Heb 6:1

Vv 1,2: An appeal to accept the solid food the author offers (Heb 5:11-14). The author provides six examples of the kinds of things he has in mind when he refers to “the elementary teachings”. It is striking that the six items mentioned all find parallels within Judaism. This may suggest that the readers were attempting somehow to remain within Judaism by emphasizing items held in common between Judaism and Christianity. They may have been trying to survive with a minimal Christianity in order to avoid alienating their Jewish friends or relatives.

Six “elements” in all: two inward, two outward, two about the “Last Days”.

ELEMENTARY TEACHINGS: “Principles of the doctrine” (AV): Gr “arches” = beginning, rudiments, or first things.

MATURITY: Lit, “perfection” or “completeness”; “fullness of growth”. Equivalent to the “solid food” of Heb 5:14. This perfection involves accepting the author’s teaching, that is, recognizing the absoluteness and finality of Christ and his atoning work as the true fulfillment of the OT promises. This recognition alone can keep the readers from lapsing finally into apostasy.

REPENTANCE FROM ACTS THAT LEAD TO DEATH: Lit, “dead works”. Cp Heb 9:14. This is certainly basic within Judaism. What was meant, then, in that context, was repentance not from “works of the law” (in a Pauline sense) but from sins.

FAITH IN GOD: Also very important in Judaism. Thus, at the beginning of the list we encounter repentance and faith, two of the most central aspects of Jewish piety — both taken up by Christianity (cp Acts 20:21).

Heb 6:2

INSTRUCTION ABOUT BAPTISMS: Refers to purification rites of Judaism, as the plural seems to indicate. Christian baptism may well be derived from just such Jewish ablutions, one of which — for the purifying of proselytes from paganism — seems a particularly suitable source for the practice of baptism by John and the disciples of Jesus. Christian baptism thus could well be classified as one, if not indeed the culminating, rite of purification.

THE LAYING ON OF HANDS: Yet another Jewish custom taken up by the Christian church, often as a symbol for the imparting of the Holy Spirit (see Acts 8:17; 9:17; 19:6), but also in connection with healing (Acts 9:12; 28:8) and, as in the OT and rabbinic Judaism, special commissionings (Acts 6:6; cp 1Ti 5:22; 2Ti 1:6).

THE RESURRECTION OF THE DEAD, AND ETERNAL JUDGMENT: These teachings were accepted by the Pharisees but not the Sadducees (cp Acts 23:8). This suggests that the Jewish background of the readers was not Sadducean. For the readers, of course, the resurrection of the dead included the resurrection of Jesus. These items, then, could be held by the readers without necessarily departing very far from their Jewish origins. The author, though, chides them for not pressing on to the full doctrine of Christianity, such as contained in the content of his epistle, and the specific argument immediately before them.

Heb 6:3

WE WILL DO SO: This carries forward the exhortation in v 1 to “go on to maturity.” The author and the readers will press on into the full comprehension and experience of the whole range of Christian doctrine.

Heb 6:4

Vv 4-12: The seriousness of apostasy. If the readers do not “go on” into the fullness of Christian doctrine, they will be in grave danger of falling away altogether, back into Judaism, thereby committing apostasy. In their present state, indeed, even their grasp of the “elementary truths of God’s word” (Heb 5:12) is questionable. Thus, as further motivation for the readers to press on to a mature understanding of their Christian faith, the author points out the seriousness of apostasy. It is of the greatest importance that the readers give heed to the message of the author and receive the “solid food” he is offering them. Unless the readers go forward, the author predicts, they will meet with disaster.

IT IS IMPOSSIBLE: Translates the Gr “adynatos”. IS it truly “impossible”? See v 6n.

THOSE WHO HAVE ONCE BEEN ENLIGHTENED: Connected with conversion in Heb 10:32.

WHO HAVE TASTED THE HEAVENLY GIFT: Cp the “heavenly calling” of Heb 3:1. Refers in a general sense to salvation (the expression “gift of God” is used similarly in John 4:10). What are the “gifts” in John’s gospel? the “living water” (John 4:10); the life of the Shepherd (John 10:11,18); Christ’s example (John 13:15); the “Comforter” (John 14:16); “peace” (John 14:27); God’s word (John 17:8,14); and God’s “glory” (John 17:22).

The word “tasted” here (cp v 5) does not imply a less-than-complete experience of conversion. The word “taste” can elsewhere in Heb be used to indicate full experience of something, as for example in Heb 2:9 where the same verb is used to refer to the death of Jesus.

HAVE SHARED IN THE HOLY SPIRIT: Lit, “having become partakers of the Holy Spirit” — referring to the event that marks conversion, the receiving of the Holy Spirit, not the special charismatic gifts received by Christians.

Heb 6:5

WHO HAVE TASTED THE GOODNESS OF THE WORD OF GOD: The message of salvation which they had believed.

THE WORD OF GOD: Gr “rhema” = word, saying itself — in ct “logos” — the expression of the word.

AND THE POWERS OF THE COMING AGE: The realized aspects of the new age presently enjoyed by the Christian church. The assertion is therefore in keeping with the perspective of the author set forth in such places as Heb 1:2; 2:5; 4:3; 12:18-24.

Heb 6:6

IF THEY FALL AWAY: Sig to “commit apostasy” (cp RSV). Cp Heb 3:12; 10:29.

TO BE BROUGHT BACK TO REPENTANCE: Lit, “to restore to newness” (cp the “new birth” of 1Pe 1:3). Finally completing the thought of v 4: “It is impossible…” Why? Because of their treatment of the Son of God.

BECAUSE TO THEIR LOSS THEY ARE CRUCIFYING THE SON OF GOD ALL OVER AGAIN AND SUBJECTING HIM TO PUBLIC DISGRACE: This sin is not like any other sin: it is the unforgivable sin because it undercuts the very basis of salvation (cp Mark 3:29; 1Jo 5:16). Those guilty of true apostasy align themselves with the enemies of God who crucified Jesus and hence figuratively do so themselves. By using the title “the Son of God”, the author underscores the full gravity of the offence, for it was just this view of Jesus that had once been believed and is now rejected by the apostate. Moreover, they are “subjecting him to public disgrace”, for as others witness their disloyalty he becomes the object of ridicule. Apostasy, therefore, is the most serious of sins — a sin for which there is no remedy and from which there is no possibility of return. No means of salvation is available other than that which is here finally rejected. It is impossible for true apostates to experience conversion anew. God will not force them into the kingdom.

At the same time, although this is something our author does not bother explaining at this point, God’s grace can, and often does, reach those who lapse into an apparent apostasy, but something that in actuality is less than true and final apostasy. (Or, to put it another way, what seems — and is — “impossible” for mere man, is not necessarily “impossible” for God: cp Luk 1:37; Gen 18:14.) It will not serve the author’s purpose here, however, to speak of the possibility of a return from apostasy. The readers must be made to see the seriousness of what they are contemplating. The severity of his statement is to be explained by the situation and context of the readers. If they are to remain faithful to their confession in the face of persecution, they must understand the nature of apostasy. This is not a time for words concerning God’s grace and the possibility of restoration. In any event, because it is both difficult and uncertain, a way back ought not to be counted upon.

BECAUSE: NIV mg has “while…” instead of “because…”: While, or so long as, these “fallen” ones continue to treat the Son of God with contempt, they cannot repent! And while, or so long as, they reject the only source of salvation — then, in the plainest terms, they cannot be saved!

More generally, it may be observed that, for every man who turns his back on God, there may come a time, or a circumstance, or a condition, from which he CANNOT any longer repent and be renewed. That time, or circumstance, or condition may be different for each man, and it may be impossible for him, or someone else, to know when such has been reached. All of this makes it doubly important that a man not “tempt” God by starting down such a slippery slope — for who can know when he may reach and pass the “point of no return” — from which repentance becomes, once and for all, impossible?

CRUCIFYING THE SON OF GOD ALL OVER AGAIN: “We come to the Breaking of Bread. We can partake worthily or unworthily. Those who eat and drink unworthily are described as guilty of the body and blood of the Lord. Whatever their words or posture, in their thoughts Christ is despised and rejected again. They repeat the crucifixion of the Son of God. But if we eat and drink worthily, yielding body and heart and soul to Jesus, we crucify not Jesus but our flesh with its affections and lusts” (FCE 171).

SUBJECTING HIM TO PUBLIC DISGRACE: Gr “paradeigmatizo”, a word that occurs only here in the NT and means “to make a public example of”.

Heb 6:7

Vv 7,8: Language such as “crop”, “thorns and thistles”, and “cursed” is similar to that of the creation narrative (Gen 1:11; 3:17,18). Thorns and thistles become a common metaphor for the wrong kind of fruitfulness (eg, Mat 7:16; 13:7,24-30), and in the same contexts, destruction by fire, as a symbol of Last Days judgment, is almost always present.

LAND THAT DRINKS IN THE RAIN OFTEN FALLING ON IT AND THAT PRODUCES A CROP USEFUL TO THOSE FOR WHOM IT IS FARMED RECEIVES THE BLESSING OF GOD: The preceding passage now finds an illustration in the metaphor concerning fruitful and unfruitful soil (cp the parable of the sower, in Mat 13). In a way that must have reminded the readers of the parable of Israel as God’s vineyard (Isa 5:1-7), as well as Christ’s cursing of the fig tree (Mat 21:19; Mark 11:13,20,21; ), the author points to the judgment that may be expected to come upon the unproductive soil (v 8).

Heb 6:8

BUT LAND THAT PRODUCES THORNS AND THISTLES IS WORTHLESS AND IS IN DANGER OF BEING CURSED. IN THE END IT WILL BE BURNED: To abandon one’s faith is equivalent to producing only thorns and thistles, to being worthless, and hence leads to destruction by fire. The words in danger of being cursed (lit, “near to a curse”) have the sense of “about to be cursed”; that is, it is only a matter of time before judgment arrives (cp the language, Heb 8:13).

WORTHLESS: The word “adokimos” is translated “reprobate” (Rom 1:28; 2Co 13:5-7, 2Ti 3:8; Tit 1:16), “castaway” (1Co 9:27), and “rejected” (Heb 6:8). It is used to describe a counterfeit coin, deficient as to weight or quality of metal. It is also used, figuratively, to describe a cowardly soldier who fails the test of battle; a candidate rejected for office; and a stone rejected by the builders. In each case, that which is “reprobate” has promised something by its outward appearance which it cannot deliver! It has, perh, a “name to live”, but it is dead — like clouds that promise rain, but give none; like stars in the heavens that appear fixed, but prove to be “wandering stars”, or meteors.

Heb 6:9

BETTER THINGS… THINGS THAT ACCOMPANY SALVATION: That is, the Christian covenant in contrast to the old, Mosaic one.

Heb 6:10

V 10: Encouragement, based on “love” (v 10), “hope” (v 11), and “faith” (v 12). Cp Heb 10:22-24.

GOD IS NOT UNJUST; HE WILL NOT FORGET YOUR WORK AND THE LOVE YOU HAVE SHOWN HIM AS YOU HAVE HELPED HIS PEOPLE AND CONTINUE TO HELP THEM: Later in the epistle (Heb 10:32-36) the author details some of that past performance and exhorts the readers to remember it themselves. As then, so now, God is on their side and will sustain them.

Heb 6:11

TO THE VERY END: “I am with you unto the end”: Mat 28:20. ”He loved them unto the end”: John 13:1. “Who shall confirm you unto the end”: 1Co 1:8. “The rejoicing of hope firm unto the end”: Heb 3:6. “Beginning of our confidence steadfast unto the end”: Heb 3:14. “Full assurance of hope unto the end”: Heb 6:11. “Keepeth my works unto the end”: Rev 2:26.

Heb 6:12

LAZY: “Slothful” (AV), or “sluggish” (Diag).

WHAT HAS BEEN PROMISED: Specifically, the covenant promises to Abraham (Heb 11:17-19), which had (and have) not been received even yet (Heb 11:13,39,40).

Heb 6:13

Vv 13-20: The unchangeable character of God’s purpose: As a new prelude to his resumption of one of the key arguments in the book (in Heb 7), the writer stresses God’s complete faithfulness to His promises to Abraham, and thus to Israel. Though there has been a change in God’s priesthood (cp Heb 7:12), God has not changed course, nor have His purposes changed. In the definitive high priest, Jesus, God is bringing to pass His promises to the fathers of Israel. This is an important point to affirm to Jewish Christians — who are feeling the pressure of the arguments of non-believing Jews.

WHEN GOD MADE HIS PROMISE TO ABRAHAM, SINCE THERE WAS NO ONE GREATER FOR HIM TO SWEAR BY, HE SWORE BY HIMSELF: The custom behind the taking of a vow in the ancient Hebrew culture is indicated in v 16 — calling upon a greater to sustain and witness and support the vow of a lesser. God, having no one or nothing greater than himself to swear by, swore by himself. God’s having confirmed his promise to Abraham with an oath is noted elsewhere in the NT (Acts 2:30; Luke 1:73).

Heb 6:14

“I WILL SURELY BLESS YOU AND GIVE YOU MANY DESCENDANTS”: The promise referred to is, of course, the so-called Abrahamic covenant, not however in its first statement (Gen 12:1-3) but in its restatement to Abraham following the near sacrifice of Isaac in Gen 22:16,17 (“I swear by myself”). The covenant is itself now stated, utilizing the emphatic formula “I will surely bless you.” The brief statement given here is representative of the entire content of the covenant.

The “many descendants” are the multitudinous “seed” of Abraham, brought into being thru faith and baptism in the singular “seed” Jesus Christ (Gal 3:16,27-29).

Heb 6:15

AND SO AFTER WAITING PATIENTLY, ABRAHAM RECEIVED WHAT WAS PROMISED: The phrase received what was promised must refer only to the initial signs of fulfillment experienced by Abraham (cp Gen 24:1), since Abraham and other heroes of the faith “did not receive [and have not yet received!] the things promised” (Heb 11:13,39). Abraham saw Christ’s day (in vision, and type, and specific prophecy) — but for him it was not (and could not be) a realization (John 8:58). Only when joined by the saints of the NT era — in the Last Days resurrection — will Abraham and the OT faithful fully arrive at what God intends for them (Heb 11:39,40).

Heb 6:16

MEN SWEAR BY SOMEONE GREATER THAN THEMSELVES: Usually the LORD (cp Exo 22:11, “an oath before the LORD”).

AND THE OATH… PUTS AN END TO ALL ARGUMENTS: When such an oath was taken by someone in the LORD’s name, it was obviously of an absolutely binding character, and, lit, “in all disputes is final for confirmation”.

Because such oath-taking was subject to abuse, it is discouraged (if not prohibited) by Jesus: see Mat 5:34; 23:16,18.

Heb 6:17

THE UNCHANGING NATURE OF HIS PURPOSE: Cp Acts 2:23: “This man [Jesus] was handed over to you by God’s set purpose and foreknowledge.”

Heb 6:18

GOD DID THIS SO THAT, BY TWO UNCHANGEABLE THINGS IN WHICH IT IS IMPOSSIBLE FOR GOD TO LIE, WE WHO HAVE FLED TO TAKE HOLD OF THE HOPE OFFERED TO US MAY BE GREATLY ENCOURAGED: The two unchangeable things are God’s word (ie, the promise itself) and the vow that He added to it. God’s word, of course, is of absolute validity in itself; the vow, therefore, is superfluous, but exactly because of this, exceptionally impressive. It is impossible, then, that God could have lied (Num 23:19; 1Sa 15:29; John 7:18; Tit 1:2); He is doubly bound to be faithful to His promises to Abraham. The result is that we may very courageously hold the hope offered to us. The implication is that the Christian hope consists of nothing other than what God promised to Abraham (cp Rom 15:8) and therefore that our realization of that hope is finally as certain as God’s word and his oath. The unity between old and new is in view.

WE… HAVE FLED TO TAKE HOLD OF THE HOPE OFFERED TO US: This refers metaphorically to the security believers have in Christ in contrast to the insecurity and uncertainty of the world.

The AV has “we have fled for REFUGE” — and suggests the OT cities of refuge (Num 35:11-15; Josh 20:2-9). We — the writer seems to be saying — have all sinned “unawares”, and need to flee and take refuge in Christ himself, from the murderous intentions of our fellow-countrymen. More specifically, all Jews — indeed, all men — had sinned in crucifying Jesus, and his “near kinsman” — God Himself — would be His Son’s “avenger of blood”, unless the “murderers” fled for refuge to the “city” of salvation provided by that Son!

Heb 6:19

WE HAVE THIS HOPE AS AN ANCHOR FOR THE SOUL, FIRM AND SECURE: Because of the nature of the Christian hope as confident expectation, hope serves as an anchor, and therefore as that which can counteract the tendency of “drifting away” mentioned in Heb 2:1. Our hope depends entirely on the priestly work of Jesus.

IT ENTERS THE INNER SANCTUARY BEHIND THE CURTAIN: Such hope in Jesus Christ involves our free access into the very presence of God. The language (lit, “within the veil”) alludes to Lev 16:2,12 and refers to entering the Holy of Holies. This is the first occurrence of imagery that will be vitally important in Heb 9; 10. To go beyond the veil is to transcend the limitations of mortal flesh (as in Heb 10:20): Christ, our “forerunner”, was made “immortal”, entering the “inner sanctuary” of the presence of God (Heb 9:24) — there he sits, acting as a mediator, preparing the “way” for us to go into the presence of God ourselves.

The believer’s hope: an anchor to the soul (Heb 6:19); a treasure in heaven (Col 1:5); a person in the heart (Col 1:27); and a power in the life (1Jo 3:3).

Heb 6:20

WHERE JESUS, WHO WENT BEFORE US, HAS ENTERED ON OUR BEHALF. HE HAS BECOME A HIGH PRIEST FOREVER, IN THE ORDER OF MELCHIZEDEK: Our unrestricted entrance into God’s presence is made possible only by Jesus Christ, the one who on our behalf has gone before us to prepare the way, who has become a high priest forever. Because of his work as high priest, we all can now go where only the high priest was privileged to go, only once a year.

“In the order of Melchizedek” is another brief allusion to Psa 110:4, which was first quoted in Heb 5:6 (cp Heb 7:17). Having again mentioned Melchizedek and Jesus’ high priesthood, the author has come back to the argument he began in Heb 5 but broke off in Heb 5:10.

WHO WENT BEFORE US: “Forerunner” (AV) = “prodomos”: (1) One who runs before his master’s carriage, clears the way of all obstruction, announces his master’s coming and prepares for his reception. (2) The harbor of Alexandria was very difficult to approach. When the great corn ships came into it, a little pilot boat was sent out to guide them in. It went before them, and they followed it as it led them along the channel to safe waters. That pilot boat was called the “prodomos”. Sometimes in great storms, the small boat sent from the larger ship carried a line into the safety of the port, and anchored it there. Using this lifeline, the larger ship was pulled and steered through the rocks and shoals to safety. (3) In the Roman army the “prodomoi” were the reconnaissance or scout troops. They went ahead of the main body of the army to blaze the trail and ensure that it was safe for the rest of the troops to follow. In like manner, Christ “goes to prepare a place for us” (Joh 14:3).

The word is similar in meaning to “archegos” (see Heb 2:10; 12:2, which RSV translates as “pioneer”) and conveys the idea not merely of one who precedes, but one who prepares the way by the work he accomplishes, making it possible for others to follow (note: “on our behalf”).

Heb 7:1

Vv 1-14: The enigma of Melchizedek and his priestly order. In order to make the argument about Christ’s high priesthood as convincing as it can be, the author begins by establishing the great importance of Melchizedek, who resembles the Son of God in many respects and hence serves as a type of Christ. His superiority to Abraham and Levi is then made plain. This in turn leads to a discussion of the significance of his priestly order, which in recent history had found a new and definitive representative in fulfillment of the expectation in Psa 110:4.

