"THE EPISTLE TO THE HEBREWS" Chapter One Listen Dispensing with greetings and salutations typical of letters at that time, the epistle to the Hebrews begins like a sermon, with the author immediately declaring the superiority of Jesus. While God spoke in times past to the fathers by the prophets, He now speaks to us through His Son (Hebrews 1:1-3). Jesus is also demonstrated to be much better than angels (Hebrews 1:4-14). POINTS TO PONDER * How Jesus is superior to OT prophets * How Jesus is superior to angels REVIEW 1) What are the main points of this chapter?- Jesus’ superiority over prophets as spokesman - Hebrews 1:1-3- Jesus’ superiority over angels by virtue of His deity - Hebrews 1:4-14 2) How did God speak in time past? How does He speak today? (1-2)- By the prophets at various times and in various ways; by His Son 3) List seven things that describe the Son. (2-3)- He is the appointed heir of all things - Through Him God made the worlds - He is the brightness of God’ s glory - He is the express image of God’ s person - He upholds all things by the word of His power - He purged our sins - He is now seated at the right hand of the Majesty on high 4) List five ways that Jesus is superior to the angels. (4-14)- He is the "Son", angels are not - He is "the firstborn" who receives worship from angels - He is "God" enthroned and anointed, angels are merely servants - He is "LORD" (Yahweh) who is the eternal Creator - He is "sovereign" seated at the right hand of God, angels are ministering spirits 5) For whom have the angels been sent forth to minister? (14)- Those who will inherit salvation 6) List the Old Testament passages that are referenced to in this chapter. (5-13)- Psalms 2:7 and 2 Samuel 7:14 in verse 5 - Deuteronomy 32:43 (Septuagint) in verse 6 - Psalms 104:4 in verse 7 - Psalms 45:6-7 in verses 8-9 - Psalms 102:25-27 in verses 10-12 - Psalms 110:1 in verse 13 HEBREWS CHAPTER ONE1-4. God, who. Instead of the introductory greetings usual in an Epistle, the apostle plunges into the midst of his subject by a grand exordium. At sundry times. Rather, "In divers portions," as in the Revision. The Old Testament was give in "portions," not all at once, and at wide intervals. Spoke. Though prophets might be chosen as the instruments, the message was that of God. While God spoke through them, the prophets were only men. 2. Hath in these last days. "At the end of these days" (Revision). At the end of the Jewish dispensation. Spoken unto us by his Son. "Last of all he sent his Son." The importance of the message is shown by the messenger. No longer an inspired prophet, but, instead, the Son of God is the speaker. Whom he hath appointed heir of all things. The Father delivered all things into the hands of the Son . "The heir is lord of all" . By whom also he made the worlds.Through his agency or instrumentality. Christ, the Logos, is represented as God's medium in creation. See note on John 1:1-3. Who being the brightness of his glory. A manifestation of the glory of God. The very image of his substance. In Christ we have a tangible, visible representation of the substance of God. We see God in him. "He that hath seen me hath seen the Father" . By the word of his power. The Son hath all power, and his power was always manifested by his word. He spoke and it was done, whether it was to still the winds or to raise the dead. So in creation, the word was spoken and it was done. When he had by himself purged our sins. Made an atonement for them. Sat down at the right hand of the Majesty on high. Of God. The right hand was always the place of honor. See note on Eph. 1:20. 4. Having become so much better. Superior to the angels. His superiority is shown in the greater name, which he received by inheritance; that of the Son. Our Savior has other names, but this name only is received by inheritance. This superiority is shown by the manner in which God addresses the Son. The apostle particularly shows Christ's superiority to the angels, because through angels the Jewish law was given. See Acts 7:53 Galatians 3:19 Hebrews 2:3 . 5-12. For to which of the angels. To none of them did he ever use such language as follows. The style in which the Father addresses Christ shows his superiority to the angels. Thou art my Son. See Psalms 2:7 . The second Psalm was regarded by the Jews as a prophecy of the Messiah. This day have I begotten thee. What day is referred to in the prophecy? Acts 13:32 Acts 13:33 answers the question by quoting this very passage and declaring that it was fulfilled in the resurrection of Christ from the dead. He was born from the dead and God, who raised him, thus demonstrated that he was his Son. I will be to him a Father, etc. Quoted from 2 Samuel 7:14 . They were spoken originally of David's son Solomon, chosen to be king after him, but he was in a certain sense a type of Christ. Expression "Son of David," "Seed of David," while applicable to Solomon, pre-eminently refers to Christ. 6. When he again bringeth the first born into the world. Macknight thinks that Christ was brought into the world the first time when he was born at Bethlehem; that the time referred to here is when he comes again to judge the world. Whatever the time referred to, Psalms 97:7 shows his superiority to the angels for it says, "Let all the angels of God worship him."7. But of the angels he saith. The quotations made show how God speaks to and of the Son, but quite different are the words used of the angels. He maketh his angels spirits. In the Revision we have "winds" instead of "spirits." The Greek word is Pneumata, a word which uniformly in the New Testament means spirit, and spirits in the plural, and I believe that "spirits" is the better rendering. The passage is quoted from Psalms 104:4 and means that he maketh spirits his messengers, or angels, and flaming ones (the burning seraphs) his ministers. It is incongruous with the thought to introduce into the passage winds and lightnings, natural phenomena, when the theme is the status of angel intelligences. 8. But to the son. The quotation is from Psalms 45:6 . Thy throne, O God. Then the Son has an eternal throne, and is divine. The sceptre, etc. He then has a kingdom, and rules it with a righteous scepter. The point is that he is a Divine King with an eternal throne. 9. Therefore God, even thy God, etc. Because of the holiness of the Son, God the Father hath anointed him. The exaltation of the Son cometh from the Father. He is the Anointed, and above all other anointed kings, priests, and prophets. 10. And thou Lord in the beginning. From Psalms 102:25-27 . A part of the preceding part of the Psalm speaks of the Messiah's Kingdom, and hence these verses may well apply to the Messiah, especially as they harmonize with what we are told elsewhere of his glory. See notes on John 1:1. 11. They shall perish. All created things shall grow old and pass away. 12. As a vesture shalt thou fold them up. The heavens shall be rolled away. They are rolled up to be put away like a worn out garment. But thou art the same. The Son is eternal, the same yesterday, to-day and forever. 13, 14. Sit thou on my right hand. Quoted from Psalms 110:1 . Make thy enemies thy footstool. The custom is alluded to of putting the feet on the necks of conquered enemies. See Joshua 10:24 Joshua 10:25 . This passage is applied to Christ in Acts 2:35 Acts 2:1 and in 1 Cor. 15:25 . 14. Are they not all ministering spirits? The real office of the angels is indicated. It is to give service in working out the plans of God for the salvation of the elect. The passage does not teach that each heir of salvation has a guardian angel, but that the angels do service in working out the Divine plans in behalf of the saved. The work of angels can be learned in the Scriptures from the missions in which they are engaged. It is to aid in carrying out the plans of God for the government and salvation of our race. Under the rule of Christ they are his ministers to aid in the work of redeeming man. For examples of their work, see Genesis 19:1-26 Genesis 19:2 2 Kings 19:35 Acts 12:23 Jude 1:6 Acts 10:1-8 Matthew 18:10 Acts 5:19 , etc. Christ is Lord; they are servants. "THE EPISTLE TO THE HEBREWS" God's Perfect Spokesman (Hebrews 1:1-3) 1. In our introductory lesson, we saw how "The Epistle To The Hebrews"is unique in its beginning... a. There is no mention of the author's name, nor the recipients b. Rather, it starts like an "essay" - cf. Hebrews 1:1-3 2. We also noted regarding the purpose of the epistle... a. To encourage Jewish Christians to remain steadfast in their faith b. Accomplished by showing the superiority of Christ and the New Covenant 3. That superiority is demonstrated through a number of contrasts... a. The very first contrast begins in these first three verses b. In which Jesus is contrasted with the prophets of the Old Testament 4. In this lesson, we shall take a close look at the contrast... a. Noting how God spoke "in time past", and how He speaks "in these last days" b. Observing how Jesus is certainly qualified to be "God's Perfect Spokesman" [We begin by considering what is said regarding...] I. GOD'S "IN TIME PAST" (Hebrews 1:1) A. THE "IN TIME PAST"...1. Refers to the period of time prior to the coming of Jesus 2. I.e., that period of time described in the Old Testament (Genesis-Malachi) B. GOD SPOKE "TO THE FATHERS BY THE "...1. The "fathers" would be the ancestors of the Israelites 2. The "prophets" would include great men like Samuel, Elijah, Isaiah, Ezekiel, Daniel a. The Hebrew word for "prophet" means "one who boils over" b. It refers to one who is inspired by God to speak for Him - cf. 2 Peter 1:213. At times, the prophets themselves were unsure of what they spoke - 1 Peter 1:10-12 C. GOD SPOKE "AT VARIOUS TIMES AND IN WAYS"...1. His revelation did not come all at once, but progressively at different times 2. His methods varied as well, using visions, dreams, symbols, etc. [So God has clearly revealed Himself as One who "speaks"; that is, He communicates His will to mankind! What He revealed through His prophets "in time past" is certainly wonderful, but now consider what we learn regarding...] II. GOD'S "IN THESE LAST DAYS" (Hebrews 1:2-3) A. THE "IN THESE LAST DAYS"...1. Literally, "at the end of these days", which may be understood as referring to either: a. The closing period of the Jewish age (cf. Milligan) b. The period of the Messiah (most commentators) 2. The Old Testament often spoke of "the last days" - e.g., Isaiah 2:2; Micah 4:13. As such it often had special reference to the age of the Messiah a. The apostles spoke of their time as the time of this fulfillment - Acts 2:16-17b. Thus it denotes the final phase of history, brought on by the first coming of Christ, continuing until His second coming and the consummation of all things - cf. Hebrews 9:26; 1 Peter 1:20; 1 Corinthians 10:11 B. GOD "HAS SPOKEN TO US BY HIS SON"...1. God has spoken once again, but note the contrast! 2. "In time past" it was through "prophets"; but "in these last days" it is by "His Son"! a. God has sent His own Son to speak for Him! b. As wonderful as the prophets were, how can they compare to God's own Son? -- There is no contrast, especially as we read on and notice... C. THE OF "GOD'S PERFECT "...1. Jesus is "the appointed heir of all things"! a. The author may have had Psalms 2:8 in mind, for in verse 5 he quotes from Psalms 2:7b. As the "beloved Son", it is only natural that He would be the appointed heir c. What does "all things" include? 1) All that the Father has! - John 16:152) The authority to raise and judge the dead - John 5:26-293) The authority to rule in heaven and on earth - Matthew 28:184) This authority Christ has even now! - Acts 2:36; Acts 10:36; Ephesians 1:20-22; 1 Peter 3:22; Revelation 1:52. Jesus is "through whom He (God) also made the worlds"! a. Not only the "Heir", but also the "Creator"! b. For it was through the Son that God created the universe - cf. John 1:3; Colossians 1:161) All things were created "by (or through) Him" (He is the Creator) 2) All things were created "for Him" (He is the rightful Heir) 3. Jesus is "the brightness of His (God's) glory"! a. In Jesus we see the very radiance of the glory of God! b. As John wrote, "...we beheld His glory, the glory as of the only begotten of the Father..." - John 1:14c. When we behold Jesus, we see an extension of the glory of God! 4. Jesus is "the express image of His (God's) person"! a. He is the exact representation of God's being and character! - cf. Colossians 2:9b. Therefore Jesus could say... 1) To Thomas: "If you had known me, you would have known my Father also; and from now on you know Him and have seen Him." - John 14:72) To Philip: "He who has seen Me has seen the Father;" - John 14:95. Jesus is "upholding all things by the word of His power"! a. Not only the Creator, but also the Sustainer of the universe - cf. Colossians 1:17 ("in Him all things consist") 1) By His word the universe holds together! 2) All He has to do is say the word, and the universe is no more! b. Note well: 1) This illustrates the power of His Word 2) Shall we not listen when He speaks? - cf. Luke 6:466. Jesus has also "by Himself purged our sins"! a. A clear reference to His death on the cross for our sins b. This speaks to His role as our Redeemer, a theme that will be prominent later in this epistle - cf. Hebrews 2:17; Hebrews 9:26; Hebrews 9:287. Jesus has also "sat down at the right hand of the Majesty on high"! a. This Jesus did when He ascended to heaven - Ephesians 1:20; 1 Peter 3:22b. Sitting at the right hand of God is a place of honor, but for Jesus it is also a place from which He reigns! 1) As indicated in Ephesians 1:21-22; 1 Peter 3:222) It is true that He is waiting for the His enemies to be made His footstool (Hebrews 10:12-13), but He is reigning until that time! - cf. 1 Corinthians 15:25-263) As stated in Psalms 110:1-2, from which the author to the Hebrews quotes, the Messiah was to "rule in the midst of Your enemies"c. Thus Jesus is truly "the ruler over the kings of earth"- Revelation 1:5; Revelation 17:14 1. The sentence does not end with verse three... a. It continues on into verse four, with a declaration of Jesus' superiority over angels b. But that verse and the rest of the chapter we shall save for the next study 2. But what have we seen in this lesson? a. God is clearly a God who speaks, He makes His Will known to mankind! b. And now He speaks through His Son, Who is: 1) The appointed Heir of all things! 2) The Creator! 3) The brightness of God's glory, the express image of His person! 4) Our Sustainer, Redeemer, and King! How can one turn their back on Him? Especially when the Majesty on high proclaimed at the Mount of Transfiguration: "This is My beloved Son, in whom I am well pleased. Hear Him!" - Matthew 17:5 Are you heeding the words of the Beloved Son, "God's Perfect Spokesman"? - cf. Matthew 28:18-20; Revelation 2:10 Hebrews 1:2 Hebrews 1:2 --------------------- επG1909 IN εσχατωνG2078 τωνG3588 LAST ημερωνG2250 DAYS τουτωνG3778 THESE ελαλησενG2980 [G5656] SPOKE ημινG2254 TO US ενG1722 υιωG5207 IN SON, ονG3739 WHOM εθηκενG5087 [G5656] HE κληρονομονG2818 HEIR παντωνG3956 OF ALL THINGS διG1223 BY ουG3739 WHOM καιG2532 ALSO τουςG3588 THE αιωναςG165 WORLDS εποιησενG4160 [G5656] HE MADE these: Genesis 49:1, Numbers 24:14, Deuteronomy 4:30, Deuteronomy 18:15, Deuteronomy 31:29, Isaiah 2:2, Jeremiah 30:24, Jeremiah 48:47, Ezekiel 38:16, Daniel 2:28, Daniel 10:14, Hosea 3:5, Micah 4:1, Acts 2:17, Galatians 4:4, Ephesians 1:10, 2 Peter 3:3, Jude 1:18 spoken: Hebrews 1:5, Hebrews 1:8, Hebrews 2:3, Hebrews 5:8, Hebrews 7:3, Matthew 3:17, Matthew 17:5, Matthew 26:63, Mark 1:1, Mark 12:6, John 1:14, John 1:17, John 1:18, John 3:16, John 15:15, Romans 1:4 appointed: Hebrews 2:8, Hebrews 2:9, Psalms 2:6-9, Isaiah 9:6, Isaiah 9:7, Isaiah 53:10-12, Matthew 21:38, Matthew 28:18, John 3:25, John 13:3, John 16:15, John 17:2, Acts 10:36, Romans 8:17, 1 Corinthians 8:6, 1 Corinthians 15:25-27, Ephesians 1:20-23, Philippians 2:9-11, Colossians 1:17, Colossians 1:18 by whom: Proverbs 8:22-31, Isaiah 44:24, Isaiah 45:12, Isaiah 45:18, John 1:3, 1 Corinthians 8:6, Ephesians 3:9, Colossians 1:16, Colossians 1:17 Genesis 1:1 - God Genesis 25:5 - General Deuteronomy 16:1 - the passover Deuteronomy 16:6 - at even Job 38:4 - I Psalms 8:6 - madest Psalms 93:1 - world Proverbs 8:27 - he prepared Isaiah 42:5 - he that created Isaiah 60:2 - the Lord Isaiah 66:2 - For all those Jeremiah 27:5 - made Jeremiah 32:17 - thou Jeremiah 51:15 - hath made Matthew 12:42 - behold Matthew 16:16 - Thou Matthew 21:37 - last Luke 1:32 - the Son Luke 20:14 - the heir John 1:10 - and the world was John 1:34 - this John 3:35 - and John 9:35 - the Son John 13:32 - shall John 14:28 - Father Acts 2:33 - by Acts 3:22 - him Acts 17:24 - that made 1 Corinthians 11:12 - but 2 Corinthians 8:9 - though Hebrews 2:1 - Therefore Hebrews 3:3 - this Hebrews 3:4 - but Hebrews 3:6 - as Hebrews 4:14 - Jesus Hebrews 7:28 - maketh the Hebrews 9:26 - in Hebrews 11:3 - faith 1 Peter 1:20 - in 1 Peter 4:19 - a faithful 1 John 2:18 - it is Revelation 4:11 - for thou Hebrews 1:2. ----------------------- Last days means the closing days of the Jewish Dispensation, since that was when Jesus lived in his personal ministry. The Son gave the words of the Father to the apostles (John 17:8) and they to us, and that is the way in which we of this age have been spoken to of God. Appointed heir of all things. Heir is used in the sense of possessor (John 17:10) because God turned all things pertaining to the new dispensation over to Him (Matthew 28:18). By whom also he made the worlds. This refers to the cooperation which Jesus showed in all of God's works. See the plural "us" in Genesis 1:26 Genesis 3:22; also read John 1:3. Hebrews 1:2 -------------------------------------------------------------------------------- In these last times (ἐπ' ἐσχάτουτῶνἡμερῶντούτων). Lit. at the last of these days. The exact phrase only here; but comp 1 Peter 1:20 and Jude 1:18. lxx, ἐπ' ἐσχάτουτῶνἡμερῶν at the last of the days, Numbers 24:14; Deuteronomy 4:30; Jeremiah 23:20; Jeremiah 25:18; Daniel 10:14. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls αἱἡμέραιαὗται these days (Hebrews 1:2), and ὀκαιρὸςὁἐνεστηκώς the present season (Hebrews 9:9). The second he describes as καιρὸςδιορθώσεως the season of reformation (Hebrews 9:10), which is ὀκαιρὸςὁμέλλων the season to come: comp. ἡοἰκουμένηἡμέλλουσα the world to come (Hebrews 2:5); μέλλωναἰών the age to come (Hebrews 6:5); πόλιςἡμέλλουσα the city to come (Hebrews 12:14). The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of the first period but still within it. The dividing-point between the two periods is the συντέλειατοῦαἰῶνος the consummation of the age, mentioned in Hebrews 9:26. This does not mean the same thing as at the last of these days (Hebrews 1:2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the καιρὸςἐνεστηκώς the present season: this is the limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ἐπ' ἐσχάτουτῶνἡμερῶντούτων therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant. -------------------------------------------------------------------------------- Hath spoken unto us (ἐλάλησενἡμῖν). Rend. spake, referring to the time of Christ's teaching in the flesh. To us God spake as to the fathers of old. -------------------------------------------------------------------------------- By his son (ἐνυἱῳ). Lit. in a son. Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another category. The revelation was a son-revelation. See Hebrews 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Hebrews 5:5. For a similar use of υἱός son without the article, applied to Christ, see Hebrews 3:6; Hebrews 5:8; Hebrews 7:28. -------------------------------------------------------------------------------- Whom he hath appointed heir of all things (ὃνἔθηκενκληρονόμονπάντων). For ἔθηκεν appointed, see on John 15:16. For κληρονόμος heir, see on inheritance, 1 Peter 1:4; and comp. on Christ as heir, Mark 12:1-12. God eternally predestined the Son to be the possessor and sovereign of all things. Comp. Psalms 89:28. Heirship goes with sonship. See Romans 8:17; Galatians 4:7. Christ attained the messianic lordship through incarnation. Something was acquired as the result of his incarnation which he did not possess before it, and could not have possessed without it. Equality with God was his birthright, but out of his human life, death, and resurrection came a type of sovereignty which could pertain to him only through his triumph over human sin in the flesh (see Hebrews 1:3), through his identification with men as their brother. Messianic lordship could not pertain to his preincarnate state: it is a matter of function, not of inherent power and majesty. He was essentially Son of God; he must become Son of man. -------------------------------------------------------------------------------- By whom also he made the worlds (δι' οὗκαὶἐποίησεντοὺςαἰῶνας). Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. "Every being, to reach existence, must have passed through the thought and will of the Logos" (Godet); yet "the Son can do nothing of himself but what he seeth the Father doing" (John 5:19). With this passage Colossians 1:16 should be studied. There it is said that all things, collectively (τὰπάντα), were created in him (ἐναὐτῳ) and through him (δι' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι' αὐτοῦ represents Christ as the mediate instrument. Ἐναὐτῳ indicates that "all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point." Comp. John 1:3; 1 Corinthians 8:6. For τοῦςαἰῶνας the worlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνασ does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Tob 13:6; Tob 13:10; Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁδημιουργὸςκαὶπατὴρτῶναἰώνων the Creator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡοἰκουμένη (Hebrews 1:6), and τὰπάντα (Hebrews 1:3). Hebrews 1:2 -------------------------------------------------------------------------------- At the end of these days (ep’ eschatou tτn hηmerτn toutτn). In contrast with palai above. -------------------------------------------------------------------------------- Hath spoken (elalηsen). First aorist indicative of laleτ, the same verb as above, "did speak" in a final and full revelation. -------------------------------------------------------------------------------- In his Son (en huiτi). In sharp contrast to en tois prophηtais. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition en, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John 1:18). "The revelation was a son-revelation" (Vincent). -------------------------------------------------------------------------------- Hath appointed (ethηken). First aorist (kappa aorist) active of tithηmi, a timeless aorist. -------------------------------------------------------------------------------- Heir of all things (klηronomon pantτn). See Mark 12:6 for ho klηronomos in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. -------------------------------------------------------------------------------- Through whom (di’ hou). The Son as Heir is also the Intermediate Agent (dia) in the work of creation as we have it in Colossians 1:16-17; John 1:3. -------------------------------------------------------------------------------- The worlds (tous aiτnas). "The ages" (secula, Vulgate). See Hebrews 11:3 also where tous aiτnas = ton kosmon (the world) or the universe like ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of aiτn (from aei, always) occurs in Hebrews 7:25, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus. Hebrews 1:2 -------------------------------------------------------------------------------- Translation: In the last of these days spoke to us in One who in character is (His) Son, whom He appointed heir of all things, through whom also He made the ages. -------------------------------------------------------------------------------- (Hebrews 1:2) The expression "in these last days" is in the Greek text, "in the last of these days." The word "last" is eschatos which means, "the outermost, the extreme, last in time or in place." The writer had just been speaking of the times in which God spoke through the prophets. Now, at the very termination of the times in which He is speaking to man, He speaks, not through the prophets, but IN SON. -------------------------------------------------------------------------------- The definite article appearing before "prophets," sets these individuals off by themselves as a class. The fact that the article is absent before the word "Son," emphasizes character, nature. It speaks of the Son-relationship of the Messiah to God the Father. It speaks of the distinction that exists between the prophets as God's creatures used as instruments in His hands and the Son who by nature is Deity. The Son belongs to a different category. God spoke through One who is in character a son. -------------------------------------------------------------------------------- The revelation God gave in His Son, consisted not merely in what was said, as in the case of the prophets, but in what the Son was, not merely in what He (the Son) said. In other words, it was not primarily, nor finally, a revelation given through words, but through a Personality. It was a revelation made by One who in all that He is and all that He does and says, reveals the Father. He is the Logos, the total concept of Deity, Deity told out, the Word of God, not in the sense of a spoken or a written word, but in the sense of a Person who in Himself expresses all that God the Father is. He said on one occasion, "He that hath seen Me hath seen the Father" (John 14:9). And so John could write, "In the beginning was the logos (the Word), and the Word (Logos) was in fellowship with God (the Father), and the logos was as to His nature Deity" (John 1:1). This is the Person in whom God gave His final revelation to the human race. -------------------------------------------------------------------------------- But now, after the exegesis of this wonderful portion of God's Word, we must pay attention to the argument of the writer. He wrote the book to prove just one proposition to be true; "The New Testament is superior to and takes the place of the First Testament." His first major argument (Hebrews 1:1 to Hebrews 8:6) shows that the Founder of the New Testament is superior to the founders of the First Testament, which makes the former Testament superior to the latter. The first class of individuals he selects among the founders of the First Testament are the prophets. He has now shown that the Founder of the New Testament is superior to the prophets in that the latter were merely created beings used as instruments by God, whereas the former is the Son, God the Son, thus very God of very God. But not only is the Son superior in His Being, but the mode of revealing God's Word to the human race was superior in His case. When the prophets spoke, it was merely as mouthpieces. When the Son spoke, it was God Himself who spoke. Thus, by two counts already, has the writer shown that the One who gave the truth of the New Testament to man is superior to those who gave the truth of the First Testament. -------------------------------------------------------------------------------- But not satisfied with that, the writer goes on to point out more of the superiorities of the Son over the prophets. He says that God appointed Him heir of all things. The dominion promised to Adam, the latter lost through his fall into sin. This dominion the Son of God regained as the Last Adam through His incarnation, vicarious death, and victorious, bodily resurrection. In the future Messianic Kingdom, the Lord Jesus, as Messiah will reign over a perfect earth and a glorified humanity, heir of all things. And this makes Him better than the prophets. -------------------------------------------------------------------------------- But the writer, not content with these superiorities, says, "by whom also he made the worlds." The word "by" is dia in the Greek text, a preposition commonly expressing secondary agency, but sometimes used of God's direct agency. The Son of God is here seen as the mediate agency in creation, but is not here represented as a mere instrument, a passive tool, but as a cooperating agent. In Colossians 1:16, Paul says that all things were created in Him (en) and through Him (dia). The expression "in Him" enlarges and makes complete the expression "through Him." "Through Him" speaks of the Son as the mediate instrument. "In Him" indicates that "all the laws and purposes which guide the creation and government of the universe reside in Him, the Eternal Word, as their meeting-point" (Lightfoot). -------------------------------------------------------------------------------- The word "worlds" is the translation of aionas. The word here includes according to Alford, "God's revelation of Himself in a sphere whose conditions are Time and Space, and so all things existing under these conditions, plus these conditions themselves which exist not independently of the Creator, but are His work, His appointed conditions of all created existence, so that the universe, as well in its great primeval conditions,— the reaches of Space, and the ages of Time, as in all material objects and all successive events, which furnish out and people Space and Time, God made by Christ." The idea in the word aionas is not merely that of the vastness and magnificence of the physical universe, but the thought of the times and ages through which the purpose and plan of God are gradually unfolding. Thus, the Son is the Divine Agent not only in the original creation of the physical universe, but also in the operation and management of that universe and all its creatures all down the ages of time. And that makes Him better than the prophets. Hebrews 1:3 Hebrews 1:3 ---------------------- οςG3739 WHO ωνG5607 [G5752] BEING απαυγασμαG541 "THE" τηςG3588 δοξηςG1391 OF "HIS" GLORY καιG2532 AND χαρακτηρG5481 EXACT τηςG3588 OF υποστασεωςG5287 αυτουG846 HIS φερωνG5342 [G5723] τεG5037 AND ταG3588 πανταG3956 ALL THINGS τωG3588 BY THE ρηματιG4487 WORD τηςG3588 δυναμεωςG1411 αυτουG846 OF HIS POWER, διG1223 BY εαυτουG1438 HIMSELF καθαρισμονG2512 "THE" ποιησαμενοςG4160 [G5671] τωνG3588 HAVING MADE αμαρτιωνG266 OF SINS ημωνG2257 OUR εκαθισενG2523 [G5656] SAT DOWN ενG1722 ON δεξιαG1188 "THE" RIGHT HAND τηςG3588 OF THE μεγαλωσυνηςG3172 ενG1722 ON υψηλοιςG5308 HIGH, the brightness: John 1:14, John 14:9, John 14:10, 2 Corinthians 4:6 image: 2 Corinthians 4:4, Colossians 1:15, Colossians 1:16 upholding: Psalms 75:3, John 1:4, Colossians 1:17, Revelation 4:11 the word: Ecclesiastes 8:4, Romans 1:16, 2 Corinthians 4:7 by himself: Hebrews 7:27, Hebrews 9:12-14, Hebrews 9:16, Hebrews 9:26, John 1:29, 1 John 1:7, 1 John 3:5 sat: Hebrews 4:14, Hebrews 8:1, Hebrews 10:12, Hebrews 12:2, Psalms 110:1, Matthew 22:24, Mark 16:19, Luke 20:42, Luke 20:43, Acts 2:33, Acts 7:56, Romans 8:34, Ephesians 1:20-22, Colossians 3:1, 1 Peter 1:21, 1 Peter 3:22, Revelation 3:21 Majesty: 1 Chronicles 29:11, Job 37:22, Micah 5:4, 2 Peter 1:16, Jude 1:25 Genesis 5:1 - in the likeness Exodus 30:10 - Aaron Exodus 39:30 - the plate Leviticus 4:19 - General Leviticus 4:20 - an atonement Leviticus 4:31 - a sweet Leviticus 4:35 - and the priest shall make Leviticus 14:6 - the living bird Leviticus 15:15 - an atonement Leviticus 16:17 - no man Numbers 12:8 - similitude Deuteronomy 4:15 - of similitude Deuteronomy 16:6 - at even Judges 13:20 - when the flame 1 Samuel 2:8 - the pillars 1 Kings 10:18 - a great throne 1 Chronicles 16:30 - stable Nehemiah 9:6 - preservest Psalms 33:9 - and it stood Psalms 45:2 - fairer Psalms 45:3 - glory Psalms 68:18 - for men Psalms 93:1 - world Psalms 96:6 - Honour Psalms 96:10 - the world Isaiah 40:5 - the glory Isaiah 40:18 - General Isaiah 46:5 - General Isaiah 52:13 - he shall Isaiah 60:2 - the Lord Isaiah 66:2 - For all those Jeremiah 11:11 - which Jeremiah 30:21 - and I Jeremiah 32:17 - thou Jeremiah 51:15 - hath made Ezekiel 8:4 - General Matthew 22:44 - The Lord Matthew 25:33 - his Matthew 26:64 - the right Mark 1:41 - I Mark 14:62 - the Son Luke 10:11 - notwithstanding Luke 22:69 - on Luke 24:51 - he was John 1:3 - General John 1:10 - was in John 5:17 - My John 8:19 - if John 12:41 - saw John 12:45 - General John 13:32 - shall John 14:7 - ye John 14:28 - Father John 16:5 - I John 17:5 - glorify John 17:11 - I am Acts 7:2 - The God Acts 7:55 - standing Acts 17:28 - in him Romans 10:6 - to bring 1 Corinthians 8:6 - and we by 1 Corinthians 11:12 - but Galatians 4:5 - redeem Ephesians 3:9 - created Philippians 2:6 - in 1 Timothy 3:16 - God Hebrews 1:13 - Sit Hebrews 4:10 - he that Hebrews 6:20 - for Hebrews 7:26 - made Hebrews 9:14 - purge Hebrews 9:24 - but James 2:1 - the Lord 1 Peter 4:19 - a faithful 2 Peter 1:3 - his Revelation 1:18 - was Hebrews 1:3. ----------------------- Thayer defines brightness by "reflected brightness," meaning that when Jesus was on earth he reflected the glory of his Father. Express image is from which Thayer defines at this place, "A mark or figure burned in or stamped on, an impression; the exact expression (the image) of any person or thing, marked likeness, precise reproduction in every respect." God is not composed of substance as that word is commonly used, hence the word person as in the King James Version is a good translation. It means that when Christ was on earth, he had the form or image of his Father. That is one reason why He said, "he that hath seen me hath seen the father" (John 14:9). All of this agrees with the words of God that the man was to be created in "our" (God's and Christ's) image (Genesis 1:26). Upholding all things by the word of his power. All power (or authority) being given to Christ (Matthew 28:18), the arrangement of all things pertaining to the new system of salvation was disposed of according to His will and direction. By himself purged our sins. This took place when He died on the cross, thereby making the supreme sacrifice that was sufficient to purge all men from their sins who would accept it. By the death on the cross, the plan was made completely efficient, which is why He said "it is finished" (John 19:30). By coming alive from the grave, Jesus validated the purchase price of man's salvation, and then He was ready to return to his Father. He did so and was seated at the right hand of the throne of God, having been welcomed by the angelic hosts in the city of everlasting glory. (See the wonderful reception given Christ in Psalms 24:7-10.) Hebrews 1:3 -------------------------------------------------------------------------------- Being (ὢν) Representing absolute being. See on John 1:1. Christ's absolute being is exhibited in two aspects, which follow: -------------------------------------------------------------------------------- The brightness of his glory (ἀπαύγασματῆςδόξηςαὐτοῦ) Of God's glory. For brightness rend. effulgence. Ἀπαύγασμα, N.T.o. lxx, only Wisd. 7:26. oClass. It is an Alexandrian word, and occurs in Philo. Interpretation is divided between effulgence and reflection. Effulgence or outraying accords better with the thought of the passage; for the writer is treating of the preincarnate Son; and, as Alford justly remarks, "the Son of God is, in this his essential majesty, the expression and the sole expression of the divine light; not, as in his incarnation, its reflection." The consensus of the Greek fathers to this effect is of great weight. The meaning then is, that the Son is the outraying of the divine glory, exhibiting in himself the glory and majesty of the divine Being. "God lets his glory issue from himself, so that there arises thereby a light-being like himself" (Weiss). Δόξα glory is the expression of the divine attributes collectively. It is the unfolded fullness of the divine perfections, differing from μορφὴθεοῦ form of God (Philippians 2:6), in that μορφὴ is the immediate, proper, personal investiture of the divine essence. Δόξα is attached to deity. μορφὴ is identified with the inmost being of deity Δόξα is used of various visible displays of divine light and splendor, as Exodus 24:17; Deuteronomy 5:24; Exodus 40:34; Numbers 14:10; Numbers 16:19; Numbers 16:42; Ezekiel 10:4; Ezekiel 43:4-5; Ezekiel 1:28; Ezekiel 3:23; Leviticus 9:23, etc. We come nearer to the sense of the word in this passage in the story of Moses's vision of the divine glory, Exodus 33:18-23; Exodus 34:5; Exodus 34:7. -------------------------------------------------------------------------------- The express image of his person (χαρακτὴρτῆςὑποστάσεωςαὐτοῦ) Rend the very image (or impress) of his substance The primary sense of ὑπόστασις substance is something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17, Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12, Psalms 37:8, Ezekiel 19:5, it means ground of hope: in Judges 6:4, Wisd. 16:21, sustenance in Psalms 38:5; Psalms 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν to engrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.o. lxx, Leviticus 13:28; 2Ma 4:10; 4Ma 15:4. The kindred χάραγμα mark, Acts 17:29; Revelation 13:16-17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. -------------------------------------------------------------------------------- And upholding all things (φέρωντετὰπάντα) Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. "The Son is not an Atlas, sustaining the dead weight of the world" (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as "the steersman and pilot of the all." It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, "with the all in all its changes and transformations throughout the aeons." It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ: τὰπάνταἐναὐτῳσυνέστηκεν all things (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond (δεσμὸς) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things (τὰπάντα) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. -------------------------------------------------------------------------------- By the word of his power (τῳῥήματιτῆςδυνάμεωςαὐτοῦ) The phrase N.T.o., but comp Luke 1:37. The word is that in which the Son's power manifests itself. Ἀυτοῦ his refers to Christ. Nothing in the context suggests any other reference. The world was called into being by the word of God (Hebrews 11:3), and is maintained by him who is "the very image of God's substance." -------------------------------------------------------------------------------- When he had by himself purged our sins (καθαρισμὸντῶνἁμαρτιῶνποιησάμενος) Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος, which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.o lxx, Job 7:21. Καθαρισμός purification occurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν to purify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7; 1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25-26, Mark 7:19, Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase "to cleanse from sin," always with ἀπὸ from. In carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. -------------------------------------------------------------------------------- Sat down on the right hand of the majesty on high (ἐκάθισενἐνδεξιᾳτῆςμεγαλωσύνηςἐνὑψηλοῖς) Comp. Psalms 110:1; Psalms 8:1; Psalms 10:12; Psalms 12:2; Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See He 8; Hebrews 9:12 ff. Μεγαλωσύνη majesty, only here, Hebrews 8:1; Jude 1:25. Quite often in lxx. There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. Ἐνὑψηλοῖς, lit. in the high places. Const. with sat down, not with majesty. The phrase N.T.o. lxx, Psalms 92:4; Psalms 112:5. Ἐντοῖςὑψίστοις in the highest (places), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. Ἐντοῖςἐπουρανίοις in the heavenly (places), only in Ephesians. See Hebrews 1:3; Hebrews 1:10; Hebrews 2:6; Hebrews 3:10; Hebrews 6:12. Hebrews 1:3 -------------------------------------------------------------------------------- Being (τn). Absolute and timeless existence (present active participle of eimi) in contrast with genomenos in Hebrews 1:4 like ηn in John 1:1 (in contrast with egeneto in John 1:14) and like huparchτn and genomenos in Philippians 2:6-7. -------------------------------------------------------------------------------- The effulgence of his glory (apaugasma tηs doxηs). The word apaugasma, late substantive from apaugazτ, to emit brightness (augη, augazτ in 2 Corinthians 4:4), here only in the N.T., but in Wisd. 7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in John 12:45; John 14:9. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. -------------------------------------------------------------------------------- The very image of his substance (charaktηr tηs hupostaseτs). Charaktηr is an old word from charassτ, to cut, to scratch, to mark. It first was the agent (note ending = tηr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by charagma (Acts 17:29; Revelation 13:16-17). Menander had already used (Moffatt) charaktηr in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word hupostasis for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 hypostasis is like the "title-deed" idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philippians 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase morphη theou (the form of God) has difficulties of its own. The use of Logos in John 1:1-18 is parallel to Hebrews 1:1-4. -------------------------------------------------------------------------------- And upholding (pherτn te). Present active participle of pherτ closely connected with τn (being) by te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. -------------------------------------------------------------------------------- By the word of his power (tτi rηmati tηs dunameτs autou). Instrumental case of rηma (word). See Hebrews 11:3 for rηmati theou (by the word of God) as the explanation of creation like Genesis, but here autou refers to God's Son as in Hebrews 1:2. -------------------------------------------------------------------------------- Purification of sins (katharismon tτn hamartiτn). Katharismos is from katharizτ, to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle poiηsamenos like heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. -------------------------------------------------------------------------------- Sat down (ekathisen). First aorist active of kathizτ, "took his seat," a formal and dignified act. -------------------------------------------------------------------------------- Of the Majesty on high (tηs megalosunηs en hupsηlois). Late word from megas, only in LXX (Deuteronomy 32:3; 2 Samuel 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Jude 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase en hupsηlois occurs in the Psalms (Psalms 93:4), here only in N.T., elsewhere en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3; Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. "THE EPISTLE TO THE HEBREWS" Jesus' Superiority To Angels (Hebrews 1:4-14) 1. The subject of angels has certainly become a popular one lately... a. Bookstores are filled with books dealing with angels b. Popular TV shows and movies depict angels working in our lives ("Highway To Heaven", "Touched By An Angel", "The Preacher's Wife", "It's A Wonderful Life") 2. Angels were also an important part of the Jewish religion... a. Angels assisted with the giving of the Law at Mount Sinai - cf. Deuteronomy 33:2; Psalms 68:17; Acts 7:53; Galatians 3:19b. They appear throughout the history of Israel, coming to Abraham, Daniel, and many others 3. Since the purpose of "The Epistle To The Hebrews" is to show the superiority of Christ and the New Covenant to the Law of Moses... a. It is necessary that the writer has something to say about angels b. So it is that we find the comparison of the Son to prophets followed now by a comparison to angels - Hebrews 1:4-14 4. The premise is clearly stated that the Son (Jesus) is "much better than the angels" - Hebrews 1:4a. The reason in a nutshell is that "He has by inheritance obtained a more excellent name than they"b. That name is "Son", a title that only Jesus can properly wear... 1) Angels may be called "sons of God" collectively - cf. Job 1:62) But no angel can be called this name individually! [As evidence for the superiority of Jesus over angels, the author proceeds to offer scriptural support from the Old Testament. His first two quotations are to prove...] I. JESUS IS THE "SON" (Hebrews 1:5) A. TWO REFER TO THE MESSIAH AS "SON"...1. The first is Psalms 2:7a. A psalm depicting the enthronement of the Messiah (the Lord's Anointed) b. In which Jehovah calls the Messiah "My Son" c. The "begetting" has reference to the resurrection of Jesus - Acts 13:33; Romans 1:42. The second Isaiah 2 Samuel 7:14a. This passage had immediate application to Solomon, David's son b. But as the Messiah who would receive the throne of David was also descended from David... 1) It's ultimate application would be to the Messiah 2) I.e., Jesus, the "son of David" - Matthew 1:1; Mark 10:47; John 7:42 B. BUT NO ANGEL IS EVER CALLED "MY SON"...1. Collectively they were called "sons of God", but never individually! 