on t he board of
direct ors of Andrew Wom m ack Minist ries Uganda.
Gary is t he aut hor of St udy Not es on t he Holy Script ures, an
11,000 page com m ent ary on t he Holy Bible, published by Logos
Bible Soft ware, e- Sword, t he Wor d, Bible Analyzer, as well as
several online versions.
Gary Everett, MDiv DMin