THIS MELCHIZEDEK WAS KING OF SALEM AND PRIEST OF GOD MOST HIGH. HE MET ABRAHAM RETURNING FROM THE DEFEAT OF THE KINGS AND BLESSED HIM: The identification of Melchizedek given here, as well as the brief description of his encounter with Abraham, is drawn from Gen 14:18-20. (The author’s language is heavily dependent on the LXX version of this passage.) Melchizedek appears in the Genesis narrative as an extraordinary person, indeed, but not more than a human king and priest. “God most high” is “El Elyon”. The Salem, of which Melchizedek was king, was Canaanite Jerusalem (cp Psa 76:2).

The combination King-Priest is prophesied elsewhere in the OT: see Zec 6:12,13; cp Rev 5:9,10. Another example of a priesthood regarded as legitimate, although not of the Levitical line, is found in Jethro, the Midianite priest who became the father-in-law of Moses (Exo 2:16; 18:12).

For suggested identification of Melchizedek with Shem, see Ber 65:124. However, any attempt to guess the historical identity of Melchizedek would be counterproductive to this extent: the uncertainty of his identity is in fact crucial to the argument here in Heb 7 — if he were known for sure, it would only serve to undermine the arguing points.

Heb 7:2

FIRST, HIS NAME MEANS “KING OF RIGHTEOUSNESS”; THEN ALSO, “KING OF SALEM” MEANS “KING OF PEACE”: Is there a significance in the order itself: ie, first righteousness, and then peace? See Isa 32:17; Rom 5:1. Christ is first our “righteousness” (Rom 5:21; Jer 23:6; Zec 9:9), and THEN our “peace” (Rom 5:1; Eph 2:14; Col 1:19,20; Isa 9:6).

Heb 7:3

WITHOUT FATHER OR MOTHER, WITHOUT GENEALOGY, WITHOUT BEGINNING OF DAYS OR END OF LIFE, LIKE THE SON OF GOD HE REMAINS A PRIEST FOREVER: “It is the literal reading of verse 3 that has led some to the conclusion that Melchizedek was actually an appearance of the pre-incarnate Christ. What actually is being pointed out by the author, however, is the surprising silence of Scripture about the lineage and the birth and death of Melchizedek. In a rabbinic way, the silence is seen to be significant rather than simply fortuitous, especially for a person of such great status, who was both a king and a priest. Because there is no record of Melchizedek’s death, nor therefore of the termination of his priesthood (or of any succession to it), the conclusion can be drawn that ‘he remains a priest forever’. As far as what Scripture says and does not say about Melchizedek, then, it is evident that he is like the Son of God, who also is without beginning of days [in that the Eternal Father was HIS father!] or end of life and whose priesthood therefore is eternally valid (cp v 17 with its quotation of Psa 110:4)” (NIBC).

WITHOUT FATHER OR MOTHER, WITHOUT GENEALOGY: That is, “without ancestry or genealogy”. Not descended from Levi (Lev 21:13,14). No recorded genealogy (ct examples, Neh 7:63-65; Ezra 2:62). Esther had no father or mother (Est 2:7), that is, none alive.

WITHOUT BEGINNING OF DAYS OR END OF LIFE: This may not refer to the actual life of Melchizedek, but rather to his term of office — which had no recorded beginning or end. This would be unlike the Levitical priests, whose term of office generally spanned from 30 to 50 years of age (see Num 4:47).

Heb 7:4

JUST THINK HOW GREAT HE WAS: EVEN THE PATRIARCH ABRAHAM GAVE HIM A TENTH OF THE PLUNDER!: The magnitude of the event already mentioned in v 1 is now stressed. Even a man as great as Abraham tithed to Melchizedek.

Heb 7:5

NOW THE LAW REQUIRES THE DESCENDANTS OF LEVI WHO BECOME PRIESTS TO COLLECT A TENTH FROM THE PEOPLE — THAT IS, THEIR BROTHERS — EVEN THOUGH THEIR BROTHERS ARE DESCENDED FROM ABRAHAM: The author now proceeds to acknowledge the practice of tithing among the descendants of Abraham. The Levitical priesthood, not having an inheritance in the land, received according to the law a tenth from the people — that is, their brothers. This was in payment for their service (Num 18:21), and was done because the Law required it (in contrast to Abraham’s tithing — which was done voluntarily). Tithing thus involved those who are descended from (lit, “from the loins of”) Abraham both on the receiving and giving end of the transaction.

Heb 7:6

THIS MAN, HOWEVER, DID NOT TRACE HIS DESCENT FROM LEVI, YET HE COLLECTED A TENTH FROM ABRAHAM AND BLESSED HIM WHO HAD THE PROMISES: Therefore his right to receive a tithe from Abraham depended not on the law but on his own superior worth (cp v 7). His priesthood accordingly is of an exceptional character. Thus Melchizedek received the tithe from and blessed (the word is drawn from Gen 14:19) the very one who was the recipient of the promises and from whom eventually would come the Levitical priesthood itself (cp v 10). The remarkable significance of this is brought out in the verses that follow.

Heb 7:7

AND WITHOUT DOUBT THE LESSER PERSON IS BLESSED BY THE GREATER: The KJV has “without all contradiction”, ie “dispute”. The admittedly great Abraham is thus subordinate to Melchizedek.

“Blessing” here sig blessing by God’s authority: the priests bless in God’s name (1Ch 23:13).

Heb 7:8

IN THE ONE CASE, THE TENTH IS COLLECTED BY MEN WHO DIE; BUT IN THE OTHER CASE, BY HIM WHO IS DECLARED TO BE LIVING: Furthermore, the Levitical priesthood is inferior to Melchizedek’s because “in the one case” (of the priests; lit, “here”), we have mortal recipients of the tithe. But “in the other case” (as for Melchizedek; lit, “there”), the recipient is declared to be “living”. It is important, however, to note that this is an inference based on what Scripture does not say (ie, its failure simply to record Melchizedek’s death) rather than on what Scripture actually says (cp v 3n).

HIM WHO IS… LIVING: The reference, however, finds its parallel in the references to Christ in vv 16,24, where the reference to endless life is literally true.

Heb 7:9

Vv 9,10: ONE MIGHT EVEN SAY THAT LEVI, WHO COLLECTS THE TENTH, PAID THE TENTH THROUGH ABRAHAM, BECAUSE WHEN MELCHIZEDEK MET ABRAHAM, LEVI WAS STILL IN THE BODY OF HIS ANCESTOR: Since Levi was an eventual descendant of Abraham, he was in the loins of his father when Abraham was met by Melchizedek (the words again allude to Gen 14) and gave him a tithe. Therefore Levi may also be said to have tithed to Melchizedek through Abraham, and it is implied that Levi and his descendants are thus also subordinate to Melchizedek.

Heb 7:11

IF PERFECTION COULD HAVE BEEN ATTAINED THROUGH THE LEVITICAL PRIESTHOOD (FOR ON THE BASIS OF IT THE LAW WAS GIVEN TO THE PEOPLE), WHY WAS THERE STILL NEED FOR ANOTHER PRIEST TO COME?: This suggest the inability of that system to arrive at the goal of full salvation (and thus, there is the first hint of the Law’s decline and nullification). Had the Levitical system been sufficient to the task, what need, the author asks, is there to speak of another priest to arise, one of the order of Melchizedek, and not Aaron? That is, if the Levitical system were self-sufficient, why then does Psa 110:4 speak of the one at the right hand of God, who waits for his enemies to become a footstool for his feet, as one who is “a priest forever in the order of Melchizedek”? Psa 110:4 thus confirms the inadequacy of the Aaronic priesthood.

The parenthetical comment concerning the law being given to the people on the basis of the Levitical priesthood cannot be taken literally, since that priesthood did not precede the Mosaic law. What seems to be meant is that the priestly system is basic to the entire superstructure of the law. The two are inextricably related, as can be seen from the argument that now follows.

PERFECTION: In this context, sig “nearness to God” (v 19), ie “salvation”.

PRIESTHOOD… LAW: Notice the intimate connection between these two features — all thru Hebrews.

ANOTHER: Gr “heteron” = a different sort of… — ie, not from the tribe of Levi (v 13).

Heb 7:12

FOR WHEN THERE IS A CHANGE OF THE PRIESTHOOD, THERE MUST ALSO BE A CHANGE OF THE LAW: “This change in priesthood has important consequences for the law: there “is of necessity”) a change of the law. Thus for all our author’s stress on the continuity between the old and the new and on the nature of Christianity as the fulfillment of the promises to Israel, he also is forced to acknowledge substantial discontinuity between the old and the new. It would have taken great courage on the author’s part to say something so problematic and so contrary to the disposition of his Jewish readers, not to mention the Jewish critics of Christianity who apparently exercised some influence over them. In the immediate context the change of the law involves a man from the tribe of Judah — and not Levi — becoming a priest. The implications are wider, however, as will be seen below (see vv 18,19, and Heb 8:7,13). But despite his insistence upon the necessity of a change in the law, the author’s basic perspective remains: Christianity stands in continuity with the past as the fulfillment of what God promised he would do” (NIBC).

Notice the progression: “change” here becomes “disannul” in v 18! “Change” is essentially abrogation (cp Heb 8:7,13).

CHANGE OF THE PRIESTHOOD… CHANGE OF THE LAW: Which, as noted above, were intimately related to one another. The priests taught the Law to the people (Mal 2:7); they interpreted the legal code (Deu 17:8-11).

Heb 7:13

Vv 13,14: It was plain that he of whom these things are said (Jesus, the Son of David) belonged to a different tribe (the tribe of Judah) and thus, according to the law itself, could not qualify to be a priest. Yet he is the one referred to in Psa 110:4, the priest of the order of Melchizedek. No precedent exists for this turn of events. The Levitical priesthood is now replaced by another order altogether. (“Moses” here, of course, refers to the Pentateuch.)

Heb 7:14

DESCENDED: From the verb that means literally “to rise” (anatello), and hence “to spring from.” It is probably used deliberately to allude to Num 24:17 where the same verb refers to the star of Jacob who is to rise in fulfillment of God’s promises (cp Mal 4:2). In other passages, the Messiah is spoken of a “branch”, ie that which sprang out of some “soil” (Jer 23:5; Isa 11:1; Zec 3:8; 6:12).

Heb 7:15

Vv 15-28: The legitimacy and superiority of Christ’s priesthood. Extending the argument of the preceding section, the author now explores ways in which the priesthood of Christ, resembling that of Melchizedek, is superior to the Levitical priesthood set forth in the law of Moses.

V 15: What follows from this point on will help explain the groundwork laid in the earlier verses of Heb 7.

ANOTHER: Gr “heteros” suggests in the context one of a unique kind, despite his similarity to Melchizedek.

Heb 7:16

ONE WHO HAS BECOME A PRIEST NOT ON THE BASIS OF A REGULATION AS TO HIS ANCESTRY BUT ON THE BASIS OF THE POWER OF AN INDESTRUCTIBLE LIFE: This priest “has become and remains” a priest (this is the sense of the Greek perfect tense) not on the basis of a regulation (lit, “the law of a fleshly commandment”) — ie, a law concerned with external matters such as bodily descent — but on the basis of “an indestructible life”. The reference to “power” in this context may be an allusion to the resurrection. The power (“dynamis”) of an indestructible life (cp Acts 2:24) is such that it is self-validating. The power of God is regularly linked in the NT with the resurrection of Christ (cp 1Co 6:14; 2Co 13:4; Rom 1:4).

Heb 7:17

FOR IT IS DECLARED: “YOU ARE A PRIEST FOREVER, IN THE ORDER OF MELCHIZEDEK”: The point of the argument rests on the unique identity of the Son (cp Psa 110:1) — whose life continues forever, and in whom alone, therefore, the promise of Psa 110:4 (“a priest forever”) can be understood to be fulfilled literally. Jesus is made, by God, the priest of Psa 110:4 because he is the person described in Psa 110:1. He who presently sits at the right hand of God alone can be the priest appointed forever. The anti-type is TRULY without beginning and without end, just as the type is APPARENTLY without beginning or end. The authority of Christ’s priesthood depends on his identity as the Son of God. On the quotation of Psa 110:4, cp the earlier use of this verse in Heb 5:6; 6:20.

Heb 7:18

THE FORMER REGULATION IS SET ASIDE: Mosaic legislation concerning the Levitical priesthood is now set aside (lit, “a setting aside occurs”). The word used for “setting aside” (“atheteasis”) means “to declare invalid” and is used in the papyri for official, legal annulment (cp the verb form of the same root in Gal 3:15). (The KJV has “disannulling”; JBP has “cancellation”; Diag has “abrogation”.) The author’s courage to say that the law concerning the Levitical priesthood is set aside is especially notable given a reference such as in Exo 40:15 to “a priesthood that will continue for all generations to come” (cp Jer 33:18). Only the author’s perception of the fulfillment and the corresponding newness brought by Christ can account for this.

BECAUSE IT WAS WEAK AND USELESS: This stern note of discontinuity with the law of Moses (anticipated in Heb 7:12; cp Heb 8:13) is justified by noting that the law was weak and useless.

WEAK: “Weakness” is twice ascribed to the Levitical priests in Hebrews (Heb 5:2; 7:28). The description of the commandment as weak or ineffective finds a parallel in Paul (Rom 8:3: “what the law could not do”; cp Rom 5:6; Gal 4:9).

USELESS: This word is stronger still: it is used in the LXX of Isa 44:10 to describe idols (cp RSV, “profitable for nothing”). The Greek word for useless (“anoepheles”) occurs elsewhere in the NT only in Tit 3:9, where it describes futile controversies. The author’s point apparently is that although the law had a proper role to play before the fulfillment brought by the Christ, once that fulfillment has been realized, the law is outmoded and hence useless. It should be noted, however, that it is the law concerning the Levitical priesthood and ritual that is particularly in view (cp Heb 10:9b). The author does not at this time draw further implications, as to the rest of the Law.

It should be noted, however, that the Law — as a whole — is described by Paul as “holy, just, and good” in Rom 7:12; it is man and his weakness who renders the Law powerless, or useless.

Heb 7:19

FOR THE LAW MADE NOTHING PERFECT: That is, it was unable to bring anything to God’s intended purpose of redemption (cp Heb 5:9).

Whereas in the preceding verse the word “commandment” (“entole”) is used, now the author uses the broader word, law (“nomos”).

AND A BETTER HOPE IS INTRODUCED, BY WHICH WE DRAW NEAR TO GOD: Again the author stresses the importance of arriving at the intended goal (using the verb “teleioo”), but this time negatively by pointing out the inadequacy of the law (cp Heb 7:11). See Heb 2:10n (and cp Heb 5:9). The positive use of the same verb can be seen below in v 28. One of the author’s favorite words to describe Christianity is the word “better” (Heb 1:4n). Here it modifies “hope”, a prominent word in this letter (Heb 3:6; 6:11,18; 10:23). As in Heb 6:18, here the word refers to a present rather than a future reality. Or, to put it another way, our confidence concerning the future (because it rests on the finished work of Christ) is such that it transforms the present: cp 1Ti 1:1; Col 1:27.

WE DRAW NEAR TO GOD: “We” = both Jew and Gentile — who draw near to God in Christ (Eph 2:11-22). Cp v 25 here: “come to”.

Heb 7:20

Vv 20-22: All ETERNAL promises had an oath: cp Heb 6:13-20; Gen 22:16-18; 26:3,4; Psa 89:3,4; Isa 62:8; Mic 7:20; Num 14:21; Luk 1:73; Acts 2:30. Note the oath for Melchizedek (Psa 110:4).

AND IT WAS NOT WITHOUT AN OATH! OTHERS BECAME PRIESTS WITHOUT AN OATH: The appeal to God’s oath is reminiscent of the argument concerning the covenant made with Abraham in Heb 6:13-17. The point again is that something already fixed becomes doubly sure, since to God’s word is added an oath (cp v 28). In the case of the Levitical priesthood (the “others”), however, there was no such vow.

Heb 7:21

Vv 21,22: The oath in Psa 110:4 makes the writer’s case. This confirms the superiority of the priesthood of Jesus to that of the Levites. Thus a better promise (one confirmed with an oath) implies a better covenant — indeed, what will later be identified as the “new covenant” (cp Heb 8:8; 9:15). And Jesus is the ground or basis of the security of that covenant (cp Heb 9:15; 12:24, where Jesus is described as “the mediator of a new covenant”).

Heb 7:22

GUARANTEE: “Pledge” (Diag). The person bound over to satisfy the debt: Christ became the pledge (by his death) to satisfy the righteousness of God (Rom 3:26).

A BETTER COVENANT: This is the first occurrence of the word “covenant” (“diatheke”), which will become very important in the next few chapters (see Heb 8:6,8-10; 9:15-20; 10:16,29; 12:24; 13:20). The word occurs far more often in Hebrews (seventeen times) than in any other NT book. Like Paul, the author can use “diatheke” in the legal sense of “testament” (Heb 9:16; cp Gal 3:15-29). The primary sense of the word, however, is religious, referring to the arrangement whereby God’s saving purpose becomes a reality. There was an old arrangement or covenant (at Sinai) whereby Israel experienced redemption. From our author’s perspective, this has now given way to a new state of affairs to which, indeed, it pointed. The “new covenant” (as it will be called in Heb 9:15; 12:24) is contrasted with the old (note esp Jer 31:31-34, quoted in Heb 8) and of course depends absolutely on the saving work of Christ in fulfillment of the promises (cp Heb 8:6; 9:15; 10:29; 13:20).

Heb 7:23

Vv 23,24: The mortal Levitical priests were unable to remain perpetually in office. It was necessary to have many… priests in order that the work might continue. In contrast, Jesus continues forever (cp Heb 13:8), and therefore has a permanent priesthood.

Josephus provides the graphic statistic that there were 83 high priests from Aaron to the destruction of the temple in AD 70 (Ant 20:227).

Heb 7:25

THEREFORE HE IS ABLE TO SAVE COMPLETELY THOSE WHO COME TO GOD THROUGH HIM, BECAUSE HE ALWAYS LIVES TO INTERCEDE FOR THEM: “Completely” is “for all time” in RSV. By its very nature, what Jesus offers is an “eternal salvation” (cp Heb 5:9; 9:12; 10:14; 13:20) and a perfect or “complete” salvation, unlike the temporary and the incomplete work of the Levitical priests. The priestly work of Christ depends directly on “the power of an indestructible life” (Heb 7:16), and it is that same kind of permanence that determines the character of the salvation experienced by its recipients. They are sustained by the continual intercession of Jesus on their behalf. On this point the author is in agreement with Paul (Rom 8:34; cp John 14:16; 1Jo 2:1).

“The verb ‘be able’ (‘dynamai’) and the negative ‘be unable’ occur often in Hebrews, especially in explicating the contrast between the new and the old. The new is always able to do what the old could not do. In the present instance the object is to save, and although not made explicit, a contrast with the old is implied. The phrase translated ‘completely’ by NIV (‘eis to panteles’) may be taken to mean ‘forever’ in that the situation spoken of is permanent, or it may be understood to connote totality.. The idea of permanence is of course implied in that Jesus always lives (‘pantote’, only occurrence in Hebrews) to intercede. The fact of this intercession again points to the sufficiency of the salvation… Jesus intercedes as a throned Priest-King, asking what He will from a Father who always hears and grants His request… The language ‘come to God’ has overtones of the temple worship (cp Heb 11:6)” (NIBC).

During the Civil War, there was a young Union soldier who had lost his father and older brother in the war. He went to Washington, DC, to see if he could get an exemption from military service so that he could go back home and help his mother and sister with the spring planting. When he approached the White House and asked to see the president, he was turned away.

Totally disheartened, the soldier sat down on a park bench nearby. A little boy approached him and said, “You look unhappy, soldier. What’s wrong?”