2. This not only demonstrates Jesus' superiority to angels... a. It proves that Jesus Himself was NOT an angel! b. Contrary to what some (such as JW's) believe [The superiority of Jesus over the angels is further illustrated as we continue...] II. JESUS IS "THE " WHO WORSHIP (Hebrews 1:6) A. JESUS IS AS "THE "...1. The term "firstborn" does not always mean "born first" a. It is also used in the Scriptures as a metaphor to describe one who occupies the rank and privilege of being firstborn (without literally being "firstborn") b. Used by God in this way to refer to the nation of Israel - Exodus 4:22c. Used by God in this way to refer to David, youngest of eight - Psalms 89:20; Psalms 89:272. It is used of Jesus in this way to stress His preeminence over creation... a. As Paul explains in Colossians 1:15-18b. By virtue of being the Creator, He maintains the rank and privilege of "firstborn"! B. WHEN THE CAME INTO THE WORLD, THE ANGELS WERE TO WORSHIP HIM...1. The quotation in Hebrews 1:6 is from Deuteronomy 32:43 as found in the Septuagint version 2. The angels of God were to worship Him 3. Note well: No created being is or was ever worthy of worship! a. The angels themselves refused to be worshipped - Revelation 22:8-9b. The apostle Peter refused to accept worship - Acts 10:25-264. Yet Jesus received worship! a. From the wise men - Matthew 2:11b. From the leper - Matthew 8:2c. From the ruler - Matthew 9:18d. From His disciples in the boat - Matthew 14:33e. From the Canaanite woman - Matthew 15:25f. From the man born blind - John 9:38g. From the women and other disciples following His resurrection - Matthew 28:9; Matthew 28:17h. From the disciples following His ascension - Luke 24:52 [That Jesus is worthy of worship, especially now, becomes more evident as we consider how...] III. JESUS IS "GOD" AND (Hebrews 1:7-9) A. ANGELS ARE SIMPLY FOR THE SERVICE OF GOD...1. They are created spirits to serve God (called "ministering spirits" in Hebrews 1:14) 2. Their service can be as powerful yet transient as "wind" or "flames of fire", if need be B. BUT THE "SON" IS GOD HIMSELF, AND !1. The author is quoting from another Messianic psalm - Psalms 45:6-72. Notice that the Son is called "God"! - Hebrews 1:8a. The Hebrew writer clearly proclaims the deity of Jesus! - cf. Hebrews 1:3 ab. Yet in the next verse we read where it says "God, Your God has..."1) Here we find a distinction of personalities within the Godhead 2) Which we learn through later revelation involves the Father and the Son (and the Holy Spirit) 3. The Son, Who is God, has been enthroned, and reigns over an everlasting kingdom with righteousness a. A kingdom of which Daniel said "shall never be destroyed" - Daniel 2:44b. A kingdom of which Gabriel (an angel) told Mary: "there will be no end" - Luke 1:33c. Both Paul and John wrote of this kingdom - Colossians 1:13; Revelation 1:94. This Son, Who is God and King, has been "anointed" - Hebrews 1:9a. Of course, the word "Messiah" means "anointed one" b. In this passage, the emphasis is on how Jesus has been anointed with gladness "more than Your companions" 1) Who are these "companions"? 2) In view of Heb 2:11; Hebrews 3:1, it is likely the followers of Jesus, His brethren! [As God, King, and Messiah, Jesus is certainly greater than angels! But there is even more...] IV. JESUS IS THE "LORD" WHO IS THE ETERNAL CREATOR (Hebrews 1:10-12) A. JESUS IS "YAHWEH" (JEHOVAH)!1. Now the Hebrew writer is quoting from Psalms 102:25-27a. A psalm which addresses God using His covenant name Yahweh (or Jehovah) b. This is the name that God used to identify Himself to Moses - Exodus 3:13-142. But the Hebrew writer by inspiration knew this psalm equally applied to Jesus! a. Such would be blasphemy, unless Jesus is truly Deity! b. So while the Son is distinct from the Father (cf. Hebrews 1:9), He and the Father are also the same! 3. In this chapter, then, we find evidence relating to the nature of the Godhead... a. There is one God, but three distinct personalities within the Godhead (Father, Son, Holy Spirit) b. As Jehovah, Jesus is not "a god", or any sort of created being (contra JWs, Mormons, etc.) c. As the Son who is distinct from the Father, the Son is not the same in personality as the Father (contra the Oneness Pentecostals) -- Though not a biblical term, the word "trinity" does help to convey the Biblical evidence as to the nature of the Godhead! B. JESUS IS THE ETERNAL CREATOR!1. In the beginning it was He who created the earth and the heavens - Hebrews 1:10a. As the author had already stated in Hebrews 1:2 cb. As both John and Paul professed - John 1:3; Colossians 1:16-172. He is also eternal, therefore unchangeable - Hebrews 1:11-12a. The heavens and the earth "will perish", "grow old" and "be changed" - cf. 2 Peter 3:10-12b. But Jesus will "remain", be the "same", and "not fail" - cf. Hebrews 13:8 [The superiority of Jesus over angels is illustrated with one last comparison in this chapter...] V. JESUS IS THE "" (Hebrews 1:13-14) A. NO ANGEL HAS BEEN INVITED TO SIT AT GOD'S RIGHT HAND...1. The psalm quoted now is Psalms 110:1a. This psalm is quoted or alluded to more than any other psalm in the NT b. It refers to the Messianic reign of Christ that began when Jesus sat down at the right hand of God - cf. Hebrews 1:3; Acts 2:34-36; 1 Peter 3:222. That no angel has been asked to sit at God's right hand... a. Once again proves that Jesus was not an angel (contra JWs) b. Only Jesus, as the Son of God, has been so invited, and is truly the Sovereign! B. ANGELS ARE BUT SPIRITS...1. While Jesus sits enthroned in heaven, angels are "sent forth to minister (serve)" 2. They minister for those "who will inherit salvation"a. They have certainly ministered in the past - cf. Luke 1:11-38b. They will certainly minister at the time of Christ's return - cf. Matthew 13:36-43c. But to what extent they minister in the present, the Scriptures reveal little (cf. Matthew 18:10), and we should be careful to refrain from vain speculation 1. In a very forceful manner, the writer to the Hebrews has shown Jesus' superiority to angels: a. Jesus is the "Son" (not angels) b. Jesus is the "Firstborn" who receives worship (not angels) c. Jesus is "God" enthroned and anointed (not angels) d. Jesus is the "LORD" (Yahweh) who is the eternal creator (not angels, who are only created beings) e. Jesus is the "Sovereign", reigning at God's right hand (angels are but ministering spirits) 2. While angels certainly have a special place in God's plan for redeeming man... a. They are not to become the object of worship or adoration - Colossians 2:18-19b. Only Jesus is worthy of such worship and adoration! As innumerable angels proclaimed with a loud voice: "Worthy is the Lamb who was slain To receive power and riches and wisdom, And strength and honor and glory and blessing!" - Revelation 5:11-12 Let Jesus, and not angels, be the focus of your interest and adoration! Hebrews 1:5 Hebrews 1:5 -------------------------- τινιG5101 γαρG1063 FOR TO WHICH ειπενG2036 [G5627] SAID HE ποτεG4218 EVER τωνG3588 OF THE αγγελωνG32 ANGELS υιοςG5207 SON μουG3450 MY ειG1488 [G5748] ART συG4771 THOU : εγωG1473 I σημερονG4594 TODAY γεγεννηκαG1080 [G5758] HAVE σεG4571 THEE? καιG2532 AND παλινG3825 AGAIN, εγωG1473 I εσομαιG2071 [G5704] WILL BE αυτωG846 TO HIM ειςG1519 FOR πατεραG3962 FATHER, καιG2532 AND αυτοςG846 HE εσταιG2071 [G5704] SHALL BE μοιG3427 TO ME ειςG1519 FOR υιονG5207 SON? Thou: Hebrews 5:5, Psalms 2:7, Acts 13:33 I will: 2 Samuel 7:14, 1 Chronicles 17:13, 1 Chronicles 22:10, 1 Chronicles 28:6, Psalms 89:26, Psalms 89:27 Proverbs 8:24 - I was John 1:14 - the only John 1:34 - this Romans 8:29 - that he might Colossians 1:18 - in all Colossians 3:17 - God Hebrews 1:2 - spoken Hebrews 1:6 - And again Hebrews 1:13 - to Hebrews 5:8 - he were 1 John 4:9 - only Hebrews 1:5. ---------------------- The more excellent name mentioned in the preceding verse is that of Son, as we may observe by the argument of this verse. God never said Thou art my San to a single one of the angels, as he did to Jesus. This day have I begotten thee occurred when Mary conceived of God by the services of the Holy Spirit (Luke 1:27-38). The angels were not brought into being by any personal relations between God and another being as was Jesus, but was created directly by the power of God. The rest of this verse restates the same relationship already mentioned. Hebrews 1:5 -------------------------------------------------------------------------------- The writer proceeds to establish the superiority of the Son to the angels by O.T. testimony. It is a mode of argument which does not appeal strongly to us. Dr. Bruce suggests that there are evidences that the writer himself developed it perfunctorily and without much interest in it. The seven following quotations are intended to show the surpassing excellence of Christ's name as set forth in Scripture. The quotations present difficulty in that they appear, in great part, to be used in a sense and with an application different from those which they originally had. All that can be said is, that the writer takes these passages as messianic, and applies them accordingly; and that we must distinguish between the doctrine and the method of argumentation peculiar to the time and people. Certain passages in Paul are open to the same objection, as Galatians 3:16; Galatians 4:22-25. -------------------------------------------------------------------------------- To which (τίνι) Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. -------------------------------------------------------------------------------- First quotation from Psalms 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be "begotten" on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. -------------------------------------------------------------------------------- Thou art my Son Note the emphatic position of υἱός son. See on Hebrews 1:4. In the O.T. son is applied to angels collectively, but never individually. See Psalms 29:1; Psalms 89:6. Similarly, son is applied to the chosen nation, Exodus 4:22; Hosea 11:1, but to no individual of the nation. -------------------------------------------------------------------------------- Have I begotten (γεγέννηκα) Recognized thee publicly as sovereign; established thee in an official sonship-relation. This official installation appears to have its N.T. counterpart in the resurrection of Christ. In Acts 13:33, this is distinctly asserted; and in Romans 1:4, Paul says that Christ was "powerfully declared" to be the Son of God by the resurrection from the dead. Comp. Colossians 1:18; Revelation 1:5. -------------------------------------------------------------------------------- Second quotation, 2 Samuel 7:14. The reference is to Solomon. David proposes to build a temple. Nathan tells him that this shall be done by Solomon, whom Jahveh will adopt as his son. In 2 Corinthians 6:18, Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of David. -------------------------------------------------------------------------------- A father— a son (εἰςπατέρα—εἰςυἱόν) Lit. for or as a father— son. This usage of εἰς mostly in O.T. citations or established formulas. See Matthew 19:5; Luke 2:34; Acts 19:27; 1 Corinthians 4:3. Hebrews 1:5 -------------------------------------------------------------------------------- Unto which (Tini). "To which individual angel." As a class angels are called sons of God (Elohim) (Psalms 29:1), but no single angel is called God's Son like the Messiah in Psalms 2:7. Dods takes "have I begotten thee" (gegennηka se, perfect active indicative of gennaτ) to refer to the resurrection and ascension while others refer it to the incarnation. -------------------------------------------------------------------------------- And again (kai palin). This quotation is from 2 Samuel 7:14. Note the use of eis in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See Matthew 19:5; Luke 2:34. Like Old English "to" or "for." See 2 Corinthians 6:18; Revelation 21:7 for the same passage applied to relation between God and Christians while here it is treated as Messianic. Hebrews 1:6 Hebrews 1:6 -------------------------- οτανG3752 δεG1161 AND WHEN παλινG3825 AGAIN εισαγαγηG1521 [G5632] HE BRINGS IN τονG3588 THE πρωτοτοκονG4416 FIRST BORN ειςG1519 INTO τηνG3588 THE οικουμενηνG3625 WORLD, λεγειG3004 [G5719] HE SAYS, καιG2532 AND προσκυνησατωσανG4352 [G5657] LET WORSHIP αυτωG846 HIM παντεςG3956 ALL αγγελοιG32 "THE" ANGELS θεουG2316 OF GOD And again: etc. or, When he bringeth again, the first-begotten, Hebrews 1:5, Proverbs 8:24, Proverbs 8:25, John 1:14, John 1:18, John 3:16, Romans 8:29, Colossians 1:15, Colossians 1:18, 1 John 4:9, Revelation 1:5 And let: Deuteronomy 32:43,*Sept: Psalms 97:7, Luke 2:9-14, 1 Peter 3:22, Revelation 5:9-12 Nehemiah 9:6 - the host Psalms 2:7 - this Psalms 103:21 - ministers Zechariah 13:7 - the man Matthew 2:2 - worship Matthew 4:11 - behold Matthew 13:41 - The son Mark 12:6 - They Luke 22:43 - an John 1:34 - this John 5:23 - all men Acts 10:36 - he is Acts 13:33 - Thou art 2 Corinthians 8:9 - though Philippians 2:6 - in Philippians 2:10 - every Hebrews 10:5 - when Revelation 5:8 - the four Revelation 7:11 - and worshipped Hebrews 1:6. ---------------------- When Jesus was born of the virgin Mary, God directed all the angels to worship him. That word in the Greek New Testament comes from several different words, and has a variety of meanings, depending on the connection in which it is used. In the present passage it means to "do homage" or manifest great respect for one. There are myriads of angels, and all of them were told to render homage to the babe in Bethlehem. The argument the apostle is making is that if such great beings as the angels were commanded to acknowledge the superiority of the babe that was laid in a manger, He certainly is to be ascribed a great giver of law. (If angels worshipped the humble babe thus posed in the city of David, common mortals like us should regard it an honor to be permitted the act of worshiping him today, when He is sitting at his Father's right hand, reigning as King of kings and Lord of lords.) Hebrews 1:6 -------------------------------------------------------------------------------- Third quotation, marking the relation of angels to the Son. -------------------------------------------------------------------------------- And again, when he bringeth in, etc. (ὅτανδὲπάλινεἰσαγάγῃ) Const. again with bringeth in. "When he a second time bringeth the first-begotten into the world." Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλινδὲὅταν and again, when. In Hebrews, πάλιν, when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1-2. It will be observed that in this verse, and in Hebrews 5:7-8, God is conceived as spoken of rather than as speaking; the subject of λέγει saith being indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, "God saith, said, spake, testifieth," or the like. See Hebrews 2:11; Hebrews 2:13; Hebrews 3:7; Hebrews 4:4; Hebrews 4:7; Hebrews 7:21; Hebrews 10:5; Hebrews 10:8; Hebrews 10:15; Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5; Romans 10:16; Romans 10:20-21; Romans 11:2. Ὅτανεἰσαγάγῃ whenever he shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. -------------------------------------------------------------------------------- The first-begotten (τὸνπρωτότοκον) Mostly in Paul and Hebrews. Comp. Romans 8:29; Colossians 1:15; Colossians 1:18; Revelation 1:5. Μονογενής only-begotten (John 1:14; John 1:18; John 3:16; John 3:18; 1 John 4:9, never by Paul) describes the unique relation of the Son to the Father in his divine nature: πρωτότοκος first-begotten describes the relation of the risen Christ in his glorified humanity to man. The comparison implied in the word is not limited to angels. He is the first-born in relation to the creation, the dead, the new manhood, etc. See Colossians 1:15; Colossians 1:18. The rabbinical writers applied the title first-born even to God. Philo (De Confus. Ling. § 14) speaks of the Logos as πρωτόγονος or πρεσβύτατος the first-born or eldest son. -------------------------------------------------------------------------------- And let all the angels of God worship him (καὶπροσκυνησάτωσαναὐτῳπάντεςἄγγελοιθεοῦ) Προσκυνεῖν to worship mostly in the Gospels, Acts, and Apocrypha. In Paul only 1 Corinthians 14:25. Very often in lxx. Originally, to kiss the hand to: thence, to do homage to. Not necessarily of an act of religious reverence (see Matthew 9:18; Matthew 20:20), but often in N.T. in that sense. Usually translated worship, whether a religious sense is intended or not: see on Acts 10:25. The quotation is not found in the Hebrew of the O.T., but is cited literally from lxx, Deuteronomy 32:43. It appears substantially in Psalms 96:7. For the writer of Hebrews the lxx was Scripture, and is quoted throughout without regard to its correspondence with the Hebrew. Hebrews 1:6 <>-------------------------------------------------------------------------------- And when he again bringeth in (hotan de palin eisagagηi). Indefinite temporal clause with hotan and second aorist active subjunctive of eisagτ. If palin is taken with eisagagηi, the reference is to the Second Coming as in Hebrews 9:28 <>. If palin merely introduces another quotation (Psalms 97:7 <>) parallel to kai palin in Hebrews 1:5 <>, the reference is to the incarnation when the angels did worship the Child Jesus (Luke 2:13-14 <>). There is no way to decide certainly about it. -------------------------------------------------------------------------------- The first-born (ton prτtotokon). See Psalms 89:28 <>. For this compound adjective applied to Christ in relation to the universe see Colossians 1:15 <>, to other men, Romans 8:29 <>; Colossians 1:18 <>, to the other children of Mary, Luke 2:7 <>; here it is used absolutely. -------------------------------------------------------------------------------- The world (tηn oikoumenηn). "The inhabited earth." See Acts 17:6 <>. -------------------------------------------------------------------------------- Let worship (proskunηsatτsan). Imperative first aorist active third plural of proskuneτ, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of Deu 32:43 <>, but is not in the Hebrew, though most of the LXX MSS. (except F) have huioi theou, but the substance does occur also in Psalms 97:7 <>with hoi aggeloi autou. Hebrews 1:7 Hebrews 1:7 -------------------------- καιG2532 AND προςG4314 μενG3303 AS TO τουςG3588 THE αγγελουςG32 ANGELS λεγειG3004 [G5719] HE SAYS οG3588 WHO ποιωνG4160 [G5723] MAKES τουςG3588 αγγελουςG32 αυτουG846 HIS ANGELS πνευματαG4151 SPIRITS καιG2532 AND τουςG3588 λειτουργουςG3011 αυτουG846 HIS πυροςG4442 OF FIRE φλογαG5395 A FLAME; of: Gr. unto Who: Hebrews 1:14, 2 Kings 2:11, 2 Kings 6:17, Psalms 104:4, Isaiah 6:2,*Heb: Ezekiel 1:13, Ezekiel 1:14, Daniel 7:10, Zechariah 6:5 Genesis 3:24 - Cherubims 1 Kings 22:19 - all the host Job 4:15 - a spirit Psalms 103:21 - ministers Isaiah 6:6 - flew Daniel 9:21 - to fly Amos 7:4 - called Matthew 13:41 - The son Hebrews 1:7. ---------------------- But even this contrast with angels would not mean so much, unless the angels themselves were important beings. Accordingly, Paul says God makes his angels ministering spirits, thus being very important personages in the great scheme of grace. Hebrews 1:7 -------------------------------------------------------------------------------- Fourth quotation, Psalms 103:4, varies slightly from lxx in substituting a flame of fire for flaming fire. -------------------------------------------------------------------------------- Who maketh his angels spirits (ὁποιῶντοὺςἀγγέλουςαὐτοῦπνεύματα) For spirits rend. winds This meaning is supported by the context of the Psalm, and by John 3:8. Πνεῦμα often in this sense in Class. In lxx, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. Of breath in N.T., 2 Thessalonians 2:8; Revelation 11:11. In Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as they ministered. Thus it was said: "God does with his angels whatever he will. When he wishes he makes them sitting: sometimes he makes them standing: sometimes he makes them winds, sometimes fire." "The subjection of the angels is such that they must submit even to be changed into elements." "The angel said to Manoah, 'I know not to the image of what I am made; for God changes us each hour: wherefore then dost thou ask my name? Sometimes he makes us fire, sometimes wind."' The emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, "Day by day the angels of service are created out of the fire. stream, and sing a song, and disappear, as is said in Lamentations 3:23, 'they are new every morning.'" For λειτουργοὺς ministers, see on ministration, Luke 1:23, and see on ministered, Acts 13:2. Hebrews 1:7 -------------------------------------------------------------------------------- Of the angels (pros tous aggelous). "With reference to" (pros) as in Luke 20:9. So "of the Son" in Hebrews 1:8. Note men here and de in Hebrews 1:8 in carefully balanced contrast. The quotation is from Psalms 104:4. -------------------------------------------------------------------------------- Winds (pneumata). "Spirits" the word also means. The meaning (note article with aggelous, not with pneumata) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt). -------------------------------------------------------------------------------- A flame of fire (puros phloga). Predicate accusative of phlox, old word, in N.T. only here and Luke 16:24. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire. Hebrews 1:8 Hebrews 1:8 -------------------------- προςG4314 δεG1161 BUT AS TO τονG3588 THE υιονG5207 SON οG3588 θρονοςG2362 σουG4675 THY THRONE οG3588 O θεοςG2316 GOD ειςG1519 "IS" TO τονG3588 THE αιωναG165 AGE τουG3588 OF THE αιωνοςG165 AGE. ραβδοςG4464 A SCEPTRE ευθυτητοςG2118 OF ηG3588 "IS" THE ραβδοςG4464 SCEPTRE τηςG3588 βασιλειαςG932 σουG4675 OF THY KINGDOM Thy throne: Psalms 45:6, Psalms 45:7 O God: Hebrews 3:3, Hebrews 3:4, Isaiah 7:14, Isaiah 9:6, Isaiah 9:7, Isaiah 45:21, Isaiah 45:22, Isaiah 45:25, Jeremiah 23:6, Hosea 1:7, Zechariah 13:9, Malachi 3:1, Matthew 1:23, Luke 1:16, Luke 1:17, John 10:30, John 10:33, John 20:28, Romans 9:5, 1 Timothy 3:16, Titus 2:13, Titus 2:14, 1 John 5:20 for: Psalms 145:13, Isaiah 9:7, Deuteronomy 2:37, Deuteronomy 7:14, 1 Corinthians 15:25, 2 Peter 1:11 a sceptre: 2 Samuel 23:3, Psalms 72:1-4, Psalms 72:7, Psalms 72:11-14, Psalms 99:4, Isaiah 9:7, Isaiah 32:1, Isaiah 32:2, Jeremiah 23:5, Jeremiah 38:15, Zechariah 9:9 righteousness: Gr. rightness, or, straightness Numbers 24:17 - a Sceptre Numbers 24:19 - Of Jacob 2 Samuel 7:16 - General 1 Kings 10:18 - a great throne 2 Chronicles 9:8 - to do judgment Psalms 93:1 - Lord Psalms 97:2 - righteousness Proverbs 29:14 - his throne Isaiah 16:5 - judging Isaiah 42:6 - called Isaiah 45:5 - the Lord Jeremiah 33:15 - and he Lamentations 5:19 - thy throne Ezekiel 1:26 - the likeness of a Daniel 4:3 - his kingdom Daniel 9:24 - and to anoint Zechariah 4:14 - These Matthew 25:31 - the Son Luke 1:33 - he Luke 2:26 - the Lord's John 1:1 - the Word was John 1:41 - Christ Ephesians 4:24 - righteousness Ephesians 5:9 - righteousness Philippians 2:6 - in 1 Timothy 1:17 - the King Hebrews 1:2 - spoken Hebrews 4:14 - Jesus Hebrews 5:8 - he were 1 John 2:29 - he Isaiah 1 John 3:7 - even Revelation 11:15 - and he Revelation 14:11 - for Hebrews 1:8. ---------------------- The superiority of Christ over all other beings (except his Father) is still the main subject. Thy throne 0 God. Jesus is called God because that is the family name of the Godhead. He is called God in Acts 20:28, where his blood is mentioned as the purchasing price of the church. The throne of Christ is declared by his Father to be for ever and ever because He is to reign to the end of the age (1 Corinthians 15:24-26). A scepter is a rod or instrument that a ruler holds that is a token of his authority. The scepter connected with the kingdom of Christ is a righteous one, because it requires the citizens of the kingdom to live a life of righteousness only. Hebrews 1:8 -------------------------------------------------------------------------------- Fifth quotation, Psalms 45:7-8. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and righteously administered. -------------------------------------------------------------------------------- Thy throne, O God (ὁθρόνοςσουὁθεὸς) I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed: "thy throne (which is a throne) of God": "thy throne is (a throne) of God": "God is thy throne." Some suspect that the Hebrew text is defective. -------------------------------------------------------------------------------- Forever and ever (εἰςτὸναἰῶνατοῦαἰῶνος) Lit. unto the aeon of the aeon. See additional note on 2 Thessalonians 1:9. -------------------------------------------------------------------------------- A sceptre of righteousness (ἡῥάβδοςτῆςεὐθύτητος) Rend. the sceptre. The phrase N.T.o. olxx. Ἐυθύτης, lit. straightness, N.T.o. It occurs in lxx. Hebrews 1:8 <>-------------------------------------------------------------------------------- O God (ho theos). This quotation (the fifth) is from Psalms 45:7-8 <>. A Hebrew nuptial ode (epithalamium) for a king treated here as Messianic. It is not certain whether ho theos is here the vocative (address with the nominative form as in John 20:28 <>with the Messiah termed theos as is possible, John 1:18 <>) or ho theos is nominative (subject or predicate) with estin (is) understood: "God is thy throne" or "Thy throne is God." Either makes good sense. -------------------------------------------------------------------------------- Sceptre (rabdos). Old word for walking-stick, staff (Hebrews 11:21 <>). Hebrews 1:9 Hebrews 1:9 -------------------------- ηγαπησαςG25 [G5656] THOU DIDST LOVE δικαιοσυνηνG1343 καιG2532 AND εμισησαςG3404 [G5656] DIDST HATE ανομιανG458 ; διαG1223 BECAUSE OF τουτοG5124 THIS εχρισενG5548 [G5656] σεG4571 οG3588 THEE θεοςG2316 GOD οG3588 θεοςG2316 σουG4675 THY GOD ελαιονG1637 WITH "THE" OIL αγαλλιασεωςG20 OF παραG3844 τουςG3588 ABOVE μετοχουςG3353 σουG4675 THY . Thy throne: Psalms 45:6, Psalms 45:7 O God: Hebrews 3:3, Hebrews 3:4, Isaiah 7:14, Isaiah 9:6, Isaiah 9:7, Isaiah 45:21, Isaiah 45:22, Isaiah 45:25, Jeremiah 23:6, Hosea 1:7, Zechariah 13:9, Malachi 3:1, Matthew 1:23, Luke 1:16, Luke 1:17, John 10:30, John 10:33, John 20:28, Romans 9:5, 1 Timothy 3:16, Titus 2:13, Titus 2:14, 1 John 5:20 for: Psalms 145:13, Isaiah 9:7, Deuteronomy 2:37, Deuteronomy 7:14, 1 Corinthians 15:25, 2 Peter 1:11 a sceptre: 2 Samuel 23:3, Psalms 72:1-4, Psalms 72:7, Psalms 72:11-14, Psalms 99:4, Isaiah 9:7, Isaiah 32:1, Isaiah 32:2, Jeremiah 23:5, Jeremiah 38:15, Zechariah 9:9 righteousness: Gr. rightness, or, straightness Numbers 24:17 - a Sceptre Numbers 24:19 - Of Jacob 2 Samuel 7:16 - General 1 Kings 10:18 - a great throne 2 Chronicles 9:8 - to do judgment Psalms 93:1 - Lord Psalms 97:2 - righteousness Proverbs 29:14 - his throne Isaiah 16:5 - judging Isaiah 42:6 - called Isaiah 45:5 - the Lord Jeremiah 33:15 - and he Lamentations 5:19 - thy throne Ezekiel 1:26 - the likeness of a Daniel 4:3 - his kingdom Daniel 9:24 - and to anoint Zechariah 4:14 - These Matthew 25:31 - the Son Luke 1:33 - he Luke 2:26 - the Lord's John 1:1 - the Word was John 1:41 - Christ Ephesians 4:24 - righteousness Ephesians 5:9 - righteousness Philippians 2:6 - in 1 Timothy 1:17 - the King Hebrews 1:2 - spoken Hebrews 4:14 - Jesus Hebrews 5:8 - he were 1 John 2:29 - he Isaiah 1 John 3:7 - even Revelation 11:15 - and he Revelation 14:11 - for Hebrews 1:9. ---------------------- Loved righteousness and hated iniquity. This phrase expresses two completely opposite terms. Hated is from a Greek word that sometimes has a milder meaning than it does here. In the present passage it is defined by Thayer, "To hate, pursue with hatred, detest." Because Christ had these qualities, He was given the great honor that the verse states. The specification, God, even thy God, is made because the name "God" is the family name of the Deity, and Christ had that name by virtue of his being a member of the family. But in the work assigned to Him as head of the kingdom, He was to be a king and the Father was to be God over him (1 Corinthians 11:3). In old times it was customary to anoint kings with oil at their coronation. Christ was figuratively anointed with the oil of gladness or exultation. Above thy fellows means that Christ was exalted higher than any other ruler that had ever been on earth. Hebrews 1:9 -------------------------------------------------------------------------------- Iniquity (ἀνομίαν) Lit. lawlessness. -------------------------------------------------------------------------------- Hath anointed (ἔχρισεν) See on Christ, Matthew 1:1. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the fullness of blessing and festivity which attend the enthronement. -------------------------------------------------------------------------------- Oil of gladness (ἔλαιονἀγαλλιάσεως) The phrase N.T.o. olxx. Ἀγαλλίασις exultant joy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι, Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur. -------------------------------------------------------------------------------- Fellows (μετόχους) With exception of Luk 5:7, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels. Hebrews 1:9 -------------------------------------------------------------------------------- Hath anointed thee (echrisen se). First aorist active indicative of chriτ, to anoint, from which verb the verbal Christos (Anointed One) comes. See Christ's use of echrisen in Luke 4:18 from Isaiah 66:1. -------------------------------------------------------------------------------- With the oil of gladness (elaion agalliaseτs). Accusative case with echrisen (second accusative besides se). Perhaps the festive anointing on occasions of joy (Hebrews 12:2). See Luke 1:44. -------------------------------------------------------------------------------- Fellows (metochous). Old word from metechτ, partners, sharers, in N.T. only in Hebrews save Luke 5:7. Note para with accusative here, beside, beyond, above (by comparison, extending beyond). Hebrews 1:10 Hebrews 1:10 -------------------------- καιG2532 AND, συG4771 THOU κατG2596 IN THE αρχαςG746 , κυριεG2962 LORD τηνG3588 THE γηνG1093 EARTH εθεμελιωσαςG2311 [G5656] DIDST FOUND καιG2532 AND εργαG2041 WORKS τωνG3588 χειρωνG5495 σουG4675 OF THY HANDS εισινG1526 [G5748] ARE οιG3588 THE ουρανοιG3772 HEAVENS Thou: Psalms 102:25-27 in: Genesis 1:1, John 1:1-3, Revelation 3:14 hast: Proverbs 8:29, Isaiah 42:5, Isaiah 48:13, Isaiah 51:13, Jeremiah 32:17, Zechariah 12:1 the works: Deuteronomy 4:19, Psalms 8:3, Psalms 8:4, Psalms 19:1, Isaiah 64:8 Job 38:4 - I Psalms 90:2 - even from Psalms 93:2 - thou Psalms 104:2 - stretchest Proverbs 8:25 - General Isaiah 40:12 - measured Isaiah 40:22 - stretcheth Isaiah 44:24 - by myself Jeremiah 27:5 - made Lamentations 5:19 - remainest Habakkuk 1:12 - thou not Mark 13:31 - Heaven John 1:3 - General John 8:58 - Before John 17:5 - glorify Colossians 1:16 - by him were 2 Thessalonians 2:13 - from Revelation 1:4 - him Revelation 4:11 - for thou Hebrews 1:10. ---------------------- This and the following two verses are quoted from Psalms 102:24-27. David was the famous ancestor of Christ, yet he recognizes him as his Lord (Matthew 22:43-45). The work of creation is ascribed to Christ because he was associated with his Father in that work. It is so taught in John 1:1-3, and it is indicated likewise by the plural pronoun "us" in Genesis 1:26 Genesis 3:22. Hebrews 1:10 Sixth quotation (Hebrews 1:10-12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psalms 102:26-28. The Psalm declares the eternity of Jahveh. -------------------------------------------------------------------------------- And— in the beginning (καὶ—κατ' ἀρχάς) And connects what follows with unto the Son he saith, etc., Hebrews 1:8. Κατ' ἀρχὰς in the beginning, N.T.o. Often in Class., lxx only Psalms 119:152. The more usual formula is ἐνἀρχῃ or ἀπ' ἀρχῆς. -------------------------------------------------------------------------------- Hast laid the foundation (ἐθεμελίωσας) Only here in Hebrews. In Paul, Ephesians 3:18; Colossians 1:23. Hebrews 1:10 -------------------------------------------------------------------------------- Lord (Kurie). In the LXX, not in the Hebrew. Quotation (the sixth) from Psalms 102:26-28 through Hebrews 1:10-12. Note emphatic position of su here at the beginning as in Hebrews 1:11-12 (su de). This Messianic Psalm pictures the Son in his Creative work and in his final triumph. -------------------------------------------------------------------------------- Hast laid the foundation (ethemeliτsas). First aorist active of themelioτ, old verb from themelios (foundation) for which see Colossians 1:23. Hebrews 1:11 Hebrews 1:11 -------------------------- αυτοιG846 THEY απολουνταιG622 [G5698] SHALL PERISH συG4771 δεG1161 BUT THOU διαμενειςG1265 [G5719] καιG2532 AND παντεςG3956 "THEY" ALL ωςG5613 AS ιματιονG2440 A GARMENT παλαιωθησονταιG3822 [G5701] SHALL GROW OLD, shall perish: Hebrews 12:27, Isaiah 34:4, Isaiah 65:17, Matthew 24:35, Mark 13:31, Luke 21:33, 2 Peter 3:7-10, Revelation 20:11, Revelation 21:1 thou: Psalms 10:16, Psalms 29:10, Psalms 90:2, Isaiah 41:4, Isaiah 44:6, Revelation 1:11, Revelation 1:17, Revelation 1:18, Revelation 2:8 shall wax: Isaiah 50:9, Isaiah 51:6, Isaiah 51:8 Psalms 9:7 - But Jeremiah 27:5 - made Daniel 4:16 - be changed Micah 5:3 - his Matthew 5:18 - Till 2 Corinthians 1:19 - was not James 1:17 - no variableness 2 Peter 3:10 - in the which Revelation 6:14 - the heaven Hebrews 1:11. ---------------------- The main subject of this epistle is the superiority of Christ over all other persons or things (except his Father). The works of creation, in the making of which He had a part, will cease to be even though He will continue. They means the things of creation mentioned in the preceding verse. Wax old as cloth, a garment is an illustration drawn from a garment that has reached the end of its usefulness. When a garment gets into that condition, it is discarded and treated as the next verse states. Hebrews 1:11 -------------------------------------------------------------------------------- They (αὐτοὶ) The heavens: not heaven and earth. -------------------------------------------------------------------------------- Remainest (διαμένεις) Note the present tense: not shalt remain. Permanency is the characteristic of God in the absolute and eternal present. Hebrews 1:11 -------------------------------------------------------------------------------- They (autoi). The heavens (ouranoi). -------------------------------------------------------------------------------- Shall perish (apolountai). Future middle of apollumi. Modern scientists no longer postulate the eternal existence of the heavenly bodies. -------------------------------------------------------------------------------- But thou continuest (su de diameneis). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (John 1:1-3; Colossians 1:14 ff.). -------------------------------------------------------------------------------- Shall wax old (palaiτthηsontai). First future passive indicative of palaioτ, from palaios, for which see Luke 12:33; Hebrews 8:13. Hebrews 1:12 Hebrews 1:12 -------------------------- καιG2532 AND ωσειG5616 AS περιβολαιονG4018 A ελιξειςG1667 [G5692] THOU SHALT ROLL UP αυτουςG846 THEM καιG2532 AND αλλαγησονταιG236 [G5691] THEY SHALL BE CHANGED; συG4771 δεG1161 BUT THOU οG3588 THE αυτοςG846 SAME ειG1488 [G5748] ART καιG2532 AND ταG3588 ετηG2094 σουG4675 THY YEARS ουκG3756 NOT εκλειψουσινG1587 [G5692] SHALL FAIL but: Hebrews 13:8, Exodus 3:14, John 8:58, James 1:17 and thy: Psalms 90:4 Deuteronomy 32:39 - even I Job 10:5 - General Job 36:26 - neither Psalms 9:7 - But Isaiah 46:4 - even to your Isaiah 50:9 - they all Isaiah 51:6 - the heavens Micah 5:3 - his Matthew 5:18 - Till Matthew 24:35 - Heaven 2 Peter 3:10 - in the which Hebrews 1:12. ---------------------- A vesture is a covering piece, to be folded up or discarded when no longer useful. Changed is from ALLASSO which Thayer defines, "To exchange one thing for another." This is said with reference to the earth and the other parts of the material universe related to it. They are finally to be discarded and dissolved, and other things will be used in their place. (See 2 Peter 3:10-13; Revelation 21:1.) Thou art the same. Not that Christ will never change his position in the great plan of God, for He will cease to be the king after the judgment day (1 Corinthians 15:24-27). But He will never cease to be (as will the material universe), and in that sense His years shall not fail. Hebrews 1:12 -------------------------------------------------------------------------------- Vesture (περιβόλαιον) Only here and 1 Corinthians 11:5. From περιβάλλειν to throw around: a wrapper, mantle. -------------------------------------------------------------------------------- Shalt thou fold them up (ἑλίξειςαὐτούς) Rather, roll them up. A scribal error for ἀλλάξεις shalt change. After these words the lxx repeats ὡςἱμάτιον as a garment from Hebrews 1:11. -------------------------------------------------------------------------------- Shall not fail (οὐκἐκλείψουσιν) Shall not be ended. With this exception the verb only in Luke's Gospel. See Luke 16:9; Luke 22:32; Luke 23:45. Very frequent in lxx. Hebrews 1:12 -------------------------------------------------------------------------------- A mantle (peribolaion). Old word for covering from pariballτ, to fling around, as a veil in 1 Corinthians 11:15, nowhere else in N.T. -------------------------------------------------------------------------------- Shalt thou roll up (helixeis). Future active of helissτ, late form for heilissτ, in N.T. only here and Revelation 6:14, to fold together. -------------------------------------------------------------------------------- As a garment (hτs himation). LXX repeats from Hebrews 1:11. -------------------------------------------------------------------------------- They shall be changed (allagηsontai). Second future passive of allassτ, old verb, to change. -------------------------------------------------------------------------------- Shall not fail (ouk ekleipsousin). Future active of ekleipτ, to leave out, to fail, used of the sun in Luke 23:45. "Nature is at his mercy, not he at nature's" (Moffatt). Hebrews 1:13 Hebrews 1:13 -------------------------- προςG4314 τιναG5101 δεG1161 BUT AS TO WHICH τωνG3588 OF THE αγγελωνG32 ANGELS ειρηκενG2046 [G5758] SAID HE ποτεG4218 EVER, καθουG2521 [G5737] SIT εκG1537 AT δεξιωνG1188 μουG3450 MY RIGHT HAND εωςG2193 ανG302 θωG5087 [G5632] UNTIL I PLACE τουςG3588 εχθρουςG2190 σουG4675 THINE ENEMIES υποποδιονG5286 "AS" A τωνG3588 FOR ποδωνG4228 FEET σουG4675 THY? to: Hebrews 1:5 Sit: Hebrews 1:3, Hebrews 10:12, Psalms 110:1, Matthew 22:44, Mark 12:36, Luke 20:42, Acts 2:34-36, Acts 7:55 until: Psalms 21:8, Psalms 21:9, Psalms 132:18, Isaiah 63:3-6, Luke 19:27, 1 Corinthians 15:25, 1 Corinthians 15:26, Revelation 19:11-21, Revelation 20:15 Exodus 33:20 - Thou canst not Matthew 2:13 - the angel 1 Corinthians 15:27 - General Ephesians 5:13 - for Colossians 3:1 - where Hebrews 2:8 - hast Hebrews 8:1 - who Hebrews 10:13 - General Hebrews 12:2 - and Isaiah 1 Peter 3:22 - is on Hebrews 1:13. ---------------------- The second part of this verse is a quotation from Psalms 110:1, in which David states something that God said of Christ. The point that Paul is making is that since nothing like this was ever said to any one of the angels, Christ is to be regarded as superior to them. Making His enemies his footstool is equivalent to subjecting all things to him, which is the thing predicted in 1 Corinthians 15:25-26. Hebrews 1:13 Seventh quotation, Psalms 109. No one of the angels was ever enthroned at God's right hand. -------------------------------------------------------------------------------- Sit (κάθου) Or be sitting, as distinguished from ἐκάθισεν, Hebrews 1:3, which marked the act of assuming the place. -------------------------------------------------------------------------------- On my right hand (ἐκδεξιῶνμοῦ) Lit. "from my right hand." The usual formula is ἐνδεξίᾳ. The genitive indicates moving from the right hand and taking the seat. The meaning is, "be associated with me in my royal dignity." Comp. Daniel 7:13-14, and the combination of the Psalm and Daniel in Christ's words, Mark 14:62. Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22. Hebrews 1:13 -------------------------------------------------------------------------------- Hath he said (eirηken). Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son's superiority as the Son of God (his deity) to angels and is from Psalms 110:1, a Messianic Psalm frequently quoted in Hebrews. -------------------------------------------------------------------------------- Sit thou (kathou). Second person singular imperative middle of kathηmai, to sit, for the longer form kathηso, as in Matthew 22:44; James 2:3. -------------------------------------------------------------------------------- On my right hand (ek dexiτn mou). "From my right." See Hebrews 1:3 for en dexiβi "at the right hand." -------------------------------------------------------------------------------- Till I make (heτs an thτ). Indefinite temporal clause about the future with heτs and the second aorist active subjunctive of tithηmi with an (often not used), a regular and common idiom. Quoted also in Luke 20:43. For the pleonasm in hupodion and tτn podτn (objective genitive) see Matthew 5:35. Hebrews 1:14 Hebrews 1:14 -------------------------- ουχιG3780 NOT παντεςG3956 ALL εισινG1526 [G5748] ARE THEY λειτουργικαG3010 πνευματαG4151 SPIRITS, ειςG1519 FOR διακονιανG1248 SERVICE αποστελλομεναG649 [G5746] BEING SENT FORTH διαG1223 ON ACCOUNT OF τουςG3588 THOSE μελλονταςG3195 [G5723] BEING ABOUT κληρονομεινG2816 [G5721] TO INHERIT σωτηριανG4991 ? ministering: Hebrews 8:6, Hebrews 10:11, Psalms 103:20, Psalms 103:21, Daniel 3:28, Daniel 7:10, Matthew 18:10, Luke 1:19, Luke 1:23, Luke 2:9, Luke 2:13, Acts 13:2, Romans 13:6, Romans 15:16, Romans 15:27, 2 Corinthians 9:12, Philippians 2:17, Philippians 2:25,*Gr: 1 Kings 22:19, Job 1:6, Psalms 103:20, Psalms 103:21, Psalms 104:4, Isaiah 6:2, Isaiah 6:3, Daniel 7:10, Matthew 13:41, Matthew 13:49, Matthew 13:50, Luke 1:19, 2 Thessalonians 1:7, Jude 1:14 sent: Genesis 19:15, Genesis 19:16, Genesis 32:1, Genesis 32:2, Genesis 32:24, Acts 11:22, 1 Peter 1:12, Revelation 5:6 minister: Psalms 34:7, Psalms 91:11, Psalms 91:12, Daniel 6:22, Daniel 9:21-23, Daniel 10:11, Daniel 10:12, Matthew 1:20, Matthew 2:13, Matthew 24:31, Luke 16:22, Acts 5:19, Acts 10:3, Acts 10:4, Acts 12:7, Acts 12:23, Acts 16:26, Acts 27:23 heirs: Hebrews 6:12, Hebrews 6:17, Matthew 25:34, Romans 8:17, Galatians 3:7, Galatians 3:9, Galatians 3:29, Ephesians 3:6, Titus 3:7, James 2:5, 1 Peter 1:4, 1 Peter 3:7 Genesis 24:7 - angel Genesis 24:40 - will Genesis 28:12 - ladder Exodus 25:20 - toward Exodus 37:9 - cherubims spread 2 Samuel 22:11 - a cherub 1 Kings 6:23 - two cherubims 1 Kings 19:5 - an angel 2 Kings 2:11 - General 2 Kings 6:17 - full of horses 1 Chronicles 21:27 - the Lord Job 2:1 - Again Job 4:15 - a spirit Psalms 138:1 - before Ecclesiastes 5:6 - before Son 3:7 - threescore Isaiah 6:6 - flew Ezekiel 1:12 - whither Daniel 8:16 - make Zechariah 1:10 - These Zechariah 6:5 - These Matthew 4:6 - He shall Matthew 4:11 - behold Matthew 6:10 - as Matthew 20:26 - minister Matthew 28:5 - Fear Luke 1:11 - appeared Luke 4:10 - He Luke 15:10 - there Luke 22:43 - an John 1:51 - and the Acts 8:26 - The angel Acts 11:13 - he showed Acts 12:11 - that the 1 Corinthians 4:9 - and to men 1 Corinthians 11:10 - because Hebrews 1:7 - Who Revelation 8:13 - flying Revelation 19:10 - I am Revelation 21:12 - twelve angels Hebrews 1:14. ---------------------- Unless the angels also are important beings, there would not be much significance in being made superior to them. Paul recognizes this point by the statement made here in question form. Angels are among the instruments or agencies which God uses, in his treatment of and care for His own. (Read the following passages. Genesis 24:7; Daniel 6:22; Matthew 2:13; Acts 12:11 Acts 27:23.) Hebrews 1:14 -------------------------------------------------------------------------------- Ministering spirits (λειτουργικὰπνεύματα) Summing up the function of the angels as compared with Christ. Christ's is the highest dignity. He is co-ruler with God. The angels are servants appointed for service to God for the sake of (διὰ) the heirs of redemption. Λειτουργικὰ ministering, N.T.o. See on ministers, Hebrews 1:7 Hebrews 1:14 -------------------------------------------------------------------------------- Ministering spirits (leitourgika pneumata). Thayer says that leitourgikos was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). -------------------------------------------------------------------------------- Sent forth (apostellomena). Present passive participle of apostellτ, sent forth repeatedly, from time to time as occasion requires. -------------------------------------------------------------------------------- For the sake of (dia). With the accusative, the usual causal meaning of dia. -------------------------------------------------------------------------------- That shall inherit (tous mellontas klηronomein). "That are going to inherit," common idiom of mellτ (present active participle) with the infinitive (present active here), "destined to inherit" (Matthew 11:14). -------------------------------------------------------------------------------- Salvation (sτtηrian). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see Hebrews 6:12; Hebrews 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses— not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223). "THE EPISTLE TO THE HEBREWS" Chapter Two The author interrupts his comparison of Christ with angels with his first of six warnings in this epistle: a warning against drifting by neglecting our great salvation (Hebrews 2:1-4). He then illustrates Jesus' superiority to angels by being made lower than the angels, whereby He became the perfect captain of our salvation and a merciful and faithful High Priest (Hebrews 2:5-18). POINTS TO PONDER * The very real danger of drifting and neglecting our salvation * Man's fall from his exalted position over creation * Jesus' humanity and its impact on His role as Savior and High Priest REVIEW 1) What are the main points of this chapter?