After the soldier shared his story, the little boy took him by the hand. He led him through the back door of the White House, past the guards, and into the president’s office itself. President Lincoln looked up and asked, “What can I do for you, Tad?”

Tad said, “Daddy, this soldier needs to talk to you” — and the soldier was not turned away.

When Jesus completed the work of salvation, He opened up the way so that we could have access to God. Those who have placed their trust in Christ may come directly to the Heavenly Father with their petitions. And the Son sits on the Father’s right hand and says, “Daddy, this is someone who needs to talk to You.” He is the only intercessor we need.

Heb 7:26

HOLY, BLAMELESS, PURE, SET APART FROM SINNERS: We are forgiven and shall be saved for Christ’ sake, but HE required no forgiveness… Christ was undefiled in mind, absolutely pure, and therefore he required no cleansing as pertaining to the conscience at baptism, for there never was a moment in his life when God was displeased with him; he always did and said what pleased the Father. He only required cleansing in nature — which was done after resurrection.

We must be careful that the means by which all believers are commanded to remember the Lord’s death until He returns, does not become instead a ritual, with efficacy in the object itself, by which we establish our “purity” in a negative sense. “Negative holiness” can save no man. Neither can the proximity of one whom we consider a “sinner”, even one so close as to partake of the same cup, endanger our “fellowship” with that one who was ever and always the friend of “sinners”, who touched lepers and lunatics, harlots and dead bodies — yet in the best sense was still “holy, harmless, and undefiled” (Heb 7:26).

BLAMELESS, PURE: The words “blameless” (“akakos”) and “pure” (“amiantos”, lit, “undefiled”) remind us of the total innocence of the sacrificial victim (cp the next verse).

SET APART FROM SINNERS: Heb 4:15; 2Co 5:21; 1Pe 2:22; John 8:46.

EXALTED ABOVE THE HEAVENS: Cp Heb 4:14; 8:1; Eph 4:10.

Heb 7:27

UNLIKE THE OTHER HIGH PRIESTS, HE DOES NOT NEED TO OFFER SACRIFICES DAY AFTER DAY: This contrasts with the necessarily repetitive sacrifices of the Levitical priests, which for our author represents a self-confessed inadequacy (cp Heb 5:3; 10:11).

It may be objected that the HiPr only offered sacrifice once each year, on the Day of Atonement. However, all the other priests who offered sacrifices, on every other day of the year, may be considered as the HiPr’s representatives, offering in his stead.

FIRST FOR HIS OWN SINS, AND THEN FOR THE SINS OF THE PEOPLE: Aaron was directed to do this (Lev 16:6-11, etc; cp Heb 9:5,7).

Did Christ need to offer “for his own sins”, after the analogy of the Levitical High priest? No, in the sense that he never had any personal sins to offer for. But yes, in the sense that his own nature (his “sinful” or sin-prone flesh) required cleansing — and this was accomplished in his own sacrificial death. In this latter sense, Christ was part of the “for all” for whom he had to offer (see Heb 9:12n).

The simple and obvious meaning of this verse is that Christ offered once for his own sins and for the people’s. This conclusion is sometimes evaded by objecting to the expression “his own sins”, inasmuch as Christ was free from personal transgression. But by an examination of the ordinance referred to we find that the high priest offered “because of the uncleanness of the children of Israel, and because of their transgressions” (Lev 16:16, RV).

So “sins” in Heb 7:27 includes uncleanness as well as actual transgression; it includes the whole “sin constitution”. It is only by considering these two aspects of sin as inseparable parts of one whole that we can understand how Christ, by destroying the body of sin on the cross, could cover our transgressions.

Our sins are not something separate from our nature, they are a development of it. There are not “two kinds of sin”, one moral and real, and the other only shadowy and metonymical. Rather, there are two aspects of sin: the “root” in our flesh and the “branch” in our actions. And the two aspects are intimately and absolutely connected to one another. In us sin is too strong for us and becomes manifest in our actions. In Christ sin was controlled and overcome, and never became manifest in action. But in both cases it is the same battle with the same adversary.

HE SACRIFICED FOR THEIR SINS ONCE FOR ALL WHEN HE OFFERED HIMSELF: This shocking fact — that this high priest offers HIMSELF in sacrifice — here mentioned directly for the first time (but cp Heb 2:9,14; 5:8), becomes a central argument in Heb 9:11-28. The definitive, once-and-for-all, character of the work of Christ is of course a hallmark of the Epistle to the Hebrews. The argument about the “once for all” character of Christ’s sacrifice is repeatedly stressed by the author in the next two chapters, using two almost identical words (“ephapax”: here, Heb 9:12; 10:10; “hapax”: 9:26, 28). The completeness and finality of this one act are bound up with who it is that sacrifices and is sacrificed, and the fact that this is the consummation of God’s provision of salvation. The contrast with the repetitive futility of the Levitical priesthood is immediately evident and telling.

Heb 7:28

This verse serves as a summary of the argument thus far by again contrasting what is true according to the law with the greater truth found in the one to whom the Melchizedek passage in Psa 110:4 points. The author’s observation that this oath confirmed word came AFTER the law reflects a Jewish conclusion that new revelation is more authoritative than the older revelation (although by no means is this conclusion always accepted!). The notion of having “been made perfect” is again best understood as the state of having accomplished God’s saving purposes (cp Heb 5:9) and being raised to God’s right hand.

MEN WHO ARE WEAK: Cp Heb 5:2. By contrast, Jesus is able to “feel sympathy for our weaknesses” because of his humanity. Yet he did not know the weakness that stems from imperfection and sin.

THE SON: Substituted here in place of “priest” (from Psa 110), as a reminder of the previous quotation of Psa 2:7 (cp Heb 1:5).

MADE PERFECT: Not “consecrated”, as KJV.

Heb 8:1

Heb 8: Christ the high priest. See Article, Covenant with Israel (Heb 8).

Vv 1-6: The true high priest and his ministry.

POINT: “Kephalaion”. “Chief point” (ASV, Diag), “crowning point” (Roth).

WE DO HAVE SUCH A HIGH PRIEST, WHO SAT DOWN AT THE RIGHT HAND OF THE THRONE OF THE MAJESTY IN HEAVEN: Once again the wording alludes to Psa 110:1. Jesus is where he is (cp Eph 1:20) because of who he is — both Son (cp Heb 4:14) and high priest (cp Psa 110:4).

THE MAJESTY IN HEAVEN: A circumlocution for “God” (cp Heb 1:3) — suggesting a Jewish reluctance to use the name of God directly.

Heb 8:2

AND WHO SERVES IN THE SANCTUARY, THE TRUE TABERNACLE SET UP BY THE LORD, NOT BY MAN: The same point is made in v 5, where the Levitical priests are said to have been concerned with only a copy or shadow of “heavenly” realities. The author takes his idea from the OT where Moses is instructed about building the tabernacle and its furniture by being shown patterns or models. (In addition to Exo 25:40, which the author quotes in v 5, see Exo 25:9; 26:30; 27:8.) What took place in that ritual of the historical tabernacle, but only through pictures and symbols, now actually takes place in the sacrificial work of Christ. The work of our high priest, therefore, concerns not pictures or symbols, but ultimate reality — the reality of God himself. God’s plan is a historical progression from promise to fulfillment. The final and definitive character of the fulfillment is underlined by the fact that our high priest sits at the right hand of God, now fulfilling his ministry of intercession (Heb 7:25).

SANCTUARY: “Hagion” — which can mean “holy THINGS”, “holy PEOPLE”, or “holy PLACE” — the last is intended here, since this is the contextual meaning in Heb 9; 10. The sanctuary, or the Most Holy Place, in Tabernacle and Temple, was the place of God’s dwelling, or presence among Israel (Exo 25:8,22). Cp Rev 13:6: “his dwelling place and those who live in heaven”.

TRUE: That is, “real” in contrast to “typical” or “shadowy”: cp v 5; Heb 9:24.

TABERNACLE: The word “tent” (“skene”) is used in Hebrews far more than in any other NT book. It almost always refers to the tabernacle, the predecessor of the permanent temple (see Heb 8:5; Heb 9; 13:10), and invariably is shown to be inferior to the reality it foreshadowed. Ultimately in points forward to the body of believers, wherever they might be (John 4:22-24).

SET UP BY THE LORD: Poss an allusion to the LXX of Num 24:6, where — figuratively — the tents of Israel (cp Num 24:5) are said to have been pitched by the LORD.

As will be seen, Christ himself is the true tabernacle (Col 2:9; 3:21; John 1:14) — greater than the (literal) temple (Mat 12:6; John 2:19). Believers come into Christ, and thus become a part of the true “tabernacle” or “temple” of God (Heb 3:6n; Isa 8:14; 28:16).

Heb 8:3

EVERY HIGH PRIEST IS APPOINTED TO OFFER BOTH GIFTS AND SACRIFICES, AND SO IT WAS NECESSARY FOR THIS ONE ALSO TO HAVE SOMETHING TO OFFER: Cp Heb 5:1. The author has already indicated what that “something” is (“himself” in Heb 7:27), he also here anticipates what he will argue in Heb 9; 10.

GIFTS AND SACRIFICES: This expression (cp Lev 21:6), which occurs also in Heb 5:1; 9:9, is unique to this epistle in the NT. The phrase is a general reference to a variety of sacrifices offered by the priests. “Gifts” = offerings of praise, thanksgiving, and dedication. NOT animal sacrifices. “Sacrifices” = BLOOD-sacrifices, in contrast to “gifts”.

THIS ONE: Or “this man” (AV). “Receives sinners” (Luk 15:2). “Never man spoke like…” (Joh 7:46). “No fault in…” (Luk 23:4,14,41). “Has something to offer” (Heb 8:3). “Thru this man… forgiveness” (Act 13:38). “Is worthy of more honor than Moses” (Heb 3:3). “Sat down” (Heb 10:12). “Continues forever” (Heb 7:24). “Was Son of God” (Mar 15:39).

TO HAVE SOMETHING TO OFFER: (1) The HiPr entered the most holy once every year, with blood, to sprinkle on the mercy seat (Heb 9:7; Lev 16:14,15). This is typical of Christ: Heb 9:12; 10:19; 12:24; Eph 2:13; 1Pe 1:2; Rev 1:5. (2) Also, Christ enters heaven as an intercessor, with our prayers (Heb 4:16; 13:15). (3) And thru Christ, we offer praise and good works to God: Heb 13:16; Rom 6:3; 12:1.

Heb 8:4

IF HE WERE ON EARTH, HE WOULD NOT BE A PRIEST, FOR THERE ARE ALREADY MEN WHO OFFER THE GIFTS PRESCRIBED BY THE LAW: But the priesthood of Jesus is categorically superior to that of earthly priests: his distinctive offering is not made according to the requirements of the Law of Moses. His work of atonement is of ultimate meaning and hence “heavenly” in contrast to the “earthly” work of the Levitical priesthood. This is forcefully conveyed in the following verses.

Heb 8:5

THEY SERVE AT A SANCTUARY THAT IS A COPY AND SHADOW OF WHAT IS IN HEAVEN: The inferiority of the work of the Levitical priesthood is now stressed by noting that it concerns but a pattern or reflection of the heavenly realities. Their work only prefigured the definitive atoning work of Jesus, which alone is of ultimate significance.

COPY: Gr “hupodeigmati” = representation, delineation, pattern, outline, figure, copy. Sw Heb 4:11; 9;23.

SHADOW: Gr “skia” = shade. That is, not the substance with an independent existence, but dependent for its existence upon the substantial — which it only patterns. Sw Heb 10:1; Col 2:17.

THIS IS WHY MOSES WAS WARNED WHEN HE WAS ABOUT TO BUILD THE TABERNACLE: “SEE TO IT THAT YOU MAKE EVERYTHING ACCORDING TO THE PATTERN SHOWN YOU ON THE MOUNTAIN”: Cit Exo 25:40. The tabernacle (and it successor, the temple) with its sacrificial ritual (commanded through Moses) was not itself the ultimate reality, but only a “shadow” of it. The contrasting of the earthly and temporal with the heavenly and ultimate occurs again in Heb 9:23; 10:1. Paul can use very similar language, as in Col 2:17, where, speaking of certain items of the Mosaic legislation such as dietary and Sabbath rules, he writes: “These are a shadow of the things that were to come; the reality, however, is found in Christ.”

Heb 8:6

BUT THE MINISTRY JESUS HAS RECEIVED IS AS SUPERIOR TO THEIRS AS THE COVENANT OF WHICH HE IS MEDIATOR IS SUPERIOR TO THE OLD ONE, AND IT IS FOUNDED ON BETTER PROMISES: Three comparisons: “Better” ministry; “better” covenant”, and “better” promises!

Thus our high priest is concerned with matters altogether superior to the old covenant. His priestly work itself, the new covenant resulting from it, and the promises to which that new covenant points — in all of this the old pales in comparison to the greater excellence of the new.

MINISTRY: Gr “leitourgia”, which is common in the LXX, occurs again in Heb 9:21. The word is generally spiritualized in the NT to refer to Christian ministry (see 2Co 9:12; Phi 2:17,30), but in Luke 1:23 the original sense is retained.

MEDIATOR: Gr “mesites”; occurs first in this verse and reappears in Heb 9:15; 12:24 (cp 1Ti 2:5). The word involves more than the idea of a “middleman.” It connotes the accomplishment of salvation and is close to the meaning of “guarantee” in the parallel phrase of Heb 7:22, “the guarantee of a better covenant”. See Lesson, Mediatorship of Christ.

FOUNDED: The Greek word underlying founded (or “legally enacted”) is “nomotheteo”, which occurs also in Heb 7:11, where it refers to the Mosaic legislation. The new covenant thus possesses the same authoritative and binding character in God’s will as did the old.

“BETTER PROMISES”: This anticipates the content of the quotation from Jer 31, which follows. It also alludes to such realities as “true sabbath rest” (Heb 4:3,9), an unshakable kingdom (Heb 12:28), and the heavenly Jerusalem (Heb 12:22).

Heb 8:7

Vv 7-13: The promise of a new covenant. The author now cites an OT passage of major importance in the epistle, Jer 31:31-34. The explicit reference to the new covenant in this text makes it ideal for his purpose. Portions of this same passage are quoted again in 10:16-18. The quotation enables the author to stress the discontinuity between Christianity and the Mosaic law, while at the same time indicating an underlying continuity in God’s purposes. What the author has been describing so well is now shown to have been anticipated within the prophetic Scriptures.

FOR IF THERE HAD BEEN NOTHING WRONG WITH THAT FIRST COVENANT, NO PLACE WOULD HAVE BEEN SOUGHT FOR ANOTHER: And yet the hope of a new covenant is precisely what we read about in the prophet Jeremiah. Here is the crux of the whole argument: the old covenant was not, nor ever had it been considered, final! See also Eze 37:26-28; Isa 59:20,21; Rom 11:26,27.

The argument of v 7 is similar to that of Heb 7:11, ie, if the old is sufficient, then why is a further reality mentioned in the text of Scripture?

NOTHING WRONG: The old covenant was indeed “faultless” as to morality (Rom 7:12); nevertheless, it was powerless: it could not save — because of the weakness of the flesh (Rom 8:3n).

NO PLACE WOULD HAVE BEEN SOUGHT: That is, there would have been no need or occasion…

Heb 8:8

BUT GOD FOUND FAULT WITH THE PEOPLE: The problem, however, lies not simply in the first covenant (which by its nature was only preparatory), but more fundamentally in the people themselves — this will be evident in the quotation that follows.

This assignment of the real blame to the people rather than to the first covenant is somewhat reminiscent of Paul’s vindication of the law in Rom 7:7-12.

V 8b begins the quotation of Jer 31:31-34, which continues thru v 12.

THE TIME IS COMING, DECLARES THE LORD, WHEN I WILL MAKE A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH: “The time is coming” is a typical introduction to a messianic prophecy. God speaks through the prophet about a future time when a new covenant will be established with his people. The prophet Jeremiah writes in a time of trouble and disillusionment; Judah and Jerusalem have fallen to the invading Babylonians and have been carried off into exile, all this by way of judgment upon the people for their disobedience.

Heb 8:9

IT WILL NOT BE LIKE THE COVENANT I MADE WITH THEIR FOREFATHERS WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF EGYPT, BECAUSE THEY DID NOT REMAIN FAITHFUL TO MY COVENANT, AND I TURNED AWAY FROM THEM, DECLARES THE LORD: The root problem, and the reason why the new covenant will be unlike the old (for the old, see Exo 19:5), is because the people of Israel did not “continue in” God’s covenant. The old covenant was unable to produce obedience, and hence judgment came upon the nation. But the new covenant will be able to accomplish what the old could not…

Heb 8:10

THIS IS THE COVENANT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THAT TIME, DECLARES THE LORD. I WILL PUT MY LAWS IN THEIR MINDS AND WRITE THEM ON THEIR HEARTS. I WILL BE THEIR GOD, AND THEY WILL BE MY PEOPLE: The new covenant, however, will do something new, and necessary: it will produce true righteousness, the personal knowledge of the Lord, and effective forgiveness of sins. Such results are the “better promises” referred to in v 6 — which are now experienced by the people of God, the ecclesia. This is the meaning of Jesus Christ and his finished work of atonement, for he is “the guarantee of a better covenant” (Heb 7:22), “the mediator of a new covenant” (Heb 9:15).

I WILL WRITE THEM ON THEIR HEARTS: Cp 2Co 3:3: “You are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.” Thus even Gentiles may become Jews “inwardly”, being “circumcised” in their hearts (cp Rom 2:28,29).

I WILL BE THEIR GOD, AND THEY WILL BE MY PEOPLE: This is, of course, the foundation of the Abrahamic promises: Gen 17:7,8.

“Although Jeremiah is the only OT writer to refer explicitly to a NEW covenant in the future, Ezekiel apparently had a similar expectation. He speaks of an ‘eternal covenant’ (cp Heb 13:20) which the Lord will establish and which will involve transformation, knowledge of the Lord, and the forgiveness of sins (Eze 11:19,20; 16:60-63; 36:26-29; 37:26-28, including the words ‘they will be my people, and I will be their God’). Other prophets foresee similar circumstances (eg, Isa 54:13; cp reference to the ‘covenant of peace’ in 54:10; 27:9, quoted in Rom 11:27)” (NIBC).

The idea of the “new covenant” is of course found elsewhere in the NT. In the words of Jesus at his “passover”, the new covenant is referred to in both Luke 22:20 and 1Co 11:25. Paul refers to it in 2Co 3:6 (cp his explicit reference to the “old covenant” in 2Co 3:14). A similar contrast between two covenants is found in Gal 4:24-26. Nowhere, outside of Hebrews, however, do we encounter the quotation of this passage or the argument based upon it that we have here (cp also Heb 9:15; 10:16-18; 12:24).

Heb 8:11

Vv 11,12: Our author capitalizes upon Jeremiah’s reference to the new covenant. A new situation is in view within the Scriptures of the old covenant itself, a situation that envisages a new kind of living, a new spiritual possibility, and a new experience of a definitive forgiveness of sins. Knowledge of the Lord becomes the possession of all, and the cleansing of sin becomes a reality at the deepest level. It is this that Jeremiah looked for, and it is this that has come to the readers in Christ (see the application of the passage to the readers in Heb 10:15-18). But if the latter statement is true, the implications for the old covenant are startling.

THEY WILL ALL KNOW ME, FROM THE LEAST OF THEM TO THE GREATEST: God will give Israel special “teachers” (Jer 23:3,4; Isa 30:14-21; 54:13); thus they will be led into the “new covenant” — along with the Gentile believers.

Heb 8:12

I WILL FORGIVE THEIR WICKEDNESS AND WILL REMEMBER THEIR SINS NO MORE: In contrast to the Law, where sins were remembered, year to year: Heb 10:3.

Heb 8:13

BY CALLING THIS COVENANT “NEW,” HE HAS MADE THE FIRST ONE OBSOLETE; AND WHAT IS OBSOLETE AND AGING WILL SOON DISAPPEAR: The same God who brought the old covenant into existence in anticipation of the new has now brought the fulfillment of the new. But the new, in turn, is so much better than the old that the old must give way to it. The purpose of the old has been accomplished, and hence it will soon disappear.

MADE: “Pronounced” (NEB), “rendered” (Diag), declared only by God’s decree… even in Jeremiah’s day!

FIRST: Used repeatedly in the argument that follows in a way that implies it is outmoded (cp Heb 9:1,15,18; 10:9).

OBSOLETE AND AGING: The Law has now grown old, been set aside, and will shortly (ie, 70 AD) disappear altogether. See Heb 12:26-29 and Hag 2:6n. Promised in Dan 8:9-12,24; 9:26. “They will all wear out like a garment; the moths will eat them up” (Isa 50:9).

SOON: This seems to fix the date of the writing of Hebrews: we are near the destruction of Jerusalem, and hence the temple, in 70 AD, and the writer may be thinking of the prophecy of Jesus about the fall of Jerusalem (Mark 13:2). If Hebrews were written AFTER the fall of Jerusalem and the destruction of the temple, the writer could hardly have avoided referring explicitly to the historical confirmation of his argument.

Author: Paul.

Time: AD 61.

Summary: Paul writes to Philemon whose slave, Onesimus, had run away to Rome where he met Paul and became a Christian. Paul sends him back to his rightful owner with his personal letter of recommendation to accept him back with love as a brother.

Key verse: “I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ” (Phi 1:6).

Outline

1. Greeting and thanksgiving: Phm 1:1-7

2. Paul’s plea for Onesimus: Phm 1:8-21

3. Conclusion and final greetings: Phm 1:22-25

Slavery

Slavery was a deeply ingrained institution in the Roman empire — military campaigns generated huge numbers of prisoners who entered the slave markets (eg, Caesar’s campaigns in Gaul prob brought 150,000 slaves into Rome; a rich man might have several hundred slaves). A slave had no rights in Roman law, and was completely at the mercy of his employer. Conditions were often harsh, with slaves subject to cruelty and all forms of abuse. The life of a slave was not to be envied — in consequence slaves were strongly tempted to escape, so (to discourage this) the penalty for escaping was severe — almost certain public beating to death, and the empire contained large numbers of “fugitovarii”, men specially employed to catch slaves. [See following section, Phm and slavery.]

Background

Philemon, a rich man who hosted the ecclesia in Colosse, had a slave Onesimus who deserted, prob taking funds or saleable goods with him to support his flight. It happened that he came into contact with Paul, who was in prison at the time, learned the truth of the gospel from him, was baptized, and continued in Paul’s company as a voluntary servant, where he was greatly appreciated.

Paul was faced with a dilemma. Under Roman law, Onesimus had no rights at all, he was a chattel, owned totally by Philemon. The “slave-hunters” might well discover him — which would do Paul’s hopes for regaining his own freedom no good at all. On the other hand, Jewish law protected Onesimus (Deu 23:15-16)! This is a situation of delicious irony — Paul was imprisoned, appealing to the Roman law to save him from the Jews; meanwhile he could be looking to the Jewish law to save Onesimus from the Romans. But there’s yet another twist!

Complicating the situation further is a man named Epaphras (only mentioned 3 times, in Col 1:7 and 4:12, and Phm 1:23, but from these vv we can deduce rather a lot). Epaphras came from Colosse and, after the success and excitement of Paul’s preaching efforts in Ephesus, had preached throughout the region 100 miles or more inland in the Lycos valley — founding 3 ecclesias (Hierapolis, Laodicea and Colosse). These ecclesias had never met Paul (Col 2:1); they had learned the truth from Epaphras himself (Col 1:7).

Epaphras had recently arrived in town and his report of the situation in Colosse immediately spurred Paul to write Colossians. (Col 2 makes it pretty clear that the ecclesia was under serious threat from Judaizers. So again, how could Paul use the Jewish law to defend Onesimus?)

Epaphras fell afoul of the authorities, for some reason (in Phm 1:23 he is described as Paul’s fellow prisoner); so Paul decided to send the Colossian letter with Tychicus (Col 4:8). And he used the opportunity to return Onesimus to his master, Col 4:9, with a covering letter for Philemon (of course Paul would have liked to go in person, but that was impossible, so he did the next best thing). It is likely that they carried the letter we know as Ephesians with them too (Col 4:15-16).

That Colossians and Philemon belong together is clear from the similarity in the lists of associates of Paul who are named: Epaphras, Mark, Aristarchus, Archippus, Demas, Luke, Onesimus, and Timothy are all mentioned in Col 4:7-17 and in Phm 1:1,10,22-24.

A lesson in reconciliation

Firstly, the obvious: Paul asks Philemon to pardon Onesimus and welcome him as a brother. Paul was faced with two estranged brethren (and each owed their position as brethren to him). He preached a gospel of reconciliation — it must be able to reconcile bond and free just as effectively as Jew and Greek, male and female.

Paul plays Christ in a little redemptive drama. He identifies with both sides, brings them together, so making peace. Note identification with Onesimus in Phm 1:10,12,13,16-18,20 And note identification with Philemon: Phm 1:1,4,7,19. Paul asks: the love that you have for me — show to Onesimus, because the help that I know you would have wished to give me has been given by him! The debt that you would like to recover from Onesimus — take from me, because I have benefited from what he did! Onesimus was with me as your representative — so treat him now as my representative to you! This is 2Co 5:17-6:1 worked out in real life.

Paul also notes that although he could make demands — it’s rather a response on the basis of love and willingness that he wants (Phm 1:8-9,14). And setting aside rights is all part of the pattern shown in Christ. So too the taking upon oneself the burdens of others (Phm 1:17-19).

So there is reconciliation between two brothers, brokered by Paul who plays the role of Christ. More than this — each party is to see Christ in the other (they are representatives of Paul to each other, and Paul is as Christ). Philemon could hardly refuse Onesimus without refusing Paul — a bit like fellowship issues today!

Lessons for Philemon

Furthermore, Paul hints that Philemon’s attitude is not what it might be. This is seen as much in what Paul does not say, as in what he does. Philemon was presumably a wealthy man — he hosted the ecclesia. Also he had met Paul in person when Paul had never visited Colosse. Most likely business had taken him to Ephesus where he had met Paul. Onesimus, one of his slaves, may have encountered Paul during this visit. We need to ask why Onesimus, fleeing for his life from the “slave-hunters’, would go to a house guarded by Roman soldiers, and ask to see Paul? This would have been an extremely risky thing to do. “I want to see Paul”, “Fine, who are you?”, “Onesimus”, “Onesimus? Sounds like a slave! Who’s your master? Does he know you’re here?” Etc. Yet he did. Note the imbalance in v 11 (and the implication that Onesimus would NOT have been unprofitable to Paul in past times); the implication in v 16 that Onesimus should have been of value to Philemon in the Lord and not simply in the flesh; and the prayer in v 6 that the sharing of Philemon’s faith might become more effective. It seems that Philemon treated his slave as merely a slave, and not as a prospect for the gospel — and he prob had the same attitude to other opportunities in his life too. Onesimus wanted the Truth — he couldn’t get it from Philemon, so at great risk he set out to get it from Paul. (Trevor Nicholls)

Philemon differs from all the rest of the Bible in that it is strictly a private letter on a personal matter written to an individual friend. The only other private letter to an individual in the Bible is 3Jo, to Gaius, but there the subject and purpose is more general. Timothy and Titus are ecclesial and doctrinal communications.

Philemon was a brother in Colosse converted to the Truth by Paul. Onesimus was a runaway slave belonging to Philemon who made contact with Paul in Rome — perhaps in repentance, perhaps in realization of the danger of his position. Paul says he had previously been unprofitable to Philemon so perhaps he had taken advantage of the kindness of a lenient owner. In association with Paul he accepted the Truth and was baptized, and then Paul sent him back to make peace with Philemon. Phm is the letter he carried from Paul to Philemon.

This epistle has been used both to support slavery (in that Paul sent him back) and to condemn it (in that Paul said, “Not now as a slave, but a brother beloved”). Actually it is on a much higher plane than either to specifically approve or condemn one particular aspect of the world of sin. It rises far above it, from temporals to eternals and leaves the question of slavery as such far below as among unimportant, passing earthly things.

The whole spirit is summed up in those words just referred to — “No longer a slave but a brother beloved.” To the extent that Philemon comprehended and accepted the fullness of this, to that extent the slavery would cease to exist.

In this brief message there can be discerned, skillfully woven together and either expressed or implied, fourteen separate arguments in favor of reconciliation on Philemon’s part.

According to the Law of Moses, an escaped slave was not to be returned to his owner, but Paul sends him back under the law of Christ. Is then, the law of Christ less humane, less enlightened, less merciful, more in sympathy with slavery, than the Law of Moses?

On the contrary, Paul’s action indicates the very opposite. Moses’ Law would release Onesimus from his obligation, or at least it would have released Paul from the obligation of giving up Onesimus to Philemon, but the law of Christ called for a repentance and a seeking of reconciliation, and a giving to Philemon the opportunity of granting freely what had been taken from him against his will.

This epistle is clearly related in time and circumstance to the epistles of Eph and Col, especially the latter. They are from Rome and sent about the same time — 62 AD, near the end of Paul’s two years imprisonment. Eph and Col contain several parallel passages and were borne by the same messenger, Tychicus, from the same place.

The letters to Phm and Col were both carried by Onesimus and in each the same six persons were saluted (Epaphras, Mark, Aristarchus, Demas, Luke, and Onesimus — with Col bearing an additional salutation from Justus).

We are not told where Philemon lived, and we would not know from the epistle to him alone, but we learn from Colossians that Archippus, who was of Philemon’s household, was of Colosse.

In this one personal letter, we see a slightly different Paul. He plays lightly and gently with all the names as if to add informality and intimacy and appeal to the message. Onesimus means “profitable,” so Paul speaks of his former unprofitableness but now his profitableness to both Philemon and Paul. Philemon means “beloved” from Philema — a kiss — and so Paul addresses him. Apphia is an affectionate diminutive for “brother or sister,” and so Paul calls her “Apphia the sister” (as it should be and as RV gives it, and the best mss). Archippus means “Master of the horse” — a military term, so Paul calls him “fellow-soldier.” (GVG)

See Lesson: Phm and slavery

Phm 1:1

See Lesson, Paul the man.

“The little letter to Philemon introduces us to two men. One is the writer, an old man in chains. Contrary to all outward appearance and though in prison, he was really free. Once, in his youth, he thought he was free, but he was really in chains to the law of sin. But when Christ came into his life he threw away his chains. Then, though in bonds, his spirit was as free as the winds of heaven. He was free to rejoice, and he was at peace.

“The other man is Onesimus. As a runaway slave, he escaped in the hope of finding freedom. He learned that the world was not as he imagined. His experience of earthly freedom was bitter: Rome’s streets were not gold, and the cobblestones were hard. Disillusioned, with empty pockets, in rags, he sought out the ecclesia in Rome. And where did he find true freedom? In the prison cell, from an old man in chains! He found help, sympathy, love and the Truth. From Paul the prisoner he found true freedom!” (Walter Draper).

By the Law of Moses the runaway slave was not to be delivered back to master (Deu 23:15). But Paul did so, after teaching him a new way of life. Philemon learns that right must be exercised in love. Paul realizes that authority must give way to tact. And Onesimus must acknowledge his obligations, and not presume on his liberties. See 1Jo 3:17: “If anyone [Philemon] has material possessions and sees his brother [Onesimus] in need but has no pity on him, how can the love of God be in him?”

PAUL, A PRISONER: Five times in this short letter Paul refers to his bonds. He appears to be associating himself in bondage with Onesimus the slave, in order to appeal more strongly to Philemon. Only in this letter does he so introduce himself. His normal introduction is “Paul the apostle,” but here, in this personal letter of entreaty, he keeps his authority and apostleship in the background and emphasizes his bondage.

Only in two other epistles does he omit the title “apostle” and those were to the two ecclesias to whom he felt most close: Philippi and Thessalonica.

Phm 1:2

These are members of Philemon’s household. It would seem most probable Apphia was Philemon’s wife and possibly Archippus his son; but any relationship or none at all is possible. Certainly they must be an intimate part of the household or they would not have been included in a letter on a domestic matter. They were obviously concerned in the problem.

ARCHIPPUS OUR FELLOW SOLDIER: Archippus means “Master of the horse” — a military term, so Paul calls him “fellow-soldier.” But there is without a doubt far more to “fellow-soldier” than just a passing play upon a name. Paul often introduces the conception of warfare. It is a very apt and instructive comparison, and to Paul — a prisoner of Jesus Christ and for the sake of the Gospel — a real and ever-present fact.

Life in the Truth IS a warfare. It must be so if we are faithful. All aspects of warfare find their counterpart in the Truth: the call, the sacrifice, the separation and leaving behind of the things of the world, the training and the discipline, the hardship and the self-denial, the singleness of purpose, the armor and the weapons, the unquestioning allegiance and obedience to the supreme commander, the existence of the enemy, the close, smooth, tightly-integrated unity of action so essential to victory, the combat and the danger — not with carnal weapons but with spiritual weapons in implacable hostility to everything carnal and fleshly. In this one word — fellow-soldier — Paul links Archippus inseparably with himself in all these things, and in the glorious assurance of the final victory. In Col, Paul finds it necessary to gently and publicly remind Archippus of his responsibilities in the Truth (Col 4:17) — “Say to Archippus, take heed to the ministry which thou hast received of the Lord, that thou fulfill it.”

So perhaps, “fellow-soldier” here is also meant to stir Archippus to a clearer remembrance of his partnership with Paul in the glorious Gospel warfare.

Phm 1:3

GRACE TO YOU AND PEACE: These are not just standard words of greeting, but very real and vital things. Without grace from God we are just ordinary, flesh-thinking creatures; and there is no true peace except that which God gives those who give their lives to serving Him in love. If Philemon was to hope for “grace and peace” from God, he must extend grace and peace to Onesimus.

Phm 1:4

I ALWAYS THANK MY GOD AS I REMEMBER YOU IN MY PRAYERS: Another very real and essential thing — thanksgiving and prayer. Paul had many, many brethren and sisters always in his mind and in his prayers. These are the true spiritual realities of life. This is living fully and abundantly, largely and joyfully.

“In this frank allusion to the subject matter of his private petitions, we have insight into another feature, which deserves our notice and imitation. Paul was not above thanking God for a worthy fellow-labourer, and letting him know it. In our dry, democratic days, this fruit of the Spirit is nearly as extinct as the tree of life. A universal self-esteem kills generous gratitude in the birth, and fears to lose its own exaltation by even implied appreciation of another’s worth. This is an obstinate shrub of the desert, which must be cut down to make way for the lovely flowers of Eden, which delight the eye and regale the senses with their fragrance. But when will the cutting-down be? Well, in some cases it will take place now, under the exhortation to ‘mortify’ and ‘crucify’ all the characteristics of the old man of the flesh. It is better to apply the knife ourselves. ‘If we would judge ourselves, we should not be judged’ ” (SC 41).

Phm 1:5

I HEAR ABOUT YOUR FAITH… AND YOUR LOVE: It is a joyful, comforting thing to hear of love and faith being manifested. It gives great encouragement in times of trial and stress. It indicates a healthy, hopeful, thriving condition. To see these things bringing forth fruit in others gives reality and purpose and confidence to our own faith. Moreover, it creates a oneness, a feeling of closeness and partnership. When we see brethren and sisters putting first things first, we are drawn towards them in love. We can communicate. There is mutual understanding. But when we see them absorbed in a multitude of empty, passing, present things, getting gain and seeking pleasure, there is a sad sense of distance and barrier and futility.

YOUR LOVE FOR ALL THE SAINTS: This must necessarily include the new brother Onesimus. There would be no exceptions, no respect of persons. Paul irresistibly builds his case on Philemon’s own already manifested recognition of the true way of life.

SAINTS: Gr “hagios”, the holy ones! (Always appears in the plural in the NT: no individual is spoken of as a “saint”, singular; but all believers are “saints”, collectively, in Christ!) As God “set apart” or “sanctified” or “made holy” His people in Egypt (Exo 13:2; Lev 11:44), so NT believers were “made holy” in Christ.

All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not so much personal holiness, though the believer’s conduct should correspond increasingly to his standing (2Co 7:1; 2Th 5:23), but the objective “set apart” status each believer possesses because of the grace conferred upon him or her through Christ.

Phm 1:6

“That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus” (KJV): What does this mean? “Communication” means fellowship, partnership, sharing together. It refers to the communion of mutual service between brethren in love, the deep unity of mutual giving and receiving. Both spiritual and material are inseparably combined in one. “Effectual” means active, energetic, productive, fruitful. “Acknowledgment” means (and is translated in other versions) perfect knowledge, full recognition, deep discernment. The word is not just gnosis — “knowledge, realization, comprehension.” Paul is praying that the goodness manifested by Philemon to the brotherhood may result in fuller knowledge and deep comprehension of the glorious blessings that are ours in Christ.

Is he praying that others may be enlightened by Philemon’s example or that Philemon himself may be expanded and deepened in spiritual joy and knowledge as a result of, and as a blessing upon, his acts of loving fellowship? Doubtless both thoughts are involved, but the latter would appear to be the principal one, and most in harmony with the spirit and purpose of the epistle, for Paul’s aim is to lead Philemon to a growth in godliness.

Phm 1:8

Vv 8,9: Paul could have commanded Philemon, by reason of his own authority in Christ, but commanding would not have taught any deep spiritual principles. Rather on the basis of Philemon’s already manifested spiritual fruits and characteristics, Paul desires to build a broader understanding and more universal application.

Love, patience, humility, forgiveness, service, and submission to others are NOTHING if not perfectly consistent and completely universal, for to be anything they must be US, not just our convenient cloak for chosen occasions and chosen recipients.

A Christian slaveholder was really in a much more difficult position than a Christian slave, if he understood the principles of godliness and nonresistance to evil, and suffering ourselves to be defrauded. To be a true brother of Christ he had to go in the face of some of the strongest prejudices of human opinion — the ones where personal advantage was most deeply at stake. The principles of Christ dissolve all human conventions and distinctions.

Paul had authority from Christ, as the apostle to the Gentiles, to enforce the law of Christ, by the guidance and power of the Spirit, throughout the ecclesias. In a spiritual sense he stood in the same relation to Philemon as Philemon did to Onesimus. Yet for love’s sake he chose to forgo his authority, and to entreat rather than to command. To command and enforce is to admit the failure of love — “The law is not for the righteous, but for the lawless and disobedient.” The righteous does not need a law. All he needs is to be told what is desired — just the slightest hint — and he delights to comply in love.

If Paul had enforced his authority, he would have been contradicting and denying the very thing he was seeking; for he was trying to persuade Philemon to forgo his authority for the sake of love. By himself yielding, he brings great persuasion upon Philemon to yield. Much more can be accomplished by yielding than by forcing. Forcing hardens resistance, while yielding melts resistance away.

Phm 1:9

OLD MAN: (1) “The aged” (KJV): When Paul first is brought to our attention, he is spoken of as a young man. Within thirty years, according to all accepted reckonings, he was dead. At this time of writing to Philemon, he was probably fifty to sixty years old. How then, does he speak of himself here as “aged”?

Like Christ, though not to the same degree, the full and intense activity of his life was packed into a small compass. When we consider his experiences — the beatings, the hardships, the sleeplessness, the cold and hunger and long weary laborings — we can see how he was “Paul the aged” in that short period of time.

Life is not just a matter of existing for a certain length of time. It is doing. It is intense, and purposeful, and useful activity. By scriptural standards, living in relaxed personal self pleasing is not even life at all in the true sense, but a hideous form of living death — “She (or he) that liveth in pleasure is dead while she liveth” (1Ti 5:6).