- A warning against drifting - Hebrews 2:1-4- Jesus' superiority over the angels by virtue of His humanity - Hebrews 2:5-18 2) How can we avoid drifting away? (Hebrews 2:1)- By giving earnest heed to the things we have heard 3) What proves we cannot escape judgment if we neglect our great salvation? (Hebrews 2:2-3)- Disobedience to angels was punished, much more so if we neglect the Lord Himself 4) How was this great salvation revealed and confirmed to us? (Hebrews 2:3-4)- Spoken by the Lord Himself at first - Confirmed by those who heard Him (i.e., the apostles) - God bearing witness through signs, wonders, miracles, and gifts of the Holy Spirit 5) What does Psalms 8:4-6 reveal about the creation of man? (Hebrews 2:6-8)- He was made lower than angels, but placed over all God's works 6) Has man maintained his authority over all things? (Hebrews 2:8)- No, now we do not see all things put under him 7) List eight reasons Jesus was made lower than angels (became flesh). (Hebrews 2:9-18)- To taste death for every one - To bring many sons to glory - To be made perfect through sufferings - To destroy the devil who had the power of death - To release those subject to bondage through fear of death - To give aid to the seed of Abraham - To be a merciful and faithful High Priest - To aid those who are tempted, having suffered temptation Himself HEBREWS CHAPTER TWOThe Superiority of the New Dispensation.SUMMARY.--The Danger of Neglecting the Great Salvation; the Salvation Offered by Christ. The Superiority of Christ to the Angels Further Shown. Christ, the Divine Man, Put Over All Things. Fitted to be Our Savior by Taking upon Himself Humanity; and by Suffering. Hence, He Took Not the Nature of Angels, But Became the Seed of Abraham. He, a Tempted and Suffering Savior, Can Succor Us Who Suffer and Are Tempted. 1-4. Therefore we ought to give the more earnest heed. Because the message to us is spoken, not by angels or prophets, but by the Son of God. To the things which we have heard. To Christ's gospel, and to his words of instruction. Lest . . . we should let them slip. Lest we should let them slip from us because we drift away from them and refuse to heed them. 2. For if the word spoken by angels. The Jewish law. See notes on Acts 7:53 and Galatians 3:19. The law was given through the medium of angels, as was confessed by the Jews. See Josephus, Antiq. XV: 5, section 3. Was steadfast. Confirmed by a penalty upon transgressors. Every transgression. Nothing is plainer in all Jewish history than that obedience to the law was rewarded and disobedience punished. 3. How shall we escape. How then, if this was true of the law, can we hope to escape if he neglect the message of the Son? So great salvation. Not a temporal, but an eternal salvation, the salvation of the gospel. Begun to be spoken by the Lord. More especially after his death and resurrection when he bade his disciples go into all the world and preach the gospel to every creature. Was confirmed to us. If Paul was the writer of Hebrews he places himself in the position of the church, for elsewhere he tells us plainly that he received the gospel from the Lord himself. The apostles who had heard and seen the risen Christ first proclaimed his gospel publicly on Pentecost, an event evidently alluded to in this passage. 4. God bearing them witness. God bore witness to the truth of their words by the signs and wonders of Pentecost. He also bore witness afterwards by giving them miraculous powers, and by the extraordinary gifts of the Holy Spirit. Note that when he Law was given on Sinai God bore witness by signs and wonders. Also when the gospel, the message of Christ, was given on Mt. Zion God bore witness with signs and wonders. 5-12. The world to come. Literally, "the inhabited earth in the future." The Jewish dispensation was called by the Jews "the present world." A dispensation following it would be "the world to come." The reference is rather to the future gospel ages than to the eternal world. These are not subjected to the angels. 6. But one in a certain place. David, in Psalms 8:4 . 7. Thou madest him a little lower than the angels.Man, for the time, was made lower than the angels. Yet he was crowned, as the Psalmist tells us, with glory and honor, and given dominion. 8. Thou hadst put all things in subjection under his feet. This introduces the point of the quotation. It declares that all things have been made subject to man. But we do not see our race in dominion over the heavens, the powers of nature and eternal world. 9. But we see Jesus. Jesus is the solution of the problem. He was made while in the flesh on earth apparently lower than the angels, and suffered death, but he, the Son of Man, who died as mortals die, the now glorified man, has "all power in heaven and in earth" . Through him, the Son of Man, all things are subjected to glorified humanity. Taste death for every man. To die. He became man in order that he might die for every man, and because of the suffering of death was crowned . It was after his suffering that "all power was given unto his hands." Compare 1 Corinthians 15:27 Ephesians 1:20 Philippians 3:21 . 10. For it became him. It became God, was fitting, and God's purpose. For whom are all things. God, who is over all and possesses all. Paul uses this expression Romans 11:36 Colossians 1:6 Colossians 1:1 1 Corinthians 8:6 . The captain of their salvation. Christ, a Prince and a Leader. Perfect. Not perfect in holiness, for he was sinless, but perfectly fitted to be our Savior. To this end it was needful that he should also suffer as one of our race. 11. Both he that sanctifieth. He who makes men holy by purging them of their sins, and those who are made holy are all of one. Are made of one nature because he took our nature and suffered. Hence he is not ashamed to call all the saved, though they are mortals, by the name of brethren. This is done in the Hebrew Scriptures . The language quoted from the Psalm is ascribed to Christ, but is addressed to God. The point is that the speaker calls the worshipers brethren. 12. In the midst of the church. In the Psalm "Congregation" is the term used. The Revision has so rendered it here. 13-15. And again. A quotation is now given from Isaiah 8:17 , in which the Messiah is represented associating himself with the saints as all children of God. The point is that Christ makes himself the brother of the saved. Isaiah 8:17 Isaiah 8:18 are quoted in order to give this point clearly. 14. He himself likewise. As these children are all mortal he, though divine, took on himself our mortality. He did this, that through death he might bring to nought the power of him who first brought death on our race. It was needful that he be clothed with mortality in order to die, and needful to die in order to deliver men from the power of sin and give them a glorious hope. 15. That he might deliver them. Not only from sin, which gives death its sting, but from all fear of death by giving the hope of a blessed life to come. 16-18. He took not the nature. He did not lay hold of an angel form in order to save angels, but the human form and nature, in order to be our Savior. He chose to be the seed of Abraham, being the Son of Mary, a descendant of Abraham. 17. It behoved him to be made like his brethren. Hence, for the reasons given above, it was necessary that he take our nature. A merciful and faithful high priest. To be our high priest he must be in full sympathy with us, having experienced our trials and our sufferings. To make propitiation. As our high priest he made atonement for us. Conscious of all our frailties he intercedes for us. In him, the Divine man, all who are found in him are justified before God. 18. In that he suffered, he is able to sympathize with all who suffer and to succor all who have trials and need help. These two chapters show that Christ is higher than the angels, and hence that the gospel is superior in its demands to the Law. They show that to Christ as the Son of Man, subjected to death, and glorified, all things have been subjected; that he becomes a brother to the saints, and that he took our nature, suffered and tasted death, in order that he might become a faithful and merciful high priest, touched with a feeling of our infirmities, able to make atonement for us, and to come to us with an Elder Brother's help in every time of need.Hebrews 2 Verse 1 1. ִיὰ פןῦפן. Because we are heirs of a better covenant, administered not by Angels but by a Son, to whom as Mediator an absolute dominion is to be assigned. הוῖ. The word implies moral necessity and not mere obligation. The author never loses sight of the fact that his purpose was to warn as well as to teach. נוסיףףןפ�סשע נסןף�קוים. If the command to “ take heed to thyself, and keep thy soul diligently, lest thou forget the things that thine eyes have seen” (Deuteronomy 4:9), came with awful force to those who had only received the Law by the disposition of Angels, how much “ more abundantly” should Christians attend to Him of Whom Moses had spoken to their fathers? (Acts 3:22). פןῖע ἀךןץףטוῖףים, “to the things heard,” i.e. to the Gospel. ל�נןפו, “lest haply.” See Hebrews 3:12, Hebrews 4:1. נבסבסץῶלום. This is the 2nd aor. subj. pass. of נבסבס�ש. In classical Greek it would be spelt סס. There are no such verbs as נבסבῤῥץ�ש, נבסבῤῥ‎ש, or נבסבῤῥ‎חלי, which seem to be mere fictions of grammarians. The meaning is “should drift away from them.” Wiclif rendered the word more correctly than the A.V. which here follows the Genevan Bible of 1560—“ lest peradventure we fleten away.” The verb thus resembles the Latin praetervehi. The metaphor is taken from a boat which having no “ anchor sore and steadfast,” slips its anchor, and as Luther says in his gloss, “ before her landing shoots away into destruction” (Proverbs 3:21 LXX. ץἱὲ לὴ נבסבῤῥץῇע). It is obvious that these Hebrew converts were in great danger of “ drifting away” from the truth under the pressure of trial, and in consequence of the apathy produced by isolation and deferred hopes (Hebrews 3:6, Hebrews 6:11, Hebrews 10:25; Hebrews 10:36-37, Hebrews 12:1-3). Verses 1-4 1– 4. A SOLEMN WARNING AND Verses 1-18 CH. 2. A SOLEMN WARNING AND (1– 4). CHRIST’ S FOR THE AND OF MANKIND DOES NOT HIS PRE- OVER ANGELS (5– 13), BUT WAS FOR THE OF HIS HIGH- WORK (14– 18) Verse 2 2. וἰ ד�ס. An argument a minori ad majus, of which indeed the whole Epistle is a specimen. It was the commonest form assumed by the Rabbinic interpretation of Scripture and was the first of the seven exegetic rules of Hillel, who called it “ light and heavy.” ὁ היʼ ἀדד�כשם כבכחטוὶע כ�דןע. The “ by” is not ὑנὸ but הי�, i.e. “ by means of,” “ through the instrumentality of.” The presence of Angels at Sinai is but slightly alluded to in the O. T. in Deuteronomy 33:2; Psalms 68:17; but these allusions had been greatly expanded, and were prominently dwelt upon in Rabbinic teaching— the Talmud, Targums, Midrashim, &c.— until, at last, we find in the tract Maccoth that God was only supposed to have uttered the First Commandment, while all the rest of the Law was delivered by Angels. This notion was at least as old as Josephus, who makes Herod say that the Jews “ had learned of God through Angels” the most sacred part of their laws (Jos. Antt. xv. 5, § 3). The Alexandrian theology especially, impressed with the truth that “ no man hath seen God at any time” (comp. Exodus 33:20), eagerly seized on the allusions to Angels as proving that every theophany was only indirect, and that God could only be seen through the medium of Angelic appearances. Hence the Jews frequently referred to Psalms 104:4, and regarded the fire, and smoke, and storm of Sinai as being Angelic vehicles of the Divine manifestation. And besides this, their boast of the Angelic ministry of the Law was founded on the allusions to the “ Angel of the Presence” (Exodus 32:34; Exodus 33:14;Joshua 5:14; Isaiah 63:9). In the N. T. the only two other passages which allude to the work of Angels in delivering the Law are Acts 7:53; Galatians 3:19 (see my Life of St Paul, II. 149). Clearly the Hebrew Christians had to be delivered from the notion that Christ, by being “ made under the Law,” had subjected Himself to the loftier position of the Angels who had ministered the Law. ἐד�םופן ג�גביןע, “became” or “proved” steadfast. The Law was no brutum fulmen; no inoperative dead-letter, but effective to vindicate its own majesty, and punish its own violation. Philo uses the very same word (ג�גביב) of the institutions of Moses; but the difference of standpoint between him and the writer is illustrated by the fact that Philo also calls them ἀף�כוץפב, “ not to be shaken,” which this writer would not have done (Hebrews 12:27). נᾶףב נבס�גבףיע ךבὶ נבסבךן�, i.e. all sins against it, whether of commission or of omission. נבס�גבףיע is “ transgression” ; נבסבךןὴ is “ mishearing” and neglect (Matthew 18:17; Romans 5:19). ἔםהיךןם. This form of the word occurs only here and in Romans 3:8. ליףטבנןהןף�בם. The word ליףט�ע, “ wage” or “ pay”— which is used of punishment as well as of reward— would have expressed the same thought; but the writer likes the more sonorous ליףטבנןהןף�ב (from ליףטὸע and ἀנןהןῦםבי) (Hebrews 10:35, Hebrews 11:26). This remorseless self-vindication by the Law , the certainty that it could not be broken with impunity, is alluded to in Hebrews 10:28. The Israelites found even in the wilderness (Leviticus 10:1-2; Numbers 15:32-36; Deuteronomy 4:3, &c.), that such stern warnings as that of Num 15:30— threatening excision to offenders— were terribly real, and applied alike to individuals and to the nation. Verse 3 3. נῶע ἡלוῖע ἐךצוץמ�לוטב; The “we” (being expressed in the original) is emphatic—we who are sons, not servants— the compound verb means “ how shall we succeed in escaping,” or, “make good our escape”— namely, from similar, but yet more awful punishment (comp. Hebrews 12:25). ἀלוכ�ףבםפוע, “after neglecting,” or “when we have neglected,” not, as in A. V., “if we neglect.” פחכיךב‎פחע ףשפחס�בע. The transcendence (Hebrews 7:25) of the safety provided is a measure of the guilt involved in ceasing to pay any attention to it (Hebrews 10:29; John 12:48). It came from Christ not from Angels; its sanctions are more eternal, its promises more Divine, its whole character more spiritual. ἥפיע ἀסקὴם כבגןῦףב כבכוῖףטבי. The definite relative ἥפיע “ one which” has (as often) a quasi-causal force, “seeing that it, having at the first been spoken.” היὰ פןῦ ךץס�ןץ. The Gospels shew that Jesus was the first preacher of His own Gospel (Mark 1:14). “ The Lord,” standing alone, is very rarely, if ever, used as a title for Christ in St Paul. (1 Thessalonians 4:15; 2 Thessalonians 2:2; 2 Timothy 4:18, are, to say the least, indecisive.) ὑנὸ פῶם ἀךןץף�םפשם. We did not indeed receive the Gospel at first-hand, but from those who were its appointed witnesses (Luke 24:47-48; Acts 1:8; Acts 5:32). This verse, as Luther and Calvin so clearly saw, furnishes a decisive proof that St Paul was not the writer of this Epistle. He always insisted on the primary and direct character of the revelation which he had received as his independent Gospel (Galatians 1:1; Galatians 1:12; Acts 22:10; Acts 26:16; 1 Corinthians 11:23; 1 Corinthians 15:3, &c.). To talk of “ accommodation” or ἀםבךן�םשףיע with his readers here is quite beside the mark. וἰע ἡלᾶע. A sort of constructio praegnans, “ was confirmed (so as to reach) to us,” Winer, p. 776. ἐגוגבי‏טח. The “word of this salvation”— the news of this Gospel— was ratified to us (comp. 1 Corinthians 1:6), and so it becomes “ steadfast” (ג�גביןע, Hebrews 2:2). Verse 4 4. ףץםונילבספץסןῦםפןע פןῦ טוןῦ, “God bearing witness with them” ; the supernatural witness coincided with the human. ףחלו�ןיע פו ךבὶ פ�סבףים ךבὶ נןיך�כביע הץם�לוףים. “Signs” to shew that there was a power behind their witness; “portents” to awaken the feeling of astonishment, and so arouse interest; and various “powers.” These are alluded to, or recorded, in Mark 16:20; Acts 2:43; Acts 19:11. St Paul himself appealed to his own “ mighty signs and wonders” (Romans 15:18-19; 1 Corinthians 2:4). ךבὶ נם�ץלבפןע ἁד�ןץ לוסיףלןῖע, “distributions” . ךבפὰ פὴם בὐפןῦ ט�כחףים, “according to His own will.” The phrase applies only to this clause— the gifts which the Holy Spirit distributes as He wills (1 Corinthians 7:17; 1 Corinthians 12:11; Romans 12:3). ט�כחףיע is not used in Attic Greek. Pollux v. 165 ἡ הὲ ט�כחףיע ἰהישפיך�ם. Verse 5 5. ד�ס. The “for” resumes the thread of the argument about the superiority of Jesus over the Angels. He was to be the supreme king, but the necessity of passing through suffering to His Messianic throne lay in the fact of His High-Priesthood for the human race. To Him, therefore, and not to Angels, the “ future age” is to belong. ֿὐ דὰס ἀדד�כןיע ὑנ�פבמום פὴם ןἰךןץל�םחם פὴם ל�ככןץףבם, “For not to Angels did He subject the inhabited earth to come.” In this “ inhabited earth” things in their prae-Christian condition had been subjected to Angels. This is inferred directly from Psalms 8. where the “ little” of degree is interpreted as “ a little” of time. The authority of Angels over the Mosaic dispensation had been inferred by the Jews from Psalms 82:1, where “ the congregation of Elohim” was interpreted to mean Angels; and from Deuteronomy 32:8-9, where instead of “ He set the bounds of the people according to the number of the children of Israel,” the LXX. had “ according to the number of the Angels of God.” From this passage, and Genesis 10, Daniel 10:13, &c. they inferred that there were 70 nations of the world, each under its presiding Angel, but that Israel was under the special charge of God, as is expressly stated in Sir 17:17 (comp. Isaiah 24:21-22, LXX.). The notion is only modified when in Daniel 10:13; Daniel 10:20, Michael “ the first Prince,” and in Tob 12:15, “ the seven Archangels,” are regarded as protectors of Israel. But now the dispensational functions of Angels have ceased, because in “ the kingdom of God” they in their turn were subordinated to the man Christ Jesus. פὴם ןἰךןץל�םחם פὴם ל�ככןץףבם. The Olam habba or “ future age” of the Hebrews; although the word here used is not בἰὼם but ןἰךןץל�םח, properly the inhabited world. In Isaiah 9:6 the Theocratic king who is a type of the Messiah is called “ the Everlasting Father,” which is rendered by the LXX. “ father of the future age.” In the “ new heavens and new earth,” as in the Messianic kingdom which is “ the kingdom of our Lord and His Christ,” man, whose nature Christ has taken upon Him, is to be specially exalted. Hence, as Calvin acutely observes, Abraham, Joshua, Daniel, are not forbidden to bow to Angels, but under the New Covenant St John is twice forbidden (Revelation 19:10; Revelation 22:9). But although the Messianic kingdom, and therefore the “ future age,” began at the Resurrection, there is yet another “ future age” beyond it, which shall only begin when this age is perfected, and Christ’ s kingdom is fully come. נוסὶἧע כבכןῦלום, i.e. which is my present subject. Verses 5-13 5– 13. THE OF JESUS WAS A STEP IN THE OF Verse 6 6. היולבספ‎סבפן ה� נן‎ פיע. The writer was of course perfectly well aware that the Psalm on which he proceeds to comment is the 8th Psalm. This indefinite mode of quotation is common in Philo (De ebriet., Opp. I. 365, where he quotes Genesis 20:12 with the formula וἶנו ד�ס נן‎ פיע) and the Rabbis. Scripture is often quoted by the words “ It saith “ or “ He saith “ or “ God saith.” Possibly the indefinite form (comp. Hebrews 4:4)— which is not found in St Paul— is only here adopted because God is Himself addressed in the Psalm. (See Schצttgen, Nov. Hebr., p. 928.) װ� ἐףפים ἄםטסשנןע. The Hebrew word—אֱנוֹש— means man in his weakness and humiliation. The “ what” expresses a double feeling— how mean in himself! how great in Thy love! The Psalm is only Messianic in so far as it implies man’ s final exaltation through Christ’ s incarnation. It applies, in the first instance, and directly, to Man: and only in a secondary sense to Jesus as man. But St Paul had already (1 Corinthians 15:27; Ephesians 1:22) applied it in a Messianic sense, and “ Son of man” was a Messianic title (Daniel 7:13). Thus the Cabbalists regarded the name Adam as an anagram for Adam, David, Moses, and regarded the Messiah as combining the dignity of all three. David twice makes the exclamation—“ What is man?” ;— once when he is thinking of man’ s frailty in connexion with his exaltation by God (Psalms 8); and once (Psalms 144:3) when he is thinking only of man’ s emptiness and worthlessness, as being undeserving of God’ s care (comp. Job 7:17). Verse 7 7. גסבק‎ פי. The “ little” in the original (meהt) means “ little in degree” ; but is here applied to time—“ for a little while”— as is clear from Hebrews 2:9. The writer was only acquainted with the LXX. and in Greek the גסבק‎ פי would naturally suggest brevity of time (comp. 1 Peter 5:10). Some of the old Greek translators who took the other meaning rendered ὀכ�דןם נבסὰ טו�ם. נבסʼ ἀדד�כןץע. On this comparative use of נבסὰ see Winer, p. 503, and the note to Hebrews 1:9. The original has “ than Elohim,” i.e. than God; but the name Elohimhas, as we have seen, a much wider and lower range than “ Jehovah,” and the rendering “ angels” is here found both in the LXX. and the Targum. It must be borne in mind that the writer is only applying the words of the Psalm, and putting them as it were to a fresh use. The Psalm is “ a lyric echo of the first chapter of Genesis” and speaks of man’ s exaltation. The author is applying it to man’ s lowliness . Yet David’ s notion, like that of Cicero, is that “ Man is a mortal God,” and the writer is only touching on man’ s humiliation to illustrate his exaltation of the God-Man. See Perowne on the Psalms (1:144). [ךבὶ ךבפ�ףפחףבע בὐפὸם ἐנὶ פὰἔסדב פῶם קויסῶם ףןץ]. This clause is probably a gloss from the LXX., as it is absent from some of the best MSS. and Versions (e.g. B and the Syriac). The writer omitted it as not bearing on the argument. Verse 8 8. ὑנ�פבמבע, “Thou didst put …” by one eternal decree. This clause should be added to the last verse. The clause applies not to Christ (as in 1 Corinthians 15:25) but to man in his redeemed glory. נ�םפב. This is defined in the Psalm (Hebrews 8:8-9) to mean specially the animal world, but is here applied to the universe in accordance with its Messianic application (Matthew 28:18). ד�ס. The “for” continues the reasoning of Heb 2:5. The writer with deep insight seizes upon the juxtaposition of “ humiliation” and “ dominion” as a paradox which only found in Christ its full solution. ןὐהὲם … ἀםץנ�פבךפןם. The inference intended to be drawn is not “ and therefore even angels will be subject to man,” but “ and therefore the control of angels will come to an end.” When however we read such a passage as 1 Corinthians 6:3 it is uncertain whether the author would not have admitted even the other inference. םῦם ה�, i.e. but, in this present earthly condition of things man is not as yet supreme. We see as a fact (ὁסῶלום) man’ s humiliation: we perceive by faith the glorification of Jesus, and of all humanity in Him. בὐפῷ, i.e. under man. Verse 9 9. גסבק‎ פי ך.פ.כ. This alludes to the temporal and voluntary humiliation of the Incarnate Lord. See Philippians 2:7-11. For a short time Christ was liable to agony and death from which angels are exempt; and even to the “ intolerable indignity” of the grave. גכ�נןלום. “But we look upon,” i.e. not with the outward eye, but with the eye of faith. The verb used is not ὁסῶלום videmus as in the previous verse, but גכ�נןלוםcernimus (as in Hebrews 3:19). In accordance with the order of the original the verse should be rendered, “But we look upon Him who has been, for a little while, made low in comparison of angels— even Jesus— on account of the suffering of death crowned, &c.” היὰ פὸ נ�טחלב פןῦ טבם�פןץ, “because of the suffering of death.” The via crucis was the appointed via lucis (comp. Hebrews 5:7-10, Hebrews 7:26, Hebrews 9:12). This truth— that the sufferings of Christ were the willing path of His perfectionment as the “ Priest upon his throne” (Zechariah 6:13)— is brought out more distinctly in this than in any other Epistle. ה�מῃ ךבὶ פילῇἐףפוצבםשל�םןם. Into the nature of this glory it was needless and hardly possible to enter. “ On His head were many crowns” (Revelation 19:12). ὅנשע. The words refer to the whole of the last clause. The universal efficacy of His death resulted from the double fact of His humiliation and glorification. He was made a little lower than the angels, He suffered death, He was crowned with glory and honour, in order that His death might be efficacious for the redemption of the world. ק�סיפי טוןῦ. The work of redemption resulted from the love of the Father no less than from that of the Son (John 3:16; Romans 5:8; 2 Corinthians 5:21). It is therefore a part of “ the grace of God” (Romans 5:8; Galatians 2:21; 2 Corinthians 6:1; Titus 2:11), and could only have been carried into completion by the aid of that grace of which Christ was full. The Greek is ק�סיפי טוןῦ, but there is a very interesting and very ancient various reading קשסὶע טוןῦ, “apart from God.” St Jerome says that he only found this reading “ in some copies” (in quibusdam exemplaribus), whereas Origen had already said that he only found the other reading “ by the grace of God” in some copies (ἐם פ�ףים ἀםפידס�צןיע). At present however the reading “apart from God” is only found in the cursive manuscript 53 (a MS. of the 9th century), and in the margin of 67. It is clear that once the reading was more common than is now the case, and it seems to have been a Western and Syriac reading which has gradually disappeared from the manuscripts. Theodore of Mopsuestia calls the reading “ by the grace of God” meaningless, and others have stamped it as Monophysite (i.e. as implying that in Christ there was only one nature). We have seen that this is by no means the case, though the other reading may doubtless have fallen into disfavour from the use made of it by the Nestorians to prove that Christ did not suffer in His divinity but only “apart from God,” i.e. “ divinitate tantisper depositג” (so too St Ambrose and Fulgentius). But even if the reading be correct (and it is certainly more ancient than the Nestorian controversy) the words may belong to their own proper clause—“ that He may taste death for every being except God” ; the latter words being added as in 1 Corinthians 15:27. But the reading is almost certainly spurious. For [1] in the Nestorian sense “ it is unlike any other passage of Scripture; [2] in the other sense it is unnecessary (since it bears in no way on the immediate argument) and may have been originally added as a superfluous marginal gloss by some pragmatic reader who remembered 1 Corinthians 15:27; or [3] it may have originated from a confusion of letters on the original papyrus. The incorporation of marginal glosses into the text is a familiar phenomenon in textual criticism. Such perhaps are 1 John 5:7; Acts 8:37; the latter part of Rom 8:1; “ without cause” in Matthew 5:22; “ unworthily” in 1 Corinthians 11:29, &c. ὑנ�ס, “on behalf of,” not “ as a substitution for,” which would require ἀםפ�. נבםפ�ע. Origen and others made this word neuter, “for every thing” or “ for every existence” ; but this seems to be expressly excluded by Hebrews 2:16, and is not in accordance with the analogy of Joh 1:29; John 3:16; 2 Corinthians 5:21; 1 John 2:2. It will be seen that the writer deals freely with the Psalm. The Psalmist views man in his present condition as being one which involves both glory and humiliation: his words are here applied as expressing man’ s present humiliation and his future glory, which are compared with Christ’ s temporal humiliation leading to His Eternal glory. It is the necessity of this application which required the phrase “a little” to be understood not of degree but of time. No doubt the writer has read into the words a pregnant significance; but [1] he is only applying them by way of illustrating acknowledged truths: and [2] he is doing so in accordance with principles of exegesis which were universally conceded not only by Christians but even by Jews. דו‎ףחפבי טבם�פןץ. The word “ taste” is not to be pressed as though it meant that Christ “ saw no corruption.” “ To taste” does not mean merely “summis labris delibare.” It is a common Semitic and metaphoric paraphrase for death, derived from the notion of Death as an Angel who gives a cup to drink; as in the Arabic poem Antar “ Death fed him with a cup of absinth by my hand.” Comp. Matthew 16:28; John 8:52. But the “ death” here referred to is the life of self-sacrifice as well as the death of the body. ֳו‎וףטבי with the gen. is common in classical Greek, but its use with טבם�פןץ in the N. T. (Matthew 16:28 &c.) is a Rabbinic phrase (see Schצttgen, Hor. Hebr. p. 148). Verse 10 10. ἔנסונום דὰס בὐפῷ. ׀ס�נוי has four constructions; [1] with dat. and inf. Matthew 3:15; [2] dat. followed by acc. and inf. as here; [3] personal as in Hebrews 7:26; [4] with acc. and inf. 1 Corinthians 11:13. Unlike St Paul the writer never enters into what may be called “the philosophy of the plan of salvation.” He never attempts to throw any light upon the mysterious subject of the antecedent necessity for the death of Christ. Perhaps he considered that all which could be profitably said on that high mystery had already been said by St Paul (Romans 3:25; Galatians 3:13; 2 Corinthians 5:21). He dwells upon Christ’ s death almost exclusively in its relation to us. The expression which he here uses, “it was morally fitting for Him,” is almost the only one which he devotes to what may be called “ the transcendent side of Christ’ s sacrifice”— the death of Christ as regards its relation to God. He develops no theory of vicarious satisfaction, &c., though he uses the metaphoric words “ redemption” and “ make reconciliation for” (Hebrews 2:17, Hebrews 9:15). The “ moral fitness” here touched upon is the necessity for absolutely sympathetic unity between the High Priest and those for whom He offered His perfect sacrifice. Compare Luke 24:46, “ thus it behoved Christ to suffer.” Philo also uses the phrase נס�נוי פῷ טוῷ (Leg. alleg. p. 48, 8). It is a very remarkable expression, for though it also occurs in the LXX. (Jeremiah 10:7), yet in this passage alone does it contemplate the actions of God under the aspect of inherent moral fitness. היʼ ὅם, i.e. “ for whose sake,” “ on whose account.” The reference here is to God, not to Christ. היʼ ןὗ, i.e. by whose creative agency. Compare Romans 11:36, “ of Him, and through Him, and to Him are all things.” The same words may also be applied to Christ, but the context here shews that they refer to God the Father. נןככן‎ע. “ A great multitude which no man could number” (Revelation 7:9-14). The word is used in contrast to the one Captain. ץἱן‎ע. This word furnishes an additional proof that the “ having brought” refers to God, not to Christ, for we are called Christ’ s “ brethren,” but never His sons. ἀדבד�םפב, “having brought.” The subject is involved in the פῷ טוῷ. The use of the aorist participle is difficult, but the “ glory” seems to imply the potential triumph of the “ sons” in the one finished act of Christ which was due to “ the grace of God.” The “ Him” and the “ having brought” refer to God and not to Christ. God led many sons to glory through the Captain of their Salvation, whom— in that process of Redemptive Work which is shared by each “ Person” of the Blessed Trinity— He perfected through suffering. On the Cross the future glory of the many sons was won and was potentially consummated. ἀסקחד�ם. Comp. 1Ma 10:47 ἀסקחדὸע כ�דשם וἰסחםיךῶם. The word also occurs in Acts 5:31. In Acts 3:15 it means “ author,” or “ originator,” as in Hebrews 12:2. The word primarily signifies one who goes at the head of a company as their leader (antesignanus) and guide (see Isaiah 55:4), and then comes to mean “ originator.” Comp. Hebrews 5:9. היὰ נבטחל�פשם. See note on Hebrews 2:9, and comp. Revelation 5:9; 1 Peter 5:10. Jewish Christians were slow to realise the necessity for a crucified Messiah, and when they did so they tried to distinguish between Messiah son of David and a supposed Messiah son of Joseph. There are however some early traces of such a belief. See an Appendix to Vol. II. of the last Edition of Dean Perowne on the Psalms. פוכויῶףבי. Not in the sense of making morally, or otherwise, perfect, but in the sense of leading to a predestined goal or consummation. See the similar uses of this word in Hebrews 5:9, Hebrews 7:28, Hebrews 9:9, Hebrews 10:14, Hebrews 11:40, Hebrews 12:23. The LXX. uses the word to represent the consecration of the High Priest (Leviticus 21:10). In this Epistle the verb occurs nine times, in all St Paul’ s Epistles probably not once. (In 2 Corinthians 12:9 the reading of ABDFG is פוכוῖפבי. In Philippians 3:12 the reading of DEFG is הוהיךב�שלבי.) Verse 11 11. ד�ס. The next three verses are an illustration of the moral fitness, and therefore of the Divine necessity, that there should be perfect unity and sympathy between the Saviour and the saved. ὅ פו ἁדי�זשם ךבὶ ןἱἁדיבז�לוםןי. The idea would perhaps be well, though not literally, expressed by “ both the sanctifier and the sanctified,” for the idea of sanctification is here not so much that of progressive holiness as that of cleansing (Hebrews 13:12). This writer seems to make but little difference between the words “ to sanctify” and “ to purify,” because in the sphere of the Jewish Ceremonial Law from which his analogies are largely drawn, “ sanctification meant the setting apart for service by various means of purification.” See Hebrews 9:13-14, Hebrews 10:10; Hebrews 10:14, Hebrews 13:12, and comp. John 17:17-19; 1 John 1:7. The progressive sanctification is viewed in its ideal result, and in this result the whole Church of Christ shares, so that, like Israel of old, it is ideally “ holy.” ἐמ ἑםὸע נ�םפוע. Sub. נבפס�ע. The ἐמ implies descent; they alike derive their origin from God; in other words the relation in which they stand to each other is due to one and the same Divine purpose (John 17:17-19). This seems a better view than to refer the “ one” to Abraham (Isaiah 51:2; Ezekiel 33:24, &c.) or to Adam. ןὐך ἐנביףק‎םופבי. Sc. ὁἁדי�זשם. ἀהוכצןὺע בὐפןὺע ךבכוῖם. בὐפןὺע sc. פןὺע ἁדיבזןל�םןץע. If the Gospels had been commonly known at the time when this Epistle was written, the author would doubtless have referred not to the Old Testament, but to such direct and tender illustrations as Matthew 12:49-50, “ Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” : or to John 20:17, “ Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” : Matthew 28:10, “ go unto my brethren.” Or are we to suppose that this application of Messianic Psalms would have come with even greater argumentative force to his Judaising readers? ךבכוῖם, i.e. to declare them to be His brethren by calling them so. Verse 12 12. Ἀנבדדוכῶ ך.פ.כ., Psalms 22:22. This is a typico-prophetic Psalm, accepted in a Messianic sense, which was supposed to be mystically indicated by its superscription, “On the hind of the dawn.” The sense of its prophetic and typical character had doubtless been deepened among Christians by our Lord’ s quotation from it on the Cross (Matthew 27:46). It is one of our special Psalms for Good Friday. See the references to it in Matthew 27:35; John 19:24. ἐךךכחף�בע, “of the congregation.” Verse 13 13. Ἐדὼἔףןלבי נונןיטὼע ἐנʼ בὐפῷ. The quotation is probably from Isaiah 8:17, but nearly the same words are found in Psalms 18:2 and 2 Samuel 22:3 (LXX.). The necessity of putting His trust in God is a proof of Christ’ s humanity, and therefore of His brotherhood with us. When He was on the Cross His enemies said by way of taunt, “He trusted in God” (Matthew 27:43). Ἰהןὺἐדὼ ך.פ.כ. This verse furnishes a marked instance of the principles of Biblical interpretation, of which we have already seen many specimens. Isaiah by the prophetess has a son to whom he is bidden to give the name Maher-shalal-hash-baz, or “Speed-plunder-haste-spoil” ; to his elder son he has been bidden to give the name Shear-Jashub, “a remnant shall remain” ; and as the names of both sons are connected with prophecies concerning Israel he says “ Lo! I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts.” The words are here entirely dissociated from their context and from their primary historical meaning to indicate the relation between Christ and His redeemed children. The LXX. in Isaiah 8:17 insert the words “ And He will say,” and some have supposed that the author (who, like most Alexandrians, was evidently unacquainted with the original Hebrew) understood these words to imply that it was no longer the Prophet but the Messiah who was the speaker. It is however more probable that he took for granted the legitimacy of his application. In this he merely followed the school of interpretation in which he had been trained, in accordance with principles which were at that period universally accepted among Jews and Christians. We must ourselves regard it as a somewhat extreme instance of applying the words of Scripture in a Messianic sense. But we see the bearing of the illustration upon the immediate point in view, when we recall the typical character and position of Isaiah, and therefore the mystic significance which was naturally attached to his words. Our Lord Himself uses, with no reference to Isaiah, a similar expression, “those that thou gavest me,” in John 17:12. Verse 14 14. ךוךןים‏םחךום, “have shared (and do share) in blood and flesh,” i.e. are human. They are all inheritors of this common mystery. This is implied by the perfect tense. “ Blood and flesh,” as in Ephesians 6:12. נבסבנכחף�שע. This word furnished the Fathers with a strong argument against the Docetae who regarded the body of Christ not as real but as purely phantasmal. לופ�ףקום פῶם בὐפῶם. Because, as he goes on to intimate, it would otherwise have been impossible for Christ to die. Comp. Philippians 2:8. The aorist implies the one historic fact of the Incarnation. The contrasted use of the aor. and perf. in many passages shews the importance of observing the difference between them. Comp. Luke 4:18 ἔקסיף� לו וὐבדדוכ�ףבףטבי, ἀנ�ףפבכך� לו ךחס‎מבי, 1 Corinthians 15:4 on ὅפי ἐפ�צח ךבὶὅפי ἐד�דוספבי. See Colossians 1:16; 2 Corinthians 11:28, &c. ךבפבסד�ףῃ, “He may bring to nought,” or “ render impotent.” See 2 Timothy 1:10, “ Jesus Christ … hath abolished death” ; 1 Corinthians 15:51-57; Revelation 1:18. The word occurs 28 times in St Paul, but elsewhere only here and in Luke 13:7, though sometimes found in the LXX. פὸם … ἔקןםפב, “him that hath,” i.e. in the present condition of things. But Christ, by assuming our flesh, became “ the Death of death,” as in the old epitaph, “ Mors Mortis Morti mortem nisi morte dedisset, Aeternae vitae janua clausa foret” ; which we may render “ Had not the Death of death to Death by death his death-blow given, For ever closטd were the gate, the gate of life and heaven.” “ Paradoxon: Jesus, mortem passus, vicit: diabolus, mortem vibrans, succubuit.” Bengel. It is, however, possible that the phrase, “ the power of death,” does not imply that the devil can, by God’ s permission, inflict death, but that he has “ a sovereignty, of which death is the realm.” פὸם הי�גןכןם. This is the only place in this Epistle in which the name “ Devil” occurs. It is nowhere very frequent in the N.T. The English reader is liable to be misled by the rendering “ devils” for “ demons” in the Gospels. Satan has the power of death, if that be the meaning here, not as lord but as executioner (comp. Revelation 9:11); his power is only a permissive power (John 8:44; Revelation 12:10; Wisdom of Solomon 2:24, “ Through envy of the devil came death unto the world).” The manner in which Christ shall thus bring Satan to nought is left untouched, but the best general comments on the fact are in 1 Corinthians 15 and the Apocalypse. Nor does this expression encourage any Manichean or dualistic views; for, however evil may be the will of Satan, he can never exercise his power otherwise than in accordance with the just will of God. The Jews spoke of an Angel of Death, whom they called Sammael, and whom they identified with Satan (Eisenmenger, Entd. Judenth. II. p. 821). Verses 14-18 14– 18. A FULLER OF THE MORAL FITNESS OF CHRIST’ S IN HUMAN Verse 15 15. פן‎פןץע ὅףןי. Lit., “those, as many as,” i.e. “ all who.” צ�גῳ טבם�פןץ. This fear was felt, as we see from the O.T., far more intensely under the old than under the new dispensation. Dr Robertson Smith quotes from the Midrash Tanchuma, “ In this life death never suffers man to be glad.” See Numbers 17:13; Numbers 18:5; Psalms 6, 30, &c., and Isaiah 38:10-20, &c. In heathen and savage lands the whole of life is often overshadowed by the terror of death, which thus becomes a veritable “ bondage.” Philo quotes a line of Euripides to shew that a man who has no fear of death can never be a slave. But, through Christ’ s death, death has become to the Christian the gate of glory. The different aspect which death assumed in the eyes of Christians is forcibly illustrated by the contrast between the passionate despair, resentment, and cynicism of many Pagan epitaphs, compared with the peace, resignation, and even exultation displayed by those in the catacombs. Christians had not received the נםוῦלב הןץכו�בע נ�כים וἰע צ�גןם, Romans 8:15. It is remarkable that in this verse the writer introduces a whole range of conceptions which he not only leaves without further development, but to which he does not even allude again. They seem to lie aside from the main current of his views. היὰ נבםפὸע פןῦ זῆם = היὰ נ�ףחע פῆע זשῆע. The substantival inf. with an adj. is rare, but compare Persius “Scire tuum nihil est.” ἔםןקןי הןץכ�בע. Stronger than הןץכו�ᾳ, not merely “ liable to” but “ wholly subdued to” or “ implicated in” slavery. Verse 16 16. ןὐ דὰס ה�נןץ ך.פ.