Or (2) RSV has “ambassador”. Although “presbytes” means strictly “aged, or old man”, here the variant spelling and meaning is probably correct (cp Eph 6:20).

PRISONER: See 2Co 11:23-28. The thought is deeper than just that he was a prisoner on account of Jesus Christ. In the light of what he says elsewhere, it is clear that he sees himself as a prisoner, a bondman, a slave forever OF Jesus Christ, thankfully and joyfully. The Roman chains he wore he saw as his chains of unity with, and suffering for, Christ. The Romans were but a passing and meaningless shadow, just the faint, hazy, flickering background. The vivid reality that Paul always saw in all his experiences and circumstance was Christ himself, ever beside him.

Phm 1:10

Onesimus sought freedom and became a slave to fear. He “came to himself in a far country” (Luk 15:13,17), and learned of true liberty from a man in chains.

Phm 1:16

SLAVE: Not “servant”, as KJV. Cp Rom 6:16-18; 1Ti 6:1,2; Tit 2:9,10.

AS A MAN: That is, “in the flesh”. Perh Onesimus was a half-bro of Philemon, being the son of Philemon’s father and a slave-woman. Though not necessarily required by this statement, it is quite possible that Onesimus was his own less fortunate half brother, a son of his father, for a man’s own children were slaves if their mother was his slave.

Phm 1:21

KNOWING THAT YOU WILL DO EVEN MORE THAN I ASK: Perh Paul would like Philemon to gift Onesimus to him as a helper. This is a subtext throughout the letter, never quite made explicit. It is not accidental that Paul uses a word in v 17 that can mean “business partner”; one in v 15 that can mean “write a receipt for”; in v 10 where he may be asking “on behalf of” Onesimus he could equally be asking explicitly “for” him; in v 20 where he writes of being refreshed he uses a word which originates in the military sphere for an army ceasing from its work — and he asks for Philemon to “refresh” Paul’s heart (having just written in v 12 that Onesimus himself is his very heart); he asks for “benefit” of Philemon in v 20 using the very word which gives Onesimus his name; etc. Note too Paul’s emphasis on his imprisonment (Phm 1:1,9,10,22,23). Paul, in one kind of bondage, appeals for the release of Onesimus from another. And Philemon himself is praying for Paul’s release (Phm 1:22)!

Paul specified the principle and indicates the direction, but leaves it to Philemon’s largeness of heart and depth of spiritual perception to determine how far. This is a beautiful aspect of Christ’s commands. At any particular time, brethren are at different levels of spiritual perception and experience, and this cannot be forced. Paul seems to be clearly hinting here at complete freedom for the slave, but he could not presume to suggest it, far less command it. It must come from the mind of Christ working within Philemon himself.

This, too, showed much more kindness and consideration to Philemon — giving him room to freely, voluntarily, manifest his goodness beyond what was asked. There are many lessons in wisdom and courtesy we can learn from this very brief letter from friend to friend.

There is a deep lesson for us in the basic form and nature of this letter itself, apart from the specific message it contains. We should study and copy its spirit and tone. We should learn to feel the affections and emotions it portrays, for Paul is not just being clever and diplomatic to gain his ends. He is being sincere and Christlike and gentle and courteous, as all letters should be, especially to brethren. It illustrates the great change that must take place in us — from the natural to the spiritual.

The natural Paul — Saul, the self-righteous, self-important persecutor — could never have written a letter like this. He had to be completely transformed by the love of Christ and the inworking power of the Spirit. Every letter we write should be a manifestation of the mind of the Spirit. It should bear the stamp of the new man of love and gentleness and meekness.

The beauty of the law of Christ is that it fits every social circumstance, it solves every problem, and it raises every activity — even the simplest and meanest — to the level of direct communication with God, dignifying and glorifying every necessary activity of life, however humble it be.

The law of Christ gave a purpose and a nobility and the consolation of an eventual abundant reward and recompense, even to the most hopeless, miserable, and degraded toilings of the slave.

The teaching of Christ would cure all human ills, and create a universal brotherhood in which all distinctions and barriers would fall away, and all would serve and submit to one another in love: “As ye would that men should do to you, do ye also to them.”

This of course will never prevail in this present dark world of sin and selfishness, but any who would please Christ must — in their own little personal world that is their life and their relationship to God and all mankind — act on this principle toward all without exception, regardless of what others may do.

Phm 1:22

This would be perh Paul’s final journey (2Ti 4).

PREPARE A GUEST ROOM FOR ME…: ‘I will be coming to visit’ — ie, to see how things have gone.

Phm 1:23

EPAPHRAS: “Devoted to Aphrodite”, a bro of great zeal (Col 4:12,13).

The author is unknown, but possibly it is Paul. In the West, from the 4th cent, Paul was universally accepted as author. In the East, Origen, late in life, quotes Hebrews as Paul’s. Throughout ancient times no other name was ever put forward as author. [See Lesson, Heb, authorship.]

Recipients: Quite probably the Jerusalem Jewish-Christians, who were in some danger — at least as individuals — of leaving the Truth and returnlng to Judaism (cp Act 21:20,21). (It is possible, however, that the letter was sent originally to Jewish Christians in Rome.)

Time: Shortly before AD 70, because of the way in which Temple ritual is described in the present (rather than the past) tense (as Heb 8:4). Moreover, the letter seems to be a warning that all this system would soon pass away (Heb 8:13; 12:26-28)!

Summary: The major purpose of the letter to warn the readers of a danger and to exhort them to faithfulness (thus the frequent applications, eg, Heb 2:1-3; 3:6,12-14; 4:1,11-13; 6:1-12; 10:26-31,35-39; 12:3-17; 13:9). To further this purpose, this letter presents the superiority of the new covenant over the old covenant as seen in the Law of Moses. It is sometimes called the “book of better things” because of the frequent description of the new covenant as better or superior to that Law. The letter demonstrate that Jesus was the fulfillment of the symbols in the law and prophecies of the Messiah. With Jesus sacrificed as a sinless man, the need for repeated animal sacrifice was removed and the temporary priesthood replaced by the eternal priesthood of Jesus.

Key verse: “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son” (Heb 1:1).

Outline

1. Prologue: Heb 1:1-14

a) The superiority of God’s new revelation through Jesus: Heb 1:1-4 b) OT support for this superiority: Heb 1:5-14

2. Jesus is superior to the old covenant: Heb 2:1 – 7:28

a) Jesus made like his brothers to make salvation possible: Heb 2:1-18 b) Jesus greater than Moses: Heb 3:1-6 c) Warning about missing out on Sabbath rest: Heb 3:7 – 4:13 d) Jesus of a better priesthood than Aaron: Heb 4:14 – 7:28 e) Jesus in the priestly order of Melchizedek: Heb 7:1-28

3. Jesus High Priest of a new covenant: Heb 8:1 – 10:39

a) Christ the High Priest: Heb 8:1-13 b) Examples from the tabernacle: Heb 9:1-10 c) The blood of Christ offered once for all: Heb 9:11 – 10:18 d) A believer’s rights and responsibilities arising: Heb 10:19-39

4. Faith: Heb 11:1 – 12:28

a) Examples of faith: Heb 11:1-40 b) God’s discipline: Heb 12:1-13 c) Warning against refusing God’s offer: Heb 12:14-29

5. Conclusion: Heb 13:1-25

See Lesson: Heb, authorship

Heb 1:1

Vv 1-4: The superiority of God’s new revelation through Jesus.

Vv 1,2: The most breathtakingly majestic commencement to a book in all of the NT. It has been said: “This is the most sonorous piece of Greek in the whole NT. It is a passage which any classical Greek orator would have been proud to write. The writer of the Letter to the Hebrews has brought to it every artifice of word and rhythm that the beautiful and flexible Greek language could provide… The writer to the Hebrews felt that, since he was going to speak of the supreme revelation of God to men, he must clothe his thought in the noblest language that it was possible to find.”

While “our fathers” to whom the prophets spoke in many ways and in many times, heard their words and wondered, WE have the exquisite and supreme privilege of seeing God’s revelation in its awesome and wondrous beauty. We have seen and know that the Father indeed, did leave the very best to last. We have seen His glory, the glory as of the only begotten of the Father and know that he was full of grace and truth!

In some ways this introduction to Hebrews is most comparable to the opening verses of John 1 — in its presentation of the Word of God made flesh in Jesus Christ. Indeed, Christ is the outgrowth — the finished product, the full flowering — of all previous revelations of the Will of God.

IN THE PAST GOD SPOKE TO OUR FOREFATHERS THROUGH THE PROPHETS AT MANY TIMES AND IN VARIOUS WAYS: The OT is the account of God’s revelation of Himself to Israel through not only His words, but also His acts. Moreover, our author identifies himself and his readers with those to whom God spoke in the past, our forefathers. This statement is an affirmation of what the Jews have always been committed to: God has indeed spoken to us in the past through the prophets. Prophets here are to be understood as God’s spokesmen, His representatives to people in every era and therefore as all the writers of Scripture, not just those referred to in the literature we designate as “the Prophets.” This affirmation provides a strong sense of continuity, of reaching back; it says God began with Israel — and revealed Himself in history, miracles, types, rituals, psalms, and prophets — but is even now at work in the ecclesia and in what the ecclesia believes. A unity of revelation can be seen as we move from the past into the incomparable present.

IN VARIOUS WAYS: These are two Greek words occurring only here in the NT, whose nuance is captured nicely in the NEB: “in fragmentary and varied fashion.”

Heb 1:2

IN THESE LAST DAYS HE HAS SPOKEN TO US BY HIS SON: In other words, God’s plan has now come to fruition; we have entered a new age (cp Heb 9:26). A fundamental turning point has been reached as God speaks climactically and finally through his Son. Any further speaking about what remains to happen in the future is but the elaboration of what has already begun. All that God did previously functions in a preparatory manner, pointing as a great arrow to the goal of Christ. This is the argument our author so effectively presents throughout the book. Christ is the goal and ultimate meaning of all that preceded, and the key to its understanding and fulfillment.

IN THESE LAST DAYS: Not so much in a chronological sense as a theological one. The cross, the death, and the exaltation of Jesus point automatically to the beginning of the end: the turning point in the plan that God has had all through the ages and the means by which His previous system of manifestation, the Law and its sacrifices, has been rendered “old” (Heb 8:13). There will be no greater revelation — just extended developments of the greatest revelation which has already come!

BY HIS SON: This has strong OT messianic overtones, as is evident immediately in v 5, which quotes Psa 2:7, “You are my Son; today I have become your Father,” and 2Sa 7:14, “I will be his father, and he will be my son.” In fact, the remainder of the ch, with its numerous OT quotations, points to the unique identity of the Son as the Promised One, the Messiah designated by God to bring about the fulfillment of God’s great plan and purpose.

WHOM HE APPOINTED HEIR OF ALL THINGS: In the Hebrew culture, to be a son means to be an heir, especially when one is the only or unique son. Therefore, the Son of God, by virtue of his sonship, is appointed the one who will finally possess everything. To the messianic Son of Psa 2:7 are also spoken the words, “Ask of me, and I will make the nations your inheritance, the ends of the earth your possession” (Psa 2:8). The Son — even when yet unborn — is thus of central significance at the beginning, in creation, and at the end, in inheritance.

UNIVERSE: “Aion”; lit “the ages”: the world. What world is Christ responsible for “creating”? “The world to come, of which we are speaking” (Heb 2:5). It is the new, spiritual creation to be seen in its fullness in the Kingdom Age, that is in mind here (Isa 66:22; Rev 21:1: the “new heavens and new earth”; cp Heb 1:10). Here Barclay translates, “the present world and the world to come” (cp Heb 6:5, sw “aion”).

This view of Christ’s “creative” work is present also in John 1:3,4 — which may be repunctuated: “Through him all things were made; without him nothing was made; that which has been made was life in him.”). Also it is to be found in Paul (Col 1:16, “all things were created by him”) and 1Co 8:6 (“through whom all things came”). The background of this view possibly lies in the concept of Divine Wisdom, which, personified, is instrumental in God’s creative enterprise (Pro 8:27-31).

Heb 1:3

THE SON IS THE RADIANCE OF GOD’S GLORY: The word “apaugasma” (only here in NT), or “radiant or resplendent light”, means intense “brightness”, or “effulgence”. Barclay effectively paraphrases: “The Son is the radiance of His glory just as the ray is the light of the sun.” Other NT writers hold a similar view of Christ. In the prologue of the Gospel of John, Christ is designated as “the true light that gives light to every man was coming into the world” (John 1:9), in whom “we have seen his glory, the glory of the One and Only, who came from the Father” (John 1:14). For John, as for our author, Jesus — the Light of the world (John 8:12) — expresses the brilliant glory of God. There is a distinct moral element in this as well: Paul, too, speaks of the light that Christ brought, referring to “the knowledge of the glory of God in the face of Christ” (2Co 4:6; cp 2Co 4:4).

THE EXACT REPRESENTATION OF HIS BEING: The “charakter” — “an accurate representation in the manner of an ‘impress’ or ‘stamp’, as of a coin to a die” (NIBC); “the mark [which] is the exact impression of the seal” (Barclay). Christ is “the image of God” (2Co 4:4) and “the image of the invisible God” (Col 1:15); although in these two instances, the Gr word “eikon” is different from that used here. John expressed the same idea in the words “anyone who has seen me [Jesus] has seen the Father” (John 14:9).

SUSTAINING ALL THINGS BY HIS POWERFUL WORD: When John uses “Word” (logos) to describe Jesus, he uses a term that has both Jewish and Greek associations. For the Greek Stoic philosophers “logos” was the underlying principle of rationality that made the world orderly, coherent, and intelligible. Without using the technical term “logos”, Paul argues in similar fashion: “He is before all things, and in him all things hold together” (Col 1:17). Although the author of Hebrews does not use the specific term “logos” in this passage, the idea that Christ sustains all things (ie, in the spiritual “creation”), is behind it all, and keeps it all going (as the present participle “sustaining” indicates), is parallel.

SUSTAINING: Or “upholding” (KJV). Contrast with Moses, who could not “uphold” or “bear” all the people (Num 11:14). What Moses could not do, Christ DID — in bearing all the sins of the people, and upholding them in faith — thru perfect obedience and a perfect sacrifice.

PURIFICATION FOR SINS: Cp Mat 8:3: “his leprosy was cleansed”. Lit, “having made for himself cleansing of sins” (cp Heb 9:12).

With the insertion of this clause, the author anticipates a main argument of the book (cp Heb 9; 10): the work of the high priest is not efficacious in itself but rather foreshadows the priestly work of the one who alone can make atonement for sins. Only God in the Son can accomplish the sacrifice that makes possible the cleansing and the forgiveness of sins (see Rom 3:24-26; cp Rom 8:3). Thus the cleansing of sins rightly belongs with phrases that describe the uniqueness of the Son in his relationship to God.

HE SAT DOWN AT THE RIGHT HAND OF THE MAJESTY IN HEAVEN: This convey a sense of completion and fulfillment of God’s purpose. Psa 110:1 is cited or alluded to here and in Heb 1:13 (more fully); Heb 8:1; 10:12-13; 12:2. Psa 110:4, the Melchizedek passage, is cited or alluded to in Heb 5:6,10; 6:20; and throughout Heb 7 (vv 3,11,15,17,21,24,28). Why is this psa so important to our author? Two main arguments of the epistle can be supported by Psa 110: the incomparable superiority of Christ (as revealed in his exaltation to the right hand of God) and the extraordinary high priesthood of Christ (as paralleled and prefigured by Melchizedek). The ascension of Christ to the position of power and authority at the side of the Father is the vindication of the true identity of the one who suffered and died in accomplishing the forgiveness of sins.

THE MAJESTY IN HEAVEN: A circumlocution for “God” (cp Heb 8:1) — suggesting a Jewish reluctance to use the name of God directly.

Heb 1:4

Christ receives unlimited dominion (Dan 7:14), supreme dignity (Eph 1:20,21), and an exclusive mediatorial position (Heb 8:1).

SO HE BECAME AS MUCH SUPERIOR TO THE ANGELS AS THE NAME HE HAS INHERITED IS SUPERIOR TO THEIRS: This refers to the last clause of v 3: Christ’s ascension. Earlier, he had been made a little lower than the angels (Heb 2:7-9, etc), for the express purpose of overcoming sin and death.

In this statement the author employs one of his favorite words (“kreitton”) in describing the definitive and final character of the Son and his work, the comparative “superior” (lit, “better”). The word occurs thirteen times, being used in reference to the Son (Heb 1:4), Melchizedek (Heb 7:7), salvation (Heb 6:9), covenant (Heb 7:22; 8:6), sacrifice (Heb 9:23; 12:24), promises (Heb 8:6), present possession (Heb 10:34), and future expectation (Heb 7:19; 11:16,35,40).

In these introductory vv, the Son is set forth as the embodiment of the three main offices of the OT: prophet (speaking for God), priest (accomplishing forgiveness of sins), and king (reigning with God at his right hand). But he is even more than this marvelous combination of traits can express. He is the one through whom and for whom everything in God’s new “creation” has been and is being created, the one who sustains this “creation”, and who is the very expression of God’s glory and essence. He is the one with whom not even the angels can compare. The person of Christ is the key to understanding this epistle.

Heb 1:5

Vv 5-14: OT support for this superiority: Christ is better than the angels, who brought the first covenant (Heb 2:2; Gal 3:19; Acts 7:38,53); this is supported by 7 separate quotations.

FOR TO WHICH OF THE ANGELS DID GOD EVER SAY, “YOU ARE MY SON, TODAY I HAVE BECOME YOUR FATHER”?: Psa 2 specifically refers to the “anointed” one (v 2) who will be given all the nations of the earth and who will bring judgment (vv 8,9). In the first instance this was David, but it may also be easily seen to refer to David’s greater son. This Anointed One, or Messiah, is identified as uniquely related to God: “You are my Son; today I have become your Father” (Psa 2:7). Psa 2:7 is cited again in Heb 5:5, and alluded to in Heb 7:28. It is an important text in the early preaching of the gospel (see Acts 13:33) and, combined with Isa 42:1, is applied to Jesus both at his baptism (Mark 1:11 and parallels) and at the transfiguration (see Mark 9:7 and parallels; cp 2Pe 1:17). The “today” is understood most appropriately as referring to the resurrection (see Rom 1:4), or especially the ascension, given the context of our verse. God never spoke so gloriously of angels. (The angels may be called “sons of God” in Job 38:7, but it is only as a group, not as individuals!)

OR AGAIN, “I WILL BE HIS FATHER, AND HE WILL BE MY SON”?: The second of this chain of quotations also refers to a special Son, this time with words drawn from the Davidic covenant: “I will be his Father, and he will be my Son” (2Sa 7:14; see also the parallel, 1Ch 17:13). Again a king is in view, a descendant of David — this would naturally, in the first instance, point toward Solomon. He would build a temple and with David will be at the head of a dynasty that lasts forever (2Sa 7:13,16). But such is the glorious nature of this promise that this “son of David” comes to merge with the expectation of a messianic king who will bring the final and absolute fulfillment of God’s promises. The passage accordingly was seen by Jewish interpreters before the time of Jesus to have a deeper meaning than had yet been realized in any descendant of David. This passage, like Psa 2:7, was regarded as having a distinctly Last Days significance. The repeated references to Jesus in the Gospels as the “Son of David” identify him at once with the Messiah and with the Davidic covenant (see esp Luke 1:31-33 and Rom 1:3).

Heb 1:6

AND AGAIN, WHEN GOD BRINGS HIS FIRSTBORN INTO THE WORLD: Christ, being the “last Adam” (1Co 15:45), is the “firstborn” of God’s new, or spiritual, creation: Col 1:15.

“The word ‘firstborn’, applied to the Son, is to be understood in a special sense, referring not to the creation of the Son but to his supremacy of rank. He stands at the apex of all that exists, not as one who was born first, but rather with God over against the entire created order… The preeminence of the Son is thus conveyed by the word, as also in Paul (Col 1:15,18)” (NIBC).

HE SAYS, “LET ALL GOD’S ANGELS WORSHIP HIM”: The third quotation consists of words contained only in the LXX (Deu 32:43). All of God’s angels must worship him, although there is also a // in Psa 97:7, “worship him, all you gods!” where the LXX has “all his angels”. Most probably our author here as elsewhere depends upon the LXX and thus upon Deu 32:43 (this wording is also supported by the DSS). What is remarkable in this passage (also in Psa 97:7) is that the one who is worshiped is the Lord, or Yahweh — and thus the Son is identified with Yahweh of the OT. This quotation is used primarily for the reference to the worshiping angels. But if the words spoken to the Lord are referring to the Son, then the Son’s oneness with the Father — Biblically understood, and properly limited — is clearly implied.

See Lesson, Worship of Christ?

Heb 1:7

IN SPEAKING OF THE ANGELS HE SAYS, “HE MAKES HIS ANGELS WINDS, HIS SERVANTS FLAMES OF FIRE”: This fourth quotation presents a description of the function of angels that puts angels in a decidedly subservient position. The source of the quotation is again the LXX (Psa 104:4). Angels are likened to the natural elements that function at God’s bidding and thus are also His messengers. Angels are spirits who serve God (cp v 14). There is also an implied contrast between the changeability and transitoriness of wind and fire (and hence of the angels) and the unchanging character and permanence of the Son in v 12, “you remain the same, and your years will never end” (see also Heb 13:8). The angels are indeed God’s agents, but they are distinctly subordinate agents, not of central significance, and not to be likened to God or the Son.

Heb 1:8

ABOUT: That is, “of”, or concerning. Not nec “unto”, as AV.

YOUR THRONE, O GOD: Citing Psa 45:6,7. Psa 45 is an ode to the king, who is God’s appointed ruler. Jesus comes in the glory of the Father (Mat 16:27), and he sits on a throne appointed him by the Father (Psa 110:1), which therefore could be called God’s throne.

Of course, this has always been true: the kings of Judah (like David, and Solomon) were also sitting on God’s throne, and in that capacity were acting as representatives of God Himself! So it would be no matter, in this context, to speak of even mortal men as “God” — much less the true Son of God as such. Indeed, anyone who acts on behalf of God may be called “God”: (a) angels: Gen 16:13; 18:13; Exo 23:20,21; Hos 12:3,5; (b) men: Exo 22:28; Exo 22:6 and 21:8 (elohim); Psa 138:1; Joh 10:34 (cit Psa 82:1,6).

“The throne that will last for ever and ever and will be characterized by righteousness is the promised messianic kingdom with its eschatological overtones” (NIBC).

Heb 1:9

ANOINTING YOU WITH THE OIL OF JOY: “The Spirit of the Lord God is upon me: because the Lord hath anointed me to preach good tidings to the meek…” (Isa 61:1-3). This should have told the men of Nazareth plainly that Jesus was their promised Messiah — “anointed with the Holy Spirit and with power” (Acts 10:38). This anointing with oil is also a priestly anointing (Exo 30:23-25,30,37,38), symbolizing purification, preservation, sacrifice, and dedication. Consider John 12:3; 19:39: Jesus was thus anointed both before and after his great sacrifice. It is because of this anointing that the “virgins” love him (Song 1:3; Rev 14:4). Also see Psa 133:1,2.

Heb 1:10

Vv 10-12: Heb 1; 2 was written to prove that Christ is greater than the angels. How does the quotation of Psa 102:25-27 in Heb 1:10-12 fit into this? Those words are certainly about the greatness of Yahweh, but they also describe the removing of an old creation, either (a) that of Gen 1, or (b) the Law of Moses (cp Isa 51:6,16; also cp Isa 50:3,9). Therefore the New Creation which takes its place must be better, just as the New Covenant is better than the old (Heb 8:13). The old creation (both a and b) was brought in by angels (a: Gen 1:26; Psa 33:6; b: Heb 2:2; Acts 7:35,38,53; Gal 3:19), but the New Creation is brought in by the Messiah. Therefore Messiah must be greater than the angels, because his “Creation” — “the world to come” (Heb 1:2; 2:5) and the saints who rule it — will continue forever! And, in Psa 102:28, the “children” of this new world can “continue” only by sharing the endless years of Yahweh (vv 26,27), that is, by undergoing a change to His divine nature. This is already true of the Messiah (v 27; Heb 13:8), and it will most surely be true of all “in him” (Heb 10:9)!

Literally speaking, the earth will of course not be burned up, despite Peter’s words in 2Pe 3:10 (Isa 45:18; 11:9; Hab 2:14; Ecc 1:4; 1Ch 16:30; Mat 5:5; Psa 37:9-11; 115:16; Pro 10:30). The “new heavens and earth” will be a re-creation, or reordering, of the old. This is evident by, among other points, the fact that the new “heavens and earth” will still include a Zion and a Jerusalem (Psa 102:13,20; Isa 65:18,19). But — as with the flood of Noah’s day — the wicked works of man will be totally destroyed (2Pe 3:5,6), and the “new” heavens and earth will solely be the dwelling place of righteousness (v 13). Or, to use the Biblical figure of speech found in this context, the heavens and earth will shed their old, tattered “garments” and replace them with bright new ones!

Heb 1:13

TO WHICH OF THE ANGELS DID GOD EVER SAY, “SIT AT MY RIGHT HAND UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET”?: The seventh and climactic quotation introduces Psa 110:1, that passage of such fundamental importance in Heb, which was first encountered at the end of v 3. Here, again, is the ascension of Christ to the position of unparalleled honor and authority at the right hand of the Father.

UNTIL: See Lesson, AN, Conditional deferment.

Heb 1:14

ARE NOT ALL ANGELS MINISTERING SPIRITS SENT TO SERVE THOSE WHO WILL INHERIT SALVATION?: What then is a realistic estimate of angels and their function? They are ministering spirits, servants, with no royal dignity; but, as has been shown, they have a subordinate role of serving God. God’s concern is not with angels, but with us, and he accordingly sends them to bring help to those who will inherit salvation (Rom 8:17). God and the Son are the source of our salvation, as the author will demonstrate so boldly in this epistle. By God’s grace, his servants serve us in and toward this end. The idea of personal aid from angels builds on an OT motif (eg, Psa 91:11), recalls the ministry of angels to Jesus (Mat 4:11; cp Mat 26:53), and is meant as a note of personal comfort and encouragement (ie Psa 34:7) in the face of real difficulty for these Jewish Christians.

THOSE WHO WILL INHERIT SALVATION: “The word ‘inherit’ (kleronomeo) is important to the author (cp Heb 6:12, and cognate nouns in Heb 6:17; 9:15; 11:7f). This language reflects the reception of the fulfillment of the OT promises and is therefore particularly suitable for the author’s purpose when he writes of the salvation received by Christians” (NIBC).

A popular false doctrine of the times was that fallen angels had had sex with humans (based, tenuously, of course on Gen 6:1-6); these vv are meant to counteract that wrong idea also: cp Lesson, Enoch, Book of.

MINISTERING SPIRITS: Cp angel wi censer; prayers of sts at golden altar (Rev 8:3, etc).

Heb 2:1

Heb 2:1 — 7:28: Jesus is superior to the old covenant.

Heb 2:1-18: Jesus made like his brothers to make salvation possible.

Vv 1-4: A (parenthetical) call to faithfulness.

WE MUST PAY MORE CAREFUL ATTENTION, THEREFORE, TO WHAT WE HAVE HEARD, SO THAT WE DO NOT DRIFT AWAY: If the Son is the one of incomparable splendor, then the readers must pay more careful attention to the message of salvation they have heard, lest they drift away. There were pressures working upon them to cause them to compromise the truth of the gospel (Heb 10:29; 12:25) — pressures like the appeal of old habits and customs, or the natural feeling of patriotism in a time of national crisis.

The KJV has “lest… we should let them slip”, but the NIV makes the readers the ones who “slip” or “drift” away — “like a ship which drifts past the harbour to shipwreck” (Barclay).

Heb 2:2

FOR IF THE MESSAGE SPOKEN BY ANGELS WAS BINDING, AND EVERY VIOLATION AND DISOBEDIENCE RECEIVED ITS JUST PUNISHMENT: The author argues from the accepted truth of one matter to another that has even stronger reason for being accepted as true: if the one is convincing, how much more the other. The lesser matter involves the message spoken by angels. What is in view is the Mosaic law received on Mount Sinai through angelic intermediaries. This message was, of course, binding (the author accepts the validity of God’s message to his ancestors, see Heb 1:1), and our author has in mind particularly the reality of judgment upon every violation and disobedience (cp Deu 4:3; 17:2,5,12; 27:26). It was God’s word, and therefore punishment came upon those who were not obedient.

THE MESSAGE SPOKEN BY ANGELS: “Thus in Stephen’s defense reference is made to “the angel who spoke to [Moses] on Mount Sinai” and to the Jews as those ‘who have received the law that was put into effect through angels’ (Acts 7:38,53). Paul, too, writes ‘the law was put into effect through angels’ (Gal 3:19). Indirectly this reference supports our author’s thesis about the servant role of angels and thus their inferiority to the Son. The angels are of instrumental importance in the lesser matter; the Son is of central importance in the greater matter” (NIBC).

Heb 2:3

HOW SHALL WE ESCAPE IF WE IGNORE SUCH A GREAT SALVATION?: Implicit in the argument is the superiority of God’s message spoken “in these last days.” If indeed they received judgment in that earlier situation, how shall we escape if we ignore such a great salvation? The last words point up the glorious salvation that the Son accomplished, something taken up at length later in the epistle. Cp the argument in Heb 12:25.

THIS SALVATION, WHICH WAS FIRST ANNOUNCED BY THE LORD, WAS CONFIRMED TO US BY THOSE WHO HEARD HIM: The truth of this salvation is now stressed in order to strengthen the warning to the readers. The Son, who has already been described so effectively in the prologue, or the Lord, is the one who first announced it (cp Mark 1:1,15). It is thus initiated by the authority of the one who stands with God. There can be no greater authority than this to certify the truth of the church’s message. And this message has furthermore been carefully attested to both the authors and the readers by those who actually heard the proclamation from the lips of Jesus. The evidence of eyewitnesses is highly regarded, and the writer clearly separates himself from those who were privileged to witness the words and works of Jesus. He thus places himself in the second generation of disciples. In this regard he may be likened to Luke (Luke 1:2).

Heb 2:4

GOD ALSO TESTIFIED TO IT BY SIGNS, WONDERS AND VARIOUS MIRACLES, AND GIFTS OF THE HOLY SPIRIT DISTRIBUTED ACCORDING TO HIS WILL: This message of salvation is no less true than the earlier message spoken by God on Sinai. Since that event was accompanied by glorious signs, so also God also testified to this, his definitive message. Signs, wonders and various miracles were performed by him through the apostles. But the climactic sign of authenticity is the new outpouring of gifts of the Holy Spirit. Thus, like Peter at Pentecost (see Acts 2:14-18), our author regards the Holy Spirit as the ultimate indicator of the fulfillment of God’s promises and the dawning of the new era. All of this taken together points inescapably to the incomparable superiority and finality of the message proclaimed by the apostles and the church. It can only be foolish and dangerous for the readers to let themselves drift away from the truth.

SIGNS, WONDERS AND VARIOUS MIRACLES: These three terms (“seameia”, “terata”, “dynameis”) occur together in Acts 2:22 and 2Co 12:12. Even more common is the occurrence of the first two terms (“signs and wonders”) in describing the early church (see Acts 2:43; 4:30; 5:12; 6:8; 14:3; 15:12). In Rom 15:19, as in the present passage, the two terms are associated with “the power of the Spirit.”

GIFTS OF THE HOLY SPIRIT DISTRIBUTED ACCORDING TO HIS WILL: “All these are the work of one and the same Spirit, and he gives them to each one, just as he determines” (1Co 12:4,11).

Heb 2:5

Vv 5-18: The main argument of the ch: Jesus was made like his brothers to make salvation possible. And thus Christ is superior to the angels despite his humanity. How could a mere man, mortal and all, be “superior” to the angels, who share the immortality of the Father in heaven? Because Jesus was placed in just such a position, by the foreknowledge and design of God, so that he could accomplish what no angels or company of angels could: the defeat of sin and death!

IT IS NOT TO ANGELS THAT HE HAS SUBJECTED THE WORLD TO COME: There is a tension in these verses: altho we live in the Last Days (Heb 1:2), the writer says, yet there is still a “world to come” (cp Heb 1:8-12), the Kingdom Age, which will truly be in the “Last Days”. The Son has been exalted to the right hand of God, the position of all power, and yet some time is to elapse before his enemies are put under his feet. The reality of the Son’s finished work, the essence of the gospel, has nevertheless brought this new “world” (or “the coming age”: Heb 6:5) into view in the present and to the ecclesia. In fact, the “world” of which the author has been speaking is that new reality already brought into existence by the exaltation of the Son but the end result of which remains yet to be experienced; hence it remains that world yet “to come”.        

Heb 2:6

Vv 6-8: Citing Psa 8:4-6. This psa extols the glory of the created order, in comparison with which human beings look woefully insignificant: “When I consider your heavens… the moon and the stars… what is man?” At the same time, however, humanity was given dominion over the rest of creation, over all animals, birds, and fish (Gen 1:26,28), and this position of honor is celebrated by the psalmist. Gen 1 and Psa 8 refer not just to humanity in general, but esp to Jesus. He is the true embodiment of humanity, the last Adam who realizes in himself that glory and dominion that the first Adam and his children lost because of sin. If the words were meant originally to apply to human beings, they find their fullest realization in the one who is preeminently human, who reveals humanity as humanity was meant to be.

THERE IS A PLACE WHERE SOMEONE HAS TESTIFIED: Other indefinite introductory formulas are found in Heb 4:4 (“somewhere he has spoken”) and Heb 5:6 (“he says in another place”). This usage of indefinite introductory formulas is unique in the NT.

SON OF MAN: The title that Jesus himself preferred during his ministry. He uses it regarding his role in the “renewal” or “regeneration” (Mat 19:28; Mark 10:33).

Heb 2:7

YOU MADE HIM A LITTLE LOWER THAN THE ANGELS: NIV takes “brachy ti” in the sense of degree and thus as modifying “lower,” hence “a little lower”. The alternate understanding of the words is given in the NIV margin, “for a little while” (thus NASB, RSV). The author’s argument is not concerned with the degree to which Jesus was made lower than the angels. But if the words are taken in the sense of time, “for a little while,” they fit perfectly as a description of the temporary subjection of the Son, to a status lower than the angels.

Although the Hebrew of Psa 8:5 refers to the smallness of degree to which human beings are inferior — “thou hast made him little less than God” (RSV) — the LXX quoted in Heb 2:7 can also be understood in a temporal sense, hence “you made him for a little while lower.” And the temporal understanding of the phrase is supported by the argument of v 9.

YOU CROWNED HIM WITH GLORY AND HONOR: But now — because of his perfect obedience and his perfect sacrificial death (Phi 2:5-9) — Jesus has been exalted (to the right hand of the Father. What humanity once had, but lost, has now been gained by the one who was made a human being for that very purpose. In him humanity has begun to realize its true inheritance.

Heb 2:8

AND PUT EVERYTHING UNDER HIS FEET: This has a close tie with the author’s favorite text (Psa 110:1, quoted already in Heb 1:13).

Our author does not specify the obvious exception noted by Paul in 1Co 15:27: “It is clear that this does not include God himself, who put everything under Christ.”

YET AT PRESENT WE DO NOT SEE EVERYTHING SUBJECT TO HIM: We do not, however, yet see that reign in the present world. Indeed, the delay is already alluded to in a key text previously quoted (Heb 1:13): “Sit at my right hand UNTIL I make your enemies a footstool for your feet” (Psa 110:1). In fact, now we see neither man nor Christ ruling over all things; but Christ’s rule will in the future be fully consummated, and when that occurs, mankind will experience the full realization of the rule spoken of in Psa 8 (cp Phi 3:21).

Heb 2:9

BUT WE SEE JESUS, WHO WAS MADE A LITTLE LOWER THAN THE ANGELS, NOW CROWNED WITH GLORY AND HONOR BECAUSE HE SUFFERED DEATH, SO THAT BY THE GRACE OF GOD HE MIGHT TASTE DEATH FOR EVERYONE: This is the first mention of the personal name Jesus, which is used deliberately here to focus attention upon his mortality, his sin-prone nature. It is this which makes Jesus temporarily lower than the angels, and which also makes possible his death on behalf of all.

HE MIGHT TASTE DEATH FOR EVERYONE: Implies death and resurrection, as in Luk 9:27.

EVERYONE: That is, all kinds (classes, or races) of men. Examples of “all” prob meaning “without distinction” rather than “without exception”: Joh 1:7,9; 3:26; 5:28; 8:2; 12:32; 13:35; Rom 10:13; 1Ti 2:1,2; 4:15; 5:20; 6:17.

Heb 2:10

Vv 10-18: The benefits of Christ’s humanity.

IN BRINGING MANY SONS TO GLORY: Along with “my bros” (v 12), this recalls the army of Israel (incl 3 of David’s bros), who shared in the benefits of David’s victory over Goliath (1Sa 17; Psa 8), altho they contributed nothing (and could contribute nothing) toward it.

“Yet to all who received him, to those who believed in his name, he gave the right to become children of God” (John 1:12; cp Rom 8:14,19; Gal 3:26; 4:6).

AUTHOR: “Archegos”, which has variously been translated “captain” (KJV), “pioneer” (RSV), “author” (ASV, NIV), “leader” (Moffatt; Phillips, cp NEB, JB). The word has two related meanings: (1) leader, ruler, prince, and (2) originator, founder. “Pathfinder” or “trailblazer” is sometimes suggested as distilling the meaning of the word. It occurs also in Heb 12:2, where it refers to Jesus as the author or pioneer of faith and is linked with “perfecter” (RSV). The only other references are Acts 3:15, “the author of life” and Acts 5:31, absolutely, “Prince.”

Jesus is, like Joshua was, the “commander” of the army of God (Jos 5:14,15), and like David, the “commander of the peoples” (Isa 55:4).

IT WAS FITTING THAT GOD… SHOULD MAKE THE AUTHOR OF THEIR SALVATION PERFECT THROUGH SUFFERING: It was appropriate, it was in keeping with the will of God, that His Son be — first of all — a human being, and secondly, that in that status, he partake of all that flesh was heir to, up to and including sufferings and death. Jesus became like us that we may become like him (cp 2Co 5:21). Making Jesus perfect through suffering refers primarily to the accomplishment and fulfillment of God’s purposes. The perfection is not a moral or ethical perfection, for Jesus in this sense was always perfect. Jesus was made perfect in the sense of being brought to a certain “completeness” associated with the fulfillment of God’s plan.

PERFECT THROUGH SUFFERING: This is the first occurrence of “teleos” (“make perfect”) in the epistle. This important word occurs — in its various forms — frequently in Hebrews (Heb 5:9,14; 6:1; 7:11,19,28; 9:9,11; 10:1,14; 11:40; 12:22,23). The Greek carries the idea of “bringing to perfection” in the sense of fulfillment or completeness.

“And once made perfect, he became the source of eternal salvation for all who obey him” (Heb 5:9).

Heb 2:11

BOTH THE ONE WHO MAKES MEN HOLY AND THOSE WHO ARE MADE HOLY ARE OF THE SAME FAMILY. SO JESUS IS NOT ASHAMED TO CALL THEM BROTHERS: The work of Jesus, wherein he makes people holy, is accomplished by his death, which in turn depends upon his humanity (cp the words of Heb 10:10: “We have been made holy through the sacrifice of the body of Jesus Christ once for all”). In his humanity Jesus is fully one with us, and therefore we all are of the same family (lit, “are all from one” — ie, one family, one ancestor, one nature). Jesus has identified with us to the extent that he is our brother and is not ashamed to call us brothers. Three OT quotations are provided by the author to support this claim.

Heb 2:12

HE SAYS, “I WILL DECLARE YOUR NAME TO MY BROTHERS; IN THE PRESENCE OF THE CONGREGATION I WILL SING YOUR PRAISES”: Cit Psa 22:22. The opening words of this psa were quoted by Jesus from the cross: “My God, my God, why have you forsaken me?” (Mark 15:34; Mat 27:46). Certain details in the psa correspond strikingly with the Gospel narratives concerning the crucifixion (eg, the physical agony, vv 14-17; the mocking, vv 6-8; the gambling for and dividing of Jesus’ clothes, v 18); and the gospel writers allude to the Psa in this connection. It is obvious that the whole of Psa 22 is exceptionally appropriate when spoken by Jesus, and hereby his complete identification with humanity is emphasized.

IN THE PRESENCE OF THE CONGREGATION: Literally “in the midst of the ecclesia” or “church” (see KJV). Although in the LXX the “congregation” or “assembly” of Israel is meant, the author and his readers would quite naturally have had their minds turned to the ecclesia, or church, by this particular Greek word.

Heb 2:13

AND AGAIN, “I WILL PUT MY TRUST IN HIM.” AND AGAIN HE SAYS, “HERE AM I, AND THE CHILDREN GOD HAS GIVEN ME”: These quotations are from consecutive verses in Isa 8 (vv 17,18). In the OT Isaiah is the speaker, and the similarities between Isaiah and Jesus, as well as the messianic tone of the context, may explain how Jesus can be thought of as the speaker. He, like other man, must puts his trust in “him” (ie, God); he associates himself with the “children” which God has given him.

Heb 2:14

SO THAT BY HIS DEATH HE MIGHT DESTROY HIM WHO HOLDS THE POWER OF DEATH — THAT IS, THE DEVIL: Whereas in the previous statements, the purpose of Jesus being made a human being is stated positively (as salvation or the purifying from sins), now it is expressed negatively (as the destruction of the power of death).

HE TOO SHARED IN THEIR HUMANITY: “For this cause and forasmuch also as the children (of the Deity) are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy that having the power of death that is the diabolos, or the elements of corruption in our nature, inciting it to transgression and therefore called sin working death in us (Rom 7:13; Heb 2:9,14). Another reason why the Word assumed a lower nature than the Elohistic was that a basis of future perfection might be laid — in obedience under trial. Jesus has been appointed Captain of Salvation in the bringing of many sons to Glory. Now these sons in the accident of birth are all subject to vanity, with inveterate propensities and relative enticements, inciting and tempting them to sin. A Captain therefore, whose nature was primarily consubstantial with the Deity, could not be touched with the feeling of their infirmities. He would be essentially holy and impeccable and of necessity good. But a necessitated holiness and perfection are not a basis of exaltation to the glories of the Apocalypse. These are to be attained only by conquest of self under trial from without, by which they came out of great tribulation (Rev 7:14). Its promises are to those who overcome, as their Captain has overcome, when it can be said his victory is Apocalyptically complete (Rev 3:21; 11:15). Hence, then, it became the Deity to make the Captain of the Salvation of His many sons perfect through sufferings; and to effect this, he must be of their primary nature, that. when the Great Captain and his associates shall rejoice together in the consubstantiality of the Deity they may all have attained to it upon the principle of voluntary obedience motivated by faith, and maintained in opposition to incitements within and enticements and pressure from without. The flesh is therefore a necessary basis for this and making it possible for him to be tempted in all points according to the flesh likeness without sin. Hence, though the Son of the Deity and Heir of all. things, yet he learned obedience by the things which he suffered; and being made perfect he became the author of Aion-Salvation unto all them that obey him (Heb 4:15; 5:8)” (Eur 1:106,107).

THE DEVIL: “Diabolos” — the “accuser”. The carnal mind (Rom 8:7); the “works of the flesh” (Gal 5:19); “lusts” (1Jo 2:16); or simply the “flesh” (Jam 1:14). // 1Jo 3:8; Rom 8:3.

In keeping with the analogy of Psa 8 and 1Sa 17, “flesh and blood” was the only “valley”, the only arena, where Jesus (personified by David) could go to encounter “the power of death” (personified by Goliath), and there challenge him, and conquer him. An angel could not go there — only a man! See Lesson, Jesus destroys the devil.

Heb 2:15

HELD IN SLAVERY BY THEIR FEAR OF DEATH: The Israelite “army”, cowering in their tents, too much the slaves of the Philistines ever to find the faith to defeat them (1Sa 17:24,32). An eloquent picture of mankind, helpless to save themselves from the greatest Enemy. (Yet, after the true victory has been won, they find in the victor the courage for themselves to go and continue the rout of the enemy: 1Sa 17:52,53.)

The Jews tried to obey the Law of Moses, but it could only convict them of sin (Rom 7) — demonstrating their bondage, and highlighting their fear of its power (cp Acts 15:10). What the Law could not do, however, God DID in the person and work of His Son (Rom 8:1-3).

Heb 2:16

FOR SURELY IT IS NOT ANGELS HE HELPS, BUT ABRAHAM’S DESCENDANTS: “Helps” is, lit, “takes hold of”. In healings, Jesus “takes hold” by the hand (Mat 9:25; Mar 1:31; 5:41; 8:23; Luk 8:54). God takes Israel by the hand — a quotation from Isa 41:8,9: “But you, O Israel, my servant, Jacob, whom I have chosen, you descendants of ABRAHAM my friend, I took you from the ends of the earth, from its farthest corners I called you. I said, ‘You are my servant’; I have chosen you and have not rejected you.”

ABRAHAM’S DESCENDANTS: “The seed of Abraham” (Gal 3:16,27-29) — of which Jesus was a preeminent part!

Heb 2:17

FOR THIS REASON HE HAD TO BE MADE LIKE HIS BROTHERS IN EVERY WAY, IN ORDER THAT HE MIGHT BECOME A MERCIFUL AND FAITHFUL HIGH PRIEST IN SERVICE TO GOD, AND THAT HE MIGHT MAKE ATONEMENT FOR THE SINS OF THE PEOPLE: In order to help his brothers (alluding to the quotation in v 12), by which the author means “to save them from their sins,” Jesus had to become fully like them, in every way (cp v 14). These last words, of course, are not to be taken literally since Jesus was not a sinner, an observation made by our author in Heb 4:15 (cp Heb 7:26f). The full humanity of Jesus enables him to perform the functions of a high priest. This is the first occurrence of what for the author is a most important title of Jesus, and one indeed that in the NT is applied to him only in Heb. A priest represents humanity before God (cp Heb 5:1; Rom 8:34), and in order for a priest to accomplish his task, he must be one with those whom he represents. When our author thinks of Jesus as performing a high priestly service to God, he has in mind, as will be seen in Heb 9; 10, the all-important work of the high priest on the Day of Atonement. This work of this high priest, like those before him whose work foreshadowed his, is accomplished that he might make atonement for the sins of the people (cp v 11).

FAITHFUL HIGH PRIEST: Poss cit 1Sa 2:35, re Samuel.

Heb 2:18

BECAUSE HE HIMSELF SUFFERED WHEN HE WAS TEMPTED, HE IS ABLE TO HELP THOSE WHO ARE BEING TEMPTED: Altho it is not strictly relevant to the argument at this point, the writer cannot resist a brief note about the practical benefit of having Jesus as our high priest. Jesus, because of his full humanity and because of his suffering, is in a special position to help those who are being tempted and who call upon him. This application is made more explicit in Heb 4:15, and almost certainly is prompted by the actual difficulties faced by the readers.

Heb 3:1

Vv 1-6: Jesus is greater than Moses.

THEREFORE, HOLY BROTHERS, WHO SHARE IN THE HEAVENLY CALLING, FIX YOUR THOUGHTS ON JESUS, THE APOSTLE AND HIGH PRIEST WHOM WE CONFESS: There are many apostles, but Jesus is the supreme Apostle, sent by God. Only here in the NT is Jesus so called. He is indeed both the apostle and high priest. That is, the truth that we profess as Christians has been delivered by Jesus as apostle (the “one sent”) and accomplished by Jesus as high priest. Jesus as the one sent by God represents God to humanity; Jesus as high priest represents humanity to God. Jesus is therefore God’s revelation and makes possible human response. He is, as the author will describe him later (Heb 8:6; 9:15; 12:24), well qualified to be the “mediator between God and man” (cp 1Ti 2:5).

The word “share” (“metochoi”, lit, “sharers”) is important for our author (five occurrences of the noun in Hebrews; only one elsewhere in the NT: Luke 5:7, “partners”). Christ “shared” (verb form of same root) our humanity, Heb 2:14 (cp Heb 1:9); Christians are said to share in Christ (Heb 3:14), in the Holy Spirit (Heb 6:4), and in discipline (Heb 12:8).

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of sts (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

HEAVENLY CALLING: “Heavenly” (“epouranios”) occurs six times in Heb, applying not only to “calling,” as here, but to the “gift” (Heb 6:4), the “sanctuary” and items related to it (Heb 8:5; 9:23), and to the Last Days “country” and city, Jerusalem (Heb 11:16; 12:22). It refers therefore to a perfection and reality associated with the fulfillment of God’s purposes.

Our heavenly calling (Heb 3:1), by a heavenly Father (Mat 18:35), thru a heavenly word (Joh 3:12), presents to us a heavenly status (Eph 2:6), as we await a heavenly image (1Co 15:48,49), to be a heavenly Jerusalem (Heb 12:22), in a heavenly country (Heb 11:16), within a heavenly kingdom (2Ti 4:18). All this constitutes Christ’s bre as a heavenly people of God!

APOSTLE: Lit, “one sent”: antitype of Moses, sent by God to rescue God’s people out of Egypt.

“As apostle, Jesus pleads the cause of God wi us; as high priest he pleads our cause wi God” (Tes 52:322).

Heb 3:2

HE WAS FAITHFUL TO THE ONE WHO APPOINTED HIM: Cp Heb 2:17. “Faithful” sig being obedient to the will of God, esp in regard to his sinlessness (Heb 4:15).

Other examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

JUST AS MOSES WAS FAITHFUL IN ALL GOD’S HOUSE: This is drawn from Num 12:7, LXX, in a passage where Moses is exalted as the only one with whom God speaks “mouth to mouth” and not indirectly. God’s house, as in v 6, where the same passage is quoted, is not to be understood in any literal sense — not even in the sense of the temple itself. It refers instead to the purpose or work of God as it finds expression first in Israel and then in the church or ecclesia.

Heb 3:3

JESUS HAS BEEN FOUND WORTHY OF GREATER HONOR THAN MOSES, JUST AS THE BUILDER OF A HOUSE HAS GREATER HONOR THAN THE HOUSE ITSELF: For a similar contrast, see 2Co 3:7-11. In addition to the similarity between Moses and Jesus, however, there is also an important difference between them, now brought to our attention by the analogy of a builder and the house he builds. Jesus has been found worthy of greater honor (lit, “glory”) than Moses in the same way that a builder necessarily has greater honor than the house itself. The author in effect associates Jesus with the builder whereas Moses remains associated with the house (or, in other words, he was himself one who benefited by the redeeming work of Jesus). All the ecclesia (the “house” of God) depends upon the work of Jesus the apostle and high priest for its very existence.

JESUS: “This man” in AV: “Receives sinners” (Luk 15:2). “Never man spoke like…” (Joh 7:46). “No fault in…” (Luk 23:4,14,41). “Has somewhat to offer” (Heb 8:3). “Thru this man… forgiveness” (Act 13:38). “Is worthy of more honor than Moses” (Heb 3:3). “Sat down” (Heb 10:12). “Continues forever” (Heb 7:24). “Was Son of God” (Mar 15:39).

GREATER HONOR THAN MOSES: Parallels betw Christ and Moses: (1) escape from death as an infant; (2) rejection by his own people; (3) mediation (with Pharaoh); (4) self-denial; love of brethren; (5) lawgiver and prophet.

Heb 3:4

FOR EVERY HOUSE IS BUILT BY SOMEONE, BUT GOD IS THE BUILDER OF EVERYTHING: And yet God of course is to be regarded finally as the builder of everything (cp Heb 1:2; 2:10). Jesus in being faithful to his mission in being faithful to God and to God’s purpose (v 2). Cp Psa 127:1: “Unless the LORD builds the house, its builders labor in vain.”

Heb 3:5

MOSES WAS FAITHFUL AS A SERVANT IN ALL GOD’S HOUSE, TESTIFYING TO WHAT WOULD BE SAID IN THE FUTURE: The true difference between Moses and Jesus emerges in this and the following verse. Moses’ role was that of servant in all God’s (lit, “his”) house. In this opening clause we again have a strong verbal allusion to the LXX version of Num 12:7. Moses was the servant of something greater than himself — of God’s purposes which were to have their realization only in time to come — “the future”. Those are the very things indeed of which our author writes “in these last days” (Heb 1:2). Moses, as important as he was, served in a role of preparation, not one of fulfillment (cp Heb 11:39,40). Moses was responsible for building the literal tabernacle (cp Num 9:15), but Jesus is building up the “spiritual” tabernacle, of which the literal was a mere shadow!

SERVANT: The Gr “therapon” is not the common word “doulos”. It is used only once here, and it specifies a very honorable attendant. Thus, Christ was greater than the most honorable of servants; he was a SON!

“It must also be borne in mind that Jesus does not present his death as an isolated act; it was the fulfilment of his life. He came to serve, and service was consummated in the death of the cross. His atoning work did not begin with Gethsemane or Golgotha, but with his baptism, and it was the completed life of obedience which was offered to the Father. Moses, whom the Jews called ‘the first redeemer,’ as Messiah would be ‘the last,’ had been willing to offer his life for the people: ‘Yet now, if thou wilt forgive their sin — ; and if not, blot me, I pray thee, out of thy book which thou hast written’… But Moses, forbidden at last to enter Canaan, could not offer the perfect life; he was a great servant of the Lord and of Israel, ‘faithful in all God’s house,’ but he could only provide ‘a testimony of those things which were afterward to be spoken’ (Heb 3:5, RV). He could only bear witness as a type to the greater Redeemer, whose whole life was an offering which his death perfected” (SMk 148).

Heb 3:6

CHRIST IS FAITHFUL AS A SON OVER GOD’S HOUSE: To the Jews, Moses was the greatest person who had ever lived: it was through Moses that God delivered Israel from Egypt, constituted Israel as a nation, and brought Israel the law. In all of this the magnificent Moses was faithful, but “as a servant.” In the era of fulfillment of which the author writes, Jesus is as far superior to Moses as a son (cp Heb 1:2,5) is to a servant. In Moses we have promise; in the Son we have fulfillment, for in him God has accomplished his saving purposes.

AND WE ARE HIS HOUSE: The author has in mind the ecclesia, that is, the people of God, the community of faith, the recipient of the salvation brought by Christ: cp Heb 8:2; 1Pe 2:4-10; 1Ti 3:15; Eph 2:20.

IF WE HOLD ON TO OUR COURAGE AND THE HOPE OF WHICH WE BOAST: We have already seen allusions to the danger in which the readers stand (Heb 2:1,18) and more are to follow as this theme becomes one of increasing importance in the epistle. Faithfulness is required not only of God’s special servants and His Son, but of his people as well (cp Col 1:23). It is with this primary concern that our author turns to an extended illustration-exhortation that occupies our attention until the end of Heb 4.

Hold fast: Heb 3:6; 4:14; 10:23; 1Th 5:21; Rev 2:25; 3:11; 1Co 15:2.

AV has “firm unto the end”: Cp wi… “I am with you unto the end”: Mat 28:20. ”He loved them unto the end”: John 13:1. “Who shall confirm you unto the end”: 1Co 1:8. “The rejoicing of hope firm unto the end”: Heb 3:6. “Beginning of our confidence steadfast unto the end”: Heb 3:14. “Full assurance of hope unto the end”: Heb 6:11. “Keepeth my works unto the end”: Rev 2:26.

Heb 3:7

Heb 3:7 — 4:13: Warning about missing out on Sabbath rest.

Vv 7-19: An exhortation inspired by the Exodus.

Vv 7-11: The quotation, Psa 95:7-11, is taken from the LXX. Psa 95 is divided into two parts: the first consists of praise and worship, the second of the warning that our author quotes in full. The psalmist’s warning is based upon the narrative recorded in Exo 17:1-7 (cp Num 20:1-13) and the judgment passage in Num 14:20-35. The psalmist appeals to his own generation not to fall into the unfortunate plight of the generation that perished in the wilderness, and were unable to enter the promised land. (Paul uses the same basis for his teaching/exhortation in 1Co 10.)

AS THE HOLY SPIRIT SAYS: Scripture (the OT) is the word spoken by God (cp Heb 1:6,7,13). The Holy Spirit is similarly said to be the speaker in Scripture in Heb 10:15 (cp Heb 9:8). The human authors are not denied, but they are not important to the author since in the last analysis it is God who is responsible for what they say. Cp Mat 22:43; Acts 1:16; 28:25; 2Pe 1:20,21.

Heb 3:9

FORTY YEARS: This time period could have had special significance to the readers if it had been about forty years since the “exodus” accomplished by Jesus (presuming the epistle was written just prior to AD 70).

Heb 3:12

SEE TO IT, BROTHERS, THAT NONE OF YOU HAS A SINFUL, UNBELIEVING HEART THAT TURNS AWAY FROM THE LIVING GOD: The author now begins his commentary, employing key words drawn from the preceding quotation. What is to be avoided at all costs is a heart that is sinful and unbelieving — or “hardened” and “going astray” (vv 8,10). This is the kind of heart that leads to apostasy, causing one to turn away (Gr “apostasize”, or deliberately rebel) from God.

Heb 3:13

BUT ENCOURAGE ONE ANOTHER DAILY, AS LONG AS IT IS CALLED TODAY, SO THAT NONE OF YOU MAY BE HARDENED BY SIN’S DECEITFULNESS: The importance of fellowship and mutual support is explicitly mentioned in Heb 10:24-25. Encouragement is needed daily because the call to faithful discipleship is a constant challenge. The Christian life can only be lived on a daily basis, and therefore every day — until the very end (v 14) — is a new “today” when God calls and we must respond in obedience (cp 2Co 6:2: “I tell you, now is the time of God’s favor, now is the day of salvation”).

ENCOURAGE: Encouragement is sorely needed by the readers and is thus emphasized in the epistle. For the verb (“parakaleoo”), as here, see Heb10:25; 13:19,22. For the noun (“paraklesis”), see Heb 6:18; 12:5; 13:22 (“my word of exhortation”).

Heb 3:14

WE HAVE COME TO SHARE IN CHRIST IF WE HOLD FIRMLY TILL THE END THE CONFIDENCE WE HAD AT FIRST: Even as Christ became a sharer in our humanity, Christians have come to share in Christ and the fulfillment he brings by participating in the kingdom he has inaugurated and by becoming heirs who come “to glory” (Heb 2:10). But this new status is not to be taken for granted because of a good beginning. Their initial confidence, that is, that subjective assurance that produces faithful obedience, must be held firmly till the end, until Jesus returns or until through death the believer’s time of probation has ended.

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of sts (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

TILL THE END: “I am with you unto the end”: Mat 28:20.

“He loved them unto the end”: John 13:1. “Who shall confirm you unto the end”: 1Co 1:8. “The rejoicing of hope firm unto the end”: Heb 3:6. “Beginning of our confidence steadfast unto the end”: Heb 3:14. “Full assurance of hope unto the end”: Heb 6:11. “Keepeth my works unto the end”: Rev 2:26.

Heb 3:15

IF YOU HEAR HIS VOICE: There is no question about God having spoken (Heb 1:1-3)!

Heb 3:17

THOSE WHO SINNED, WHOSE BODIES FELL IN THE DESERT: These words are quoted from Num 14:29 (LXX), with the last three words also echoing the original quotation (v 8). Our author’s point is that those who sinned had been privileged to experience God’s remarkable deliverance from Egypt. This wonderful beginning, however, did them no good in their later rebellion.

Heb 3:19

SO WE SEE THAT THEY WERE NOT ABLE TO ENTER: Entry into the land is the “rest” here. Those who died in the wilderness failed to arrive at the immediate goal of the possession of Canaan. Those who did enter did not enjoy the promised rest since the land was secure from enemies for only the briefest periods. Possession of the land in the present age, of sin and death, was never the true “rest” that God had in mind for his people (see Heb 4).

BECAUSE OF THEIR UNBELIEF: Unbelief here implies not intellectual doubting as much as deliberate unfaithfulness. From the author’s perspective, unbelief and disobedience are inseparable. The unbelief and unfaithfulness of Israel were inexcusable because the Israelites had received abundant evidence of God’s reality and love (cp Heb 4:2).

Heb 4:1

Vv 1-13: The remaining promise of “rest”.

LET US BE CAREFUL: Not strong enough. KJV has “Therefore let us FEAR” (Gr “phobethomen”).

NONE OF YOU: A parallel and contrast: As Paul and the apostles = Moses, so the unbelieving Jewish Christians = those faithless Jews in the wilderness.

HIS REST: That is, GOD’s “rest”, the house of rest for the glory of God’s ark (1Ch 28:2; 2Ch 6:41) — the house built in Zion (Psa 132:8-14), and later the Millennial Temple (Isa 66:1: “house” = “rest”; Eze 43:8).

“His (ie, God’s) rest” is in view here, not Joshua’s “rest” (v 8; Josh 1:13). This is the same as the “rest” which Christ promises (Mat 11:28,29), the glorious “rest” (Isa 11:10), and peace for all nations (Psa 46:9; Zec 9:10; Psa 72:7; Luk 2:14). Not a cessation of labor, but a time of “refreshing” (Exo 23:12; Act 3:19).

Heb 4:2

FOR WE ALSO HAVE HAD THE GOSPEL PREACHED TO US, JUST AS THEY DID: The “gospel”, in both OT and NT, was the “good news” of God’s redemptive love demonstrated in His saving acts; His covenant promises, to Abraham and his seed, regarding the eternal “rest” of God’s people in God’s land (Gen 12:1-3; 13:15-18; Gal 3:8,16,27-29; etc). These blessings were particularly the possession of Israel, if they remaining faithful (Deu 29; 30:11-16).

BUT THE MESSAGE THEY HEARD WAS OF NO VALUE TO THEM, BECAUSE THOSE WHO HEARD DID NOT COMBINE IT WITH FAITH: Cp Heb 3:19. The implication for the readers is clear: hearing must be accompanied by believing.

Heb 4:3

NOW WE WHO HAVE BELIEVED ENTER THAT REST, JUST AS GOD HAS SAID, “SO I DECLARED ON OATH IN MY ANGER, ‘THEY SHALL NEVER ENTER MY REST’ “: The explanation is given in the following verses and rests on two important premises: (1) God’s rest is a reality (vv 3b-4), and (2) the Israelites were prohibited from entering that rest (the quotations in vv 3 and 5). It follows that the rest was not entered into and therefore remains for the people of the era of fulfillment (v 6). What the Israelites failed to receive becomes available to those who believe in the good news of Jesus Christ (cp vv 2,3). Thus the negative argument of the quotation serves ultimately as a support for the argument concerning the continuing availability of rest.

God declared on oath that the Israelites would never enter His rest even though that rest was already a reality. The implication is that He had others in mind who would indeed enter that rest.

AND YET HIS WORK HAS BEEN FINISHED SINCE THE CREATION OF THE WORLD: God finished His work of creation on the 6th day and rested on the 7th, or Sabbath, day. But the “rest” of creation in v 4 is not the “rest” of Psa 95:5 (v 5). It is only a type of that “rest”. The true “rest” will never be achieved until the Millennium — just as the “new creation” is an ongoing one!

“There is a rest of God which His people are invited to share. This is evident from the record that God did ‘rest’ when creation was finished, and also that He said the faithless Israelites should not enter His rest, the offer of so doing having been made to them. And now the question arises: Was the occupancy of the land by those Israelites who went into the land under the leadership of Joshua a participation in the rest of God? That it was called a rest, the Scriptures declare: Joshua said: ‘Remember the word which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land’ (Jos 1:13). But that was not the rest God had in view. Israel’s rest was a development consequent upon the formation of a nation for Himself, to be the custodians of His oracles and to be the preservers of the knowledge of His purpose amidst the nations of the world. It was however typical of The Rest. And the faithlessness that excluded from the typical will also exclude from the true rest” (CHeb 59).

Heb 4:4

FOR SOMEWHERE HE HAS SPOKEN ABOUT THE SEVENTH DAY IN THESE WORDS: “AND ON THE SEVENTH DAY GOD RESTED FROM ALL HIS WORK”: The quotation closely follows Gen 2:2 according to the LXX and is used here to substantiate the argument of the preceding verse. The “seventh day” thus became in itself an expression for rest. This is more evident from the underlying Hebrew word for “seven,” from which we get the word “sabbath” (cp v 9).

Heb 4:5

AND AGAIN IN THE PASSAGE ABOVE HE SAYS, “THEY SHALL NEVER ENTER MY REST”: Again a line from Psa 95:11 is quoted to reiterate the failure of the Israelites to enter God’s rest (cp v 3).

Heb 4:6

IT STILL REMAINS THAT SOME WILL ENTER THAT REST, AND THOSE WHO FORMERLY HAD THE GOSPEL PREACHED TO THEM DID NOT GO IN, BECAUSE OF THEIR DISOBEDIENCE: The failure of some (the Jews in the days of Moses and Joshua) to enter God’s “rest” merely opens the way for others (both Jews AND Gentiles of later ages) to enter in themselves.

This is the gist of Christ’s parable of the wedding banquet (Mat 22:2-14): it is because the first invitees fail to respond that others are invited.

Heb 4:7

THEREFORE GOD AGAIN SET A CERTAIN DAY, CALLING IT TODAY, WHEN A LONG TIME LATER HE SPOKE THROUGH DAVID, AS WAS SAID BEFORE: “TODAY, IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS”: From the opening word of the original quotation (in Heb 3:7) from Psa 95 — the word “today” — the author deduces that God (lit, “he”) has once again defined or marked out a day for His rest to be entered into. It is noteworthy that in the time of David, a long time later, the same invitation to hear and obey could be given with the preface “Today”. This suggests not only that the rest remains to be entered, but that the invitation extends to, and finds its true meaning in, the present. For every day is a new “today,” and the word “today” applies preeminently to those who are “partners with Christ” (cp Heb 3:13,14). The quotation is the fourth and last time that material from the original quotation (Heb 3:7-11) is represented in smaller, formal quotations (cp Heb 3:15; 4:3,5).

Heb 4:8

FOR IF JOSHUA HAD GIVEN THEM REST, GOD WOULD NOT HAVE SPOKEN LATER ABOUT ANOTHER DAY: Joshua did not give the people “rest”. For if that had occurred, the offer would not have been repeated later through David and there would have been no mention of another day.

Since in Greek the names Joshua and Jesus are identical (and the KJV even translates “Jesus” here!), the readers could not have avoided the implicit contrast between the OT “Joshua” who failed to give rest (or at least, gave them only a temporary, conditional sort of rest) and the NT “Joshua” who brings the true, promised rest to his people. Although it is not mentioned, it must be assumed that David’s generation did not enter the promised rest — or at least that if they in some sense did, it was not in the definitive sense in which the OT rest is available to those who enjoy the fulfillment brought by Christ.

Heb 4:9

THERE REMAINS, THEN, A SABBATH-REST FOR THE PEOPLE OF GOD: This word is different from the word used before; it is “sabbaton” — which occurs only here in all the NT: the “rest” of the Sabbath-day (alluding back to vv 3b,4).

The 7th figurative “day” of 1,000 years (cp 2Pe 3:8; Rev 20:4). Cp v 3.

Heb 4:10

FOR ANYONE WHO ENTERS GOD’S REST ALSO RESTS FROM HIS OWN WORK, JUST AS GOD DID FROM HIS: By a skillful combination of language drawn from two of the OT passages that have already been quoted (Psa 95:11 in Heb 3:11,18; 4:3,5; and Gen 2:2 in Heb 4:4), the author indicates that the promised rest and God’s rest are of the same kind.

There is also a present aspect of this divine “rest”: man’s cessation from efforts to save himself (ie, by his good works), and instead his total reliance upon the grace of God is a present, immediate benefit (cp Mat 11:28,29; Acts 15:10; ROM 2:17-29; 3:21,22).

Heb 4:11

In these three short verses there is a wealth of allusion to the fall of Eden:

(1) “Let us labor therefore to enter into that rest” (v 11) — The “rest” is a sabbath-rest (as in v 9). Six days were for labor, and the seventh for rest, since on the seventh day God rested from His labors.

(2) Adam and Eve were not able to enter the true “rest” of God because of their “fall” — cp v 11 again; “lest any man fall after the same example of unbelief” —

(3) “For the word of God is quick, and powerful” (v 12). Adam and Eve violated God’s word, and God was quick with their punishment.

(4) “Sharper than any two-edged sword” (v 12); “And He (God) placed at the east of the garden of Eden… a flaming sword which turned every way” (Gen 3:24). The cherubim with the fiery sword kept the way of the tree of life — that is, it preserved it. To this place, before the flood, worshipers brought sacrifice, and the flaming sword consumed those sacrifices which were acceptable. This further detail, which is only to be inferred from the Scripture record (see Elp 152-154), enhances the sacrificial allusion in the rest of Heb 4:12; the dividing asunder of joints and marrow.

(5) The word of God is also “a discerner of the thoughts and intents of the heart” (v 12): Adam and Eve tried to hide themselves from God after their sin, but to no avail (Gen 3:8-10), because…

(6) “All things are naked and opened unto the eyes of Him” (Heb 4:13; Gen 3:11). We are all like our first parents, Paul seems to be saying — weak, prone to sin, and so foolish in thinking that we can somehow hide our “nakedness” from the One who sees everything. We have, however, a merciful high priest — who was tempted like us, yet without sin. If we take the “covering” for sin he has provided us (the antitype of the skins in Gen 3:21), then we need not fear, as did Adam and Eve (v 10). Instead, we may come with confidence (not in ourselves, but in Christ) before the throne of grace (Heb 4:15).

LET US, THEREFORE, MAKE EVERY EFFORT TO ENTER THAT REST, SO THAT NO ONE WILL FALL BY FOLLOWING THEIR EXAMPLE OF DISOBEDIENCE: And the way to enter the future “rest” of God is to avail oneself exclusively of the present “rest” that God provides to believers, in the person of His Son.

MAKE EVERY EFFORT (KJV: LABOUR)…: This translates “spoudazo” (“be diligent” or “zealous”), a common word of exhortation of the NT.

“Work, labor, zeal, enthusiasm, effort, striving — we must get the vital urgency of it, for it is the difference between eternal life and eternal death. We are not here to play, or drift, or while away priceless, irretrievable time, or please ourselves, or pursue ambition, or hoard rotting rubbish. We are here simply and solely to serve God, and build up our spiritual understanding, and totally transform our natural, evil, ignorant fleshly character by the light and power of the Divine Word. We do not have a moment to waste. Every wasted moment is a sin to be repented of, and atoned for by frank confession and earnest prayer and sincere effort to overcome — or it is a permanent stain that will sink us at last in eternal death” (GVG).

Heb 4:12

THE WORD OF GOD IS LIVING AND ACTIVE: Elsewhere, and plainly, Jesus Christ IS the “Word of God” (John 1:1; 1Jo 1:1; Rev 19:13. He is “living”, being raised from the dead to die no more, and is thus ever-present and all-powerful, either to reward or the judge!

SHARPER THAN ANY DOUBLE-EDGED SWORD, IT PENETRATES EVEN TO DIVIDING SOUL AND SPIRIT, JOINTS AND MARROW: The priest’s knife separates bone from bone very finely and accurately, revealing the “marrow”, the inner recesses of the sacrificed animal. We are such “sacrifices” (Rom 12,1,2), to be carefully scrutinized, and accepted or rejected based upon such scrutiny. Cp Rev 2:12.

IT JUDGES THE THOUGHTS AND ATTITUDES OF THE HEART: The author deftly moves from the physical sacrifice and examination, to the spiritual. Thus the inner recesses of the animal symbolize the thoughts and attitudes of the human heart!

Heb 4:13

NOTHING IN ALL CREATION IS HIDDEN FROM GOD’S SIGHT. EVERYTHING IS UNCOVERED AND LAID BARE BEFORE THE EYES OF HIM TO WHOM WE MUST GIVE ACCOUNT: The connotation of this language is that all are inescapably vulnerable not only to God’s scrutiny but also to his judgment. This aspect is made explicit in the final sentence: it is God to whom we must give account (cp Rom 14:12; 1Co 4:5). Thus vv 12,13 are applied to the readers to remind them of the seriousness of their choice.

LAID BARE: Gr “trachelizo” = to seize by the throat, so as to expose it to the knife — as a sacrifice at the altar.

“They are putting a new roof on our home. It was necessary to first remove the old one and when it was removed it laid bare the attic and all that is stored there. It is amazing how much a thin coat of shingles hides from view and as we looked through the slats into the attic we thought about how bare we must all appear to our heavenly Father. We all have a coat of shingles to cover what we are really like so that those who see us do not see the real us. With the new shingles all nailed firmly in place the house looks good again but we keep remembering how it looked while it was laid bare. God sees us as we really are and we need to always remember this fact.

“Sometimes we may not even see ourselves as we really are, but we should. Paul tells us to examine ourselves to see if we are in the faith. He asks the question, ‘Know ye not your own selves?’ Do we? Have we tried to nail a layer of shingles between us and our own faults so that we won’t even see what we know is really there?

“Edgar Guest wrote a lovely poem entitled ‘Myself’ in which he says, ‘I have to live with myself, and so, I want to be fit for myself to know; I want to be able as days go by Always to look myself straight in the eye; I don’t want to stand with the setting sun And hate myself for the things I’ve done.’

“It is a fact that many people literally do hate themselves for the things they have done. These people are to be pitied for they do not understand the joy of forgiveness as it is in Jesus. Many of the ills of the world are caused by their inner feelings of guilt which they have successfully hidden from the public by a thin coat of shingles. Behind this veneer there is rottenness, for the heart of man is deceitful above all things, and desperately wicked: Jeremiah asks, ‘who can know it?’ [Jer 17:9] The answer of course is, God knows. As David pointed out, God knows our downsitting and our uprising. He understands our thoughts afar off.

“We can never hide from God as Jonah learned the hard way. Edgar Guest continues his poem, saying: ‘I never can hide myself from me, I see what others may never see, I know what others may never know, I never can fool myself – and so, Whatever happens, I want to be Self-respecting and conscience free.’

“Without Christ we can never accomplish this but when we surrender our life to God, then we can do ‘all things through Christ who strengthens us’ [Phi 4:13] and one of the most important things we can do is to be cleansed from all our sins. For as John consoles us, ‘If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.’ [1Jo 1:9] It is only through Christ that we can ‘have the answer of a good conscience toward God.’ [1Pe 3:21] Paul talks about those who have ‘their conscience seared with a hot iron’ [1Ti 4:2] and this no more solves the rottenness inside than our new roof cleans up the mess that is in our attic. It is still there.

“Through Christ we can have our sins forgiven and ‘though our sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.’ [Isa 1:18]

“Let us take heart knowing that the Lord exercises lovingkindness, judgment, and righteousness in the earth and that if we seek forgiveness then God will have mercy upon us and will blot out our transgressions, He will wash us throughly from our iniquities and cleanse us from our sins” (MM).

Heb 4:14

Heb 4:14 — 7:28: Jesus is of a better priesthood than Aaron.

Heb 4:14 — 5:10: The high priesthood of Jesus. In vv 14-16 the author again exhorts his readers to faithfulness, but this time on the basis of his argument concerning the high priesthood of Jesus. The connection has already been made between Jesus’ high priesthood and his ability to help his people (see Heb 2:17,18), but now it is elaborated and leads the author into the beginning of a discourse on why Jesus is qualified to be high priest. First the author reviews the role and calling of high priests (Heb 5:1-4), and then he turns to the qualifications of Jesus as high priest (Heb 5:5-10).

THEREFORE, SINCE WE HAVE A GREAT HIGH PRIEST WHO HAS GONE THROUGH THE HEAVENS, JESUS THE SON OF GOD, LET US HOLD FIRMLY TO THE FAITH WE PROFESS: The fact that Jesus is a great high priest will enable the readers to remain true; the exhortation implies their tendency to waver. “Great” here suggests the uniqueness of this particular possessor of that exalted office. This indeed is no ordinary high priest. He is the man Jesus, but also the unique Son of God, the one who has entered in the spiritual or “heavenly temple” where his priestly work is accomplished (cp Heb 6:20; 9:11,12). At the same time, there may also be a deliberate allusion to Psa 110:1, a strategic verse for our author that is also associated with Christ’s priestly work (see Heb 8:1,2). Similar language is found in Heb 7:26, where Jesus the high priest is said to be “exalted above the heavens,” with which may be compared Paul’s reference to Christ as the “one who ascended higher than all the heavens” (Eph 4:10). Thus a number of themes concerning Jesus previously introduced are now brought together again and associated with the title of high priest: his humanity, his unique sonship, his exaltation, and as we are about to hear, his consequent ability to help Christians under testing.

A GREAT HIGH PRIEST: Greater than the angels (Heb 1:5), than Moses (Heb 3:3), than Joshua (Heb 4:8), than other high priests (Heb 5:10).

Hold firmly: Heb 3:6; 4:14; 10:23; 1Th 5:21; Rev 2:25; 3:11; 1Co 15:2.

Heb 4:15

FOR WE DO NOT HAVE A HIGH PRIEST WHO IS UNABLE TO SYMPATHIZE WITH OUR WEAKNESSES, BUT WE HAVE ONE WHO HAS BEEN TEMPTED IN EVERY WAY, JUST AS WE ARE — YET WAS WITHOUT SIN: The author makes the same point negatively and positively. Our high priest is not impassive, unable to share our feelings of weakness and vulnerability. He too is a human and thus one who has experienced the full range (rather than every specific manifestation) of human temptation, although to a much higher degree of intensity since, unlike all others, he never yielded to sin. The NT consistently sees Jesus as sinless (eg, 2Co 5:21; 1Pe 2:22; 1Jo 3:5). Whereas Jesus can sympathize with our weaknesses, he is no longer, like other high priests, himself subject to sin. Jesus became “like his brothers in every way,” yet was without sin. It is for this reason that he can help us. “Because he himself suffered when he was tempted, he is able to help those who are being tempted” (Heb 2:17,18).

Heb 4:16

LET US THEN APPROACH THE THRONE OF GRACE WITH CONFIDENCE, SO THAT WE MAY RECEIVE MERCY AND FIND GRACE TO HELP US IN OUR TIME OF NEED: Using imagery drawn from the temple ritual (cp Heb 7:25; 10:1,22; 11:6; 12:18,22), the author encourages confidence (cp Heb 10:19) in approaching the mercy-seat in the holy of holies (cp Heb 9:5; Rom 3:25). It is assumed rather than stated that the high priest who is able to help is there at the throne (cp v 14 and Heb 1:3; also see Heb 7:25; Rom 8:34; 1Jo 2:1,2).