כ., “for assuredly it is not angels whom He takes by the hand.” The word ה�נןץ, “ certainly,” “ I suppose” (opinor), occurs here only in the N. T. or LXX., though common in Philo. In classical Greek it often has a semi-ironic tinge, “ you will doubtless admit that,” like opinor in Latin. All are now agreed that the verb does not mean “ to take the nature of,” but “ to take by the hand,” and so “to help” or “rescue.” Beza indeed called it “ execrable rashness” (exsecranda audacia) to translate it so, when this rendering was first adopted by Castellio in 1551; but the usage of the word proves that this is the only possible rendering, although all the Fathers and Reformers take it in the other way. It is rightly corrected in the R. V. (comp. Isaiah 49:9-10; Jeremiah 31:32; Hebrews 8:9; Matthew 14:31; Sir 4:11, “ Wisdom … takes by the hand those that seek her” ). To refer “he taketh not hold” to Death or the Devil is most improbable. ףנ�סלבפןע Ἀגסב�ל, i.e. Jesus was born a Hebrew. He does not at all mean to imply that our Lord came to the Jews more than to the Gentiles, though he is only thinking of the former. Still, as Reuss says, St Paul could hardly have omitted all allusion to the Gentiles here. ἐניכבלג�םופבי. The present implies Christ’ s continued advocacy and aid. Verse 17 17. ὅטום. This word “whence,” common in this Epistle, does not occur once in St Paul, but is found in Acts 26:19, in a report of his speech, and in 1 John 2:18. ὤצויכום. He was morally bound, stronger than the “ it became Him” of Hebrews 2:10. It means that, with reference to the object in view, there lay upon Him a moral obligation to become a man with men. See Hebrews 5:1-2. ךבפὰ נ�םפב. These words should be taken with “ to be made like.” ἵםב … ד�םחפבי. “That He might become,” or, “prove Himself.” ἐכו�לשם … ךבὶ ניףפὸע ἀסקיוסו‎ע, “merciful,” or rather “compassionate” to men; “ faithful” to God. In Christ “ mercy and truth” have met together, Psalms 85:10. The expression “ a faithful priest” is found in 1 Samuel 2:35. Dr Robertson Smith well points out that the idea of “ a merciful priest,” which is scarcely to be found in the O. T., would come home with peculiar force to the Jews of that day, because mercy was a quality in which the Aaronic Priests had signally failed (Yoma, f. 9, 1), and in the Herodian epoch they were notorious for cruelty, insolence and greed (see my Life of Christ, II. 329, 330). The Jews said that there had been no less than 28 High Priests in 107 years of this epoch (Jos. Antt. xx. 10), their brief dignity being due to their wickedness (Proverbs 10:27). The conception of the Priesthood hitherto had been ceremonial rather than ethical; yet it is only “ by mercy and truth” that “ iniquity is purged.” Proverbs 16:6. The word “ High Priest,” here first introduced, has evidently been entering into the writer’ s thoughts (Hebrews 1:3, Hebrews 2:9; Hebrews 2:11; Hebrews 2:16), and is the most prominent conception throughout the remainder of the Epistle. The consummating elements of genuine High Priesthood are touched upon in Hebrews 5:10, Hebrews 6:20, Hebrews 9:24. ἀסקיוסו‎ע. The Greek word is comparatively new. In the Pentateuch the high priest is merely called “ the Priest” (except in Leviticus 21:10). In later books of Scripture the epithet “ head” or “ great” is added. The word occurs 17 times in this Epistle, but not once in any other. פὰ נסὸע פὸם טו�ם. This is the adverbial accusative of reference. Comp. Hebrews 5:1. The phrase is found in the LXX. of Exodus 18:19. ἱכ�ףךוףטבי פὰע ἁלבספ�בע פןῦ כבןῦ, “to expiate the sins of the people.” In Pagan and classic usage ἱכ�ףךןלבי is always followed by the accusative of the Person who is supposed to be angry and to be appeased by a present or sacrifice. And this heathen notion has been transferred to Christianity by a false theology. But Christ is nowhere said in the N. T. to “ expiate” or “ propitiate” God or “ the wrath of God” (which are heathen, not Christian, conceptions), nor is any such expression found in the LXX. Nor do we find such phrases as “ God was propitiated by the death of His Son,” or “ Christ propitiated the wrath of God by His blood.” Throughout the Old and New Testaments the verb is only used with the accusative of the sinner, in which case it means “ to be merciful to,” and of the sin, in which case it means “ to neutralise the effects of.” The propitiation changes us, not God who is unchangeable. We have to be reconciled to God, not God to us. It is therefore wholly unwarrantable with Winer (p. 285) to understand פὸם טוὸם here and to regard the verb as governing a double accusative. Further we may observe that in the N. T. ἱכ�ףךוףטבי occurs but twice (Luke 18:13, and here) and ἱכבףלὸע only twice (1 John 2:2; 1 John 4:10). God Himself fore-ordained the propitiation (Romans 3:25). The verb represents the Hebrew kippeer “ to cover,” whence is derived the name for the day of Atonement (Kippurim). In Daniel 9:24 Theodotion’ s version has ἐמיכ�ףבףטבי ἀהיך�בע. We are left to unauthorised theory and conjecture as to the manner in which and the reason for which “ expiation,” in the form of “ sacrifice,” interposes between “ sin” and “ wrath.” All we know is that, in relation to us, Christ is “ the propitiation for our sins” (1 John 2:2; 1 John 4:10; Romans 3:25). Accepting the blessed result as regards ourselves we shall best shew our wisdom by abstaining from dogmatism and theory respecting the unrevealed and transcendent mystery as it affects God. פןῦ כבןῦ. Primarily the Jewish people, whom alone the writer has in mind. Angels, so far as we are told, did not need the Redemptive work. Verse 18 18. ἐם ᾦ דὰס נ�נןםטום בὐפὸע נויסבףטו�ע. These words have been taken, and grammatically may be explained, in eight or nine different ways. One of the best ways is that given by the A. V. and endorsed by the R. V. This method regards the Greek ἐם ᾦ as equivalent to the Hebrew בַּאֲשֶׁר, which means “in so far as.” “ By His Passion,” says Bp Wordsworth, “ He acquired compassion.” Of other possible ways, the most tenable is that which takes ἐם ᾦ quite literally, “In that sphere wherein (ἐם פן‎פῳὅ, comp. 1 Peter 2:12) He suffered by being tempted”— the sphere being the whole conditions of human life and trial (comp. Hebrews 6:17; Romans 8:3). But the first way seems to be the better. Temptation of its own nature involves suffering, and it is too generally overlooked that though our Lord’ s severest temptations came in two great and solemn crises— in the wilderness and at Gethsemane— yet Scripture leads us to the view that He was always liable to temptation— though without sin, because the temptation was always repudiated with the whole force of His will throughout the whole course of His life of obedience. After the temptation in the wilderness the devil only left Him “ for a season” (Luke 4:13). We must remember too that the word “ temptation” includes all trials. פןῖע נויסבזןל�םןיע, “that are under temptation” (lit., “ that are being tempted,” i. e. men in their mortal life of trial). This thought is the one so prominent throughout the Epistle, viz. the closeness of Christ’ s High-Priestly sympathy, Hebrews 4:15, Hebrews 5:1-2. The aor. גןחטῆףבי implies the immediate help to those who are being continuously tempted. "THE EPISTLE TO THE HEBREWS" Lest We Drift Away (Hebrews 2:1-4) 1. The author of "The Epistle To The Hebrews" was concerned about the spiritual well-being of his initial recipients... a. They were fellow Jews who had become Christians b. His concern is that they not drift back into Judaism c. He deals with this problem in two ways: 1) By emphasizing the superiority of Christ and the New Covenant 2) By a series of exhortations for them to remain steadfast 2. In chapter one we saw... a. The superiority of Christ to the prophets - Hebrews 1:1-3b. The superiority of Christ to the angels - Hebrews 1:4-14 3. Now we come to the first of several exhortations - cf. Hebrews 2:1-4a. In which we find a warning about the danger of "drifting" b. The figure suggested is that of a boat... 1) Drifting along at an almost imperceptible pace 2) Carried along in the wrong direction by a subtle current 4. In this lesson, I want us to examine... a. The reasons behind such an exhortation b. Various "currents" that can cause us to "drift away" c. The key to avoiding "drifting away" [Let's begin, then, with some...] I. REASONS FOR THIS A. THE REAL DANGER OF ""...1. It is possible for us to "drift away" from our salvation! a. We can certainly "neglect" our salvation - Hebrews 2:3b. Later, we will learn that we can "depart" from God - Hebrews 3:12-14c. Also, that one can so "fall away" that it becomes impossible to renew them to repentance! - Hebrews 6:4-6d. One can reach a point where the sacrifice of Christ is no longer available for their sins! - Hebrews 10:26-272. The danger of "drifting" is very real! a. It is possible for a child of God to so sin as to be lost! b. Otherwise, such an exhortation as this is meaningless! B. THE DIGNITY OF THE ONE THROUGH WHOM GOD HAS SPOKEN...1. As noted in Hebrews 1:1-2, God now speaks to us through His Son a. We have seen that this Son is: 1) Superior to the prophets - Hebrews 1:1-32) Superior to the angels - Hebrews 1:4-14b. We have seen that this Son is: 1) The appointed Heir of all things! 2) The brightness of God's glory, the express image of His person! 3) Our Sustainer and Redeemer! 4) The "Firstborn" who receives worship 5) "God" enthroned and anointed 6) The "LORD" (Yahweh) who is the eternal creator 7) The "Sovereign", reigning at God's right hand 2. When God spoke through angels... a. His word proved steadfast b. Every transgression and disobedience received a just reward - Hebrews 2:23. How much more, then, when He speaks through His Son! a. Will not His word prove just as steadfast? b. Will not every unrepented transgression and disobedience receive a just reward? -- Dare we neglect the Word of God spoken through His Son? C. THE GIVEN THIS ...1. The word spoken by the Son was confirmed by His apostles - Hebrews 2:3a. Individuals who were eyewitnesses - Acts 10:39-41; 2 Peter 1:16b. Men who endured much to serve Him - cf. 1 Corinthians 4:9-132. The word spoken by the Son was confirmed even more! - Hebrews 2:4a. By God Himself, through signs, wonders, and miracles - cf. John 10:37-38b. By the Holy Spirit, with gifts according to His will - cf. 1 Corinthians 12:7-11-- Shall we neglect that Word to which such have born witness? D. WHAT WE LOSE IF WE "DRIFT AWAY"...1. We lose "so great a salvation"! - Hebrews 2:32. It is a "great salvation", because it offers such things as: a. The forgiveness of sin b. Transformation of character by providing power over sin c. Assurance of God's fatherly presence d. A clear and peaceful conscience e. A glorious hope for eternity -- Dare we lose all this through "neglect"? [Just as those who neglected the word spoken through angels (i.e., the Law of Moses) lost their "promised land", so there are grave consequences for those who neglect the salvation spoken of by the Son of God! Such "neglect" is possible when we "drift away". Following the metaphor of drifting, what "currents" might cause one to drift?] II. "" THAT CAN CAUSE US TO DRIFT A. THE CURRENT OF "TIME"...1. In which we grow weary of doing good, a concern expressed in Galatians 6:92. As time passes by... a. We can gradually lose some of the fervor of our devotion - e.g., Revelation 2:4b. We may begin to rest on past accomplishments, and cease pressing forward - cf. Philippians 3:13-14 B. THE CURRENT OF ""...1. As we become familiar with the truth, it may seem common place to us a. We may lose its sense of novelty b. We may take it for granted 2. Like the Ephesians we may lose our "first love" - Revelation 2:4 C. THE CURRENT OF "SOCIETY"...1. The tides of modern opinion can easily induce us - 1 Corinthians 15:332. Bombarded by the secular humanism, false religions, and even plastic "Christianity" offered as "truth", it is hard to maintain the course! 3. Such things can move us away from the simplicity and wisdom of our Lord! - e.g., 2 Corinthians 11:2-3 D. THE CURRENT OF "THE FLESH"...1. Our warfare is not only without, but also within - 1 Peter 2:112. Our flesh is constantly waging war against our souls, and against the Spirit who desires that we follow Him - Galatians 5:16-17 E. THE CURRENT OF "DAILY "...1. The constant pressure of daily cares, anxieties, duties, etc., can distract us 2. Jesus warned against this on several occasions - Luke 8:14; Luke 21:34 [Any and all these things can slowly move us away from the Lord and His great salvation if we are not careful! However, as we return to our text, we can learn...] III. THE KEY TO PREVENT " AWAY" A. WE MUST GIVE "THE MORE EARNEST HEED"...1. Imagine yourself in a canoe, in a river with a slow moving current... a. Failure to pay constant attention leads to drifting b. The drifting may be subtle, but often by the time you realize it, it is too late! c. Last minute corrections may be made, but even then one may still run into the brush, crash into the rocks, or go over the falls! -- Only by giving earnest heed can that be avoided 2. So it is with our salvation! a. We must be "diligent" to the task at hand - cf. 2 Peter 1:5; 2 Peter 1:10b. There is no place to be half-hearted about this! - e.g., Philippians 3:12-153. Note that we must give the "more" earnest heed a. We are to be more earnest than those who heard the word of God spoken through angels (i.e., the Israelites) 1) Because we have the word of God spoken through the Son 2) Which pertains to a salvation greater than that enjoyed by them 3) To whom more is given, more is required! - cf. Luke 12:48b. Are you more earnest in giving heed to what you have heard, than those saints in the Old Testament? B. WE MUST GIVE SUCH HEED TO THE "THINGS WE HAVE HEARD"...1. The "things we have heard" refer to: a. The Word of God spoken through His Son b. The great salvation -- I.e., the gospel of Christ in all aspects! 2. How can we do this? a. The Bereans provide a good example - Acts 17:111) In the way in which they initially listened ("received the word with all readiness") 2) In the way in which they followed up ("searched the Scriptures daily...") b. Certainly through: 1) Earnest attention whenever God's word is proclaimed 2) Earnest study of God's Word on our own 3) Earnest study in preparation for our Bible classes c. With the sort of study of God's Word... 1) Entered into with a prayerful devotion to God - Psalms 119:182) Concluded with a prayerful desire to please God - Psalms 119:10-113. Are you giving "the more earnest heed to the things we have heard"? a. Another year has past; how did you do? b. Another year is already started; how will you do? 1. We have been blessed to receive "so great a salvation"... a. A salvation spoken to us first through God's own Son! b. A salvation then confirmed by God Himself, the Holy Spirit, and those who heard Him! c. A salvation much greater than any offered before! 2. But please note carefully... a. One need not "reject" or "actively fight" against this great salvation to "receive a just reward" b. Those who simply "drift away" through "neglect" will also not escape! 1) Escape what? 2) From what we learn later, it will be "much worse punishment"! - cf. Hebrews 10:28-29 Have you neglected this great salvation Jesus offers? If so, may this first exhortation found in "The Epistle To The Hebrews" move you to repent, and cause you to give "the more earnest heed" to the gospel of Christ! Hebrews 2:2 Hebrews 2:2 -------------------------- ειG1487 γαρG1063 FOR IF οG3588 THE διG1223 BY αγγελωνG32 ANGELS λαληθειςG2980 [G5685] SPOKEN λογοςG3056 WORD εγενετοG1096 [G5633] WAS βεβαιοςG949 , καιG2532 AND πασαG3956 EVERY παραβασιςG3847 καιG2532 AND παρακοηG3876 ελαβενG2983 [G5627] ενδικονG1738 JUST μισθαποδοσιανG3405 , spoken: Deuteronomy 32:2, Psalms 68:17, Acts 7:53, Galatians 3:19 every: Hebrews 10:28, Exodus 32:27, Exodus 32:28, Leviticus 10:1, Leviticus 10:2, Leviticus 24:14-16, Numbers 11:33, Numbers 14:28-37, Numbers 15:30-36, Numbers 16:31-35, Numbers 16:49, Numbers 20:11, Numbers 20:12, Numbers 21:6, Numbers 25:9, Deuteronomy 4:3, Deuteronomy 4:4, Deuteronomy 17:2, Deuteronomy 17:5, Deuteronomy 17:12, Deuteronomy 27:26, 1 Corinthians 10:5-12, Jude 1:5 recompense: Hebrews 10:35, Hebrews 11:6, Hebrews 11:26,*Gr. Exodus 35:2 - whosoever Leviticus 24:23 - General Numbers 19:13 - purifieth Deuteronomy 33:2 - ten thousands Job 34:33 - he will Psalms 91:8 - reward Proverbs 12:14 - and Matthew 21:44 - but John 8:28 - and that Acts 7:35 - by Acts 7:38 - with the Romans 11:9 - a recompense Colossians 3:25 - receive Hebrews 2:1 - Therefore Hebrews 12:15 - Looking 1 Peter 4:17 - what 2 Peter 2:13 - the reward Hebrews 2:2. ---------------------- Spoken by angels. There were times when God delivered some special messages to individuals through the services of angels (Genesis 16:9 Genesis 19:17, and others). But the main thing Paul has in mind is the use God made of the angels in delivering the Mosaic law to the people (Acts 7:53; Galatians 3:19). Was stedfast means it was fairly established on the authority of Christ. Transgression denotes a going over and beyond an established law; not only the doing what it expressly says must not be done, but also the doing of what it does not give any authority to do. Disobedience means the simple failure to do what the law requires, regardless of the cause or motive for such failure. Rec-ompence of reward is all from one Greek word that means the treatment one receives on account of his conduct. Just signifies that what was done to those who transgressed or disobeyed the law of Moses, given through the services of angels, was proper and what they deserved. Hebrews 2:2 -------------------------------------------------------------------------------- The word spoken by angels (ὁδιἀγγέλλωνλαληθεὶςλόγος) The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2; Acts 7:38; Acts 7:53; Galatians 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation. -------------------------------------------------------------------------------- Was steadfast (ἐγένετοβέβαιος) Rend. proved sure: realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp. Matthew 5:18. -------------------------------------------------------------------------------- Transgression and disobedience (παράβασιςκαὶπαρακοὴ) Παράβασις is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23. Παρακοὴ only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is described as hearing, and disobedience as refusing to hear. See Exodus 15:26; Exodus 19:5; Exodus 19:8; Exodus 23:22; Joshua 1:18; Isaiah 28:12; Isaiah 30:9; Jeremiah 11:10; Jeremiah 32:23; Jeremiah 35:16. Comp. Acts 7:57. -------------------------------------------------------------------------------- A just recompense of reward (ἔνδικονμισθατοδοσίαν) Ἔνδικος just, only here and Romans 3:8. olxx, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιόςεἰμι with the infinitive: thus, δίκαιόςεἰμικολάζειν I am right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompense only in Hebrews. Comp. Hebrews 10:35; Hebrews 11:26. olxx, oClass., where the word is, μισθοδοσία. From μισθός wages and ἀποδιδόναι to pay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Hebrews 3:16; Hebrews 10:28; 1 Corinthians 10:5-6. Hebrews 2:2 -------------------------------------------------------------------------------- For if . . . proved steadfast (ei gar . . . egeneto bebaios). Condition of first class, assumed as true. -------------------------------------------------------------------------------- Through angels (di’ aggelτn). Allusion to the use of angels by God at Sinai as in Acts 7:38, 53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). -------------------------------------------------------------------------------- Transgression and disobedience (parabasis kai parakoη). Both words use para as in pararuτmen, refused to obey (stepping aside, para-basis as in Romans 2:23), neglect to obey (par-akoη as in Romans 5:19), more than a mere hendiadys. -------------------------------------------------------------------------------- Recompense of reward (misthapodosian). Late double compound, like misthapodotηs (Hebrews 11:6), from misthos (reward) and apodidτmi, to give back. The old Greeks used misthodosia. -------------------------------------------------------------------------------- Just (endikon). Old compound adjective, in N.T. only here and Romans 3:8. Hebrews 2:3ἐνπαρρησίᾳ) Hebrews 2:3 -------------------------- πωςG4459 HOW ημειςG2249 WE εκφευξομεθαG1628 [G5695] SHALL ESCAPE τηλικαυτηςG5082 SO GREAT "IF WE" αμελησαντεςG272 [G5660] HAVE σωτηριαςG4991 A ? ητιςG3748 WHICH αρχηνG746 A λαβουσαG2983 [G5631] HAVING λαλεισθαιG2980 [G5745] TO BE SPOKEN "OF" διαG1223 BY τουG3588 THE κυριουG2962 LORD υποG5259 BY τωνG3588 THOSE THAT ακουσαντωνG191 [G5660] HEARD ειςG1519 TO ημαςG2248 US εβεβαιωθηG950 [G5681] WAS ; How: Hebrews 4:1, Hebrews 4:11, Hebrews 10:28, Hebrews 10:29, Hebrews 12:25, Isaiah 20:6, Ezekiel 17:15, Ezekiel 17:18, Matthew 23:33, Romans 2:3, 1 Thessalonians 5:3, 1 Peter 4:17, 1 Peter 4:18, Revelation 6:16, Revelation 6:17 so: Hebrews 5:9, Hebrews 7:25, Hebrews 7:26, Isaiah 12:2, Isaiah 51:5, Isaiah 51:8, Isaiah 62:11, Luke 1:69, John 3:16-18, Acts 4:12, 1 Timothy 1:15, Titus 2:11, Revelation 7:10 began: Hebrews 1:2, Matthew 4:17, Mark 1:14, Luke 24:19, Acts 2:22 and was: Mark 16:15-19, Luke 1:2, Luke 24:47, Luke 24:48, John 15:27, Acts 1:22, Acts 10:40-42 Genesis 19:17 - Escape Exodus 32:28 - there fell Exodus 35:2 - whosoever Leviticus 24:23 - General Numbers 9:13 - forbeareth Numbers 19:13 - purifieth Deuteronomy 4:9 - keep thy soul Deuteronomy 18:19 - General 1 Samuel 19:5 - wrought Job 11:20 - they shall not escape Job 36:18 - then Psalms 50:3 - a fire Proverbs 8:36 - he Isaiah 55:6 - Seek Jeremiah 4:30 - And when Jeremiah 44:14 - shall escape Ezekiel 33:9 - if he Daniel 10:14 - the vision Micah 5:8 - and none Zephaniah 1:6 - and those Zechariah 11:6 - and out Matthew 11:22 - It shall Matthew 13:37 - is Matthew 21:41 - He will Matthew 21:44 - but Matthew 22:5 - they Luke 9:2 - General Luke 9:35 - hear Luke 14:21 - being John 3:18 - he that believeth not John 3:36 - but John 8:24 - for John 8:28 - and that John 10:25 - the works John 12:48 - rejecteth John 15:24 - If John 19:35 - he that Acts 3:23 - that every Acts 4:20 - the things Acts 5:32 - are Acts 13:31 - who Acts 13:40 - Beware Acts 17:26 - hath determined Acts 20:24 - to testify 1 Corinthians 1:6 - was 2 Corinthians 13:8 - General Ephesians 1:13 - the gospel 1 Thessalonians 1:5 - in much 2 Thessalonians 1:8 - and that Hebrews 6:9 - things Hebrews 10:15 - General Hebrews 10:27 - a certain Hebrews 11:1 - substance James 1:21 - which 2 Peter 2:13 - the reward 1 John 5:7 - the Holy Revelation 20:15 - whosoever Hebrews 2:3. ---------------------- How shall we escape our just fate? If we neglect is fully as dangerous as to be guilty of active wrongdoing. So great salvation is said because of the greatness of the means by which it was made known to us, which means will now be described. Began to be spoken by the Lord. Jesus spent more than three years in the personal work of preparing the foundation or fundamentals of His kingdom among men. Was confirmed unto us by them that heard him. This refers to the apostles who were chosen by Christ to be with him all of the time between His baptism and ascension (Acts 1:21-22). The apostles had first-hand information from Christ when he was on earth, and they afterward received "all truth" pertaining to the Gospel as the plan of Christ for salvation (John 16:13). This word was confirmed by the miracles which they and their converts were enabled to perform (Mark 16:20). Hebrews 2:3 -------------------------------------------------------------------------------- How shall we escape (πῶςἡμεῖςἐκφευξόμεθα) The rhetorical question expressing denial. We is emphatic. We, to whom God has spoken by his Son, and who, therefore, have so much the more reason for giving heed. Ἐκφευξόμεθα lit. flee out from. The English escape conveys the same idea, but contains a picture which is not in the Greek word, namely, to slip out of one's cape, ex cappa, and so get away. Comp. French Θchapper. In Italian we have scappare "to escape," and also incappare "to fall into a snare," and incappuciare "to wrap up in a hood or cape; to mask." -------------------------------------------------------------------------------- If we neglect (ἀμελήσαντες) Lit. having neglected. Rare in N.T., oP. Comp. Matthew 22:5; 1 Timothy 4:14. The thought falls in with drift past, v. 1. -------------------------------------------------------------------------------- Salvation (σωτηρίαν) Characterizing the new dispensation, as the word (v. 2) characterizes the old. Not the teaching or word of salvation, but the salvation itself which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (Hebrews 1:3). -------------------------------------------------------------------------------- Which (ἥτις) Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc. -------------------------------------------------------------------------------- At the first began to be spoken (ἀρχὴνλαβοῦσα) Lit. having taken beginning to be spoken. Rend. which, having at the first been spoken. The phrase N.T.o. -------------------------------------------------------------------------------- By the Lord (διὰτοῦκυρίου) Const. with ἀρχὴνλαβοῦσα, not with λαλεῖσθαι. It is the beginning, not the speaking which is emphasized. -------------------------------------------------------------------------------- Was confirmed (ἐβεβαιώθη) It was sure (βέβαιος) even as was the word spoken by angels (v. 2), and it was confirmed, proved to be real, by the testimony of ear-witnesses. -------------------------------------------------------------------------------- By them that heard (ὑπὸτῶνἀκουσάντων) We heard it (v. 1) from those who heard, the immediate followers of the Lord. The writer thus puts himself in the second generation of Christians. They are not said to have heard the gospel directly from the Lord. Paul, on the other hand, claims that he received the gospel directly from Christ (Galatians 1:11). Hebrews 2:3 -------------------------------------------------------------------------------- How shall we escape? (pτs hηmeis ekpheuxometha;). Rhetorical question with future middle indicative of ekpheugτ and conclusion of the condition. -------------------------------------------------------------------------------- If we neglect (amelηsantes). First aorist active participle of ameleτ, "having neglected." -------------------------------------------------------------------------------- So great salvation (tηlikautηs sτtηrias). Ablative case after amelηsantes. Correlative pronoun of age, but used of size in the N.T. (James 3:4; 2 Corinthians 1:10). -------------------------------------------------------------------------------- Which (hηtis). "Which very salvation," before described, now summarized. -------------------------------------------------------------------------------- Having at the first been spoken (archηn labousa laleisthai). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary Koinι idiom (Polybius, etc.). -------------------------------------------------------------------------------- Through the Lord (dia tou kuriou). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation. -------------------------------------------------------------------------------- Was confirmed (ebebaiτthη). First aorist passive indicative of bebaioτ, from bebaios (stable), old verb as in 1 Corinthians 1:6. -------------------------------------------------------------------------------- By them that heard (hupo tτn akousantτn). Ablative case with hupo of the articular first aorist active participle of akouτ. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians 1:11) got his message directly from Christ. Hebrews 2:4 Hebrews 2:4 ------------------------------- συνεπιμαρτυρουντος G4901 [G5723] τουG3588 HEARING WITNESS WITH "THEM" θεουG2316 GOD σημειοιςG4592 BY SIGNS τεG5037 BOTH καιG2532 AND τερασινG5059 WONDERS καιG2532 AND ποικιλαιςG4164 VARIOUS δυναμεσινG1411 ACTS OF POWER, καιG2532 AND πνευματοςG4151 OF "THE" SPIRIT αγιουG40 HOLY μερισμοιςG3311 , καταG2596 τηνG3588 TO αυτουG846 HIS θελησινG2308 WILL. God: Mark 16:20, John 15:26, Acts 2:32, Acts 2:33, Acts 3:15, Acts 3:16, Acts 4:10, Acts 14:3, Acts 19:11, Acts 19:12, Romans 15:18, Romans 15:19 gifts: or, distributions, 1 Corinthians 12:4-11, Ephesians 4:8-11 according: Daniel 4:35, Ephesians 1:5, Ephesians 1:9 Psalms 74:9 - We see Psalms 86:10 - For Ezekiel 4:3 - This Daniel 6:27 - and he Daniel 11:3 - do Zechariah 9:14 - seen Luke 9:2 - General Luke 14:34 - but Luke 24:48 - General John 6:30 - What John 8:18 - and John 14:11 - or John 14:26 - Holy Ghost John 15:24 - If John 19:35 - he that Acts 2:11 - wonderful Acts 2:22 - a man Acts 4:20 - the things Acts 4:33 - with Acts 5:12 - by Acts 5:32 - and so Acts 8:7 - unclean Acts 13:31 - who Acts 15:8 - bare Acts 20:24 - to testify 1 Corinthians 1:6 - was 1 Corinthians 12:10 - the working 1 Corinthians 12:11 - as 2 Corinthians 6:7 - the power 2 Corinthians 13:8 - General Galatians 3:2 - Received 1 Thessalonians 1:5 - in the Hebrews 6:4 - partakers Hebrews 10:15 - General 1 Peter 1:12 - with 1 Peter 4:17 - what 1 John 5:7 - the Holy 1 John 5:9 - we Hebrews 2:4. ---------------------- These miracles are to be attributed to God also, because He bestowed the Holy Ghost (or Spirit) on the apostles in answer to the prayer of Christ (John 14:16). Gifts according to Ms own will. The miraculous gifts which the disciples were enabled to perform in the early years of the church were regulated by the Lord in the best way for the good of the work of salvation (1 Corinthians 12:7). Hebrews 2:4 -------------------------------------------------------------------------------- God also bearing them witness (συνεπιμαρτυροῦντοςτοῦθεοῦ) The verb N.T.o: σύν along with other witnesses: ἐπὶ giving additional testimony: μαρτυρεῖν to bear witness. -------------------------------------------------------------------------------- With signs and wonders (σημείοιςτεκαὶτέρασιν) A very common combination in N.T. See Matthew 24:24; Mark 13:22; John 4:48; Acts 2:43; 2 Corinthians 12:11, etc. See on Matthew 24:24. -------------------------------------------------------------------------------- Divers miracles (ποικίλαιςδυνάμεσιν) Rend. powers. No doubt these include miracles, see Acts 2:22; 2 Corinthians 12:12; but powers signifies, not the miraculous manifestations, as signs and wonders, but the miraculous energies of God as displayed in his various forms of witness. -------------------------------------------------------------------------------- Gifts (μερισμοῖς) Rend. distributions or impartations. -------------------------------------------------------------------------------- Of the Holy Ghost The genitive is objective: distributions of the one gift of the Holy Spirit in different measure and in different ways. Comp. 1 Corinthians 12:4-11. -------------------------------------------------------------------------------- According to his will (κατὰτὴναὐτοῦθέλησιν) Θέλησις willing: his act of will. N.T.o. Const. with distributions. The Spirit was imparted and distributed as God willed. The hortatory digression ends here. The subject of the Son's superiority to the angels is resumed. Hebrews 2:4 -------------------------------------------------------------------------------- God also bearing witness with them (sunepimarturountos tou theou). Genitive absolute with the present active participle of the late double compound verb sunepimartureτ, to join (sun) in giving additional (epi) testimony (martureτ). Here only in N.T., but in Aristotle, Polybius, Plutarch. -------------------------------------------------------------------------------- Both by signs (sηmeiois te kai) and wonders (kai terasin) and by manifold powers (kai poikilais dunamesin) and by gifts of the Holy Ghost (kai pneumatos hagiou merismois). Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the erga (works) of Christ. Teras (wonder) attracts attention, dunamis (power) shows God's power, sηmeion reveals the purpose of God in the miracles. For poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1 Corinthians 12:4-30. -------------------------------------------------------------------------------- According to his own will (kata tηn autou thelηsin). The word thelηsis is called a vulgarism by Pollux. The writer is fond of words in -is. "THE EPISTLE TO THE HEBREWS" Advantages Of Jesus' Humanity (Hebrews 2:5-18) 1. Following his warning against drifting (Hebrews 2:1-4), the writer of Hebrews continues to illustrate Jesus' superiority to angels... a. In the first chapter the emphasis was on Jesus' deity b. Now the focus is on Jesus' humanity 2. One can imagine the sort of objections that could be raised about Jesus' humanity... a. When Jesus became flesh, didn't that make Him lower than the angels? b. How then can it be said that He is superior to angels? 3. The response is that Jesus' humanity provided several advantages... a. In regaining man's lost dominion b. In bringing many sons to glory c. In disarming Satan, and delivering us from the fear of death d. In becoming a sympathetic high priest [Yes, becoming flesh did not prove to be a handicap or a mark of inferiority; rather, it served to make Him "perfect"! To see how, let's note how Jesus' humanity first...] I. ENABLED JESUS TO REGAIN MAN'S LOST (Hebrews 2:5-9) A. MAN ONCE HAD OVER THE EARTH...1. At the beginning, man was given dominion over God's creation - Genesis 1:26-282. David marveled that God set man over His works - Psalms 8:4-6a. Even though man was made "a little lower than the angels" b. Yet God "crowned him with glory and honor"! B. MAN HAS LOST THAT ...1. As is rather evident: "But now we do not yet see all things put under him." - Hebrews 2:82. As a result of The Fall, man lost his dominion C. JESUS, AS A MAN, THAT !1. Jesus was "made a little lower than the angels"; i.e., He became a man! 2. Because of His suffering of death, He was "crowned with glory and honor"! a. What man once had and lost...Jesus has regained! b. Those who are in Him share in that rule, both now and in the future! 1) Seated at the right hand of God, Christ rules over all - cf. Ephesians 1:20-222) Those in Christ sit together with Him - cf. Ephesians 2:4-63) Especially so, when we pass from this life to the next... - cf. Revelation 2:26-27; Revelation 3:21 [Such dominion, both now and in "the world to come", was never given to angels (Hebrews 2:5). Man had it and lost it. Becoming a man and suffering death enabled Jesus to regain that dominion for man! By the same suffering and death, Jesus was able to "taste death for everyone" (Hebrews 2:9). By the grace of God, then, His humanity also...] II. ENABLED JESUS TO BRING MANY SONS TO GLORY (Hebrews 2:10-13) A. HIS IN THE FLESH WERE "FITTING"...1. God gave Jesus the task... a. To bring many sons to glory (to restore man to his position of glory and honor) b. To be the "author" (captain, pioneer, leader) of man's salvation 2. His sufferings in the flesh made Jesus "perfect" for the task! a. This is not to imply that Jesus was imperfect when He was on the earth b. The word "perfect" means to be "complete, effective, adequate" c. To be complete and effective as our Savior and High Priest, Jesus' sufferings were necessary - cf. Hebrews 2:18 B. HIS MAKES HIM "ONE" WITH THOSE BEING SAVED...1. Even though He is the One who "sanctifies", and they are "being sanctified" 2. His humanity (and suffering) makes them "all of one" 3. Such identity with man makes Jesus proud to call us "brethren"! - Hebrews 2:12-13 [The idea of Jesus as the One whose suffering in the flesh makes Him the perfect author of our salvation, and not ashamed to call us brethren, is expanded even further in the remaining verses of the chapter. Here we see that the humanity of Jesus...] III. ENABLED JESUS TO DISARM SATAN AND DELIVER US FROM THE FEAR OF DEATH (Hebrews 2:14-16) A. JESUS' DEATH GAVE HIM VICTORY OVER THE DEVIL...1. Through His own death and resurrection, Jesus "destroyed" the devil! a. The devil is still very active - cf. 1 Peter 5:8-9b. But though he once "had" (past tense) the power of death, no more! - cf. Revelation 1:182. His power greatly weakened by Jesus' victory over death, Satan will be destroyed for all time at the time of our own resurrection! - cf. Revelation 20:10-12 B. JESUS' DEATH GAVE US FREEDOM FROM THE FEAR OF DEATH...1. A fear that keeps many in bondage throughout their lifetime 2. But the faithful Christian need not fear death!- cf. Romans 8 : 37-39; 1 Corinthians 3:21-23; Philippians 2:213. Thus it is to the "seed of Abraham" (faithful Christians, cf. Galatians 3:29), and not to "angels" that Jesus has given such aid! - Hebrews 2:16 [Finally, partaking of flesh and blood, suffering and dying on the cross...] IV. ENABLED JESUS TO BE A HIGH PRIEST (Hebrews 2:17-18) A. JESUS IS A AND HIGH PRIEST...1. In coming to this world, Jesus was "made like His brethren" 2. He became like man "in all things" 3. This equipped Him for the role of a merciful and faithful high priest a. "In things pertaining to God"b. "To make propitiation for the sins of the people"c. We read later that the role of high priest involved offering gifts and sacrifices for sin - Hebrews 5:1 B. HE IS ABLE TO AID THOSE WHO ARE TEMPTED...1. He too has suffered, and been tempted, though we learn later He remained without sin - Hebrews 4:152. Such suffering makes Him compassionate - cf. Hebrews 5:23. Therefore those who come to Him can expect to receive mercy and grace in time of need! - cf. Hebrews 4:16 1. What angel has accomplished such things as... a. Regain man's lost dominion? b. Bring many sons to glory? c. Disarm Satan, and deliver us from the fear of death? d. Become a sympathetic high priest? 2. All these things (and certainly much more) Jesus has done by Virtue of becoming man... a. Yes, He became "a little lower than the angels"b. But in so doing, even His humanity makes Him far superior to angels! 3. With the first two chapters we see the superiority of Jesus... a. Over the prophets, as God's perfect spokesman b. Over the angels, by virtue of His deity and His humanity -- Why should we ever want to turn our back on such a Savior? We have also seen that Jesus, who was tempted, who has suffered And tasted death for everyone, is not ashamed to call us "brethren". Are we ashamed to call Him "Lord"? Are we willing to serve Him as Lord? Hebrews 2:6 Hebrews 2:6 -------------------------- היולבספץסבפןG1263 [G5662] הוG1161 BUT FULLY נןץG4225 פיעG5100 ONE כודשםG3004 [G5723] SAYING, פיG5101 WHAT וףפיםG2076 [G5748] IS בםטסשנןעG444 MAN, ןפיG3754 THAT לילםחףךחG3403 [G5736] THOU ART MINDFUL בץפןץG846 OF HIM, חG2228 OR ץיןעG5207 SON בםטסשנןץG444 OF MAN, ןפיG3754 THAT וניףךונפחG1980 [G5736] THOU בץפןםG846 HIM? in: Hebrews 4:4, Hebrews 5:6, 1 Peter 1:11 What: Job 7:17, Job 7:18, Job 15:14, Psalms 8:4-8, Psalms 144:3, Isaiah 40:17 the son: Job 25:6, Psalms 146:3, Psalms 146:4, Isaiah 51:12 visitest: Genesis 50:24, Luke 1:68, Luke 1:78, Luke 7:16 Genesis 1:26 - have dominion Exodus 3:16 - visited John 21:6 - They cast 1 Timothy 2:5 - the man Hebrews 2:6. ---------------------- One in a certain place means David in Psalms 8:4-6. Testified is a strong word in the original, and denotes a solemn and earnest declaration, as if the speaker felt surprise and admiration over something. What is man is not meant to lower the importance of man, except as a contrast with so great a Being as the creator of all things. That God would be mindful of such a creature to the extent of the facts referred to, caused David to express himself as it is in this passage. Son of man is virtually the same as the simple term man above, except that it indicates a being that is reproduced by another like himself, and hence that he is inferior to his Creator. Visitest is from which Thayer defines, "To look upon in order to help or to benefit, equivalent to look after, have a care for, provide for." Hebrews 2:6 -------------------------------------------------------------------------------- In a certain place (נןύ) Only here and Hebrews 4:4, signifying indefinite quotation. It does not mean that the writer is ignorant of the author or of the place, but assumes that the readers know it, and that it is a matter of no moment who said it or where it is written. -------------------------------------------------------------------------------- Testified (היולבספץסάפן) Mostly in Luke and Acts. Only here in Hebrews. In Paul only in 1st Thessalonians. See on 1 Thessalonians 2:12. It implies a solemn, earnest testimony. -------------------------------------------------------------------------------- What is man The Hebrew interrogation, ‏מָה‎, what, what kind of, implies "how small or insignificant" compared with the array of the heavenly bodies; not "how great is man." -------------------------------------------------------------------------------- The son of man Hebrew son of Adam, with a reference to his earthly nature as formed out of the dust. Very often in Ezekiel as a form of address to the prophet, lxx, ץἱὲἀםטסώנןץ son of man. The direct reference of these words cannot be to the Messiah, yet one is reminded that the Son of man was Christ's own title for himself. -------------------------------------------------------------------------------- Visitest (ἐניףךέנפῃ) The primary sense of the verb is to look upon; hence, to look after or inspect; to visit in order to inspect or help. Similarly the Latin visere means both to look at and to visit. An ἐנίףךןנןע is an overlooker, and ἐניףךןנὴ is visitation. The verb only here in Hebrews, oP., very often in lxx. See on Matthew 25:36. Here in the sense of graciously and helpfully regarding; caring for. -------------------------------------------------------------------------------- Thou madest him a little lower than the angels (ἠכάפפשףבע) Rend. thou didst for some little time make him lower than the angels. Ἐכבפפןῦם to make less or inferior, only here, v. 9, and John 3:30. Often in lxx (principally Sirach).ֲסבקύ פי, the Hebrew as A.V. a little; of degree. The lxx translators interpreted it, apparently, of time, "for some little time." Although there is precedent for both meanings in both Class. and N.T., the idea of time better suits the whole line of thought, and would probably, as Robertson Smith observes, have appeared to a Greek reader the more natural interpretation. For this sense see Isaiah 57:17; Acts 5:34. He who has been described as superior to the angels, was, for a short time, on the same plane with man, and identified with an economy which was under the administration of angels. This temporary subordination to angels was followed by permanent elevation over them. ׀בס' ἀדדέכןץע. The Hebrew is ‏מֵאֱלֹהִים‎, than God. Elohim is used in a wide sense in O.T.: see, for instance, Psalms 82:6, where God addresses the judges by that titles and declares that he himself called them to their office and gave them their name and dignity. Comp. John 10:34 and Psalms 29:1, lxx ץἱןὶ טוןῦ sons of God, A.V. mighty. The lxx translators understand it, not as representing the personal God, but that which is divine, in which sense it would be appropriate to angels as having divine qualities. Hebrews 2:6 -------------------------------------------------------------------------------- But one somewhere (de pou tis). See Hebrews 4:4 for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes Psalms 8:5-7 and extends here to Hebrews 2:8. -------------------------------------------------------------------------------- Hath testified (diemarturato). First aorist middle indicative of diamarturomai, old verb to testify vigorously (Acts 2:40). -------------------------------------------------------------------------------- What (Ti). Neuter, not masculine tis (who). The insignificance of man is implied. -------------------------------------------------------------------------------- The son of man (huios anthrפpou). Not ho huios tou anthrפpou which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here. -------------------------------------------------------------------------------- Visited (episkeptחi). Second person singular present indicative middle of episkeptomai, old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb episcopos, overseer, bishop, comes. Hebrews 2:7 Hebrews 2:7 ------------------------------- ηλαττωσαςG1642 [G5656] THOU DIST MAKE LOWER αυτονG846 HIM βραχυG1024 LITTLE τιG5100 SOME παρG3844 THAN "THE" αγγελουςG32 ANGELS; δοξηG1391 WITH GLORY καιG2532 AND τιμηG5092 HONOUR εστεφανωσαςG4737 [G5656] THOU DIST CROWN αυτονG846 HIM, καιG2532 AND κατεστησαςG2525 [G5656] DIDST SET αυτονG846 HIM επιG1909 OVER ταG3588 THE εργαG2041 WORKS τωνG3588 χειρωνG5495 σουG4675 OF THY HANDS; madest: Hebrews 2:9 a little lower than: or, a little while inferior to Exodus 3:16 - visited Psalms 8:5 - thou Psalms 65:11 - crownest Proverbs 4:9 - a crown Zechariah 6:13 - bear Matthew 17:27 - and take Mark 11:3 - that John 5:27 - because Ephesians 4:9 - the lower 2 Timothy 2:5 - is he Hebrews 12:2 - for Hebrews 2:7. ---------------------- Little lower than the angels This same thing is said of Jesus in verse 9, and the sense in which it is said is explained, namely, for the suffering of death. Hence we understand that this inferiority of man to the angels in the present verse refers to the nature of his body, that it is possible for him to die which the angels cannot do (Luke 20:36). Notwithstanding this humble status of man, God did crown him with the glory and honor of being placed over the works of His hands. Hebrews 2:7 -------------------------------------------------------------------------------- Thou madest him a little lower (elattτsas auton brachu ti). First aorist active of old verb elattoτ from elattτn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. Brachu ti is accusative neuter of degree like 2 Samuel 16:1, "some little," but of time in Isaiah 57:17 (for a little while). -------------------------------------------------------------------------------- Than the angels (par’ aggelous). "Beside angels" like para with the accusative of comparison in Hebrews 1:4; Hebrews 1:9. The Hebrew here has Elohim which word is applied to judges in Psalms 82:1; Psalms 82:6 (John 10:34-35). Here it is certainly not "God" in our sense. In Psalms 29:1 the LXX translates Elohim by huoi theou (sons of God). -------------------------------------------------------------------------------- Thou crownedst (estephanτsas). First aorist active indicative of old verb, stephanoτ, to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of Heb 2:7 is absent in B. Hebrews 2:8 Hebrews 2:8 -------------------------- πανταG3956 ALL THINGS υπεταξαςG5293 [G5656] THOU DIDST SUBJECT υποκατωG5270 UNDER τωνG3588 ποδωνG4228 αυτουG846 HIS FEET ενG1722 γαρG1063 τωG3588 FOR IN υποταξαιG5293 [G5658] αυτωG846 TO HIM ταG3588 πανταG3956 ALL THINGS, ουδενG3762 NOTHING αφηκενG863 [G5656] HE LEFT αυτωG846 TO HIM ανυποτακτονG506 . νυνG3568 δεG1161 BUT NOW ουπωG3768 NOT YET ορωμενG3708 [G5719] DO WE SEE αυτωG846 TO HIM ταG3588 πανταG3956 ALL THINGS υποτεταγμεναG5293 [G5772] ; hast: Hebrews 2:5, Hebrews 1:13, Psalms 2:6, Daniel 7:14, Matthew 28:18, John 3:35, John 13:3, 1 Corinthians 15:27, Ephesians 1:21, Ephesians 1:22, Philippians 2:9-11, 1 Peter 3:22, Revelation 1:5, Revelation 1:18, Revelation 5:11-13 but: Job 30:1-12, Job 41:1-34, 1 Corinthians 15:24, 1 Corinthians 15:25 Psalms 8:6 - put Zechariah 3:5 - fair Matthew 11:27 - are Matthew 17:27 - and take Luke 10:22 - All things Luke 24:26 - General John 17:2 - As Acts 19:17 - the name Hebrews 1:2 - appointed Hebrews 2:8. ---------------------- Thou hast put all things in subjection under his feet. This is said in reference to what is declared in Genesis 1:26-28. From here on the apostle extends his remarks to Include Jesus, which is not considered in the original passage in the Psalms. This is not the only instance where a New Testament writer makes a second or extended use of an Old Testament passage. Hosea 11:1 is said regarding the departure of ancient Israel from Egypt, but Matthew 2:14-15 quotes it and applies it to Christ. Likewise Matthew 1:23 cites Isaiah 7:14 and applies is to Christ, yet the passage in Isaiah first referred to an infant born to the prophet and his young wife. See not yet all things put under him is said of Jesus, and the next two verses will indicate what it is that is not yet put under or been conquered by Jesus, and what he must first suffer before His final victory over all except his Father. Hebrews 2:8 -------------------------------------------------------------------------------- For (γὰρ) Explanatory. Thou hast put all things in subjection under his feet, that is to say, nothing is excepted. -------------------------------------------------------------------------------- That is not put under him (αὐτῳἀνυπότακτον) Lit. "unsubjected to him." The adjective only here and 1 Timothy 1:9; Titus 1:6. But this ideal is not yet a reality. We see not yet all things subjected to him, but we do see the germinal fulfillment of the prophecy in Jesus' life, suffering, and death. Hebrews 2:8 -------------------------------------------------------------------------------- In that he subjected (en tτi hupotaxai). First aorist active articular infinitive of hupatassτ in the locative case, "in the subjecting." -------------------------------------------------------------------------------- He left (aphηken). First aorist active indicative (kappa aorist) of aphiηmi. -------------------------------------------------------------------------------- Nothing that is not subject to him (ouden autτi anupotakton). Later verbal of hupotassτ with a privative. Here in passive sense, active sense in 1 Timothy 1:9. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come! -------------------------------------------------------------------------------- But now we see not yet (nun de oupτ horτmen). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio. Hebrews 2:9 Hebrews 2:9 -------------------------- τονG3588 δεG1161 BUT WHO βραχυG1024 LITTLE τιG5100 SOME παρG3844 THAN αγγελουςG32 "THE" ANGELS ηλαττωμενονG1642 [G5772] MADE LOWER βλεπομενG991 [G5719] WE SEE ιησουνG2424 JESUS διαG1223 ON ACCOUNT OF τοG3588 THE παθημαG3804 τουG3588 θανατουG2288 OF DEATH δοξηG1391 WITH GLORY καιG2532 AND τιμηG5092 WITH HONOUR εστεφανωμενονG4737 [G5772] CROWNED; οπωςG3704 SO THAT χαριτιG5485 BY "THE" GRACE θεουG2316 OF GOD υπερG5228 FOR παντοςG3956 EVERY ONE γευσηταιG1089 [G5667] HE MIGHT TASTE θανατουG2288 DEATH. Jesus: Hebrews 8:3, Hebrews 10:5, Genesis 3:15, Isaiah 7:14, Isaiah 11:1, Isaiah 53:2-10, Romans 8:3, Galatians 4:4, Philippians 2:7-9 for the: or, by the crowned: Psalms 21:3-5, Acts 2:33, Revelation 19:12 by: John 3:16, Romans 5:8, Romans 5:18, Romans 8:32, 2 Corinthians 5:21, 2 Corinthians 6:1, 1 John 4:9, 1 John 4:10 taste: Matthew 6:28, Mark 9:1, Luke 9:27, John 8:52 for every: John 1:29, John 12:32, 2 Corinthians 5:15, 1 Timothy 2:6, 1 John 2:2, Revelation 5:9 Exodus 28:2 - glory 2 Kings 11:12 - put the crown 1 Chronicles 29:25 - bestowed 2 Chronicles 23:11 - put upon Psalms 8:5 - thou Psalms 89:19 - exalted Psalms 110:7 - therefore Son 3:11 - behold Son 8:1 - find thee Ezekiel 34:24 - a prince Micah 2:13 - their Zechariah 3:5 - fair Zechariah 6:11 - make Matthew 16:28 - taste Luke 10:37 - He that John 3:35 - and John 10:17 - General John 10:18 - but John 12:24 - if John 13:3 - knowing John 14:28 - Father John 17:2 - As Acts 3:13 - hath Acts 3:22 - of your Acts 19:17 - the name Romans 5:15 - and the gift 2 Corinthians 5:14 - one Ephesians 1:20 - and set Ephesians 4:9 - the lower Philippians 2:9 - God 1 Timothy 3:16 - God 2 Timothy 2:5 - is he Titus 2:11 - the grace Hebrews 1:2 - appointed Hebrews 1:4 - so Hebrews 2:7 - madest Hebrews 3:3 - this 1 Peter 1:21 - gave Revelation 14:14 - a golden Hebrews 2:9. ---------------------- Jesus was made lower than the angels in regard to his body only, as explained in verse 7; it is further explained in the present verse. In order to be able to taste death for every man, He must himself be able to die, which required such a body. It was by the grace or favor of God for mankind, that Jesus was enabled to die (and live again) for humanity. It was a glory and honor for Jesus to be crowned with such an exalted privilege as that of dying for the salvation of man. Hebrews 2:9 -------------------------------------------------------------------------------- Jesus— made a little lower, etc. Repeated from Hebrews 2:7. To be subordinated to the angels is the same as being "made under the law," Galatians 4:4. In that chapter Paul shows that the law under which the church in its state of pupilage was kept (Galatians 3:23; Galatians 4:3) was instituted through the mediation of angels (Galatians 3:19). Then, as interchangeable with under the law, Paul has "enslaved under the elements (ὑπὸτὰστοιχεῖα) of the world" (Galatians 4:3; Galatians 4:9). These elements are elemental forces or spirits, as appears from a correct interpretation of Col 2:8; Colossians 2:20. The subjection to elemental spirits is only another form of subjection to the angels of the law, and our author uses this doctrine to show the mutable nature of angels in contrast with the immutable perfection of the Son (see Hebrews 1:7-8). This accords with the Epistle to the Colossians which deals with the heresy of angel-worship, and in which the worship of angels is represented as connected with the service of elemental or cosmic forces. Very striking is Colossians 2:15. When the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law was set aside by God (ἀπεκδύσαμενος) having stripped off, revealing Christ as the head of every principality and power. God made a show or display of them (ἐδειγμάτισεν) as subordinate and subject to Christ. He thus boldly (, by a bold stroke, put his own chosen ministers in subjection before the eyes of the world. See on Colossians 2:15. The use of the human name, Jesus, at this point, is significant. In this epistle that name usually furnishes the key to the argument of the passage in which it occurs. See Hebrews 3:1; Hebrews 6:20; Hebrews 12:2. -------------------------------------------------------------------------------- For the suffering of death crowned with glory and honor (διὰτὸπάθηματοῦθανάτουδόξῃκαὶτιμῃἐστεφανωμένον) The usual interpretation connects for the suffering of death with made lower than the angels, meaning that Jesus was subordinated to the angels for the suffering of death. But for the suffering of death should be connected with crowned, etc. Δια should be rendered because of. Jesus was crowned with glory and honor because of the suffering of death. Christ's exaltation and preeminence over the angels was won through humiliation and death. For crowned, see on 2 Timothy 2:5. Exaltation was the logical result of Christ's humiliation (comp. Philippians 2:9), not simply its recompense (comp. Matthew 23:12; Luke 14:11; Luke 18:14). He was glorified in humiliation. "The humiliation is only the glory not yet begun." -------------------------------------------------------------------------------- By the grace of God (χάριτιθεοῦ) God manifested his grace in giving Christ the opportunity of tasting death for every man, and so abolishing death as a curse. The same thought of glory in humiliation is expressed in John 1:14. To be called to the office of "apostle and high-priest of our confession" (Hebrews 3:1), an office which involved personal humiliation and death, was to be "crowned with glory and honor," and was a signal token of God's favor. Note John 12:23; John 12:28; John 13:31-32, in which Jesus speaks of his approaching passion as itself his glorification. Comp. Hebrews 3:3. It was desirable to show to Jews who were tempted to stumble at the doctrine of a crucified Messiah (Galatians 3:13), that there was a glory in humiliation. -------------------------------------------------------------------------------- Should taste death (γεύσηταιθανάτου) The phrase is found several times in the Gospels, as Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52. See on Luke 9:27; see on John 8:52. The following statement justifies the bold assertion of Heb 2:9. With a view to the recoil of Jewish readers from the thought of a suffering Messiah (1 Corinthians 1:23), the writer will show that Jesus' suffering and death were according to the divine fitness of things. Hebrews 2:9 -------------------------------------------------------------------------------- Even Jesus (Iηsoun). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (ton brachu ti par’ aggelous ηlattτmenon), quoting and applying the language of the Psalm in Hebrews 2:7 to Jesus (with article ton and the perfect passive participle of elattaτ). But this is not all. Death has defeated man, but Jesus has conquered death. -------------------------------------------------------------------------------- Because of the suffering of death (dia to pathηma tou thanatou). The causal sense of dia with the accusative as in Hebrews 1:14. Jesus in his humanity was put lower than the angels "for a little while" (brachu ti). Because of the suffering of death we see (blepomen) Jesus crowned (estephanτmenon, perfect passive participle of stephanoτ from Hebrews 2:7), crowned already "with glory and honour" as Paul shows in Philippians 2:9-11 (more highly exalted, huperupsτsen) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (Hebrews 1:3). -------------------------------------------------------------------------------- That by the grace of God he should taste death for every man (hopτs chariti theou huper pantos geusηtai thanatou). This purpose clause (hopτs instead of the more usual hina) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (huper), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (geuomai thanatou) occurs in the Gospels (Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52), though not in the ancient Greek. It means to see death (Hebrews 11:5), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (chariti, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read chτris theou (apart from God) in place of chariti theou, Nestorian doctrine whatever the origin. Hebrews 2:10 Hebrews 2:10 -------------------------- επρεπενG4241 [G5707] γαρG1063 FOR IT WAS αυτωG846 TO HIM διG1223 FOR ονG3739 WHOM "ARE" ταG3588 πανταG3956 ALL THINGS καιG2532 AND διG1223 BY ουG3739 WHOM "ARE" ταG3588 πανταG3956 ALL THINGS πολλουςG4183 MANY υιουςG5207 SONS ειςG1519 TO δοξανG1391 GLORY αγαγονταG71 [G5631] , τονG3588 THE αρχηγονG747 LEADER τηςG3588 σωτηριαςG4991 αυτωνG846 OF THEIR διαG1223 THROUGH παθηματωνG3804 τελειωσαιG5048 [G5658] TO MAKE PERFECT. it: Hebrews 7:26, Genesis 18:25, Luke 2:14, Luke 24:26, Luke 24:46, Romans 3:25, Romans 3:26, Ephesians 1:6-8, Ephesians 2:7, Ephesians 3:10, 1 Peter 1:12 for: Proverbs 16:4, Isaiah 43:21, Romans 11:36, 1 Corinthians 8:6, 2 Corinthians 5:18, Colossians 1:16, Colossians 1:17, Revelation 4:11 many: Hosea 8:10, John 11:52, Romans 8:14-18, Romans 8:29, Romans 8:30, Romans 9:25, Romans 9:26, 2 Corinthians 6:18, Galatians 3:26, Ephesians 1:5, 1 John 3:1, 1 John 3:2, Revelation 7:9 glory: Romans 9:23, 1 Corinthians 2:7, 2 Corinthians 3:18, 2 Corinthians 4:17, Colossians 3:4, 2 Timothy 2:10, 1 Peter 5:1, 1 Peter 5:10 the captain: Hebrews 6:20, Hebrews 12:2, Joshua 5:14, Joshua 5:15, Isaiah 55:4, Micah 2:13, Acts 3:15, Acts 5:31 perfect: Hebrews 5:8, Hebrews 5:9, Luke 13:32, Luke 24:26, Luke 24:46, John 19:30 Leviticus 4:25 - put Leviticus 4:30 - upon the horns Leviticus 4:34 - the horns of the altar Leviticus 5:9 - sprinkle Leviticus 8:23 - Moses took Leviticus 9:9 - General Numbers 7:15 - General Deuteronomy 14:1 - the children 1 Samuel 10:1 - captain 1 Samuel 13:14 - captain over 1 Samuel 22:2 - a captain 2 Samuel 5:2 - a captain 2 Kings 20:5 - the captain 2 Chronicles 13:12 - for our captain Psalms 110:7 - therefore Son 5:10 - the chiefest Ezekiel 34:24 - a prince Daniel 8:11 - the prince John 12:24 - if Hebrews 2:14 - the children Hebrews 7:28 - consecrated 1 Peter 2:21 - because Revelation 12:7 - Michael Hebrews 2:10. ---------------------- The pronoun him refers to God, and it became him or was befitting that He should do the things mentioned in the verse. Whom also is a pronoun standing for God, because all things were originally for and by Him. He planned to bring many (as many as would) persons unto the glory of spiritual service in this life, and eternal glory in the life to come. For such a grand accomplishment it was necessary to have a captain who could lead them in the manner. Such a captain was to be Jesus, and he was made perfect (completely qualified) by suffering. Such an experience was all that Jesus lacked before he came to the earth, and hence He was given a fleshly body that was capable of suffering and death. Hebrews 2:10 -------------------------------------------------------------------------------- It became (ἔπρεπεν) Not logical necessity (δεῖ, v. 1), nor obligation growing out of circumstances (ὤφειλεν, v. 17), but an inner fitness in God's dealing. Dr. Robertson Smith observes: "The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitrium, but in that which befits the divine nature." -------------------------------------------------------------------------------- For whom— by whom (δι' ὅν—δι' οὗ) For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = εἰςαὐτὸντὰπάντα unto whom are all things, Romans 11:36; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom, through whose agency, all things came into being. On διὰ applied to God, see on Hebrews 1:2. These two emphasize the idea of fitness. It was becoming even to a God who is the beginning and the end of all things. -------------------------------------------------------------------------------- In bringing many sons unto glory (πολλοὺςυἱοὺςεἰςδόξανἀγαγόντα) Const. bringing with him; not with captain, which would mean "to perfect the captain, etc., as one who led many sons, etc." Αγαγόντα is not to be explained who had brought, or after he had brought, with a reference to the O.T. saints, "he had brought many O.T. sons of God unto glory"; but rather, bringing as he did, or in bringing, as A.V. Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (v. 9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see 2 Timothy 2:10; Revelation 19:1. -------------------------------------------------------------------------------- To make perfect (τελειῶσαι) Lit. to carry to the goal or consummation. The "perfecting" of Jesus corresponds to his being "crowned with glory and honor," although it is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process. "To make perfect" does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation. -------------------------------------------------------------------------------- The captain of their salvation (τὸνἀρχηγὸντῆςσωτηρίαςαὐτῶν) Comp. Acts 5:31. Ἀρχηγὸς captain, quite frequent in lxx and Class. Rev. renders author, which misses the fact that the Son precedes the saved on the path to glory. The idea is rather leader, and is fairly expressed by captain. Hebrews 2:10 -------------------------------------------------------------------------------- It became him (eprepen autτi). Imperfect active of prepτ, old verb to stand out, to be becoming or seemly. Here it is impersonal with teleiτsai as subject, though personal in Hebrews 7:26. Autτi (him) is in the dative case and refers to God, not to Christ as is made plain by ton archηgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philippians 2:5-11. -------------------------------------------------------------------------------- For whom (di’ hon). Referring to autτi (God) as the reason (cause) for the universe (ta panta). -------------------------------------------------------------------------------- Through whom (di’ hou). With the genitive dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his ex autou kai di’ autou kai eis auton ta panta. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (di’ hou) in creation (Hebrews 1:2), a doctrine in harmony with Colossians 1:15-16 (en autτi, di’ autou eis auton) and John 1:3. -------------------------------------------------------------------------------- In bringing (agagonta). Second aorist active participle of agτ in the accusative case in spite of the dative autτi just before to which it refers. -------------------------------------------------------------------------------- The author (ton archηgon). Old compound word (archη and agτ) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). -------------------------------------------------------------------------------- To make perfect (teleiτsai). First aorist active infinitive of teleioτ (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. Hebrews 2:11 Hebrews 2:11 -------------------------- οG3588 τεG5037 γαρG1063 FOR BOTH HE WHO αγιαζωνG37 [G5723] καιG2532 AND οιG3588 THOSE αγιαζομενοιG37 [G5746] εξG1537 OF ενοςG1520 ONE παντεςG3956 "ARE" ALL; διG1223 FOR ηνG3739 WHICH αιτιανG156 CAUSE ουκG3756 επαισχυνεταιG1870 [G5736] HE IS NOT ASHAMED αδελφουςG80 αυτουςG846 THEM καλεινG2564 [G5721] TO CALL, he that: Hebrews 10:10, Hebrews 10:14, Hebrews 13:12, John 17:19 all: Hebrews 2:14, John 17:21, Acts 17:26, Galatians 4:4 he is: Hebrews 11:16, Mark 8:38, Luke 9:26 to call: Matthew 12:48-50, Matthew 25:40, Matthew 28:10, John 20:17, Romans 8:29 Genesis 46:31 - General Genesis 47:1 - Joseph Leviticus 8:30 - the anointing Leviticus 16:18 - General Leviticus 25:48 - General Rth 3:2 - is not Boaz 1 Chronicles 28:2 - my brethren Psalms 22:22 - I will Proverbs 17:17 - General Son 4:9 - my sister Son 8:1 - that thou Matthew 12:50 - the same Mark 3:34 - Behold Luke 8:21 - My mother John 1:14 - the Word Acts 20:32 - which are 1 Corinthians 1:2 - sanctified 1 Corinthians 6:11 - but ye are sanctified 1 Thessalonians 5:23 - sanctify Hebrews 1:9 - thy fellows Hebrews 2:17 - it Hebrews 10:29 - wherewith Hebrews 2:11. ---------------------- This verse and on through the chapter, carries the main subject of the oneness and fellowship that was designed to exist between Jesus and those whom he planned to save. To be sanctified means to be devoted to the service of God. Such a state of devotion is accomplished through Jesus who is he that sanctifieth. They are all of one in that both Jesus and his disciples are united in reverence for God who makes all. good things possible that exist. In this sense they are all brethren and Jesus is not ashamed in the happy relationship. Hebrews 2:11 -------------------------------------------------------------------------------- In order to bring many sons unto glory, Christ assumes to them the relation of brother. -------------------------------------------------------------------------------- He that sanctifieth (ὁἁγιάζων) Sanctification is the path to glorification. Comp. Hebrews 10:14. -------------------------------------------------------------------------------- Of one (ἐξἑνὸς) Probably God, although the phrase may signify of one piece, or of one whole. Jesus and his people alike have God for their father. Therefore they are brethren, and Christ, notwithstanding his superior dignity, is not ashamed to call them by that name. Hebrews 2:11 -------------------------------------------------------------------------------- He that sanctifieth (ho hagiazτn). Present active articular participle of hagiazτ. Jesus is the sanctifier (Hebrews 9:13-14; Hebrews 13:12). -------------------------------------------------------------------------------- They that are sanctified (hoi hagiazomenoi). Present passive articular participle of hagiazτ. It is a process here as in Hebrews 10:14, not a single act, though in Hebrews 10:10 the perfect passive indicative presents a completed state. -------------------------------------------------------------------------------- Of one (ex henos). Referring to God as the Father of Jesus and of the "many sons" above (Hebrews 2:10) and in harmony with Hebrews 2:14. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is. -------------------------------------------------------------------------------- He is not ashamed (ouk epaischunetai). Present passive indicative of epaischunomai, old compound (Romans 1:16). Because of the common Father Jesus is not ashamed to own us as "brothers" (adelphous), unworthy sons though we be. Hebrews 2:12 Hebrews 2:12 -------------------------- λεγωνG3004 [G5723] SAYING απαγγελωG518 [G5692] I WILL DECLARE τοG3588 ονομαG3686 σουG4675 THY NAME τοιςG3588 αδελφοιςG80 μουG3450 TO MY ; ενG1722 IN μεσωG3319 "THE" MIDST εκκλησιαςG1577 OF "THE" υμνησωG5214 [G5692] σεG4571 I WILL SING PRAISE TO THEE. I will: Psalms 22:22, Psalms 22:25 in: Psalms 40:10, Psalms 111:1, John 18:20 1 Chronicles 28:2 - my brethren Psalms 26:12 - in the Psalms 35:18 - give Psalms 40:9 - preached Psalms 109:30 - I will praise Psalms 149:1 - in the congregation Son 5:1 - my sister Son 8:1 - that thou Mark 3:34 - Behold John 17:6 - have manifested John 17:26 - I have 1 John 1:3 - declare Hebrews 2:12. ---------------------- Paul verifies his statement of the preceding verse by a quotation from the Psalms 22:22, which is a part of a chapter composed of predictions about Christ. In the midst of the church. In Matthew 18:20 Jesus promises to be present in every scriptural assembly, and in such a meeting He will be joining in the praises. Hebrews 2:12 -------------------------------------------------------------------------------- This acknowledgment as brethren the writer represents as prophetically announced by Messiah in Psalms 22:22. The Psalm is the utterance of a sufferer crying to God for help in the midst of enemies. The Psalmist declares that God has answered his prayer, and that he will give public thanks therefore. -------------------------------------------------------------------------------- Unto my brethren (τοῖςἀδελφοῖςμου) His brethren in the worshipping assembly. This is applied by our writer to the human brotherhood at large, and Christ is represented as identifying himself with them in thanksgiving. -------------------------------------------------------------------------------- Will I sing praise unto thee (ὑμνήσωσε) Rare in N.T. Matthew 26:30; Mark 14:26; Acts 16:25. Lit. hymn thee. Often in the Greek liturgies. Hebrews 2:12 -------------------------------------------------------------------------------- Unto my brethren (tois adelphois mou). To prove his point the writer quotes Psalms 22:22 when the Messiah is presented as speaking "unto my brethren." -------------------------------------------------------------------------------- Congregation (ekklηsias). The word came to mean the local church and also the general church or kingdom (Matthew 16:18; Hebrews 12:23). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did. Hebrews 2:13 Hebrews 2:13 -------------------------- καιG2532 AND παλινG3825 AGAIN εγωG1473 I εσομαιG2071 [G5704] WILL BE πεποιθωςG3982 [G5756] επG1909 IN αυτωG846 HIM. καιG2532 AND παλινG3825 AGAIN, ιδουG2400 [G5628] BEHOLD εγωG1473 I καιG2532 AND ταG3588 THE παιδιαG3813 αG3739 WHICH μοιG3427 ME εδωκενG1325 [G5656] οG3588 GAVE θεοςG2316 GOD. I will: 2 Samuel 22:3, Psalms 16:1, Psalms 18:2, Psalms 36:7, Psalms 36:8, Psalms 91:2, Isaiah 12:2, Isaiah 50:7-9, Matthew 27:43 Behold: Isaiah 8:18, Isaiah 53:10 which: Genesis 33:5, Genesis 48:9, Psalms 127:3, John 10:29, John 17:6-12, 1 Corinthians 4:15 Leviticus 25:25 - General Psalms 21:7 - For the Psalms 22:30 - A seed Isaiah 9:6 - The everlasting Father John 17:12 - I kept Hebrews 2:13. ---------------------- This verse is a quotation from some Old Testament sayings, parts of them from David, pertaining to the close fellowship between the Lord and his disciples. Hebrews 2:13 -------------------------------------------------------------------------------- I will put my trust, etc. Isaiah 8:17-18. The passage occurs in an invective against the people's folly in trusting to any help but God's during the Syro-Israelitish war under Ahaz. The prophet is commanded to denounce those who trusted to soothsayers and not to God, and to bind and seal God's testimony to the righteous party who maintained their confidence in him— a party comprising the disciples of Isaiah, and in whom lies the prophet's hope for the future of Israel. Isaiah declares his own faith in God, and announces that he and his children have been appointed as living symbols of the divine will, so that there is no need of applying to necromancers. The names of the children are Shear-jashub a remnant shall return, and Maher-shalal-hash-baz haste-spoil-hurry-prey. These names will teach Israel that Assyria will spoil Damascus and Samaria; and that, in the midst of foreign invasion, God will still be with Judah, and will make a nation of the remnant which the war shall leave. The prophet and his children are thus omens of the nation's fortunes. The children were babes at this time, and "the only unity which existed among them was that which exists between every father and his children, and that which resulted from their belonging to the same prophetic household and all bearing symbolic names (without knowledge of the fact on the part of the children)." Our writer ignores the historical sense of the words, takes a part of a sentence and puts a messianic meaning into it, inferring from it the oneness of Jesus and his people, and the necessity of his assuming their nature in order to be one with them. He treats the two parts of the passage separately, emphasizing in the first part Messiah's trust in God in common with his human brethren, and inserting ἐγὼ I into the lxx text in order to call special attention to the speaker as Messiah. In the second part, he expresses the readiness of himself and his children to carry out God's will. Hebrews 2:13 -------------------------------------------------------------------------------- I will put my trust in him (Egτ esomai pepoithτs ep’ autτi). A rare periphrastic (intransitive) future perfect of peithτ, a quotation from Isaiah 8:17. The author represents the Messiah as putting his trust in God as other men do (cf. Hebrews 12:2). Certainly Jesus did this constantly. The third quotation (kai palin, And again) is from Isaiah 8:18 (the next verse), but the Messiah shows himself closely linked with the children (paidia) of God, the sons (huioi) of Hebrews 2:10. Hebrews 2:14 Hebrews 2:14 -------------------------- επειG1893 SINCE ουνG3767 ταG3588 THE παιδιαG3813 κεκοινωνηκενG2841 [G5758] HAVE σαρκοςG4561 OF FLESH καιG2532 AND αιματοςG129 BLOOD, καιG2532 ALSO αυτοςG846 HE παραπλησιωςG3898 IN LIKE MANNER μετεσχενG3348 [G5627] TOOK PART IN τωνG3588 αυτωνG846 THE SAME, ιναG2443 THAT διαG1223 τουG3588 THROUGH θανατουG2288 DEATH καταργησηG2673 [G5661] HE MIGHT ANNUL τονG3588 HIM WHO τοG3588 THE κρατοςG2904 MIGHT εχονταG2192 [G5723] τουG3588 HAS θανατουG2288 OF DEATH τουτεστινG5123G5123 [G5748] THAT IS, τονG3588 THE διαβολονG1228 DEVIL; the children: Hebrews 2:10 of flesh: 1 Corinthians 15:50 he also: Hebrews 2:18, Hebrews 4:15, Genesis 3:15, Isaiah 7:14, John 1:14, Romans 8:3, Galatians 4:4, Philippians 2:7, Philippians 2:8, 1 Timothy 3:16, he through, Hebrews 9:15, Isaiah 53:12, John 12:24, John 12:31-33, Romans 14:9, Colossians 2:15, Revelation 1:18 destroy: Isaiah 25:8, Hosea 13:14, 1 Corinthians 15:54, 1 Corinthians 15:55, 2 Timothy 1:10 the devil: Matthew 25:41, 1 John 3:8-10, Revelation 2:10, Revelation 12:9, Revelation 20:2 Leviticus 14:5 - earthen vessel Leviticus 16:4 - holy linen coat Leviticus 25:25 - General Judges 9:2 - your bone Judges 14:14 - Out of the eater Judges 16:30 - So the dead 1 Samuel 17:51 - his sword 2 Samuel 5:1 - we Psalms 18:17 - strong Psalms 45:7 - above Psalms 68:20 - unto Psalms 98:1 - his right Psalms 118:13 - General Isaiah 8:18 - I and the Isaiah 9:6 - The everlasting Father Isaiah 40:10 - with strong hand Isaiah 42:7 - to bring Isaiah 49:25 - Even Isaiah 63:5 - mine own Jeremiah 31:11 - redeemed Daniel 7:13 - one like Micah 2:13 - breaker Matthew 4:2 - he was Matthew 6:13 - deliver Matthew 16:13 - I the Matthew 22:45 - how Matthew 27:50 - yielded Mark 3:27 - General Mark 5:7 - that Luke 4:34 - art Luke 8:35 - and found Luke 10:18 - I beheld Satan Luke 16:22 - was carried John 10:18 - but John 12:27 - but John 16:11 - the John 19:30 - and he Acts 2:24 - because Acts 10:38 - healing Acts 26:18 - and from Romans 6:9 - death Romans 16:20 - shall 1 Corinthians 15:13 - General 1 Corinthians 15:26 - General Galatians 1:16 - flesh Galatians 4:31 - we Colossians 1:13 - delivered Hebrews 2:11 - all Hebrews 2:17 - it Hebrews 5:7 - the Hebrews 10:5 - but Revelation 1:13 - like Revelation 12:11 - they overcame Revelation 21:4 - no Hebrews 2:14. ---------------------- The fellowship is continued in this verse. The motive for sharing in a nature of flesh and blood is the same as indicated in verse 9. Destroy is used in the sense of counteract, for the devil will never be literally destroyed. But lie had the power of causing death to come upon mankind. and Jesus died and rose again in order to bring all men to life again. Hebrews 2:14 -------------------------------------------------------------------------------- The children (τὰπαιδία) Children of men, the subjects of Christ's redemption. -------------------------------------------------------------------------------- Are partakers of flesh and blood (κεκοινώνηκεναἵματοςκαὶσαρκός) For κεκοινώνηκεν see on Romans 12:13. For flesh and blood the correct text reads blood and flesh. In rabbinical writers a standing phrase for human nature in contrast with God. -------------------------------------------------------------------------------- Likewise (παραπλησίως) Rend. in like manner. N.T.o. Expressing general similarity. He took his place alongside (παρὰ) and near (πλησιός): near by. -------------------------------------------------------------------------------- Took part (μετέσχεν) The verb only in Hebrews and Paul. The distinction between it and κεκοινώνηκεν were partakers is correctly stated by Westcott; the latter marking the characteristic sharing of the common fleshly nature as it pertains to the human race at large, and the former signifying the unique fact of the incarnation as a voluntary acceptance of humanity. -------------------------------------------------------------------------------- He might destroy (καταργήσῃ) Rend. bring to nought. See on cumbereth, Luke 13:7, and make of none effect, Romans 3:3. The word occurs 27 times in N.T., and is rendered in 17 different ways in A.V. -------------------------------------------------------------------------------- Him that had the power of death (τὸντὸκράτοςἔχοντατοῦθανάτου) Not power over death, but sovereignty or dominion of death, a sovereignty of which death is the realm. Comp. Romans 5:21, "Sin reigned in death." -------------------------------------------------------------------------------- That is the devil An explanation has been sought in the Jewish doctrine which identified Satan with Sammaλl, the angel of death, who, according to the later Jews, tempted Eve. This is fanciful, and has no value, to say nothing of the fact that Michael and not Sammaλl was the angel of death to the Israelites. The O.T. nowhere identifies Satan with the serpent in Eden. That identification is found in Wisd. 2:24, and is adopted Revelation 12:9. The devil has not power to inflict death, nor is death, as such, done away by the bringing of the devil to nought. The sense of the passage is that Satan's dominion in the region of death is seen in the existence and power of the fear of death as the penalty of sin (comp. through fear of death, Hebrews 2:15). The fear of death as implying rejection by God is distinctly to be seen in O.T. It appears in the utterances of many of the Psalmists. There is a consciousness of the lack of a pledge that God will not, in any special case, rise up against one. Along with this goes the conception of Satan as the accuser, see Zechariah 3. This idea may possibly give coloring to this passage. Even before death the accuser exercises sway, and keeps God's people in bondage so long as they are oppressed with the fear of death as indicating the lack of full acceptance with God. How strongly this argument would appeal to Hebrew readers of the Epistle is clear from rabbinical theology, which often speaks of the fear of death, and the accuser as a constant companion of man's life. Jesus assumes the mortal flesh and blood which are subject to this bondage. He proves himself to be both exempt from the fear of death and victorious over the accuser. He never lost his sense of oneness with God, so that death was not to him a sign of separation from God's grace. It was a step in his appointed career; a means (διὰτοῦθανάτου) whereby he accomplished his vocation as Savior. His human brethren share his exemption from the bondage of the fear of death, and of the accusing power of Satan. "He that believeth on the Son hath eternal life." "Whether we live or die we are the Lord's." Hebrews 2:14 -------------------------------------------------------------------------------- Are sharers in flesh and blood (kekoinτnηken haimatos kai sarkos). The best MSS. read "blood and flesh." The verb is perfect active indicative of koinτneτ, old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans 12:13) or with en or eis. "The children have become partners (koinτnoi) in blood and flesh." -------------------------------------------------------------------------------- Partook (metesche). Second aorist active indicative of metechτ, to have with, a practical synonym for koinτneτ and with the genitive also (tτn autτn). That he might bring to nought (hina katargηsηi). Purpose of the incarnation clearly stated with hina and the first aorist active subjunctive of katargeτ, old word to render idle or ineffective (from kata, argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). "By means of death" (his own death) Christ broke the power (kratos) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5-6). Note the explanatory tout’ estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott). Hebrews 2:15 Hebrews 2:15 -------------------------- καιG2532 AND απαλλαξηG525 [G5661] MIGHT SET FREE τουτουςG5128 THOSE οσοιG3745 φοβωG5401 BY FEAR θανατουG2288 OF DEATH διαG1223 THROUGH παντοςG3956 ALL τουG3588 ζηνG2198 [G5721] THEIR ενοχοιG1777 SUBJECT ησανG2258 [G5713] WERE δουλειαςG1397 TO BONDAGE. deliver: Job 33:21-28, Psalms 33:19, Psalms 56:13, Psalms 89:48, Luke 1:74, Luke 1:75, 2 Corinthians 1:10 through: Job 18:11, Job 18:14, Job 24:17, Psalms 55:4, Psalms 73:19, 1 Corinthians 15:50-57 subject: Romans 8:15, Romans 8:21, Galatians 4:21, 2 Timothy 1:7 Genesis 3:15 - it shall Judges 14:14 - Out of the eater Judges 16:30 - So the dead Psalms 18:17 - strong Psalms 68:20 - unto Psalms 98:1 - his right Isaiah 25:8 - He Isaiah 42:7 - to bring Isaiah 49:25 - Even Isaiah 53:3 - a man Isaiah 53:12 - will I Isaiah 63:5 - mine own Jeremiah 31:11 - redeemed Micah 2:13 - breaker Matthew 6:13 - deliver Luke 8:35 - and found John 10:18 - but John 19:30 - and he Acts 10:38 - healing Acts 26:18 - and from Romans 6:9 - death Romans 7:24 - who Romans 16:20 - shall 1 Corinthians 15:54 - Death Galatians 4:31 - we 2 Timothy 1:10 - who Revelation 12:11 - they overcame Revelation 21:4 - no Hebrews 2:15. ---------------------- Bondage is from DOULEIA which is literally defined by Thayer as follows: "Slavery, bondage, the condition of a slave." He then explains it to mean, "The slavish sense of fear." With no prospect of living again, mankind would have a feeling of dread for death that would be like the terror caused by a harsh master over his slaves. Such a fear of death would indeed be a cruel bondage, but the resurrection of Christ dispelled that fear in the minds of all who believe in Him. Hebrews 2:15 -------------------------------------------------------------------------------- Deliver (ἀπαλλάξῃ) Only here in Hebrews, and besides, only Luke 12:58; Acts 19:12. Tolerably often in lxx. Very common in Class. Used here absolutely, not with δουλείας bondage, reading deliver from bondage. -------------------------------------------------------------------------------- Subject to bondage (ἔνοχοιδουλείας) Ἔνοχοι from ἐν in and ἔχειν to hold. Lit. holden of bondage. See on James 2:10. Comp. the verb ἐςέξειν, Mark 6:19 (note), and Galatians 5:1. Δουλεία bondage only in Hebrews and Paul. Hebrews 2:15 -------------------------------------------------------------------------------- And might deliver (kai apallaxηi). Further purpose with the first aorist active subjunctive of appallassτ, old verb to change from, to set free from, in N.T. only here, Luke 12:58; Acts 19:12. -------------------------------------------------------------------------------- Through fear of death (phobτi thanatou). Instrumental case of phobos. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (Hebrews 9:27-28). Hence our need of Christ to break the power of sin and Satan in death. -------------------------------------------------------------------------------- All their lifetime (dia pantos tou zηin). Present active infinitive with pas and the article in the genitive case with dia, "through all the living." -------------------------------------------------------------------------------- Subject to bondage (enochoi douleias). Old adjective from enechτ, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that. Hebrews 2:16 Hebrews 2:16 -------------------------- ουG3756 γαρG1063 FOR NOT δηπουG1222 INDEED αγγελωνG32 OF ANGELS επιλαμβανεταιG1949 [G5736] TAKES HE HOLD αλλαG235 BUT σπερματοςG4690 OF "THE" SEED αβρααμG11 OF ABRAHAM επιλαμβανεταιG1949 [G5736] HE TAKES HOLD. verily: Hebrews 6:16, Hebrews 12:10, Romans 2:25, 1 Peter 1:20 took not: etc. Gr. taketh not hold of angels, but of the seed of Abraham he taketh hold the seed: Genesis 22:18, Matthew 1:1-17, Romans 4:16-25, Galatians 3:16, Galatians 3:29 Psalms 8:5 - thou John 11:35 - General Hebrews 2:16. ---------------------- Nature is not in the original text because angels are not natural beings. The thought is that Jesus did not come into the world with a body like those of the angels, for then He could not have died (Luke 20:36). He came instead as a fleshly descendant of Abraham. Hebrews 2:16 -------------------------------------------------------------------------------- Verily (δήπου) N.T.o. Doubtless, as is well known. -------------------------------------------------------------------------------- Took not on him (οὑἐπιλαμβάνεται) Rend. he doth not take hold. Comp. Matthew 14:31; Mark 8:23; Acts 18:17. Absolutely, in the sense of help, Sir 4:11. The Greek and Latin fathers explained the verb in the sense of appropriating. He did not appropriate the nature of angels. Angels did not need to be delivered from the fear of death. -------------------------------------------------------------------------------- The nature of angels (ἀγγέλων) The nature is not in the Greek, and does not need to be supplied if ἐπιλαμβάνεται is properly translated. Rend. not of angels doth he take hold. It is not angels who receive his help. -------------------------------------------------------------------------------- The seed of Abraham The one family of God, consisting of believers of both dispensations, but called by its O.T. name. See Psalms 105:6; Isaiah 41:8, and comp. Galatians 3:29. The O.T. name is selected because the writer is addressing Jews. The entire statement in Hebrews 2:16-17 is not a mere repetition of Heb 2:14-15. It carries out the line of thought and adds to it, while at the same time it presents a parallel argument to that in Hebrews 2:14-15. Thus: Hebrews 2:14-15, Christ took part of flesh and blood that he might deliver the children of God from the fear of death and the accusations of Satan: Hebrews 2:16-17, Christ takes hold of the seed of Abraham, the church of God, and is made like unto his brethren, tempted as they are, in order that he may be a faithful high priest, making reconciliation for sin, thus doing away with the fear of death, and enabling his people to draw near to God with boldness. Comp. Hebrews 4:15-16. Christ gives that peculiar help the necessity of which was exhibited in the O.T. economy under which the original seed of Abraham lived. The fear of death, arising from the consciousness of sin, could be relieved only by the intervention of the priest who stood between God and the sinner, and made reconciliation for sin. Jesus steps into the place of the high priest, and perfectly fulfills the priestly office. By his actual participation in the sorrows and temptations of humanity he is fitted to be a true sympathizer with human infirmity and temptation (Hebrews 5:2), a merciful and faithful high priest, making reconciliation for sin, and thus abolishing the fear of death. Hebrews 2:16 -------------------------------------------------------------------------------- Verily (de pou). "Now in some way," only here in N.T. -------------------------------------------------------------------------------- Doth he take hold (epilambanetai). Present middle indicative and means to lay hold of, to help, like boηthηsai in Hebrews 2:18. -------------------------------------------------------------------------------- The seed of Abraham (spermatos Abraham). The spiritual Israel (Galatians 3:29), children of faith (Romans 9:7). Hebrews 2:17 Hebrews 2:17 -------------------------- οθενG3606 ωφειλενG3784 [G5707] IT BEHOVED "HIM" καταG2596 IN πανταG3956 ALL THINGS τοιςG3588 αδελφοιςG80 TO "HIS" ομοιωθηναιG3666 [G5683] TO BE MADE LIKE, ιναG2443 THAT ελεημωνG1655 A γενηταιG1096 [G5638] HE MIGHT BE καιG2532 AND πιστοςG4103 αρχιερευςG749 HIGH PRIEST "IN" ταG3588 THINGS προςG4314 τονG3588 TO θεονG2316 GOD, ειςG1519 τοG3588 FOR ιλασκεσθαιG2433 [G5745] TO MAKE FOR ταςG3588 THE αμαρτιαςG266 SINS τουG3588 OF THE λαουG2992 PEOPLE; it: Hebrews 2:11, Hebrews 2:14, Philippians 2:7, Philippians 2:8 a merciful: Hebrews 3:2, Hebrews 3:5, Hebrews 4:15, Hebrews 4:16, Hebrews 5:1, Hebrews 5:2, Isaiah 11:5 to make: Leviticus 6:30, Leviticus 8:15, 2 Chronicles 29:24, Ezekiel 45:15, Ezekiel 45:17, Ezekiel 45:20, Daniel 9:24, Romans 5:10, 2 Corinthians 5:18-21, Ephesians 2:16, Colossians 1:21 Genesis 19:21 - I Exodus 23:9 - ye know Exodus 28:30 - upon his heart Leviticus 4:20 - an atonement Leviticus 9:15 - General Leviticus 16:15 - Then shall Numbers 25:13 - atonement 1 Samuel 2:35 - I will raise Isaiah 42:3 - bruised Matthew 14:14 - and was Matthew 20:34 - Jesus Mark 1:13 - tempted Mark 1:41 - moved Mark 4:38 - in the Mark 6:34 - saw Mark 8:2 - compassion Mark 10:49 - stood Mark 11:12 - he was Luke 7:13 - he Luke 22:43 - strengthening John 1:29 - which John 4:6 - being John 11:35 - General Romans 7:21 - evil 1 Corinthians 1:9 - God Colossians 1:7 - a Colossians 1:20 - reconcile 2 Timothy 2:2 - faithful Hebrews 3:1 - and Hebrews 4:14 - a great Hebrews 9:11 - an high priest Hebrews 10:21 - an Hebrews 2:17. ---------------------- It was necessary for Jesus to be like his brethren with regard to His body, in order to have a sympathetic interest in their trials and other tests. Being so formed, He could have a feeling of mercy toward them in their transgressions. One meaning of faithful is to be "worthy of trust; that can be relied on." Christ became such a high priest by partaking of the nature of fleshly man, while not surrendering His divine character and likeness to God. This qualified him to make reconciliation (satisfaction with God) for the sins of the people. Hebrews 2:17 -------------------------------------------------------------------------------- Wherefore (ὅθεν) oP. Often in Hebrews. -------------------------------------------------------------------------------- In all things to be made like unto his brethren (κατὰπάντατοῖςἀδελφοῖςὁμοιωθῆναι) Comp. Philippians 2:7, ἐνὁμοιώματιἀνθρώπωνγενόμενος having become in the likeness of men. Likeness is asserted without qualification. There was a complete and real likeness to humanity, a likeness which was closest just where the traces of the curse of sin were most apparent— in poverty, temptation, and violent and unmerited death. -------------------------------------------------------------------------------- It behooved (ὤφειλεν) Indicating an obligation growing out of the position which Christ assumed: something which he owed to his position as the helper of his people. -------------------------------------------------------------------------------- That he might be a merciful and faithful high priest (ἵναἐλεήμωνγένηταικαὶπιστὸςἀρχιερεὺς) Rend. that he might be compassionate, and so (in consequence of being compassionate), a faithful high priest. The keynote of the Epistle, the high-priesthood of Christ, which is intimated in Hebrews 1:3, is here for the first time distinctly struck. Having shown that Christ delivers from the fear of death by nullifying the accusing power of sin, he now shows that he does this in his capacity of high priest, for which office it was necessary that he should be made like unto his human brethren. In the O.T. economy, the fear of death was especially connected with the approach to God of an impure worshipper (see Numbers 18:3; Numbers 18:5). This fear was mitigated or removed by the intervention of the Levitical priest, since it was the special charge of the priest so to discharge the service of the tabernacle that there might be no outbreak of divine wrath on the children of Israel (Numbers 18:5).Γένηται might show himself to be, or prove to be. The idea of compassion as an attribute of priests is not found in the O.T. On the contrary, the fault of the priests was their frequent lack of sympathy with the people (see Hosea 4:4-9). In the later Jewish history, and in N.T. times, the priestly aristocracy of the Sadducees was notoriously unfeeling and cruel. The idea of a compassionate and faithful high priest would appeal powerfully to Jewish readers, who knew the deficiency of the Aaronic priesthood in that particular. Πιστὸς faithful, as an attribute of a priest, appears in 1 Samuel 2:35. The idea there is fidelity. He will do all that is in God's mind. Comp. Hebrews 3:2. This implies trustworthiness. The idea here is, faithful in filling out the true ideal of the priesthood (Hebrews 5:1-2), by being not a mere ceremonialist but a compassionate man. -------------------------------------------------------------------------------- In things pertaining to God (τὰπρὸςτὸνθεόν) Comp. Romans 15:17. A technical phrase in Jewish liturgical language to denote the functions of worship. Const. with a faithful high priest, not with compassionate. -------------------------------------------------------------------------------- To make reconciliation (εἰςτὸἱλάσκεθαι) See on propitiation, Romans 3:25. The verb only here and Luke 18:13. Hebrews 2:17 -------------------------------------------------------------------------------- Wherefore (hothen). Old relative adverb (ho and enclitic then, whence of place (Matthew 12:44), of source (1 John 2:18), of cause as here and often in Hebrews (Hebrews 3:1; Hebrews 7:25; Hebrews 8:3; Hebrews 9:18; Hebrews 11:19). -------------------------------------------------------------------------------- It behoved him (τpheilen). Imperfect active of opheilτ, old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. -------------------------------------------------------------------------------- In all things (kata panta). Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. -------------------------------------------------------------------------------- To be made like unto his brethren (tois adelphois homoiτthηnai). First aorist passive infinitive of homoioτ, old and common verb from homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philippians 2:7 "in the likeness of men") as we shall resemble him in the end (Romans 8:29 "first-born among many brethren"; 1 John 3:2 "like him"), where the same root is used as here (hoiτma, homoios). That he might be (hina genηtai). Purpose clause with hina and the second aorist middle subjunctive of ginomai, to become, "that he might become." That was only possible by being like his brethren in actual human nature. -------------------------------------------------------------------------------- Merciful and faithful high priest (eleηmτn kai pistos archiereus). The sudden use of archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (eleηmτn and pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. -------------------------------------------------------------------------------- In things pertaining to God (ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom ta pros ton theon in Exodus 18:19; Romans 15:17. This use of pros we had already in Hebrews 1:7-8. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. -------------------------------------------------------------------------------- To make propitiation for (eis to hilaskesthai). Purpose clause with eis to and the infinitive (common Greek idiom), here present indirect middle of hilaskomai, to render propitious to oneself (from hilaos, Attic hileτs, gracious). This idea occurs in the LXX (Psalms 65:3), but only here in N.T., though in Luke 18:13 the passive form (hilasthηti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the LXX. Hebrews 2:18 Hebrews 2:18 -------------------------- ενG1722 ωG3739 γαρG1063 FOR IN THAT πεπονθενG3958 [G5754] HE HAS αυτοςG846 HIMSELF πειρασθειςG3985 [G5685] HAVING BEEN TEMPTED, δυναταιG1410 [G5736] HE IS ABLE τοιςG3588 THOSE πειραζομενοιςG3985 [G5746] TEMPTED βοηθησαιG997 [G5658] TO HELP. suffered: Hebrews 4:15, Hebrews 4:16, Hebrews 5:2, Hebrews 5:7-9, Matthew 4:1-10, Matthew 26:37-39, Luke 22:53 he is: Hebrews 7:25, Hebrews 7:26, John 10:29, Philippians 3:21, 2 Timothy 1:12, Jude 1:24 them: 1 Corinthians 10:13, 2 Corinthians 12:7-10, 2 Peter 2:9, Revelation 3:10 Genesis 3:15 - thou Exodus 23:9 - ye know Isaiah 42:3 - bruised Isaiah 63:9 - all their Jeremiah 45:2 - unto Mark 1:13 - tempted Luke 4:2 - tempted Luke 22:28 - General John 14:18 - will not Hebrews 2:14 - he also Hebrews 2:18. ---------------------- Jesus was clothed with the flesh and was actually tempted (yet never yielded; Hebrews 4:15) as we are. This made Him able to succour (support) others who were taken in their sins, or who are in danger of being so taken. Hebrews 2:18 -------------------------------------------------------------------------------- In that he himself hath suffered being tempted (ἐνᾡγὰρπέπονθεναὐτὸςπειρασθείς) Rend. for having himself been tempted in that which he suffered. The emphasis is on having been tempted. Christ is the succored of the tempted because he has himself been tempted. Ἐνᾡ is not inasmuch as, but means in that which. Ἐνᾡπέπονθεν qualifies πειρασθείς, explaining in what the temptation consisted, namely, in suffering. Hebrews 2:18 -------------------------------------------------------------------------------- In that (en hτi). Literally, "In which" (= en toutτi en hτi, in that in which), a causal idea, though in Romans 14:22 en hτi means "wherein." -------------------------------------------------------------------------------- Hath suffered (peponthen). Second perfect active indicative of paschτ, permanent part of Christ's experience. -------------------------------------------------------------------------------- Being tempted (peirastheis). First aorist passive participle of peirazτ. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22-23), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). -------------------------------------------------------------------------------- He is able (dunatai). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). -------------------------------------------------------------------------------- To succour (boηthηsai). First aorist active infinitive of the old compound verb boηtheτ (boη, a cry, theτ, to run), to run at a cry or call for help (Matthew 15:25). -------------------------------------------------------------------------------- Them that are tempted (tois peirazomenois). Dative plural of the articular participle (present passive) of peirazτ. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (autos) their predicament and is able to help them to be faithful. "THE EPISTLE TO THE HEBREWS" Chapter Three Having demonstrated Jesus' superiority to prophets and angels, the author now compares Jesus to Moses (Hebrews 3:1-6). The comparison is followed with a reference to Israel's unfaithfulness in wilderness which leads to the second of six warnings in this epistle: a warning against departing from the living God by developing an evil heart of unbelief (Hebrews 3:7-19). POINTS TO PONDER * How Jesus compares to Moses * The very real danger of departing from the living God REVIEW 1) What are the main points of this chapter?- Jesus' superiority over Moses - Hebrews 3:1-6- A warning against departing - Hebrews 3:7-19 2) How are the original recipients of this epistle described? And Jesus? (Hebrews 3:1)- Holy brethren, partakers of the heavenly calling; Apostle and High Priest 3) How are Moses and Jesus compared in this chapter? (Hebrews 3:3-6)- Moses: faithful as a servant in the house of God - Jesus: faithful as a Son over and builder of the house of God (worthy of more glory) 4) Whose house are we? Under what conditions? (Hebrews 3:6)- The Son's house; if we hold fast the confidence and joy of hope firm to the end 5) What period of Israel's history is referred to in Psalms 95? (Hebrews 3:7-11)- 40 years of wilderness wanderings 6) What three things can lead the Christian to fall away? (Hebrews 3:12-13)- Developing an evil heart of unbelief - Departing from the living God - Becoming hardened through the deceitfulness of sin 7) What three things can serve as an antidote preventing apostasy? (Hebrews 3:12-14)- Beware of unbelief - Exhort one another daily - Hold the beginning of our confidence steadfast to the end 8) Who rebelled in the wilderness and did not enter the Promised Land? (Hebrews 3:16-18)- Those led by Moses out of Egypt, who did not obey 9) Why were they not permitted to enter? (Hebrews 3:19)- Because of unbeliefHEBREWS CHAPTER THREEChrist Superior to Moses.SUMMARY.--Our Apostle and High Priest. He Above Moses, as the Builder is Above the House. Moses a Servant in the House; Christ the Son. Lessons Drawn from Israel Under Moses. How the Israelites Provoked God in the Wilderness. How He Refused Them Admission to the Rest. Unbelief Caused Their Fall. 1, 2. Wherefore. Seeing Christ is so exalted as the first and second chapter show. Holy brethren.Christians made holy by being purged of their sins. Partakers of the heavenly calling. Called by a gospel which came from heaven and which will lead those who obey it, and thus become partakers, to heaven. Consider the Apostle and High Priest. Christ. An apostle is one sent. Moses, in this sense, was an apostle. Christ was sent from heaven. The Twelve were sent out by Christ. He is not only Apostle, but High Priest; superior to both Moses and Aaron combined. Our profession. More correctly, "Our confession," that is, of all confessors of Christ. The confession of Peter was the confession of primitive Christians. 2. Who was faithful. As Moses was faithful to his trust, so has Christ been. In all his house. The house of Israel, the nation, the congregation of God. Israel, a type of the church, is spoken of under the figure of a building. In Numbers 12:6-8 , it is declared that Moses was faithful in his house. 3-6. For this man was counted worthy of more glory. Jesus, the house-builder, the builder of Israel, as well as of the church, the Divine Savior, is more glorious than Moses, a member of the house of Israel, even as the builder of the house is superior to the house. 4. Every house is builded by some one. The word man does not occur in the Greek. The meaning is "every house has a builder, but the Builder of all things is God." He built the house of Israel, but Christ is God manifest to us, the Divine personality at work in human redemption; hence, the builder of the typical church, as well as of the antitype. 5. Moses was faithful, etc.See Numbers 12:7 . As a servant. Not as the builder, or as the master, but as a waiting man in the house. For a testimony. The whole ministry of Moses was a "testimony" to what would follow after, a shadow of what was to come. This will be brought out more fully in subsequent chapters. 6. But Christ as a son.Moses was a waiting man in the Lord's house, but Christ, the Son, is Lord over the house, his own church. Whose house we are. "Ye are God's building" ; "My church" . If we hold fast the confidence. We Christians, are Christ's house, and will continue to be Christ's house, if we hold fast, etc. The possibility of falling away, as Israelites fell away from God's house of Israel, is pointed out in thefollowing verses . 7-11. Wherefore. Take warning from the fate of Israel. As the Holy Ghost saith. The words quoted are found in Psalms 95:7-11 . David there exhorts his brethren to learn a lesson from Israel in the wilderness, and not to provoke God. To-day if you will hear his voice. At that very time. So to-day, and ever, God wishes us to hear him, to-day, not to-morrow. 8. Harden not your hearts. To harden the heart is to reach such a state that God's voice makes no impression. As in the provocation. The Hebrew of the Psalm says Like Meribah.The meaning is "Harden not your hearts as our fathers did at Meribah." See the account in Exodus 17:1-7 . See also Numbers 27:14 , where Kadesh Meribah is named. Both may be referred to. Day of temptation. Day of trial. 9. When your fathers tempted me, proved me. Tempted me by proving me. Seeing how much murmuring and sin I would endure. Saw my works forty years. All his mighty manifestations in their behalf during all the period of their sojourn in the wilderness. 10. Wherefore I was grieved. The word more nearly means "disgusted." They do alway err. Not simply by making mistakes, but their hearts are wrong. 11. So I sware in my wrath. A figure of speech which means that God, indignant at their unbelief and sin, declared they should not enter Canaan. See Numbers 14:20-35 . Shall not enter my rest. Canaan, while the Israelites were yet in bondage, was promised as a land of rest. On the weary journey in the wilderness it was still looked to as the rest. To prohibit from entering the rest was then to prohibit from entering Canaan. It is, however, a type of heaven, the land of eternal rest. Hence, the warnings that are pointed out in the next verses . 12-19. Take heed . . . lest, etc. They fell from unbelief, which led them to depart from God. Take heed, lest you Hebrew Christians seeking the heavenly rest, should so fall. 13. But exhort one another daily.Continually stir each other to duty, lest you be hardened against God's voice by the deceitfulness of sin.How sin does deceive us by making false promises of happiness and of safety. 14. Partakers of Christ. In fellowship with Christ, partakers of his benefits and glory. If we hold, etc. If we persevere to the end. The Israelites started well, but did not persevere. The only final perseverance of the saints is to persevere until the work of life is over. 15. While it is said. The thought and connection are, "You are partakers of Christ, if you remain steadfast, and listen to the exhortation, To-day if ye will, etc." 16. For some, when they had heard, did provoke. Some in the wilderness heard God, but refused to listen, and did not provoke him. Howbeit not all. There were a few exceptions; Joshua and Caleb, Eliezer, and perhaps some more of the Levites. 17. With whom was he grieved forty years? With what sort of persons? The answer is, with them that sinned, all of whose bodies were left in the wilderness. 18. To whom sware he? etc. It was to them who sinned because of their distrust of God. See Numbers 14:20 . 19. So we see . . . because of unbelief. It was unbelief that kept them out of Canaan. Hence, the lesson which is given more fully in the next chapter. These warnings show us that the Hebrew Christians addressed were subjected to trials, and some of them in danger of apostasy, falling away through unbelief. Hence, the fate of Israel in the wilderness is pointed out. If unbelief shut out the Israelites from the rest in Canaan, unbelief will shut the gates of heavenly rest to those who have started on the way. Hebrews 3 Verse 1 1. Ἰחףןῦם אABC1D1M. The reading ׳סיףפὸם Ἰחףןῦם is not only supported by inferior authority (EKL), but is against the usage of this writer, who never elsewhere uses this collocation, and Ἰחףןῦע ׳סיףפὸע only (if at all) in Hebrews 6:20. He uses the simple Ἰחףןῦע (Hebrews 2:9, Hebrews 4:14, Hebrews 6:20, Hebrews 7:22, &c.) or the simple ׳סיףפ�ע (Hebrews 3:6; Hebrews 3:14, Hebrews 5:5, Hebrews 6:1, &c.). See the note. Verses 1-6 1– 6. OF CHRIST TO MOSES There is a remarkable parallelism between the general structure of this and the next chapter, and that of the first and second chapters. This illustrates the elaborate and systematic character of the entire Epistle. Christ higher than angels (Hebrews 1:5-14). Christ higher than Moses (Hebrews 3:1-6). Exhortation (Hebrews 2:1-5).Exhortation (Hebrews 3:7-19).In Him man is exalted above angels (Hebrews 2:6-16).In Him His people enter into rest (Hebrews 4:1-13).His Higher Priesthood (Hebrews 2:17-18).His Higher Priesthood (Hebrews 4:14-16).1. Ὅטום. The same word as in Hebrews 2:17, where see the note. It is an inference from the grandeur of Christ’ s position and the blessedness of His work as set forth in the previous chapters. ἀהוכצןὶἅדיןי. This form of address is never used by St Paul. It assumes that all Christians answered to their true ideal, as does the ordinary term “ saints.” ךכ�ףושע ἐנןץסבם�ןץ ל�פןקןי, “partakers of a heavenly calling.” It is a heavenly calling because it comes from heaven (Hebrews 12:25), and is a call “ upwards” (ἄםש) to heavenly things (Philippians 3:14) and to holiness (1 Thessalonians 4:7). ךבפבםן�ףבפו, “contemplate,” consider attentively, fix your thoughts upon (aorist). Compare the use of the word in Acts 7:31; Acts 11:6; Acts 27:39. פὸם ἀנ�ףפןכןם. Christ is called Ἀנ�ףפןכןם as being “ sent forth” (ἀנוףפבכל�םןע) from the Father (John 20:21). The same title is used of Christ by Justin Martyr (Apol. I. 12). It corresponds both to the Hebrew maleach and sheliach . The “ Apostle” unites the functions of both, for, as Justin says of our Lord, He announces (ἀנבדד�ככוי) and He is sent (ἀנןףפ�ככופבי). ךבὶἀסקיוס�ב. Christ was both the Moses and the Aaron of the New Dispensation; an “ Apostle” from God to us; an High Priest for us before God. As “ Apostle” He, like Moses, pleads God’ s cause with us; as High Priest He, like Aaron, pleads our cause with God. Just as the High Priest came with the name Jehovah on the golden plate of his mitre in the name of God before Israel, and with the names of the Tribes graven on his jewelled breastplate in the name of Israel before God, so Christ is “ God with us” and the propitiatory representative of men before God. He is above Angels as a Son, and a Lord of the future world; above Aaron, as a Priest after the order of Melchisedek; above Moses, as a Son over the house is above a servant in it. פῆע ὁלןכןד�בע ἡלῶם, “of our confession” as Christians (Hebrews 4:14, Hebrews 10:23; 2 Corinthians 9:13; 1 Timothy 6:12). It is remarkable that in Philo (Opp. I. 654) the Logos is called “ the Great High Priest of our Confession” ;— but the genuineness of the clause seems doubtful. Ἰחףןῦם. This is a better reading than the ׳סיףפὸם Ἰחףןῦם of the rec. Such a variation of reading may seem a matter of indifference, but this is very far from being the case. First, the traceable differences in the usage of this sacred name mark the advance of Christianity. In the Gospels Christ is called Jesus and “the Christ” ; “ the Christ” being still the title of His office as the Anointed Messiah, not the name of His Person. In the Epistles “ Christ” has become a proper name, and He is frequently spoken of as “ the Lord,” not merely as a title of general respect, but in the use of the word as an equivalent to the Hebrew “ Jehovah.” Secondly, the difference of nomenclature shews that St Paul was not the author of this Epistle. St Paul uses the title “ Christ Jesus,” which (if the reading be here untenable) does not occur in this Epistle. This author uses “ Jesus Christ” (Hebrews 10:10, Hebrews 13:8; Hebrews 13:21), “ the Lord” (Hebrews 2:3), “ our Lord” (Hebrews 7:14), “ our Lord Jesus” (Hebrews 13:20), “ the Son of God” (Hebrews 6:6, Hebrews 7:3, Hebrews 10:29), but most frequently “ Jesus” alone, as here (Hebrews 2:9, Hebrews 4:14, Hebrews 6:20, Hebrews 7:22, Hebrews 10:19, Hebrews 12:2; Hebrews 12:24, Hebrews 13:12) or “ Christ” alone (Hebrews 3:6; Hebrews 3:14, Hebrews 5:5, Hebrews 6:1, Hebrews 9:11, &c.). See Prof. Davidson, On the Hebrews, p. 73. Verses 1-19 CH. 3. OF CHRIST TO MOSES (1– 6). AGAINST THE HEART (7– 19) Verse 2 2. ניףפὸם ὄםפב, “being faithful,” i.e. as Cranmer excellently rendered it, “ how that He is faithful.” The word is suggested by the following contrast between Christ and Moses, of whom it had been said “ My servant Moses is not so, who is faithful in all mine house,” Numbers 12:7. פῷ נןי�ףבםפי בὐפ�ם, “to Him that made Him” (Heb. עָשָׂה). There can be little doubt that the expression means, as in the A. V., “ to Him that appointed Him,” “ made Him such,” i.e. made Him an Apostle and High Priest. For the phrase is doubtless suggested by 1 Samuel 12:6, where the LXX. has “ He that made Moses and Aaron” ; comp. Mark 3:14, “ And He made (ἐנן�חףו) Twelve, that they should be with Him.” Acts 2:36, “ God made Him Lord and Christ.” The rendering “ appointed” is therefore a perfectly faithful one. Still the peculiarity of the phrase was eagerly seized upon by Arians to prove that Christ was a created Being, and this was one of the causes which retarded the general acceptance of the Epistle. Yet even if “ made” was not here used in the sense of “ appointed” the Arians would have no vantage ground; for the word might have been applied to the Incarnation (so Athanasius, and Primasius), though not (as Bleek and L�nemann take it) to the Eternal Generation of the Son. Theodoret and Chrysostom understood it as our Version does. It may be noticed that the LXX. have ἔךפיף� לו in Proverbs 8:22 (of Wisdom), and that the Fathers perplexed by this, as they referred it to the Christ, argued that the verb was used of His human nature. ἐם ὅכῳ פῷ ןἴךῳ בὐפןῦ, “in all His (God’ s) house,” Numbers 12:7. The house is God’ s house or household, i.e. the theocratic family of which the Tabernacle was a symbol—“ the house of God which is the Church of the living God,” 1 Timothy 3:15. The “ faithfulness” of Moses consisted in teaching the Israelites all that God had commanded him (Deuteronomy 4:5) and himself “ doing according to all that the Lord commanded him” (Exodus 40:16). Verse 3 3. ןὗפןע, “He,” i.e. Christ. The דὰס depends on the ךבפבםן�ףבפו. ἠמ�שפבי, “hath been deemed worthy,” namely, by God. נכו�ןםןע … ה�מחע “of a fuller glory” (amplioris gloriae, Vulg.). נבסὰ ´ש�ףῆם. Eagerly as the writer is pressing forwards to develop his original and central conception of Christ as our Eternal High Priest, he yet has to pause to prove His superiority over Moses, because the Jews had begun to elevate Moses into a position of almost supernatural grandeur which would have its effect on the imaginations of wavering and almost apostatising converts. Thus the Rabbis said that “ the soul of Moses was equivalent to the souls of all Israel” (because by the cabbalistic process called Gematria the numerical value of the letters of “ Moses our Rabbi” in Hebrew = 613, which is also the value of the letters of “ Lord God of Israel” ). They said that “ the face of Moses was like the sun” ; that he alone “ saw through a clear glass,” not as other prophets “ through a dim glass” (comp. St Paul’ s “ through a mirror in a riddle,” 1 Corinthians 13:12), and that whereas there are but fifty gates of understanding in the world, “ all but one were opened to Moses.” See the Rabbinic references in my Early Days of Christianity, I. 362. St Paul in 2 Corinthians 3:7-8 contrasts the evanescing splendour on the face of Moses with the unchanging glory of Christ. נכו�ןםב פילὴם ἔקוי פןῦ ןἴךןץ, “greater honour than the house.” The ןἴךןץ depends on נכו�ןםב not on פיל�ם. The point of this expression is not very obvious. If taken strictly it would imply that Moses was himself “ the house” which Christ built. But ןἶךןע, “ house” or “household” , means more than the mere building (ןἰך�ב). It means the whole theocratic family, the House of Israel in its covenant relation; and though Moses was not this House, he was more than a servant in it, being also its direct representative and human head. (There is a somewhat similar phrase in Philo, De plant. Noe, 16.) ὁ ךבפבףךוץ�ףבע. The word implies rather “ equipped” or “ established” than “ builded” (see Hebrews 9:2; Hebrews 9:6, Hebrews 11:7 and note on Hebrews 1:2;Wisdom of Solomon 13:4). Verse 4 4. נᾶע דὰס ןἶךןע ךבפבףךוץ�זופבי ὑנ� פיםןע. “Every household is established by some one.” The establisher of the Old Dispensation as well as of the New was Christ, but yet, in some sense (as an instrument and minister), Moses might be regarded as the founder of the Old Covenant (Acts 7:38), as Jesus of the New. The verb ךבפבףךוץ�זש is rendered “ prepare” in Hebrews 9:6, Hebrews 11:7; Luke 1:17. ὁ הὲ נ�םפב ךבפבףךוץ�ףבע טו�ע. In His humanity Jesus was but “ the Apostle” of God in building His house, the Church. “ He (the man whose name is the Branch) shall build the temple of the Lord,” Zechariah 6:12. God is the supreme, ultimate, and universal Founder. Verse 5 5. ἐם ὅכῳ פῷ ןἴךῳ בὐפןῦ, i.e. in all God’ s house. Two “ houses” are contemplated, Mosaism and Christianity, the Law and the Gospel. Both were established by God. In the household of the Law, Moses was the faithful minister; in the household of the Gospel, Christ took on Him, indeed, “ the form of a slave,” and as such was faithful even unto death, but yet was Son over the House. This seems a more natural explanation than that the writer regards both the covenants as one Household, inwhich Moses was a servant, and over which Christ was a Son. טוס�נשם, “voluntary attendant.” The word used is not הןῦכןע “ slave,” nor הי�ךןםןע “ minister.” It is also applied to Moses in the Ep. of Barnabas and in Exodus 14:31 (LXX.). פῶם כבכחטחףןל�םשם. The fut. pass. part. is rare in the N. T. The things were to be spoken afterwards by Christ, the Prophet to whom Moses had pointed, Deuteronomy 18:15. The Law and the Prophets did but witness to the righteousness of God which was to be fully revealed in Christ (Romans 3:21). They were but a shadow of the coming reality (Hebrews 10:1). But although it is natural to understand the expression in this way, the author possibly meant no more than that the faithfulness of Moses was an attestation of the Law which was about to be delivered. If he had directly meant that Moses witnessed to the Gospel he would perhaps have written פῶם לוככ�םפשם כבכוῖףטבי. Verse 6 6. ἐנὶ פὸם ןἶךןם בὐפןῦ, “over His (i.e. God’ s) house.” In the words “ Servant” and “ Son” we again (as in Hebrews 1:5; Hebrews 1:8) reach the central point of Christ’ s superiority to Moses. The proof of this superiority did not require more than a brief treatment because it was implicitly involved in the preceding arguments. ןὗ ןἶך�ע ἐףלום ἡלוῖע. This is a metaphor which the writer may well have learnt in his intercourse with St Paul (2 Corinthians 6:16; Ephesians 2:21-22. Comp. 1 Peter 2:5). It is also found in Philo De Somn. (Opp. I. 643), ףנן‎הבףןם ןὗם, ὦ רץק�, טוןῦ ןἶךןע דום�ףטבי. פὴם נבססחף�בם. Literally, “our cheerful confidence,” especially of utterance, as in Hebrews 10:19; Hebrews 10:35. The word rendered “ confidence” in Hebrews 3:14 is ὑנ�ףפבףיע. This boldness of speech and access, which were the special glory of the old democracies, are used by St John also to express the highest Christian privilege of filial outspokenness (1 John 3:21). Apollos, the probable writer of this Epistle, was known for this bold speech (ἤסמבפן נבῤῥחףי�זוףטבי, Acts 18:26), and evidently feels the duty and privilege of such a mental attitude (Hebrews 4:16; Hebrews 10:19; Hebrews 10:35). פὸ ךב‎קחלב פῆע ἐכנ�הןע, “the glorying of our hope.” ךב‎קחלב means “ an object of boasting,” as in Romans 4:2; 1 Corinthians 5:6, &c. The way in which the writer dwells on the need for “ a full assurance of hope” (Hebrews 6:11; Hebrews 6:18-19) seems to shew that owing to the delay in Christ’ s coming his readers were liable to fall into impatience (Hebrews 10:36, Hebrews 12:1) and apathy (Hebrews 6:12, Hebrews 10:25). ל�קסי פ�כןץע גוגב�בם. The same phrase occurs in Hebrews 3:14. The word גוגב�בם agrees of course with נבῤῥחף�בם, so that פὸ ךב‎קחלב פῆע ἐכנ�הןע is almost parenthetical. The form of sentence is common enough in classical Greek, e.g. Hom. Il. xv. 344; Hesiod Theogon. 974; Thuc. VIII. 63 נץט�לוםןע … פὸם ׃פסןלגיק�החם ךבὶ פὰע םבῦע ἀנוכחכץט�פב. The repetition of the phrase by a writer so faultlessly rhetorical is singular. It cannot however be regarded as a gloss, for it is found in all the best Manuscripts. ל�קסי פ�כןץע. That is, not “ until death,” but until hope is lost in fruition; until this dispensation has attained to its final goal. This necessity for perseverance in well-doing is frequently urged in the N. T. because it was especially needed in times of severe trial. Matthew 10:22; Colossians 1:23, and see infra Hebrews 10:35-39. Verse 7 7. ִי�. The verb which depends on this conjunction is delayed by the quotation, but is practically found in Hebrews 3:12, גכ�נופו. Christ was faithful: therefore take heed that ye be not unfaithful. ךבטὼע כ�דוי פὸ נםוῦלב פὸἅדיןם. For this form of quotation see Mark 12:36; Acts 1:16; 2 Peter 1:21. ἐὰם ἀךן‎ףחפו, “if ye hear,” lit., “shall have heard.” The quotation is from Psalms 95:7-11, and the word means “ Oh that ye would hear His voice!” ; but the LXX. often renders the Hebrew im by “ if.” The “ to-day” is always the Scripture day of salvation, which is now, 2 Corinthians 6:2; Isaiah 55:6. “ If any man hear my voice … I will come in to him,” Revelation 3:20. The sense of the Imminent Presence of God which reigns throughout the prophecies of the O. T. as well as in the N. T. (Hebrews 10:37; Hebrews 1, 2 Thess.; 1 Peter 1:5, &c.) is beautifully illustrated in the Talmudic story of the Rabbi (Sanhedrin, 98. 1) who went to the Messiah by direction of Elijah, and asked Him when He would come; and He answered “To-day.” But before the Rabbi could return to Elijah the sun had set, and he asked “ Has Messiah then deceived me?” “ No,” answered Elijah; “ he meant ‘To-day if ye shall hear His voice.’ ” Verses 7-19 7– 19. A SOLEMN WARNING AGAINST THE HEART [The constant interweaving of warning and exhortation with argument is characteristic of this Epistle. These passages (Hebrews 2:1-4, Hebrews 3:7-19, Hebrews 4:1-14, Hebrews 6:1-9, Hebrews 10:19-39) cannot, however, be called digressions, because they belong to the object which the writer had most distinctly in view— namely, to check a tendency to relapse from the Gospel into Judaism.] Verse 8 8. לὴ ףךכחס‎םחפו. Comp. Acts 19:9. Usually God is said to harden man’ s heart (Exodus 7:3, &c.; Isaiah 63:17; Romans 9:18), an anthropomorphic way of expressing the inevitable results of neglect and of evil habit. But that this is man’ s own doing and choice is always recognised (Deuteronomy 10:16; 2 Kings 17:14, &c.). ὡע ἐם פῷ נבסבניךסבףלῷ. Lit., “in the embitterment.” Heb. כִּמְרִיבָה. The LXX. here seem to have read Marah (which means “ bitter” and which they render by ׀יךס�ב in Exodus 15:23) for Meribah which, in Exodus 17:1-7, they render by ֻןיה�סחףיע “ reproach.” This is not however certain, for though the substantive does not occur again, the verb נבסבניךס�זש is frequently used of provoking God to anger. For the story of Meribah, see Numbers 20:7-13. פןῦ נויסבףלןῦ, “of the temptation,” i.e. at Massah; Exodus 17:7; Deuteronomy 6:16, though the allusion might also be to Numbers 14. Verse 9 9. ןὗ, not “when” as in the A. V. but “where,” i.e. at Massah, or in the wilderness. The rendering “wherewith” (R. V.) or “ with which temptation,” would have been more naturally expressed in other ways. It is true that ןὗ for ὅנןץ is not found elsewhere in this Ep., but it is common in the LXX. and N. T. ἐם הןךילבף�ᾳ, “by proving me” ; or possibly “ in your probation by me.” Comp. Psalms 81[80]:7 ἐהןך�לבף� ףו. פוףףוס�ךןםפב ἔפח. The “ forty years” is purposely transferred from the next verse of the Psalm. The scene at Massah took place in the 40th and that at Meribah in the 1st year of the wanderings. Deuteronomy 9:7; Deuteronomy 33:8. They indicate the spirit of the Jews through the whole period. The number 40 is in the Bible constantly connected with judgement or trial, and it would have sounded more impressive in this passage if the date of the Epistle was shortly before the Fall of Jerusalem, i.e. about 40 years after the Ascension. The Rabbis had a saying “ The days of the Messiah are 40 years.” Verse 10 10. נסןף‏קטיףב, “I was indignant.” The word is derived from the dashing of waves against a bank (נס�ע, ὄקטןע). It only occurs in the N. T. here and in Hebrews 3:17, but is common in the LXX. פῇ דוםוᾷ פב‎פῃ, “with this generation,” and it is at least possible that the writer intentionally altered the expression to make it sound more directly emphatic. The words “this generation” would fall with grave force on ears which had heard the report of our Lord’ s great discourse (Matthew 23:36; comp. Matthew 24:34). To the writer of this Epistle the language of Scripture is not regarded as a thing of the past, but as being in a marked degree present, living, and permanent. Ἀוὶ נכבםῶםפבי פῇ ךבסה�ᾳ. See Psalms 78:40-41. The word “ alway” is not in the Hebrew. The Apostles in their quotations are not careful about verbal accuracy. The Hebrew says “ they are a people (עם) of wanderers in heart,” and Bleek thought that the LXX. read עד and understood it to mean “ always.” Verse 11 11. ὡע, “as” (Heb. אֲשֶׁר), not “so” (ὥע) as in A. V., for ὥע is rare in prose, and is not found in the N. T. ὤלןףב. The reference is to Numbers 14:28-30; Numbers 32:13. ֵἰἐכו‎ףןםפבי, “if they shall enter” ; but “They shall not enter” (Hebrews 3:18 לὴ וἰףוכו‎ףוףטבי) is here a correct rendering (A. V., R. V.) of the Hebraism. It is an imitation of the Hebrew אִם, and the apodosis is suppressed (aposiopesis, see Winer, p. 627). פὴם ךבפ�נבץף�ם לןץ. See Deuteronomy 12:9-10. The writer proceeds to argue that this expression could not refer to the past Sabbath-rest of God: or to the partial and symbolic rest of Canaan; and must therefore refer to the final rest of heaven. But he does not of course mean to sanction any inference about the future and final salvation either of those who entered Canaan or of those who died in the wilderness. Verse 12 12. ֲכ�נופו. It is evident that deep anxiety mixes with the warning. ἔףפבי. The fut. ind. implies a dread that this will be the case. Comp. Luke 11:35, ףך�נוי לὴ פὸ צῶע … ףך�פןע ἔףפבי. Colossians 2:8; Galatians 4:11. ἔם פיםי ὑלῶם. The warning is expressed indefinitely; but if the Epistle was addressed to a small Hebrew community the writer may have had in view some special person who was in danger (comp. Hebrews 10:25, Hebrews 12:15). In any case the use of the singular might lead to individual searching of hearts. He here begins a homily founded on the quotation from the Psalm. ךבסה�ב נןםחסὰὀניףפ�בע. Unbelief has its deep source in the heart more often perhaps than in the mind. ἐם פῷἀנןףפῆםבי ἀנ�, “in the apostatising from.” In that one word— Apostasy— the moral peril of his Hebrew readers was evidently summed up. To apostatise afterbelieving is more dangerous than not to have believed at all. ἀנὸ טוןῦ זῶםפןע. The epithet is not idle. It conveys directly the warning that God would not overlook the sin of apostasy, and indirectly the thought that Christ was in heaven at the right hand of God. Verse 13 13. נבסבךבכוῖפו ἑבץפן‎ע. The verb implies the mutually strengthening intercourse of consolation and moral appeal. It is the verb from which comes the word Paraclete, i.e. the Comforter or Strengthener. The literal rendering is “ exhort yourselves,” but this is only an idiom which extends reciprocity into identity, and the meaning is “ exhort one another” (ἀככ�כןץע). Comp. 1 Corinthians 6:7; Ephesians 4:32, &c. ἄקסיע ןὖ פὸ ף�לוסןם ךבכוῖפבי, “so long as it is called ‘ To-day.’ ” It is however true that ἄקסיע in the N. T. generally means “ until.” Another rendering is “ so long as to-day is being proclaimed.” The meaning is “ while the to-day of the Psalm (פὸ ף�לוסןם) can still be regarded as applicable,” i.e. while our “ day of visitation” lasts, and while we still “ have the light.” Luke 19:44; John 12:35-36. ףךכחסץםטῇ. See note on Hebrews 3:8. The following clause indicates that God only “ hardens” the heart in the sense that man is inevitably suffered to render his own heart callous by indulgence in sin. Verse 14 14. ל�פןקןי פןῦ ׳סיףפןῦ. Lit., “partakers of Christ,” but the meaning may rather be “ partakers with Christ” ; for the thought of mystical union with Christ extending into spiritual unity and identity, which makes the words “in Christ” the “ monogram” of St Paul, is scarcely alluded to by this writer. His thoughts are rather of “ Christ for us” than of “ Christ in us.” “ To him that overcometh will I grant to sit with me in my throne,” Revelation 3:21. דוד�םבלום, “we are become.” ἐ�םנוס. The נוס emphasizes the condition. “If— not otherwise.” It strikes the same note of distrust— of anxiety respecting their steadfastness— which marks the whole tone of the Epistle. פὴם ἀסקὴם פῆע ὑנןףפ�ףושע. The word ὑנ�ףפבףיע is here rendered “ confidence,” as in Psalms 39:7 . This meaning of the word (elsewhere rendered “ substance,” to which it etymologically corresponds, Hebrews 1:3, Hebrews 11:1), is found only in later Greek (Polybius, Josephus, Diod. Sic). The expression ἀסקὴם does not here imply anything inchoate or imperfect, but is merely in contrast with “ end.” ל�קסי פ�כןץע גוגב�בם. See note on Hebrews 3:6. Verse 15 15. ἐם פῷ כ�דוףטבי. “While” or “ since it is said.” It is better to give this sense to the phrase than to suppose a long parenthesis between this verse and the צןגחטῶלום ןὗם of Hebrews 4:1 (which is the view of the construction taken by Chrysostom and other Greek fathers); or to join it to the נבסבךבכוῖפו ἑבץפןὺע of Hebrews 3:13. לὴ ףךכחס‎םחפו. Some editors mistakenly supposed that ףךכחס‎םחפו was a pres. subj., which would involve a solecism. It is an aor. subj. (ἐףךכ�סץםב). Verse 16 16. פ�םוע דὰס ἀךן‎ףבםפוע נבסונ�ךסבםבם; “ For who (פ�םוע) when they heard, embittered (Him)?” This is the reading of the Peshito. It would have been absurd to use the word פים�ע, “some,” of 600,000 with only two exceptions, Numbers 14:38; Joshua 14:8-9. ἀככʼ ןὐ נ�םפוע; “Nay, did not (practically) all?” (i.e. all except Caleb and Joshua). It is true that the rendering is not free from difficulty, since there seems to be no exact parallel to this use of ἀככʼ ןὐ. But it involves less harshness than the other. Verse 17 17. פ�ףים הὲ נסןף‏קטיףום; “And with whom was He indignant?” See Hebrews 3:10. ὧם פὰ ךῶכב. To us the words read as though there were a deep and awful irony in this term, as though, “ dying as it were gradually during their bodily life, they became walking corpses” (Delitzsch). It is doubtful, however, whether any such thought was in the mind of the writer. The word properly means “ limbs,” but is used by the LXX. for the Hebrew pegarim, “ corpses.” The phrase is taken from Numbers 14:29, and is a picturesque description of despairing weariness. ἔנוףום. Compare the use of the word in 1 Corinthians 10:8. Verse 18 18. פןῖע ἀנויט�ףבףים, “to them that disobeyed.” Verse 19 19. ךבὶ גכ�נןלום. Lit., “and we observe.” ֲכ�נוים means to see with the eye of the mind and soul, as in Hebrews 2:9, Hebrews 11:1. The translators of the A.V. seem by their version, “so we see,” to regard the words as a logical inference from the previous reasoning. It is better, however, to regard them as the statement of a fact—ex historia cognoscimus, Grotius. See Psalms 106:24-26. ןὐך ἠהץם�טחףבם וἰףוכטוῖם. They did make the attempt to enter, but failed because they lacked the power which only God could give them (Numbers 14:40-45). "THE EPISTLE TO THE HEBREWS" The Supremacy Of Jesus Over Moses (He 3:1-6) 1. We have seen that the writer to the Hebrews sought to encourage faithfulness to Jesus by illustrating His superiority... a. Over prophets - He 1:1-3b. Over angels - He 1:4-2:18-- Both of which were very important to the Jewish people 2. Highly revered also by the Hebrews was Moses... a. The author of the first five books of the Old Testament b. The deliverer, who led them out of Egyptian bondage and to the promised land c. The Law-giver, through whom God revealed so much of the Jewish religion 3. If the writer was to be successful in encouraging his brethren to remain faithful to Jesus... a. He would have to compare Jesus with Moses b. He would have to illustrate "The Supremacy Of Jesus Over Moses"-- This he does, especially in He 3:1-6, which serves as the text of our study [In the first verse, we note the...] I. THE CALL TO JESUS (1) A. TO WHOM THIS CALL IS GIVEN...1. The readers are described as: a. "holy brethren"1) I.e., brethren who are sanctified, set apart for a holy purpose 2) Cf. what was written in He 2:10-113) It is to the brethren of Christ that these things are being written! b. "partakers of the heavenly calling"1) They had come to share in the call from heaven 2) This "calling" was the call of the gospel a) For that is how God calls us - 2 Thessalonians 2:13-14b) It is a call to glory - 2 Thessalonians 2:14; 1 Thessalonians 2:122. Clearly the original recipients were Christians! a. Some commentators try to reason that they were not, because of the warnings found throughout this epistle b. But it is evident they were, which is why we need to give earnest heed to the warnings! B. TO JESUS AS APOSTLE AND HIGH PRIEST...1. How is Jesus an "apostle"? a. The word means "one sent" b. Just as Moses was sent by God, so was Jesus, as foretold by Moses and the prophets that followed! - Acts 3:22-26; cf. John 7:162. How is Jesus a "high priest"? a. That is one of the important themes of this epistle 1) Introduced in He 2:172) Expounded upon in detail later in He 4:14-7:28b. He has made "propitiation" (an appeasing sacrifice) for our sins, through offering Himself on the cross - He 7:26-27c. He continues to intercede on our behalf - He 7:24-25-- Thus Jesus is the Apostle and High Priest "of our confession" (i.e., whom we confess as Christians) [As we now note the actual comparison of Jesus with Moses, we are told that...] II. JESUS IS GREATER IN HIS PERSON (2-4) A. THE ISSUE IS NOT ONE OF ...1. Jesus was faithful to the One who appointed Him - cf. John 17:42. Moses likewise was faithful - cf. He 11:24-29; Numbers 12:6-8 B. JESUS IS GREATER BECAUSE HE IS THE BUILDER (CREATOR)...1. Jesus is worthy of more glory, just as one who builds a house has more honor than the house itself a. Jesus is the builder b. Moses is part of the house itself -- Implying that what Moses did was in service to the work of the Son! 2. Once again the author declares the deity of the Son as the Creator of all things - cf. He 1:2c,10; 3:4 [The comparison continues as we note that...] III. JESUS IS GREATER IN HIS (5-6) A. MOSES WAS A "SERVANT"...1. We have already seen that issue is not one of faithfulness - Numbers 12:6-82. Moses' task was to testify of things to come, which he did faithfully - e.g., Deuteronomy 18:15-19; cf. Luke 24:44 B. JESUS IS A "SON"...1. Moses was simply a servant IN the house, Jesus is the Son OVER the house 2. Not only did Jesus do the work He was sent to do (John 17:4), but He was given authority over all the things of God - cf. Matthew 28:18; John 3:35; Ep 1:22 1. How is Jesus superior to Moses? a. Not in faithfulness, but in person and service b. Moses was a servant in the house of God; Jesus is the builder of the house, and serves as the Son over the house! -- Indeed, Moses points us forward to Jesus (cf. Deuteronomy 18:15-19); for one to forsake Jesus in an attempt to go back to Moses alone is to frustrate the desire of Moses himself! 2. Speaking of the house of God, of which Jesus is the builder and over which He presides... a. The writer to the Hebrews affirms that "we" are the house of Christ 1) Speaking of the church, which is the house of God - 1 Timothy 3:152) In Christ, we are now "members of the household of God", and together with the faithful saints of old (including Moses) we are now "fellow-citizens" in the commonwealth of Israel! - cf. Ep 2:11-22b. Yet our status as the "house" is conditional! 1) "whose house we are IF we hold fast...." - He 3:62) We must hold fast "the confidence and the rejoicing of the hope firm to the end." Therefore the need for steadfastness, and the reason this epistle is filled with exhortations to that end! Indeed, the next exhortation begins in verse 7, which we shall examine in our next lesson ("A Warning From The Wilderness"). Is your faith wavering? Then heed the words of this epistle and... "consider the Apostle and High Priest of our confession, Christ Jesus". As you contemplate His person and His ministry, it should help you hold fast to your confession of faith! Hebrews 3:2 Hebrews 3:2 -------------------------- πιστονG4103 ονταG5607 [G5752] BEING τωG3588 TO HIM WHO ποιησαντιG4160 [G5660] αυτονG846 HIM, ωςG5613 AS καιG2532 ALSO μωσηςG3475 MOSES ενG1722 IN ολωG3650 ALL τωG3588 οικωG3624 αυτουG846 HIS HOUSE faithful: Hebrews 2:17, John 6:38-40, John 7:18, John 8:29, John 15:10, John 17:4 appointed: Gr. made, 1 Samuel 12:6 as: Hebrews 3:5, Numbers 12:7, Deuteronomy 4:5, 1 Timothy 1:12 all: Hebrews 3:6, Ephesians 2:22, 1 Timothy 3:15 Exodus 39:32 - according Exodus 40:33 - So Moses Numbers 29:40 - General Deuteronomy 18:15 - like unto me Deuteronomy 18:18 - like unto Deuteronomy 31:30 - General Psalms 99:7 - kept Luke 16:10 - faithful in John 3:30 - but John 8:53 - thou greater John 9:29 - know Acts 6:11 - against Moses 1 Corinthians 10:2 - General Colossians 1:7 - a 2 Timothy 2:2 - faithful 2 Timothy 2:20 - in a Revelation 17:14 - and they Hebrews 3:2. ---------------------- Who was faithful . . . as also Moses. All of the good points about Moses were equalled and some of them were excelled by Christ. They were equal as to being faithful over their own houses or religious institutions. Hebrews 3:2 -------------------------------------------------------------------------------- Who was faithful (πιστὸνὄντα) Rend. "is faithful." A general designation of inherent character. He is faithful as he ever was. -------------------------------------------------------------------------------- To him that appointed him (τῳποιήσαντιαὐτὸν) Constituted him apostle and high priest. Some render created, referring to Christ's humanity or to his eternal generation. So the Old Latin, creatori suo; but this does not suit the context. Ποιεῖν often in Class. in the sense of institute, as sacrifices, funerals, assemblies, etc., and in the middle voice of adoption as a son. See 1 Samuel 12:6; Mark 3:14; Acts 2:36. -------------------------------------------------------------------------------- As also Moses (ὡςκαὶΜωυσῆς) The highest example of human fidelity known to the readers. -------------------------------------------------------------------------------- In all his house (ἐνὅλῳτῳοἴκῳαὐτοῦ) Const. with was faithful. Jesus was faithful even as Moses was faithful. -------------------------------------------------------------------------------- The subject of the high-priesthood of Christ, introduced in this verse, is not carried out in detail by showing the superiority of Jesus to earthly high priests. This is reserved for chs. 5-7. Instead, the writer proceeds to show that Christ is superior to Moses, as he has already shown his superiority to angels. He will thus have shown Christ's superiority to both the agencies by which the old covenant was mediated. The subject is a delicate one to treat for Jewish readers to whom Moses was the object of the deepest veneration; but the treatment displays tact by placing Moses in the foreground beside Christ as an example of fidelity to his commission. Justice is thus done to the familiar historical record, and to God's own testimony, Numbers 12:7. The general sense of the comparison is that Moses was as faithful as any servant in a house can be, while Christ was not a servant in the house, but a son, and displayed his fidelity in that capacity. Hebrews 3:2 -------------------------------------------------------------------------------- Who was faithful (piston onta). Present active participle with predicate accusative agreeing with Iηsoun, "as being faithful." -------------------------------------------------------------------------------- That appointed him (tτi poiηsanti auton). See 1 Samuel 12:6. Dative case of the articular participle (aorist active) of poieτ and the reference is to God. Note pistos as in Hebrews 2:17. -------------------------------------------------------------------------------- As also was Moses (hτs kai Mτusηs). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (en holτi tτi oikτi autou), an allusion to Numbers 12:7 (ean holτi tτi oikτi mou) about Moses. The "his" is God's. The use of oikos for the people (family) of God, not the building, but the group (1 Timothy 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful. Hebrews 3:3 Hebrews 3:3 -------------------------- πλειονοςG4119 γαρG1063 FOR OF MORE δοξηςG1391 GLORY ουτοςG3778 HE παραG3844 THAN μωσηνG3475 MOSES ηξιωταιG515 [G5769] HAS BEEN COUNTED WORTHY, καθG2596 BY οσονG3745 HOW MUCH πλειοναG4119 MORE τιμηνG5092 HONOUR εχειG2192 [G5719] HAS τουG3588 THAN THE οικουG3624 HOUSE οG3588 HE WHO κατασκευασαςG2680 [G5660] BUILT αυτονG846 IT. this: Hebrews 3:6, Hebrews 1:2-4, Hebrews 2:9, Colossians 1:18 who: Zechariah 4:9, Zechariah 6:12, Zechariah 6:13, Matthew 16:18, 1 Corinthians 3:9, 1 Peter 2:5-7 Deuteronomy 34:5 - So Moses 2 Samuel 7:13 - He shall 1 Chronicles 28:6 - he shall Psalms 102:25 - General Proverbs 9:1 - builded Luke 9:30 - which John 1:3 - General John 4:12 - General John 7:19 - not John 8:53 - thou greater 1 Corinthians 10:2 - General Ephesians 2:21 - all Ephesians 3:9 - created Colossians 1:16 - by him were 2 Timothy 2:2 - faithful Hebrews 1:8 - O God Hebrews 3:4 - but Hebrews 10:21 - the house Hebrews 3:3. ---------------------- This man means Christ, and a point in which he excelled Moses is stated, namely, that He was the builder of his own house (the church). The house over which Moses presided was the Jewish nation of which he was not the originator. Hebrews 3:3 -------------------------------------------------------------------------------- Was counted worthy (ἠξίωται) Used both of reward which is due (1 Timothy 5:17) and of punishment (Hebrews 10:29). -------------------------------------------------------------------------------- Of more glory (πλείονοςδόξης) Comp. Hebrews 2:8-9. -------------------------------------------------------------------------------- Inasmuch as (καθ' ὅσον) Rend. by so much as. The argument is based on the general principle that the founder of a house is entitled to more honor than the house and its individual servants. There is an apparent confusion in the working out, since both God and Christ appear as builders, and Moses figures both as the house and as a servant in the house. The point of the whole, however, is that Moses was a part of the O.T. system— a servant in the house; while Christ, as one with God who established all things, was the founder and establisher of both the Old and the New Testament economies. Hebrews 3:3 -------------------------------------------------------------------------------- Hath been counted worthy of more glory than Moses (pleionos doxηs para Mτusηn ηxiτtai). Perfect passive indicative of axioτ, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. Doxηs in genitive case after ηxiτtai. For para after the comparative pleionos see Hebrews 1:4; Hebrews 1:9; Hebrews 2:7. -------------------------------------------------------------------------------- By so much as (kath’ hoson). A proportionate measurement (common use of kata and the quantitative relative hosos). -------------------------------------------------------------------------------- Than the house (tou oikou). Ablative case of comparison after pleiona. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (ho kataskeuasas, first aorist active participle of kataskeuazτ, to found or build). But it is God's house as autou means (Hebrews 3:2; Hebrews 3:5) and hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2; Hebrews 11:25). Jesus as God's Son founded and supervised this house of God. Hebrews 3:4 Hebrews 3:4 -------------------------- παςG3956 γαρG1063 FOR EVERY οικοςG3624 HOUSE κατασκευαζεταιG2680 [G5743] IS BUILT υποG5259 BY τινοςG5100 SOME ONE; οG3588 δεG1161 BUT HE WHO ταG3588 πανταG3956 ALL THINGS κατασκευασαςG2680 [G5660] BUILT "IS" θεοςG2316 GOD. but: Hebrews 3:3, Hebrews 1:2, Esther 2:10, Esther 3:9 Genesis 1:1 - God Psalms 102:25 - General Zechariah 6:12 - he shall build Matthew 16:18 - I will John 1:3 - General Acts 17:24 - that made 1 Corinthians 3:9 - ye are God's building Ephesians 2:21 - all Ephesians 3:9 - created Colossians 1:16 - by him were Hebrews 1:8 - O God Hebrews 11:10 - whose Hebrews 3:4. ---------------------- The word man is not in the original and some is an indefinite pronoun. The idea is that as a rule, each house has its own particular builder whose activities are limited to the one house. On the other hand, God is the Master builder whose architectural powers include everything in the universe. Hebrews 3:4 -------------------------------------------------------------------------------- He that built all things is God (ὁπάντακατασκευάσαςθεός) The verb includes not only erection, but furnishing with the entire equipment. See Hebrews 9:2; 1 Peter 2:10. The verb oP. The application of built or established to Christ (Hebrews 3:3) is guarded against possible misapprehension. Christ is the establisher, but not by any independent will or agency. As the Son he is he that built, but it is as one with God who built all things. The special foundership of Christ does not contradict or exclude the general foundership of God. Hebrews 3:4 -------------------------------------------------------------------------------- Is God (theos). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises. Hebrews 3:5 Hebrews 3:5 -------------------------- ךביG2532 AND לשףחעG3475 MOSES לוםG3303 INDEED "WAS" ניףפןעG4103 וםG1722 IN ןכשG3650 ALL פשG3588 ןיךשG3624 בץפןץG846 HIS HOUSE שעG5613 AS טוסבנשםG2324 A SERVANT ויעG1519 FOR לבספץסיןםG3142 A פשםG3588 OF THE THINGS כבכחטחףןלוםשםG2980 [G5702] GOING TO BE SPOKEN; faithful: Hebrews 3:2, Numbers 12:7, Matthew 24:45, Matthew 25:21, Luke 12:42, Luke 16:10-12, 1 Corinthians 4:2, 1 Timothy 1:12 as: Exodus 14:31, Deuteronomy 3:24, Deuteronomy 34:5, Joshua 1:2, Joshua 1:7, Joshua 1:15, Joshua 8:31, Joshua 8:33, Nehemiah 9:14, Psalms 105:26 for: Hebrews 8:5, Hebrews 9:8-13, Hebrews 9:24, Deuteronomy 18:15-19, Luke 24:27, Luke 24:44, John 5:39, John 5:46, John 5:47, Acts 3:22, Acts 3:23, Acts 7:37, Acts 28:23, Romans 3:21, 1 Peter 1:10-12 Numbers 9:5 - according Numbers 9:8 - I will Numbers 29:40 - General Deuteronomy 4:5 - General Deuteronomy 31:30 - General Deuteronomy 34:10 - there arose 2 Kings 18:12 - Moses Isaiah 8:16 - the testimony Matthew 12:41 - behold John 1:17 - the law John 8:35 - but 2 Corinthians 3:9 - exceed Hebrews 2:17 - a merciful Hebrews 4:14 - a great Revelation 15:3 - the servant Hebrews 3:5. ---------------------- Moses did not build the house (Jewish nation), but he was given the honor of being a servant over it. Since he was a faithful servant, his behaviour and teaching became a testimony or background for the things which were to be spoken afterward, meaning the ordinances under Christ. (See Romans 15:4.) Hebrews 3:5 -------------------------------------------------------------------------------- And Moses �בὶ and introduces the further development of the thought of Heb 3:2-3—fidelity, and the corresponding honor. It is not a second proof of the superiority of Christ to Moses. See Numbers 12:7. -------------------------------------------------------------------------------- A servant (טוסάנשם) N.T.o. Comp. Revelation 15:3. Often in lxx, mostly as translation of ‏עֶבֶד‎, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, טוסάנשם ךץסίןץ servant of the Lord, Wisd. 10:16. In Class. and N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb טוסבנוύוים: service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the טוסάנשם is of a nobler and freer character than that of the הןῦכןע or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. iv. 3, 9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matthew 8:7; Luke 10:15, and on is worshipped, Acts 17:25. -------------------------------------------------------------------------------- For a testimony of those things which were to be spoken (וἰע לבספύסיןם פῶם כבכחטחףןלέםשם) Ἐיע for, with the whole preceding clause. Moses' faithful service in God's house was for a testimony, etc. The things which were to be spoken are the revelations afterward to be given in Christ. Others, however, explain of the things which Moses himself was afterward to speak to the people by God's command, referring to Numbers 12:8. According to this explanation, the fidelity hitherto exhibited by Moses ought to command respect for all that he might say in future. But (1) in the present connection that thought is insignificant. (2) It would be an exaggeration to speak of Moses's fidelity to God throughout his whole official career as a witness of the things which he was to speak to the people by God's command. (3) The future participle requires a reference to a time subsequent to Moses's ministry. The meaning is that Moses, in his entire ministry, was but a testimony to what was to be spoken in the future by another and a greater than he. Comp. Deuteronomy 18:15, explained of Christ in Acts 3:22-23. Hebrews 3:5 -------------------------------------------------------------------------------- And Moses (kai Mפusחs men). "Now Moses indeed on his part" (men contrasted with de). -------------------------------------------------------------------------------- In (en). Moses was in "God's house" "as a servant" (hפs therapפn). Old word, in LXX, only here in N.T. and quoted from Numbers 12:7-8. Kin to the verb therapeuפ, to serve, to heal, and therapeia, service (Luke 9:11) and a group of servants (Luke 12:42). -------------------------------------------------------------------------------- For a testimony of those things which were afterward to be spoken (eis marturion tפn lalחthחsomenפn). Objective genitive of the articular future passive participle of laleפ. It is not certain what it means whether the "testimony" (marturion) is to Moses or to God and whether it points on to Christ. In Hebrews 9:9 see parabolח applied to the old dispensation as a symbol pointing to Christ and Christianity. -------------------------------------------------------------------------------- But Christ (Christos de). In contrast with Moses (men in Hebrews 3:5). -------------------------------------------------------------------------------- As a son (hפs huios). Instead of a therapפn (servant). -------------------------------------------------------------------------------- Over his house (epi ton oikon autou). The difference between epi and en added to that between huios and therapפn. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Acts 7:11 the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God). Hebrews 3:6 Hebrews 3:6 -------------------------- χριστοςG5547 δεG1161 BUT CHRIST ωςG5613 AS υιοςG5207 SON επιG1909 OVER τονG3588 οικονG3624 αυτουG846 HIS HOUSE, ουG3739 WHOSE οικοςG3624 HOUSE εσμενG2070 [G5748] ARE ημειςG2249 WE, εανπερG1437 IF INDEED τηνG3588 THE παρρησιανG3954 καιG2532 AND τοG3588 THE καυχημαG2745 τηςG3588 OF THE ελπιδοςG1680 HOPE μεχριG3360 UNTO "THE" τελουςG5056 END βεβαιανG949 FIRM κατασχωμενG2722 [G5632] WE SHOULD HOLD. as: Hebrews 1:2, Hebrews 4:14, Psalms 2:6, Psalms 2:7, Psalms 2:12, Isaiah 9:6, Isaiah 9:7, John 3:35, John 3:36, Revelation 2:18 whose: Hebrews 3:2, Hebrews 3:3, Matthew 16:18, 1 Corinthians 3:16, 1 Corinthians 6:19, 2 Corinthians 6:16, Ephesians 2:21, Ephesians 2:22, 1 Timothy 3:15, 1 Peter 2:5 if: Hebrews 3:14, Hebrews 4:11, Hebrews 6:11, Hebrews 10:23, Hebrews 10:35, Hebrews 10:38, Hebrews 10:39, Matthew 10:22, Matthew 24:13, Galatians 6:9, Colossians 1:23, Revelation 2:25, Revelation 3:11 rejoicing: Romans 5:2, Romans 12:12, Romans 15:13, 1 Thessalonians 5:16, 2 Thessalonians 2:16, 1 Peter 1:3-6, 1 Peter 1:8 Exodus 25:8 - I may dwell Numbers 4:16 - the oversight Numbers 9:8 - I will Deuteronomy 34:10 - there arose Joshua 1:2 - Moses 2 Kings 18:12 - Moses 1 Chronicles 17:14 - in mine 1 Chronicles 28:6 - he shall Isaiah 56:5 - will I Ezekiel 46:10 - General Zechariah 14:21 - in the Matthew 12:41 - behold Luke 10:2 - the Lord John 1:17 - the law John 8:35 - but John 13:1 - unto John 17:6 - they Romans 11:22 - if thou 1 Corinthians 3:9 - ye are God's building 1 Corinthians 15:2 - keep in memory 2 Corinthians 3:9 - exceed Galatians 5:1 - Stand Galatians 6:10 - especially 2 Timothy 1:13 - Hold Hebrews 5:8 - he were Hebrews 7:28 - maketh the Hebrews 12:28 - have James 5:11 - we count 1 Peter 1:13 - hope 1 Peter 3:15 - the hope 1 John 5:14 - this Revelation 2:13 - thou holdest Hebrews 3:6. ---------------------- Christ was even more than a faithful servant; he was a son, and was given the honor of presiding over His own house (the church), which his Father gave to him. Whose house are we refers to Paul and all others who are faithful. The faithfulness consists in maintaining our confidence or trust in Christ, which causes us to rejoice in the hope that such a divine house contains. It is necessary that our conduct in these matters be continued unto the end (of life). Hebrews 3:6 -------------------------------------------------------------------------------- But Christ Replacing the human name Jesus, and being the official name which marks his position over the house. -------------------------------------------------------------------------------- As a son (ὡςυἱὸς) The fidelity of Moses and the fidelity of Christ are exhibited in different spheres: of Moses in that of servant; of Christ in that of son. -------------------------------------------------------------------------------- Over his own house (ἐπὶτὸνοἶκοναὐτοῦ) Comp. Hebrews 10:21, and notice ἐπὶ over his house, and ἐν in all his house, of Moses. For "his own house" rend. "his house," referring to God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant: that the main point is fidelity, and that therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his fidelity. Comp. Hebrews 5:8. The implication is that Christ's position involved peculiar difficulties and temptations. -------------------------------------------------------------------------------- Whose house (οὗ) God's house. The church is nowhere called the house of Christ. -------------------------------------------------------------------------------- We (ἡμεῖς) Even as was the house in which Moses served. The Christian community is thus emphatically designated as the house of God, implying the transitoriness of the Mosaic system. Comp. 1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:22; 1 Peter 4:17. -------------------------------------------------------------------------------- Hold fast (κατάσξωμεν) The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. -------------------------------------------------------------------------------- The confidence and the rejoicing of the hope (τὴνπαρρησίανκαὶτὸκαύχηματῆςἐλπίδος) The combination confidence and rejoicing N.T.o. Rejoicing or boasting of hope N.T.o, but comp. 1 Thessalonians 2:19. For παρρησία confidence see on 1 Timothy 3:13. The entire group of words, καύχημα ground of glorying, καύχησις act of glorying, and καυχᾶσθαι to glory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ (ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12-13; Philippians 3:3. -------------------------------------------------------------------------------- Firm unto the end (μέχριτέλουςβεβαίαν) Textually, there is some doubt about these words. Westcott and Hort bracket them. Tischendorf retains, and Weiss rejects them. The latter part of this verse marks the transition to the lesson of the wilderness-life of the exodus; the writer fearing that the fate of the exodus-generation may be repeated in the experience of his readers. We are God's house if we steadfastly hold fast our Christian hope, and do not lose our faith as Israel did in the wilderness. The exhortation to faith is thrown into the form of warning against unbelief. Faith is the condition of realizing the divine promise. The section is introduced by a citation from Psalms 95:7-8. Hebrews 3:6 -------------------------------------------------------------------------------- Whose house are we (hou oikos esmen hηmeis). We Christians (Jew and Gentile) looked at as a whole, not as a local organization. -------------------------------------------------------------------------------- If we hold fast (ean kataschτmen). Condition of third class with ean and second aorist (effective) active subjunctive of katechτ. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert. -------------------------------------------------------------------------------- Boldness (parrηsian) and glorying (kai kauchηma) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have mechri telous bebaian (firm unto the end), but it is clearly genuine in Hebrews 3:14. He pleads for intelligent confidence. "THE EPISTLE TO THE HEBREWS" A Warning From The Wilderness (Hebrews 3:7-19) 1. In the previous study, we considered "The Supremacy Of Jesus Over Moses"... a. Jesus was superior, not in faithfulness, but in His person and service b. Moses was a servant in the house of God c. Jesus, however, is the builder of the house, and serves as the Son over the house! 2. In Hebrews 3:6, the writer to the Hebrews affirms that "we" are the house of Christ... a. Referring to the church, which is the house of God - 1 Timothy 3:15b. For in Christ, we are now "members of the household of God", and together with the faithful saints of old (including Moses) we are now "fellow-citizens" in the commonwealth of Israel! - cf. Ephesians 2:11-22 3. Yet our status as the "house" is conditional! a. "whose house we are IF we hold fast...." - Hebrews 3:6b. We must hold fast "the confidence and the rejoicing of the hope firm to the end." 4. The need for steadfastness explains the exhortations in this epistle... a. We saw the first exhortation in Hebrews 2:1-4, regarding the danger of drifting b. Now we come to the second exhortation, regarding the danger of departing from the living God - Hebrews 3:7-19 [To warn against the danger of departing, the writer appeals to...] I. THE EXAMPLE OF ISRAEL IN THE (Hebrews 3:7-11) A. ISRAEL THEIR HEARTS...1. The quotation in Hebrews 3:7-11 is from Psalms 95:7-11a. In which the Holy Spirit warned Israel not to be like the fathers in the wilderness b. A warning which the Hebrew writer found just as necessary in his day 2. In the wilderness, the Israelites had... a. Hardened their hearts in rebelling against God b. Tested (tried) God with their lack of faith 3. This they did many times during the forty years of wandering, but especially... a. At the beginning, with the incident at Massah ("tempted") and Meribah ("contention") - cf. Exodus 17:1-7b. Toward the end, with the incident at Kadesh - Numbers 27:14; cf. 20:1-13 B. THEY DID NOT ENTER GOD'S REST...1. God became angry with that generation in the wilderness for their persistent rebellion - e.g., Psalms 106:13-332. So God swore that they would not enter His rest - cf. Numbers 14:22-24; Numbers 14:26-35a. Of those over the age of 20 when they departed from Egypt, only Caleb and Joshua entered the promised land b. The rest (of which there were 603,548 men) died in the wilderness! [Because of hardened hearts Israel departed from God which led to rebellion. In turn, they fell short of the Canaan rest that had been promised them. With "A Warning From The Wilderness" fresh on their minds, the writer then exhorts his brethren by warning them of...] II. THE DANGER OF (Hebrews 3:12-14) A. THERE IS A NEED TO "BEWARE"...1. A believer can develop "an evil heart of unbelief"a. Remember that the recipients of this epistle were "holy brethren, partakers of the heavenly calling" - Hebrews 3:1b. The warning against developing a heart of unbelief presumes a real possibility c. Thus a "believer" can become an "unbeliever"! 2. Unbelief is produced as one is "hardened through the deceitfulness of sin" a. Sin is deceitful... 1) Promising pleasure, power, and prestige 2) In the short term that may be true, but such things are "passing" (temporary) - e.g., Hebrews 11:25; 1 John 2:17b. Because of its deceitfulness, it is easy to become "hardened" 1) I.e., to be stubborn and not heed the Word of God 2) It happened to Israel, and it can happen to us! 3. The consequence of unbelief is "departing from the living God" a. As one grows in unbelief, so they drift away from God b. While a believer remains in fellowship with God, an unbeliever can only depart further and further away from God! B. THE IS TO "EXHORT ONE ANOTHER DAILY"...1. This is how a believer avoids becoming an unbeliever! 2. Through mutual edification on a daily basis, we can prevent the "hardening" that comes from sin's deceitfulness 3. An important part of such exhortation is our assembling together - cf. Hebrews 10:24-25a. Which should certainly involve our assemblies on the first day of the week - e.g., Acts 20:7b. But with a need for "daily exhortation", should we be content to limit our assembling to one service a week? c. If we have the opportunity to assemble more often, shouldn't we? 4. Even if it is only by phone, we should seek to "exhort one another daily"! C. OUR IN CHRIST IS ...1. Once again we see the conditional nature of our participation with Christ a. We are the house of Christ "...IF we hold the fast the confidence and the rejoicing of the hope firm to the end." - Hebrews 3:6b. We have become partakers of Christ "...IF we hold the beginning of our confidence steadfast to the end," - Hebrews 3:142. What about the security of the believer? a. The "believer" does indeed enjoy the assurance of his salvation b. But we have seen that a "believer" can develop "an evil heart of unbelief"; i.e., become an "unbeliever" - Hebrews 3:12c. When a "believer" becomes an "unbeliever", what promises of security and salvation there may be to the believer are no longer applicable! -- Thus the many warnings to remain faithful, including that of our Lord's - Revelation 2:10 [The danger of departing from God is so great, that the writer of Hebrews returns to "A Warning From The Wilderness"...] III. THE EXAMPLE OF ISRAEL IN THE (Hebrews 3:15-19) A. ANOTHER APPEAL IS MADE...1. Quoting again from Psalms 95:7-82. The Hebrew writer applies the quotation to Christians a. They need to "hear His (God's) voice" - remember Hebrews 1:1-2; Hebrews 2:1-4? b. That is, hear with a desire to hearken, for they too can easily harden their hearts "as in the rebellion" B. THE NEED FOR TO BELIEVE, AND OBEY...1. In the case of the Israelites, who was it that rebelled? a. All those who came out of Egypt (save Joshua and Caleb)! b. Though led by Moses, they still rebelled! -- We may have been delivered by Christ from the bondage of sin, but rebellion is still possible! 2. In the case of the Israelites, with whom was God angry forty years? a. Those who sinned b. And who died in the wilderness as a result of their lack of faith -- If we become hardened through the deceitfulness of sin, shall we escape judgment? 3. In the case of the Israelites, who did God not allow in the promised land? a. Those who did not obey! b. Those who developed unbelief! -- Shall we enter our promised rest if we disobey through unbelief? 1. When the apostle Paul related some of the same experiences of Israel in the wilderness, he wrote: "Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come." - 1 Corinthians 10:11 2. It is for our own admonition that we have such warnings as that found in our text... a. For the deceitfulness of sin is just as strong today b. For the hardening of one's heart is just as dangerous today c. For departing from God is just as possible today -- Thus the potential for falling short of our promised rest is just as much a reality for us as it proved to be for the Israelites in the wilderness! 3. That is why we need to "exhort one another daily"... a. To encourage one another to remain strong in faith - Hebrews 3:19b. To encourage one another to remain strong in obedience - Hebrews 3:18-- Have you exhorted your brother or sister lately? Finally, did you notice how "faith" and "obedience" were used interchangeably in these last two verses? These terms are not opposed to one another, for in fact Paul himself wrote about "obedience to the faith" (Romans 1:5; Romans 16:26). Faith is dead unless there is obedience (James 2:17,26), and so those who truly believe will obey. That is why Jesus can be described as "the author of eternal salvation to all who obey Him" (Hebrews 5:9). Have you obeyed Jesus by obeying His gospel? - cf. Romans 10:16; 2 Thessalonians 1:7-8; 1 Peter 4:17 Hebrews 3:8 Hebrews 3:8 -------------------------- μηG3361 σκληρυνητεG4645 [G5725] HARDEN NOT ταςG3588 καρδιαςG2588 υμωνG5216 YOUR HEARTS ωςG5613 AS ενG1722 IN τωG3588 THE παραπικρασμωG3894 , καταG2596 IN τηνG3588 THE ημερανG2250 DAY τουG3588 OF πειρασμουG3986 , ενG1722 IN τηG3588 THE ερημωG2048 , Harden: Hebrews 3:12, Hebrews 3:13, Exodus 8:15, 1 Samuel 6:6, 2 Kings 17:14, 2 Chronicles 30:8, 2 Chronicles 36:13, Nehemiah 9:16, Job 9:4, Proverbs 28:14, Proverbs 29:1, Jeremiah 7:26, Ezekiel 3:7-9, Daniel 5:20, Zechariah 7:11, Zechariah 7:12, Matthew 13:15, Acts 19:9, Romans 2:5, Romans 2:6 as: Numbers 14:11, Numbers 14:22, Numbers 14:23, Deuteronomy 9:22-24, Psalms 78:56 of: Exodus 17:7, Deuteronomy 6:16, Psalms 78:18, Psalms 106:14, 1 Corinthians 10:9 Genesis 19:15 - hastened Exodus 7:13 - General Numbers 32:10 - General Deuteronomy 1:34 - and sware Deuteronomy 2:14 - until all the generation Joshua 4:10 - hasted 2 Samuel 23:2 - General Job 8:5 - thou wouldest Psalms 78:41 - Yea Psalms 95:8 - in the Psalms 106:25 - hearkened Isaiah 44:1 - now Hosea 13:13 - for he Micah 6:1 - ye Mark 12:36 - by Mark 16:14 - unbelief Luke 4:12 - Thou Luke 8:6 - General Luke 9:35 - hear Luke 13:25 - once John 12:35 - Yet Acts 1:16 - which the Acts 17:32 - We will Acts 24:25 - when Ephesians 4:21 - heard Hebrews 3:15 - To day Hebrews 4:7 - saying Hebrews 3:8. ---------------------- Harden not your hearts is a warning not to set their minds against the teaching of Christ. As in the provocation refers to the disobedi-ence of ancient Israel by which they provoked God into punishing them. Paul specifies the circumstance to which he refers by mention of the days they were going through the wilderness. Hebrews 3:8 -------------------------------------------------------------------------------- Harden not (μὴσκληρύνητε) In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard (see on Matthew 25:24; see on Jude 1:14); σκλψρότης hardness (Romans 2:5); σκληρύνειν to harden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardness of heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked (Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardly, painfully (not in N.T.). -------------------------------------------------------------------------------- In the provocation (ἐντῳπαραπικρασμῳ) Only here and Hebrews 3:15. In lxx only Psalms 94:8. The verb παραπικραίνεινto provoke, only in Hebrews 3:16. Often in lxx. The simple verb πικραίνειν to make bitter, Colossians 3:19; Revelation 8:11; Revelation 10:9-10. From πικρός bitter, pungent: hence to stir up to bitterness, to irritate. Comp. lxx Ezekiel 2:4. -------------------------------------------------------------------------------- In the day (κατὰτὴνἡμέραν) Κατὰ in a temporal sense, as Acts 12:1; Acts 19:23; Acts 27:27. Comp. κατ' ἀρχάς in the beginning, Hebrews 1:10. -------------------------------------------------------------------------------- Of temptation (τοῦπειρασμοῦ) Rend. "of the temptation," referring to a definite event, the murmuring against Moses at Rephidim on account of the lack of water, Exodus 17:1-7. In that passage the lxx gives for the two proper names Massah and Meribah, πειρασμὸς temptation, which is correct, and λοιδόρησις railing or reviling, which is loose, since Meribah signifies strife. In Psalms 94, lxx renders Meribah παραπικρασμός provocation, which is inexact, and Massah πειρασμὸς temptation, which is correct. Hebrews 3:8 -------------------------------------------------------------------------------- Harden not (mη sklηrunηte). Prohibition with mη and first aorist (ingressive) active subjunctive of sklηrunτ, late verb from sklηros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. -------------------------------------------------------------------------------- As in the provocation (hτs ηn tτi parapikrasmτi). Late compound from parapikrainτ, late verb to embitter (para, pikros), found only in LXX and here and Hebrews 3:15. It means embitterment, exasperation. For the simple verb pikrainτ, to make bitter, see Colossians 3:19. The reference is to Meribah (Exodus 17:1-7). -------------------------------------------------------------------------------- Like as in the day (kata tηn hηmeran). "According to the day" as in Acts 12:1; Acts 19:23. -------------------------------------------------------------------------------- Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. Hebrews 3:9 Hebrews 3:9 -------------------------- ουG3757 WHERE επειρασανG3985 [G5656] TEMPTED μεG3165 ME οιG3588 πατερεςG3962 υμωνG5216 YOUR FATHERS, εδοκιμασανG1381 [G5656] PROVED μεG3165 ME, καιG2532 AND ειδονG1492 [G5627] SAW ταG3588 εργαG2041 μουG3450 MY WORKS τεσσαρακονταG5062 FORTY ετηG2094 YEARS. and: Exodus 19:4, Exodus 20:22, Deuteronomy 4:3, Deuteronomy 4:9, Deuteronomy 11:7, Deuteronomy 29:2, Joshua 23:3, Joshua 24:7, Luke 7:22 forty: Numbers 14:33, Deuteronomy 8:2, Deuteronomy 8:4, Joshua 5:6, Amos 2:10, Acts 7:36, Acts 13:8 Exodus 17:2 - wherefore Exodus 17:7 - tempted Numbers 14:22 - tempted Deuteronomy 6:16 - tempted him Psalms 95:8 - in the Psalms 95:10 - Forty Malachi 3:15 - they that tempt Matthew 4:7 - Thou Matthew 19:3 - tempting Luke 4:12 - Thou Luke 9:41 - and suffer Acts 7:42 - of forty Acts 15:10 - Why Hebrews 3:16 - some Hebrews 3:9. ---------------------- The apostle gives further explanation of his preceding warning by the words of this verse. Your fathers means the first heads of the Jewish nation. Tempted and proved occurred when the disobedience of the Israelites put the patience of God to a test. Such conduct on their part was without cause, for they had abundance of evidence that He was able to care for them under all conditions, and also that He would punish them for their rebellion. All of this was manifested to them during the forty years in the wilderness. Hebrews 3:9 -------------------------------------------------------------------------------- When (οὗ) Rend. where. See οὗ after ἔρημος wilderness, Deuteronomy 8:15. -------------------------------------------------------------------------------- Tempted me, proved me (ἐπείρασανἐνδοκιμασία) Lit. tried (me) in proving. The text differs from lxx, which reads ἐπείρασαν, ἐδοκίμασαν tempted, proved, as A.V. The phrase here means tempted by putting to the test. Comp. ἐκπειράζειν to tempt or try with a view to seeing how far one can go. See on 1 Corinthians 10:9. -------------------------------------------------------------------------------- And saw my works (καὶεἶδοντὰἔργαμου) Some construe my works with both verbs: tried and saw my works: but it is better to supply me after ἐπείρασαν tempted, to take works with saw only, and to give καὶ the force of and yet (see on Luke 18:7). "They tempted and yet saw my works;" although they saw my works. The Hebrew is "tried me, proved me, yea saw my works." -------------------------------------------------------------------------------- Forty years In lxx this is connected with saw my works. In the Hebrew forty years begins the next clause. Hebrews 3:9 -------------------------------------------------------------------------------- Wherewith (hou). Literally, "where" (the wilderness) as in Deuteronomy 8:15. -------------------------------------------------------------------------------- Tempted me by proving me (epeirasan en dokimasiβi). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from dokimazτ and this from the LXX). They were not content with God's promise, but demanded objective proof (erga, deeds) of God. Hebrews 3:10 Hebrews 3:10 -------------------------- διοG1352 προσωχθισαG4360 [G5656] I WAS τηG3588 WITH γενεαG1074 εκεινηG1565 THAT καιG2532 AND ειπονG2036 [G5627] SAID, αειG104 ALWAYS πλανωνταιG4105 [G5743] τηG3588 THEY ERR καρδιαG2588 IN HEART : αυτοιG846 δεG1161 AND THEY ουκG3756 εγνωσανG1097 [G5627] DID NOT KNOW ταςG3588 οδουςG3598 μουG3450 MY WAYS; I was: Genesis 6:6, Judges 10:16, Psalms 78:40, Isaiah 63:10, Mark 3:5, Ephesians 4:30 err: Hebrews 3:12, Psalms 78:8, Isaiah 28:7, Hosea 4:12, John 3:19, John 3:20, John 8:45, Romans 1:28, 2 Thessalonians 2:10-12 they have: Psalms 67:2, Psalms 95:10, Psalms 147:20, Jeremiah 4:22, Romans 3:7 Exodus 23:21 - provoke him not Psalms 90:7 - For we Isaiah 7:13 - will ye Mark 9:19 - O faithless Mark 12:27 - ye 2 Timothy 2:18 - concerning Hebrews 3:16 - some Hebrews 3:17 - General Hebrews 3:10. ---------------------- To be grieved means God was "wroth or displeased with" them according to Thayer's lexicon. That generation has reference to the heads of the nation who were leaders in the rebellious actions. Their misconduct was due to a heart or mind filled with error. As a result of such an attitude toward God, they failed to become acquainted with His ways or the ways the Lord wished the people to follow. Hebrews 3:10--------------------------------------------------------------------------------Wherefore I was grieved (δι? προσ?χθισα)The Hebrew omits wherefore. It was inserted because of the transfer of forty years to the preceding clause. The verb προσ?χθισα I was grieved, only here and Hebrews 3:17. In lxx for ώχε?ΰ?, to spue out; ώβ??ς?μ?, to exclude, reject, abhor; ώξ?ΰ??ν?, to repudiate. <>Hebrews 3:10 -------------------------------------------------------------------------------- And saw (kai eidon). "And yet saw." -------------------------------------------------------------------------------- Wherefore (dio). Not in the LXX, but it makes clear the argument in the Psalm. -------------------------------------------------------------------------------- I was displeased (prosτchthisa). First aorist active of prosochthizτ, late compound for extreme anger and disgust. In N.T. only here and Hebrews 3:17. -------------------------------------------------------------------------------- Err (planτntai). Present middle indicative of planaτ, to wander astray, common verb. -------------------------------------------------------------------------------- They did not know (ouk egnτsan). In spite of God's works (erga) and loving patience the Israelites failed to understand God's ways with them. Are we any better? They "cared not to take my road" (Moffatt). Hebrews 3:11 Hebrews 3:11 -------------------------- ωςG5613 SO ωμοσαG3660 [G5656] I SWORE ενG1722 IN τηG3588 οργηG3709 μουG3450 MY WRATH, ειG1487 IF εισελευσονταιG1525 [G5695] THEY SHALL ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 μουG3450 MY REST. I sware: Hebrews 3:18, Hebrews 3:19, Hebrews 4:3, Numbers 14:20-23, Numbers 14:25, Numbers 14:27-30, Numbers 14:35, Numbers 32:10-13, Deuteronomy 1:34, Deuteronomy 1:35, Deuteronomy 2:14 They shall not enter: Gr. If they shall enter my rest: Hebrews 4:9 Exodus 23:21 - he will not Joshua 5:6 - sware that Psalms 90:7 - For we Psalms 95:11 - I sware Psalms 106:26 - Therefore Ezekiel 20:15 - I lifted Hebrews 4:1 - his Hebrews 4:5 - General Hebrews 6:18 - two Hebrews 3:11. ---------------------- God swore or made a solemn decision against the disobedient people. This was caused by His wrath or grief as mentioned in verse 10. The decision was that they should not be permitted to enter into my rest. This rest refers to their settlement in the promised land, which the Lord had designed should come to his people after the weariness of the wandering. God calls it his rest because he designed it to be an antitype of the rest on the seventh day from His works of creation. Hebrews 3:11 -------------------------------------------------------------------------------- So I swear (ὡς) Rend. "according as I swear": the ὡς correlating the oath and the disobedience. -------------------------------------------------------------------------------- They shall not enter into my rest (εἰἐλεύσονταιεἰςτὴνκατάπαυσινμου) Lit. if they shall enter, etc. A common Hebraistic formula in oaths. Where God is speaking, as here, the ellipsis is "may I not be Jehovah if they shall enter." Where man is speaking, "so may God punish me if"; or "God do so to me and more if." Comp. Mark 8:12 : lxx, Genesis 14:23; Deuteronomy 1:35; 1 Kings 1:51; 1 Kings 2:8. Sometimes the ellipsis is filled out, as 1 Samuel 3:17; 2 Samuel 3:35. Κατάπαυσιν rest, only in Hebrews, and Acts 7:49. The verb καταπαύειν to lay to rest also only in Acts and Hebrews. In Class. the verb sometimes means to kill or to depose from power. In the original citation the reference is to Canaan. Paul uses κληρονομία inheritance in a similar sense. Hebrews 3:11 -------------------------------------------------------------------------------- As I sware (hτs τmosa). "Correlating the oath and the disobedience" (Vincent). First aorist active indicative of omnuτ, old verb for solemn oath (Hebrews 6:13). -------------------------------------------------------------------------------- They shall not enter (ei eiseleusontai). Future middle of eiserchomai with ei as an anacoluthon for the Hebrew im (not). Really it is a condition of the first class with the conclusion not expressed, common in the LXX as here (Robertson, Grammar, p. 1024). -------------------------------------------------------------------------------- Into my rest (eis tηn katapausin mou). Old word from katapauτ (Hebrews 4:8), to give rest, in LXX, in N.T. only in Acts 7:49; Hebrews 3:11 to Hebrews 4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells. Hebrews 3:12 Hebrews 3:12 -------------------------- βλεπετεG991 [G5720] TAKE HEED, αδελφοιG80 , μηποτεG3379 LEST PERHAPS εσταιG2071 [G5704] SHALL BE ενG1722 IN τινιG5100 ANYONE υμωνG5216 OF YOU καρδιαG2588 A HEART πονηραG4190 WICKED απιστιαςG570 OF ενG1722 τωG3588 IN αποστηναιG868 [G5629] αποG575 FROM θεουG2316 GOD ζωντοςG2198 [G5723] "THE" LIVING. Take: Hebrews 2:1-3, Hebrews 12:15, Matthew 24:4, Mark 13:9, Mark 13:23, Mark 13:33, Luke 21:8, Romans 11:21, 1 Corinthians 10:12 an: Hebrews 3:10, Genesis 8:21, Jeremiah 2:13, Jeremiah 3:17, Jeremiah 7:24, Jeremiah 11:8, Jeremiah 16:12, Jeremiah 17:9, Jeremiah 18:12, Mark 7:21-23 in: Hebrews 10:38, Hebrews 12:25, Job 21:14, Job 22:17, Psalms 18:21, Proverbs 1:32, Isaiah 59:13, Jeremiah 17:5, Hosea 1:2 the: 1 Thessalonians 1:9 Deuteronomy 1:32 - General Deuteronomy 4:23 - heed Deuteronomy 11:16 - Take heed Deuteronomy 29:18 - among you man Deuteronomy 30:17 - heart 2 Kings 17:14 - did not believe Psalms 78:22 - General Psalms 106:24 - they believed Proverbs 14:14 - backslider Jeremiah 5:23 - a revolting Ezekiel 11:21 - whose Ezekiel 14:5 - estranged Daniel 9:5 - departing Malachi 2:8 - ye are Matthew 6:21 - there Matthew 6:30 - O ye Matthew 13:58 - General Matthew 15:8 - but Matthew 21:32 - repented John 3:19 - this John 5:44 - can John 16:9 - General John 20:25 - Except Acts 2:40 - Save Acts 13:40 - Beware Acts 14:15 - the living Romans 2:8 - but obey Romans 10:10 - For with Romans 11:20 - because 1 Timothy 3:15 - the living 1 Timothy 6:5 - men Hebrews 3:8 - Harden Hebrews 4:2 - not being Hebrews 4:11 - lest Hebrews 11:6 - without Hebrews 12:22 - of the Hebrews 13:22 - suffer 1 John 5:10 - hath made Hebrews 3:12. ---------------------- Take heed is the same warning made in verse 8, for these Christians not to make the same mistake their Jewish forefathers made in the wilderness. Unbelief is shown to cause man to have an evil heart. Such a heart will cause a man to depart from the living God. This is the same warning Paul gave in his epistle to the church at Corinth (1 Corinthians 10:1-11). We should profit by the mistakes of others and thus avoid a like falling from the favor of the Lord. The record of these things is placed in the Old Testament for our benefit (Romans 15:4). Hebrews 3:12 Note how the following exhortation is colored by the O.T. citation: evil heart; the to-day; be hardened; take heed (βλέπετε). See to it. Often in warnings or admonitions: sometimes with ἀπὸ from, with genitive of that against which the warning is given, as Mark 8:15; Mark 12:38; but so only in the Gospels. In construction connect with διὸ Hebrews 3:7; therefore beware. -------------------------------------------------------------------------------- Lest there be (μήποτεἔσται) The indicative with μὴ lest shows that with the fear that the event may occur, there is blended a suspicion that it will occur. -------------------------------------------------------------------------------- In any of you (ἔντινιὑμῶν) They are appealed to individually. -------------------------------------------------------------------------------- An evil head of unbelief (καρδίαπονηρὰἀπιστίας) The whole phrase N.T.o. Neither do the combinations evil heart or heart of unbelief occur elsewhere. In lxx, among nearly a thousand instances of καρδία heart, καρδίαπονηρὰ evil heart appears only five times, and in three of the five in apocryphal books. See Sir 9:1; Bar. 1:22; 2:8. In lxx proper, Jeremiah 16:12; Jeremiah 18:12. Ἀπιστίας of unbelief, specifies that in which the more general πονηρὰ evil consists. An evil heart is an unbelieving heart. -------------------------------------------------------------------------------- In departing from the living God (ἐντῳἀποστῆναιἀπὸθεοῦζῶντος) The characteristic of unbelief. Faith is personal union with God. Unbelief separates from God. The phrase living God is common to both Testaments. For the bearing of the words upon the question of the Gentile destination of the Epistle, Hebrews 3:12 -------------------------------------------------------------------------------- Take heed (blepete). Present active imperative as in Philippians 3:2 (three times) of blepτ in place of the more usual horate. Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psalms 95. -------------------------------------------------------------------------------- Lest haply there shall be (mη pote estai). Negative purpose with mη pote and the future indicative as in Mark 14:2. But we have in Colossians 2:8 mη tis estai as in Hebrews 12:25; mη occurs with the aorist subjunctive, and mη pote with present subjunctive (Hebrews 4:1) or aorist subjunctive (Acts 5:39). -------------------------------------------------------------------------------- In any one of you (en tini humτn). The application is personal and pointed. -------------------------------------------------------------------------------- An evil heart of unbelief (kardia ponηra apistias). A remarkable combination. -------------------------------------------------------------------------------- Heart (kardia) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah 16:12; Jeremiah 18:12). Apistias is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. -------------------------------------------------------------------------------- In falling away from the living God (en tτi apostηnai apo theou zτntos). "In the falling away" (locative case with en of the second aorist active (intransitive) infinitive of aphistηmi, to stand off from, to step aside from (apo with the ablative case theou) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See Ezekiel 20:8 for this use of the verb. Hebrews 3:13 Hebrews 3:13 -------------------------- αλλαG235 BUT παρακαλειτεG3870 [G5720] εαυτουςG1438 καθG2596 εκαστηνG1538 ημερανG2250 EVERY DAY αχριςG891 ουG3739 τοG3588 AS LONG AS σημερονG4594 TODAY καλειταιG2564 [G5743] IT IS CALLED, ιναG2443 THAT μηG3361 NOT σκληρυνθηG4645 [G5686] MAY BE τιςG5100 ANY εξG1537 OF υμωνG5216 YOU απατηG539 τηςG3588 BY "THE" αμαρτιαςG266 OF SIN. exhort: Hebrews 10:24, Hebrews 10:25, Acts 11:23, 1 Thessalonians 2:11, 1 Thessalonians 4:18, 1 Thessalonians 5:11, 2 Timothy 4:2 daily: Hebrews 3:7 the deceitfulness: Proverbs 28:26, Isaiah 44:20, Obadiah 1:3, Romans 7:11, Ephesians 4:22, James 1:14 Genesis 11:3 - they said one to another Exodus 7:13 - General Leviticus 8:32 - General 1 Samuel 6:6 - harden 2 Chronicles 14:7 - while the land 2 Chronicles 36:13 - hardened Nehemiah 9:16 - hardened Psalms 95:7 - To day Psalms 95:8 - Harden Isaiah 48:4 - obstinate Isaiah 55:6 - Seek Ezekiel 11:21 - whose Daniel 5:20 - hardened Malachi 3:16 - spake Matthew 5:25 - whiles Luke 19:42 - the things John 3:19 - this Acts 2:40 - Save Acts 19:9 - divers Acts 24:25 - when Romans 2:5 - But after Romans 2:8 - but obey 1 Corinthians 14:3 - exhortation 2 Corinthians 6:2 - a time 2 Thessalonians 2:10 - deceivableness 1 Timothy 6:5 - men Hebrews 3:8 - Harden Hebrews 13:22 - suffer Hebrews 3:13. ---------------------- To exhort means to insist on doing what we know to be our duty. These brethen knew it was their duty to listen to the teaching given by Christ, for they just had the instruction in this epistle. They were told to do the exhorting daily which would require frequent contact with each other. Such an intimacy was expected of the people of Christ, and it was even predicted that it would be so. In Malachi 3:16 we may read, "Then they that feared the Lord spake often to each other." While it is called to day is equivalent to saying, "While the days are going by." This teaching of Paul is not very favorable to the notion of half-hearted disciples who insist that Christians have no need to assemble except on Lord's Day to "partake of the communion." Hardened through the deceitfulness of sin. The Lord knew that frequent contact with each other was necessary to prevent disciples being deceived by sin. Hebrews 3:13 -------------------------------------------------------------------------------- While it is called to-day (ἄρχιςοὗτὸσήμερονκαλεῖται) Lit. so long as the to-day is being named. The article points to the former expression—the "to-day" of Hebrews 3:7. It is the day of grace, while salvation through Christ is still attainable. -------------------------------------------------------------------------------- Through the deceitfulness of sin (ἀπάτῃτῆςἁμαρίας) Ἀπάτη is rather a trick, stratagem, deceit, than the quality of deceitfulness. The warning is against being hardened by a trick which their sin may play them. Note the article, the or his sin— the sin of departing from the living God. The particular deceit in this case would be the illusion of faithfulness to the past. Hebrews 3:13 -------------------------------------------------------------------------------- So long as it is called today (achris hou to sηmeron kaleitai). The only instance in the N.T. of this conjunction (achri or achris or achris hou, etc.) with the present indicative in the sense of "so long as" or "while" like heτs. Elsewhere it means "until" and with either the aorist indicative (Acts 7:18), the future (Revelation 17:17), or the aorist subjunctive (Revelation 7:3). -------------------------------------------------------------------------------- Lest any one of you be hardened (hina mη sklηrunthηi tis ex humτn). Negative purpose clause with hina mη (that not) and the first aorist passive subjunctive of sklηrunτ, the vivid verb from Hebrews 3:8. -------------------------------------------------------------------------------- By the deceitfulness of sin (apatηi tηs hamartias). Instrumental case apatηi (trick, fraud) as is always the case with sin (Romans 7:11; 2 Thessalonians 2:10). Apostasy (Hebrews 12:4) is their peril and it is a trick of sin. Hebrews 3:14 Hebrews 3:14 -------------------------- μετοχοιG3353 γαρG1063 FOR γεγοναμενG1096 [G5754] WE HAVE BECOME τουG3588 OF THE χριστουG5547 CHRIST, εανπερG1437 IF INDEED τηνG3588 THE αρχηνG746 τηςG3588 OF THE υποστασεωςG5287 μεχριG3360 UNTO τελουςG5056 "THE" END βεβαιανG949 FIRM κατασχωμενG2722 [G5632] WE SHOULD HOLD we are: Hebrews 3:1, Hebrews 6:4, Hebrews 12:10, Romans 11:17, 1 Corinthians 1:30, 1 Corinthians 9:23, 1 Corinthians 10:17, Ephesians 3:6, 1 Timothy 6:2, 1 Peter 4:13, 1 Peter 5:1, 1 John 1:3 if: Hebrews 3:6, Hebrews 6:11 Leviticus 8:32 - General Numbers 29:25 - General Numbers 35:28 - he should Lamentations 3:26 - hope Hosea 6:3 - if Matthew 10:22 - but Matthew 24:13 - General Mark 13:13 - but John 8:31 - If John 13:1 - unto Romans 11:22 - if thou 1 Corinthians 1:9 - the fellowship 1 Corinthians 10:16 - the communion of the blood 1 Corinthians 15:2 - keep in memory 1 Corinthians 15:58 - be ye Galatians 5:1 - Stand Galatians 6:9 - if Philippians 1:5 - General Philippians 3:8 - win Philippians 4:1 - so Colossians 1:12 - partakers Colossians 1:23 - ye continue Colossians 2:5 - and the Colossians 2:6 - received 1 Thessalonians 3:8 - if 1 Timothy 1:19 - Holding 1 Timothy 3:2 - the husband 1 Timothy 6:12 - lay Philemon 1:17 - thou count Hebrews 4:3 - we Hebrews 4:14 - let Hebrews 10:23 - hold Hebrews 10:35 - Cast Hebrews 11:1 - substance James 5:11 - we count 2 Peter 3:17 - from 1 John 2:24 - abide 1 John 5:12 - that hath the 1 John 5:14 - this 2 John 1:9 - He that Hebrews 3:14. ---------------------- This verse is virtually the same as verse 6. To be a partaker of Christ is to have part in the good things He has in store for his faithful disciples. Hebrews 3:14 ------------------------------------------------------------------------------- We are made partakers of Christ (μέτοχοιγὰρτοῦΧριστοῦγεγόναμεν) Rend. we are become fellows with Christ. For fellows see Luke 5:7; Hebrews 1:9. It marks even a closer relation than "brethren." See Luke 22:30; Romans 8:17; Revelation 3:21. ------------------------------------------------------------------------------- Beginning of our confidence (τὴνἀρχὴντῆςὑποστάσεως) The believing confidence with which we began our Christian life. For ὑπόστασις confidence see on Hebrews 1:3. The Greek fathers render substance; that in virtue of which we are believers. ------------------------------------------------------------------------------- Unto the end (μέχριτέλους) Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See Romans 6:21; 2 Corinthians 11:15; Philippians 3:19; Hebrews 6:8; 1 Peter 1:9. Hebrews 3:14 -------------------------------------------------------------------------------- For we are become partakers of Christ (metochoi gar tou Christou gegonamen). Second perfect active of ginomai, "we have become," not the equivalent of esmen (are). For metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence (gar, for) should not be tricked into apostasy. -------------------------------------------------------------------------------- If we hold fast (ean per kataschτmen). The same condition as in Hebrews 3:6 with per (indeed, forsooth) added to ean. Jonathan Edwards once said that the sure proof of election is that one holds out to the end. -------------------------------------------------------------------------------- The beginning of our confidence (tηn archηn tηs hupostaseτs). For hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now? Hebrews 3:15 Hebrews 3:15 -------------------------- ενG1722 IN τωG3588 λεγεσθαιG3004 [G5745] ITS BEING SAID, σημερονG4594 TODAY εανG1437 IF τηςG3588 φωνηςG5456 αυτουG846 HIS VOICE ακουσητεG191 [G5661] YE WILL HEAR, μηG3361 σκληρυνητεG4645 [G5725] HARDEN NOT ταςG3588 καρδιαςG2588 υμωνG5216 YOUR HEARTS ωςG5613 AS ενG1722 IN τωG3588 THE παραπικρασμωG3894 . . To day: Hebrews 3:7, Hebrews 3:8, Hebrews 10:38, Hebrews 10:29 Exodus 8:15 - he hardened 2 Kings 19:3 - blasphemy Nehemiah 9:16 - hardened Psalms 78:40 - grieve Psalms 95:7 - To day Psalms 95:8 - in the Psalms 106:25 - hearkened Mark 16:14 - unbelief Luke 8:6 - General Luke 9:35 - hear Luke 19:42 - the things John 9:18 - General Acts 7:42 - of forty Romans 2:5 - But after Hebrews 4:7 - To day Hebrews 3:15. ---------------------- While it is said signifies that the admonition will not always be given, hence while it is to day is the time to heed the admonition given by the apostle. Hebrews 3:15 -------------------------------------------------------------------------------- While it is said (ἐντῳλέγεσθαι) The formula by which the writer reverts to the previous citation. Connect with if we hold fast. The exhortation of Heb 3:12 answered to Psalms 95; so the condition of fulfillment in Hebrews 3:14 is declared to rest on the same Scripture. Only on the ground of what is said in that Psalm does the holding fast come to pass. Rend. therefore, "We are fellows of Christ if we hold the beginning of our confidence steadfast unto the end, seeing it is said," etc. Hebrews 3:15 -------------------------------------------------------------------------------- While it is said (en tτi legesthai). Locative case with en of the articular present passive infinitive of legτ, "in the being said." Thus the author (cf. same phrase in Psalms 42:4) introduces the repeated quotation from Hebrews 3:7-8. Probably it is to be connected with kataschτmen, though it can be joined with parakaleite in Hebrews 3:13 (treating Hebrews 3:14 as a parenthesis). Hebrews 3:16 Hebrews 3:16 -------------------------- τινεςG5100 γαρG1063 FOR SOME ακουσαντεςG191 [G5660] HAVING HEARD παρεπικρανανG3893 [G5656] , αλλG235 BUT ουG3756 NOT παντεςG3956 ALL οιG3588 WHO εξελθοντεςG1831 [G5631] CAME OUT εξG1537 FROM αιγυπτουG125 EGYPT διαG1223 BY μωσεωςG3475 MOSES some: Hebrews 3:9, Hebrews 3:10, Numbers 14:2, Numbers 14:4, Numbers 26:65, Psalms 78:17 not: Numbers 14:24, Numbers 14:30, Numbers 14:38, Deuteronomy 1:36, Deuteronomy 1:38, Joshua 14:7-11, Romans 11:4, Romans 11:5 Exodus 23:21 - provoke him not Numbers 14:11 - provoke Numbers 32:13 - until all 2 Kings 19:3 - blasphemy Jeremiah 44:8 - ye provoke Matthew 17:17 - O faithless Acts 13:18 - about Hebrews 7:8 - he liveth Hebrews 3:16. ---------------------- Again the apostle wishes his readers to profit by the mistakes of their forefathers. For some indicates that Paul has reference to a certain part of the Jewish people in the wilderness. We may often hear some such a remark as the following: "Of the vast congreation that left Egypt only two ever reached the promised land." This will be said in spite of the positive statement that the failure to go through did not happen to all that came out of Egypt by Moses. This kind of statement would indicate a greater number of exceptions than only two. Hebrews 3:16 -------------------------------------------------------------------------------- For some, when they had heard, did provoke (τίνεςγὰρἀκούσαντεςπαρεπίκραναν) Rend. who, when they heard, did provoke? The interrogative τίνες calls special attention to those who provoked God. The writer would say, "My warning against apostasy is not superfluous or irrelevant: for, consider: who were they that provoked God? They were those who had fairly begun their journey to Canaan, as you have begun your Christian course. They provoked God, so may you. -------------------------------------------------------------------------------- Howbeit not all (ἀλλ' οὐπάντες) Wrong. The interrogation should be continued. Who were they? But (ἀλλ') why do I ask? Were they not all who came out of Egypt by Moses? They were so numerous that they practically constituted the whole generation of the exodus. So far from its being true that a good ending necessarily follows a good beginning, a whole generation of God's chosen people failed to reach the Land of Promise because they provoked God. Hebrews 3:16 -------------------------------------------------------------------------------- Who (Tines). Clearly interrogative, not indefinite (some). -------------------------------------------------------------------------------- Did provoke (parepikranan). First aorist active indicative of parapikrinτ, apparently coined by the LXX like parapikrasmos (Hebrews 3:15) to which it points, exasperating the anger of God. -------------------------------------------------------------------------------- Nay, did not all (all’ ou pantes). "A favourite device of the diatribe style" (Moffatt), answering one rhetorical question with another (Luke 17:8) as in Hebrews 3:17-18, There was a faithful minority mentioned by Paul (1 Corinthians 10:7-8). Hebrews 3:17 Hebrews 3:17 -------------------------- פיףיםG5101 הוG1161 AND WITH WHOM נסןףשקטיףוםG4360 [G5656] WAS HE פוףףבסבךןםפבG5062 FORTY ופחG2094 YEARS? ןץקיG3780 " WAS IT " NOT פןיעG3588 WITH THOSE WHO בלבספחףבףיםG264 [G5660] SINNED, שםG3739 OF WHOM פבG3588 THE ךשכבG2966 ונוףוםG4098 [G5627] FELL וםG1722 IN פחG3588 THE וסחלשG2048 ? with him, Hebrews 3:10 was it: Numbers 26:64, Numbers 26:65, 1 Corinthians 10:1-13 whose: Numbers 14:22, Numbers 14:29, Numbers 14:32, Numbers 14:33, Deuteronomy 2:15, Deuteronomy 2:16, Jeremiah 9:22, Jude 1:5 Genesis 6:6 - grieved Numbers 14:23 - Surely they shall not see Numbers 14:28 - As truly Numbers 14:37 - died Joshua 5:4 - All the Joshua 24:7 - ye dwelt 2 Kings 7:2 - thou shalt see it Psalms 90:7 - For we Psalms 95:10 - Forty Mark 3:5 - grieved John 6:49 - and are 1 Corinthians 10:5 - General Ephesians 4:30 - grieve Hebrews 12:25 - if they Hebrews 3:17. ---------------------- This verse explains that the forgoing sad fate pertained only to the sinners---those able to be responsible for their actions. Those were the ones only whose carcases fell in the wilderness. The identity of the class that fell is made still more definite in Numbers 14:22-31. By considering these several verses it may be seen that only the men of war are considered when just two were to be permitted to enter the land of promise. We have no definite information as to how many women and children made the entire journey from Egypt to Canaan. Hebrews 3:17 -------------------------------------------------------------------------------- The interrogation still continued. "With whom was he displeased forty years? Was it not with them?" etc. -------------------------------------------------------------------------------- Carcasses (פὰ ךῶכב) N.T.o. lxx for ‏פֶּֽגֶר‎, a corpse. �ῶכןם properly a limb. The idea of dismemberment underlies the use of the word. Comp. Numbers 14:29 (lxx), and 1 Corinthians 10:5, of the rebellious Israelites, who ךבפוףפסώטחףבם ἐם פῃἐסήלῳ were strewn down along in the wilderness. Hebrews 3:17 -------------------------------------------------------------------------------- With them that sinned (tois hamartחsasin). Dative masculine plural after prosפchthisen (cf. Hebrews 3:10) of the articular first aorist active participle of hamartanפ (hamartחsas, not hamartפn). -------------------------------------------------------------------------------- Carcases (kפla). Old word for members of the body like the feet, in LXX a dead body (Numbers 14:29), here only in N.T. Hebrews 3:18 Hebrews 3:18 -------------------------- τισινG5101 δεG1161 AND TO WHOM ωμοσενG3660 [G5656] SWORE HE μηG3361 εισελευσεσθαιG1525 [G5696] " THAT THEY " SHALL NOT ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 αυτουG846 HIS REST, ειG1487 μηG3361 EXCEPT τοιςG3588 TO THOSE WHO απειθησασινG544 [G5660] ? to whom: Hebrews 3:11, Numbers 14:30, Deuteronomy 1:34, Deuteronomy 1:35 but: Numbers 14:11, Numbers 20:12, Deuteronomy 1:26-32, Deuteronomy 9:23, Psalms 106:24-26 Numbers 14:22 - which have Numbers 14:23 - Surely they shall not see Numbers 26:65 - They shall Deuteronomy 1:32 - General 2 Kings 7:20 - General Psalms 78:22 - General Psalms 95:11 - I sware Psalms 106:26 - Therefore Jeremiah 22:5 - I Jeremiah 44:26 - I have sworn Ezekiel 20:15 - I lifted Matthew 25:10 - and the John 20:25 - Except Hebrews 4:2 - not being Hebrews 4:6 - entered Hebrews 4:11 - lest Hebrews 11:6 - without Hebrews 11:31 - believed not Hebrews 3:18. ---------------------- The ones who were to be unable to enter the land of promise are again mentioned under the general description of them that believed not. Hebrews 3:18 ------------------------------------------------------------------------------- To them that believed not (τοῖςἀπειθήσασιν) Rend. to them that disobeyed. Hebrews 3:18 -------------------------------------------------------------------------------- That they should not enter (mη eiseleusesthai). Negative mη (cf. ei in Hebrews 3:11) and the future middle infinitive in indirect discourse. -------------------------------------------------------------------------------- To them that were disobedient (tois apeithηsasin). Dative masculine plural of the articular first aorist active participle of apeitheτ, active disobedience with which compare apistias in Hebrews 3:12; Hebrews 3:19. Hebrews 3:19 Hebrews 3:19 -------------------------- καιG2532 AND βλεπομενG991 [G5719] WE SEE οτιG3754 THAT ουκG3756 ηδυνηθησανG1410 [G5675] THEY WERE NOT ABLE εισελθεινG1525 [G5629] TO ENTER IN διG1223 ON ACCOUNT OF απιστιανG570 . Mark 16:16, John 3:18, John 3:36, 2 Thessalonians 2:12, 1 John 5:10, Jude 1:5 Numbers 13:31 - General Numbers 14:35 - this evil Deuteronomy 1:32 - General Deuteronomy 9:23 - ye believed 2 Kings 7:20 - General Psalms 78:22 - General Psalms 106:24 - they believed Matthew 17:20 - Because Matthew 25:10 - and the Luke 9:41 - O faithless John 20:25 - Except Romans 11:20 - because Ephesians 5:6 - disobedience Hebrews 3:11 - I sware Hebrews 4:2 - not being Hebrews 4:6 - they Hebrews 4:11 - lest Hebrews 11:6 - without Hebrews 3:19. ---------------------- All of the shortcomings the Israelites committed in the wilderness are charged up against unbelief. This is significant and teaches the fundamental truth that whenever professed disciples fail to do their duty, it may be laid to their lack of faith. Hebrews 3:19 ----------------------------------------------------------------------------- And we see (kai blepomen). Triumphant conclusion of the exegesis of Psalms 95. "So we see." "THE EPISTLE TO THE HEBREWS" Chapter Four Since many Israelites failed to enter their Canaan rest because of unbelief, the author says we should fear lest we come short of our promised rest: heaven (Hebrews 4:1-10). Diligence is also required, and the third of six warnings is given: a warning that is against disobedience in view of God’ s living and powerful Word (Hebrews 4:11-13). A positive motivation is then given: our great High Priest, Jesus, who enables us to obtain mercy and grace as needed (Hebrews 4:14-16). POINTS TO PONDER * The Sabbath rest, the Canaan rest, and the heavenly rest * The living and powerful Word of God * The privilege of prayer with Jesus as our High Priest REVIEW 1) What are the main points of this chapter?- The promised rest - Hebrews 4:1-10- A warning against disobedience - Hebrews 4:11-13- Our great High Priest - Hebrews 4:14-16 2) Since we have a promise of rest, why should we fear? (Hebrews 4:1)- Lest we come short of it 3) Why did the word fail to profit many Israelites? (Hebrews 4:2)- Because they did not have faith in what they heard 4) What three different "rests" are spoken of in this chapter? (Hebrews 4:4-10)- Sabbath rest (Hebrews 4:4), Canaan rest (Hebrews 4:8), Heavenly rest (Hebrews 4:9-10) 5) What "rest" remains for us? What is required of us to enter it? (Hebrews 4:10-11)- The heavenly rest; diligence, lest we disobey and fall like many in Israel 6) How is the word of God described in this chapter? (Hebrews 4:12)- Living and powerful - Sharper than any two-edged sword - Piercing even to the division of soul and spirit - A discerner of the thoughts and intents of the heart 7) To whom must we give account? (Hebrews 4:13)- The One who sees all 8) Why should we hold fast our confession? (Hebrews 4:14-16)- We have a great High Priest, Jesus the Son of God - He sympathizes with our weaknesses, because He was tempted (though without sin) - We can approach God’ s throne boldly, obtain mercy and grace in time of needHEBREWS CHAPTER FOUR. The Rest That Remaineth for the Saints.SUMMARY.--Diligence Needful to Enter the Rest. A Rest for the Saints. God's Rest a Type. Old Israel Did Not Find the True Rest. There Remaineth a Rest. 1-3. Let us therefore fear. God's promises are conditional. A rest is promised, but we must take heed that we do not come short of it by failing to keep the conditions. 2. For unto us was the gospel preached.We have the promises of the gospel, but they had the promises of an earthly land of rest preached to them. They broke the covenant on which the promises were based. The word preached did not profit them. The reason was that it was not received in unfaltering faith. Hence they did not obey it. So unbelief would make the gospel to us of none effect. 3. For we which have believed. Believers in Christ enter into rest; have the hope of the promised rest. To have the rest is conditioned upon a trusting faith. If they shall enter into my rest. Rather, "They shall not, etc." See Revision. It is the same quotation that is found in 3:11 . The argument is that the Israelites were excluded from God's rest, and hence it follows that some others must enter in, since the rest has not been prepared in vain. Although the works were finished. Though God completed his work in six days and rested the seventh, a type of the rest to be given to his saints, yet keeping the Sabbath is not entering into that rest. 4-7. He spake in a certain place. In Genesis 2:2 . There it is stated that "God rested on the seventh day from all his works." The Sabbath rest was therefore established long before Israel was denied entrance into the rest. Hence it is not the rest. 5. In this place again. In Psalms 95:11 , which declares that Israel should not enter into God's rest. Though Israel had kept the rest of the Sabbath, they had not entered into God's rest, as this language shows. The rest of the Sabbath is not then the promised rest, nor is Canaan below, from which nearly all Israel was once excluded, because David exhorts the people, though in Canaan, to enter into the rest. 6. Seeing . . . that some must enter. Since God has a rest for his people, and it is not made in vain, there must be some who enter therein. Those to whom it was first offered entered not because of their unbelief. Hence it remaineth to all who, like Joshua and Caleb, have faith. 7. Again he limiteth a certain day. The thought is that there is a day of opportunity. If that day is passed by, the opportunity is gone. The word of the Lord is, To-day if, etc.8-11. For if Jesus. "Joshua" in the Revision. Jesus is the Greek form of the Hebrew word Joshua. Joshua led Israel over the Jordan into Canaan, but that did not give them complete rest. If that had been true, David would not have exhorted them to seek to enter into rest. Five hundred years after they entered Canaan this exhortation is given in the 95th Psalm . 9. There remaineth therefore a rest. Since God has a rest for his people, and neither the Sabbath nor Canaan is the rest, these being only types of that rest, a rest remaineth to the people of God. 10. For he that is entered into his rest. When God rested on the Sabbath, the type of the true rest, his works ceased. So when our rest comes, weary toil, trials and sufferings will be over. 11. Let us labor therefore. Since this glorious rest, the heavenly rest, remains for faithful believers, we should seek to enter upon it, and especially take heed that we do not come short through unbelieving disobedience as did Israel. 12, 13. For the word of God. The Israelites came short because they refused to hear the word of the Lord. If we could enter in, we must take heed to the word. It is living and active (Revision), sharper than any two-edged sword. Cutting keenly and in all directions. Dividing of soul and spirit. It not only gives life, but slays, as was the case with the Israelites who fell in the wilderness, and pierces to the soul and spirit. It reaches the very fountains of life. A discerner of the thoughts. It lays bare the thoughts and the intentions. 13. Neither is there any creature. In Christ appears the Word in personal form, while in the gospel we have his spoken word. Here the reference is to the personal Word. Every creature is manifest before him, and all our deeds and thoughts are open to his eyes. 14-16. Seeing then that we have a great high priest. As has been shown Our high priest now makes intercession in the true Holy of Holies. 15. For we have not a high priest, etc. A high priest must be in sympathy with those for whom he ministers. Christ, who took upon himself our infirmities, is such a high priest. He was tried and tempted as man, but remained sinless. 16. Let us therefore come boldly. Because our high priest can be touched by our infirmities. The throne of grace. The Jewish high priest interceded before the mercy-seat. We may come boldly to the mercy-seat, knowing that our loving Elder Brother is our high priest in the heavens. Hence we may always have confidence when we ask for grace to help in time of need.The practical lesson of the chapter is that the True Rest promised remains. It was not the Sabbath day, nor was it Canaan. It is the heavenly rest of which these are types. Unbelieving disobedience excluded the Israelites from the typical rest of Canaan. So, too, it will exclude those who have started to enter into the heavenly rest if they refuse to hear Christ through unbelief. The believing Joshua and Caleb entered into Canaan. So, too, the true and faithful believers who follow Christ will enter into the rest above. Hebrews 4 Verse 1 1. ײןגחגῶלום. The fear to which we are exhorted is not any uncertainty of hope, but solicitude against careless indifference. It is a wholesome fear taught by wisdom (Philippians 2:12). We have the same use of צןגןῦלבי לὴ to express spiritual anxiety about the state of a Christian community in 2 Corinthians 11:3; 2 Corinthians 12:20; Galatians 4:11. ל�נןפו, lest haply. ךבפבכוינןל�םחע. It is better to omit the “us” of the A. V. It means “ since a promise still remains unrealised.” The promise has not been exhausted by any previous fulfilment. פיע, “any one.” See note on Hebrews 3:12. ἐמ ὑלῶם. He cannot say “ of us,” because he proceeds to describe the case of hardened and defiant apostates. הןךῇ … ὑףפוסחך�םבי, “ should seem to have failed in attaining it.” The Greek might also mean “ should imagine that he has failed of (lit., come too late for) it” ; but the writer’ s object is to stimulate the negligent, not to encourage the despondent. The word הןךῇ is an instance of the figure called litotes, in which a milder term is designedly used to express one which is much stronger. The author of this Epistle, abounding as he does in passages of uncompromising sternness, would not be likely to use any merely euphuistic phrase. The dignity of his expressions adds to their intensity. For a similar delicate yet forcible use of הןךוῖם see 1 Corinthians 11:16. The verb ὑףפוסוῖם “ come short” occurs in Hebrews 12:15, together with a terrible example of the thing itself in Hebrews 12:17. Verses 1-13 1– 13. TO EMBRACE THE YET OPEN OFFER OF GOD’ S REST Verses 1-16 CH. 4. TO EMBRACE THE YET OPEN OFFER OF GOD’ S REST (1– 13). FOUNDED ON THE HIGH OF CHRIST (14– 16) Verse 2 2. ךבὶ ד�ס ἐףלום וὐחדדוכיףל�םןי ךבט�נוס ךἀךוῖםןי. “For we have been evangelized” (have had a Gospel preached to us) “even as also they.” If the A. V. had been correct in rendering it “ For unto us was the Gospel preached,” we should have had rather “ For unto them as well as unto us.” The better version however is “ For indeed we too, just as they, have had a Gospel preached unto us.” The “ Gospel” in this instance means the glad tidings of a future rest. The position of the ἐףלום gives emphasis to the fact, and to the warning involved in the ךἀךוῖםןי. ὁ כ�דןע פῆע ἀךןῆע. Lit., “the word of hearing.” The function of the hearer is no less necessary than that of the preacher, if the spoken word is to be profitable. לὴ ףץםךוךוסבףל�םןץע פῇ נ�ףפוי פןῖע ἀךן‎ףבףים. Owing no doubt to the strangeness of the phrase “because they were not united by faith with them that heard” there is an extraordinary diversity in the readings here. The best supported seems to be that of the text, “ because they were not tempered together by faith with them that heard (i.e. effectually listened to) it.” This would mean that the good news of rest produced no benefit to the rebellious Israelites, because they were not blended with Caleb and Joshua in their faith. They heard, but only with the ears, not with the heart. But there is probably some ancient corruption of the text. Perhaps instead of “ with them that heard,” the true reading may have been “ with the things heard.” The reading of our A. V. (ףץדךוךסבל�םןע) gives an excellent sense, if it were but well supported. The verb, “ to mingle” or “ temper,” occurs in 1 Corinthians 12:24. Verse 3 3. וἰףוסק�לוטב דὰס … ןἱ ניףפו‎ףבםפוע. “For we who believed” (i.e. we who have accepted the word of hearing) “ are entering into that rest.” The present implies a continuous process. ֵἰ וἰףוכו‎ףןםפבי, “They shall not enter,” as in Hebrews 3:11. The argument of the verse is [1] God promised a rest to the Israelites. [2] Most of them failed to enter into it. [3] Yet this rest of God began on the first sabbath of God, and some men were evidently meant to enter into it. [4] Since then the original recipients of the promise had failed to enjoy it through disbelief, the promise was renewed ages afterwards, in Psalms 95. by the word “ To-day.” The immense stress of meaning laid on incidental Scriptural expressions was one of the features of Rabbinic as well as of Alexandrian exegesis. ἀנὸ ךבפבגןכῆע ך�ףלןץ. God’ s rest had begun since the Creation. Verse 4 4. וἴסחךום … נןץ. “He hath said somewhere.” By the indefinite “ He” is meant “ God,” a form of citation not used in the same way by St Paul, but common in Philo and the Rabbis. We have similar impersonal forms of citation כ�דוי, צחף�, לבספץסוῖ, &c. in 1 Corinthians 6:16; Hebrews 7:17; Hebrews 8:5, &c. נןץ. The “somewhere” of the original is here expressed in the A. V. by “ in a certain place,” see note on Hebrews 2:6. The reference is to Genesis 2:2; Exodus 20:11;Exodus 31:17. The writer always regards the Old Testament not as a dead letter, but as a living voice. Verse 6 6. ἀנןכו�נופבי. The promise is still left open, is unexhausted. היʼ ἀנו�טויבם. Not “ because of unbelief” as in A. V., but “because of disobedience.” It was not the Israelites of the wilderness, but their descendants, who came to Shiloh, and so enjoyed a sort of earthly type of the heavenly rest (Joshua 18:1). Verse 7 7. נ�כים פיםὰὁס�זוי ἡל�סבם. There is no reason whatever for the parenthesis in the A. V., of which the reading, rendering, and punctuation are here alike infelicitous to an extent which destroys for ordinary readers the meaning of the passage. It should be rendered (putting only a comma at the end of Heb 4:6), “Again, he fixes a day, To-day, saying in David, so long afterwards, even as has been said before, To-day if ye will hear,” &c. In the stress laid upon the word “ to-day” we find a resemblance to Philo, who defines “to-day” as “the infinite and interminable aeon,” and says “Till to-day, that is for ever” (Leg. Allegg. III. 8; De Profug. 11). The argument is that “ David” had, nearly five centuries after the time of Moses, and three millenniums after the Creation, still spoken of God’ s rest as an offer open to mankind. If we regard this as a mere verbal argument, turning on the attribution of deep mystic senses to the words “ rest” and “ to-day,” and on the trains of inference which are made to depend on these words, we must remember that such a method of dealing with Scripture phraseology was at this period universally current among the Jews. But if we stop at this point all sorts of difficulties arise; for if the “rest” referred to in Psalms 95 was primarily the land of Canaan (as in Deuteronomy 1:34-36; Deuteronomy 12:9, &c.), the oath of God, “ they shall not enter into my rest,” only applied to the generation of the wanderings, and He had said “ Your little ones … them will I bring in, and they shall know the land which ye have despised,” Numbers 14:31. If, on the other hand, the “rest” meant heaven, it would be against all Scripture analogy to assume that all the Israelites who died in the wilderness were excluded from future happiness. And there are many other difficulties which will at once suggest themselves. The better and simpler way of looking at this, and similar trains of reasoning, is to regard them as particular modes of expressing blessed and eternal truths, and to look on the Scripture language applied to them in the light rather of illustration than of Scriptural proof. Quite apart from this Alexandrian method of finding recondite and mystic senses in the history and language of the Bible, we see the deep and glorious truth that God’ s offer of “ Rest” in the highest sense— of participation in His own rest—is left open to His people in the eternal to-day of merciful opportunity. The Scripture illustration must be regarded as quite subordinate to the essential truth, and not the essential truth made to depend on the Scripture phraseology. When God says “ They shall not enter my rest,” the writer— reading as it were between the lines with the eyes of Christian enlightenment— reads the promise “ but others shall enter into my rest,” which was most true. ἐם ִבץוὶה כ�דשם. A common abbreviated form of quotation like “ saying in Elijah” for “ in the part of Scripture about Elijah” (Romans 11:2). The quotation may mean no more than “ in the Book of Psalms.” The 95th Psalm is indeed attributed to David in the LXX.; but the superscriptions of the LXX., as well as those of the Hebrew text, are wholly without authority, and are in some instances entirely erroneous. The date of the Psalm is more probably the close of the Exile. We may here notice the fondness of the writer for the Psalms, of which he quotes no less than eleven in this Epistle (Psalms 2, 8, 22, 40, 45, 95, 102, 104, 110, 118, 135.). Verse 8 8. Ἰחףןῦע, i.e. Joshua. The needless adoption of the Greek form of the name by the A.V. is here most unfortunately perplexing to uninstructed readers, as also in Acts 7:45. ךבפ�נבץףום. He did, indeed, give them a rest and, in some sense (Deuteronomy 12:9), the rest partially and primarily intended (Joshua 23:1); but only a dim shadow of the true and final rest offered by Christ (Matthew 11:28; 2 Thessalonians 1:7; Revelation 14:13). ןὐך ἂם … ἐכ�כוי. “He would not have been speaking.” The “ He” is here Jehovah. The phrases applied to Scripture by the writer always imply his sense of its living power and ideal continuity. The words are as though they had just been uttered (“ He hath said,” Hebrews 4:4) or were still being uttered (as here, and throughout). There is a similar mode of argument in Hebrews 7:11, Hebrews 8:4; Hebrews 8:7, Hebrews 11:15. Verse 9 9. ἄסב. In classical Greek ἄסב can never occupy the first place in a clause, but this rule is frequently violated in the N.T. (Luke 11:48; Romans 10:17, &c.); and, indeed, in Hellenistic Greek the delicate ironic use of ἄסב to express surprise is almost obliterated. ףבגגבפיףל�ע. From ףבגגבפ�זוים (Heb. שָׁבַת, Exodus 16:30). Since the word used for “ rest” is here a different word from that which has been used through the earlier part of the argument (ךבפ�נבץףיע) it is a pity that King James’ s translators, who indulge in so many needless variations, did not here introduce a necessary change of rendering. The word means “a Sabbath rest,” and supplies an important link in the argument by pointing to the fact that “ the rest” which the author has in view is God’ s rest, a far higher conception of rest than any of which Canaan could be an adequate type. The Sabbath, which in 2Ma 15:1 is called “ the Day of Rest,” is a nearer type of Heaven than Canaan. Dr Kay supposes that there is an allusion to Joshua’ s first Sabbatic year, when “ the land had rest from war” (Joshua 14:15), and adds that Psalms 92-104. have a Sabbatic character, and that Psalms 92. is headed “ a song for the Sabbath day.” Verse 10 10. ὁ דὰס וἰףוכטὼם ך.פ.כ. This is not a special reference to Christ, but to any faithful Christian who rests from his labours. The verse is merely an explanation of the newly-introduced term “ Sabbath-rest.” ךבפ�נבץףום is a gnomic and general aorist. Verse 11 11. ׃נןץה�ףשלום. Not “festinemus” (Vulg.) but “ let us be zealous,” or “ give diligence” (2 Peter 1:10-11; Philippians 3:14). לὴ … פיע. See note on Hebrews 4:1. פῆע ἀנויטו�בע, “of disobedience.” Verse 12 12. זῶם דὰס ὁ כ�דןע פןῦ טוןῦ. The writer feels the force of the word זῶם which he four times applies to God, Hebrews 3:12, Hebrews 9:14, Hebrews 10:31, Hebrews 12:22. “ Quick” is an old English expression for “ living” ; hence St Stephen speaks of Scripture as “ the living oracles” (Acts 7:38). The “ word of God” is not here the personal Logos; a phrase not distinctly and demonstrably adopted by any of the sacred writers except St John, who in the prologue to his Gospel calls Christ “ the Word,” and in the Apocalypse “ the Word of God.” The reference is to the written and spoken word of God, of the force and almost personality of which the writer shews so strong a sense. To him it is no dead utterance of the past, but a living power for ever. At the same time the expressions of this verse could hardly have been used by any one who was not familiar with the personification of the Logos, and St Clemens of Rome applies the words “ a searcher of the thoughts and desires” to God. The passage closely resembles several which are found in Philo, though it applies the expressions in a different manner (see Introduction). ἐםוסד�ע. Lit., “effective, energetic.” The vital power shews itself in acts. פןל‏פוסןע ὑנὲס נᾶףבם ל�קביסבם. The same comparison is used by Isaiah (Isaiah 49:2) and St Paul (Ephesians 6:17) and St John (Revelation 2:16; Revelation 19:15). See too Wisdom of Solomon 18:15-16, “ Thine Almighty Word leaped down from heaven … and brought thine unfeigned commandment as a sharp sword.” Philo, Quis rer. div. haer. §§ 26, 27 (Opp. I. 491), compares the Logos to the flaming sword (ῥןלצב�ב) of Eden (Genesis 3:24) and “ the fire and knife” (ל�קביסבם) of Genesis 22:6. Comp. Ephesians 6:17. היתךםן‎לוםןע ἄקסי לוסיףלןῦ ך.פ.כ. The meaning is not that the word of God divides the soul (the “ natural” soul) by which we live from the spirit by which we reason and apprehend; but that it pierces not only the natural soul, but even to the Divine Spirit of man, and even to the joints and marrow (i.e. to the inmost depths) of these. Thus Euripides (Hippol. 527) speaks of the “ marrow of the soul.” It is obvious that the writer does not mean anything very specific by each term of the enumeration, which produces its effect by the rhetorical fulness of the expressions. The רץקὴ or animal soul is the sphere of that life which makes a man רץקיך�ע, i.e. carnal, unspiritual; he possesses this element of life (anima) in common with the beasts. It is only by virtue of his spirit (נםוῦלב) that he has affinity with God. ךסיפיךὸע ἐםטץל�ףושם ך.פ.כ. These words are a practical explanation of those which have preceded. The phraseology is an evident reminiscence of Philo. Philo compares the Word to the flaming sword of Paradise; and calls the Word “ the cutter of all things,” and says that “ when whetted to the utmost sharpness it is incessantly dividing all sensuous things” (see Quis rer. div. haeres, § 27; Opp. ed. Mangey I. 491, 503, 506). By ἐםטץל�ףויע is meant (strictly) our moral imaginations and desires; by ἔםםןיבי our intellectual thoughts and active will (1 Peter 4:1): but the distinction of meaning is hardly kept (Matthew 9:4, &c.). Verse 13 13. ἐם‏ניןם בὐפןῦ, i. e. in the Sight of God, not of “ the Word of God.” “ He seeth all man’ s goings,” Job 34:21. “ Thou hast set our … secret sins in the light of Thy countenance,” Psalms 90:8; comp. Psalms 139:1-12. ἐם‏ניןם like coram is only used of persons. נ�םפב ה�. The הὲ is emphatic as in Hebrews 2:6. פופסבקחכיףל�םב, “laid bare.” The word must have some such meaning, but it is uncertain what is the exact force of the metaphor from which it is derived. It comes from פס�קחכןע, “ the neck,” and has been explained to mean: [1] “ seized by the throat and thrown on the back” ; or [2] “ with the neck forced back like that of a malefactor compelled to shew his face” (Sueton. Vitell. 17; Plin. Paneg. 34. 3); or [3] “ with the neck held back like that of animals in order that the Priest may cut their throats” (the Homeric בὖἔסץףבם); or [4] “ flayed” ; or [5] “ anatomised” (comp. Leviticus 1:6; Leviticus 1:9). This anatomic examination of victims by the Priests was called לשלןףךןנ�ב since it was necessary that every victim should be “ without blemish” (ἄלשלןע), and Maimonides says that there were no less than 73 kinds of blemishes. Hence Polycarp (ad Phil. IV.) says that “ all things are rigidly examined (נ�םפב לשלןףךןנוῖפבי) by God.” The usage of Philo, however (De Cher. § 24) shews that the word probably means “laid prostrate.” װסבקחכיףלὸע meant a wrestler’ s victorious grip on the back of his adversary as in Plutarch (ὁסᾶפו פὸם ἀטכ�פחם ὑנὸ נביהיףךבס�ןץ פסבקחכיז�לוםןם). For the truth suggested see Proverbs 15:11; “ I try the reins,” Jeremiah 17:10; Psalms 51:6; Proverbs 20:27, “ the candle of the Lord searching all the inner parts of the belly.” פןῖע ὀצטבכלןῖע בὐפןῦ. “The Son of God, who hath His eyes like unto a flame of fire.” Revelation 2:18. נסὸע ὃם ἡלῖם ὁ כ�דןע. This might be rendered, “to whom our account must be given.” Thus in Luke 16:2, “ render thy account” (פὸם כ�דןם). Perhaps, however, our A. V. correctly represents it, “ Him with whom we have to do.” Comp. 1 Kings 2:14; 2 Kings 9:5 (LXX.), where a similar phrase occurs in this sense. Verse 14 14. Ἔקןםפוע ןὖם ἀסקיוס�ב ל�דבם. These verses refer back to Hebrews 2:17, Hebrews 3:1, and form the transition to the long proof and illustration of Christ’ s superiority to the Levitic Priesthood which occupies the Epistle to Hebrews 10:18. The writer here reverts to his central thought, to which he has already twice alluded (Hebrews 2:17, Hebrews 3:1). He had proved that Christ is superior to Angels the ministers, and to Moses the servant of the old Dispensation, and (quite incidentally) to Joshua. He has now to prove that He is like Aaron in all that made Aaron’ s priesthood precious, but infinitely superior to him and his successors, and a pledge to us of the grace by which the true rest can be obtained. Christ is not only a High Priest, but “ a great High Priest,” an expression also found in Philo (Opp. I. 654). היוכחכץט�פב פןὺע ןὐסבםן‎ע, “who hath passed through the heavens”— the heavens being here the lower heavens, regarded as a curtain which separates us from the presence of God. Christ has passed not only into but above the heavens (Hebrews 7:26). “ Transiit, non modo intravit, caelos.”— Bengel. Ἰחףןῦם פὸם ץἱὸם פןῦ טוןῦ. The title combines His earthly and human name with His Divine dignity, and thus describes the two natures which make His Priesthood eternally necessary. פῆע ὁלןכןד�בע. “Our confession,” as in Hebrews 3:1. ךסבפוῖם with the gen. implies to grasp firm hold of a thing. The gen. is partitive; with the accus. it means “ to be master of.” Verses 14-16 14– 16. FOUNDED ON CHRIST’ S HIGH Verse 15 15. ד�ס. He gives the reason for holding fast our confession; [we may do so with confidence], for Christ can sympathise with us in our weaknesses, since He has suffered with us (ףץלנ�ףקוים). Romans 8:17; 1 Corinthians 12:26. ףץלנבטῆףבי פבῖע ἀףטוםו�ביע ἡלῶם. Even the heathen could feel the force and beauty of this appeal, for they intensely admired the famous line of Terence, “ Homo sum; humani nihil a me alienum puto” ; at the utterance of which, when the play was first acted, it is said that the whole of the audience rose to their feet; and the exquisite words which Virgil puts into the mouth of Dido, “ Haud ignara mali, miseris succurrere disco.” נונויסבףל�םןם. This is the best-supported reading, not נונויסבל�םןם, “ having made trial of,” “ experienced in.” It refers alike to the trials of life, which are in themselves indirect temptations— sometimes to sin, always to murmuring and discontent; and to the direct temptations to sin which are life’ s severest trials. From both of these our Lord suffered (John 11:33-35; “ ye are they who have continued with me in my temptations,” Luke 22:28; Luke 4:2, &c.). ךבטʼ ὁלןי�פחפב, “after the likeness” ; a stronger way of expressing the resemblance of Christ’ s “ temptations” to ours than if an adverb had been used. קשסὶע ἁלבספ�בע, “apart from sin.” Philo had already spoken of the Logos as sinless (De Profug. 20; Opp. I. 562). His words are “ the High Priest is not Man but the Divine Word, free from all share, not only in willing but even in involuntary wrongdoing.” Christ’ s sinlessness is one of the irrefragable proofs of His divinity. It was both asserted by Himself (John 14:30) and by the Apostles (2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5, &c.). Being tempted, Christ could sympathize with us; being sinless, He could plead for us. Verse 16 16. נסןףוסק‏לוטב ןὖם לופὰ נבססחף�בע, “let us then approach with confidence.” The notion of “ approach” to God (נסןף�סקוףטבי) in the Levitical service (Leviticus 21:17; Leviticus 22:3) is prominent in this Epistle (Hebrews 7:25, Hebrews 10:1; Hebrews 10:22, Hebrews 11:6, Hebrews 12:18-22). In St Paul it only occurs once (1 Timothy 6:13), and then in a different sense. His ideal of the Christian life is not “ access to God” (though he does also allude to this in one Epistle, Ephesians 2:18; Ephesians 3:12) but “ oneness with Christ.” פῷ טס�םῳ פῆע ק�סיפןע. Comp. Hebrews 8:1. This throne was typified in the mercy-seat above the Ark (Exodus 25:21), over which the Shechinah shone between the wings of the cherubim. ἔכוןע ךבὶ ק�סים. Mercy in our wretchedness, and free favour, though it is undeserved. וἰע וὔךביסןם גן�טויבם, “for a seasonable succour.” Seasonable because “ it is still called to-day” (Hebrews 3:13), and because the help is so deeply needed (Hebrews 2:18). "THE EPISTLE TO THE HEBREWS" The Rest That Remains (Hebrews 4:1-11) 1. In chapter three of "The Epistle To The Hebrews", we saw... a. A comparison of Christ to Moses b. How the comparison led to a warning based upon the example of Israel in the wilderness 2. Appealing to the example of Israel's fall in the wilderness is a natural one... a. For despite Moses' leadership, most died in the wilderness and did not enter the promised land for lack of faith b. Now under Christ's leadership, we face a similar danger of falling short of our "promise" through a lack of faith - Hebrews 3:14-15; Hebrews 4:1 3. Chapter four continues the warning with a focus on the promised "rest" which awaits the faithful Christian... a. This promised "rest" is actually one of several "rests" found in the Scriptures b. It is a "rest" that Moses and Joshua did not provide, which is just another reason why the Hebrew Christian should not forsake Jesus and return to Judaism c. It is "The Rest That Remains" for the people of God today! 4. In this lesson, we shall address two questions... a. What is "The Rest That Remains"? b. What essential elements are necessary to enter "The Rest That Remains"? [Let's begin, then, with the first question...] I. WHAT IS "THE REST THAT REMAINS"? A. IT IS NOT IS THE "CANAAN" REST...1. This "rest" is alluded to in Deuteronomy 3:20; Deuteronomy 12:9-10; Joshua 1:13-152. This "rest" was given as God promised - Joshua 21:43-453. But in chapter four "His rest" (or "My rest", "God's rest") is clearly delineated from that which Joshua provided - Hebrews 4:8a. Long after Joshua died, the passage in Psalms 95:7-8 was written b. The word "Today...", indicates that the Spirit was warning the Israelites who had long before received the "Canaan" rest -- So Joshua provided the "Canaan" rest, but there is still "The Rest That Remains"! B. IT IS NOT THE "SABBATH" REST...1. It is natural to think of the Sabbath day when one hears or reads the word "rest" a. When first introduced to the nation of Israel, it was spoken of as "the rest of the holy sabbath unto the LORD"- Exodus 16:23b. This was the seventh day rest, patterned after God's own rest following the creation - Genesis 2:2c. It was encoded into the Law given on tablets of stone - cf. Exodus 20:8-112. But the Sabbath as a day of rest was given only to the nation of Israel a. It was not given to the nation's fathers (i.e., ancestors such as Abraham, Isaac, Jacob) - Deuteronomy 5:2-22; Nehemiah 9:13-14b. It was given to Israel as a weekly remembrance of their deliverance from Egypt - Deuteronomy 5:12-15c. The only Gentiles ever commanded to keep the Sabbath were those living among the Israelites in Canaan ("your stranger who is within your gates") 3. The Sabbath day, like the rest of the Old Law, has been done away a. It was nailed to the cross - cf. Ephesians 2:14-15; Colossians 2:14b. Those in Christ have died to the Old Law, having been delivered from it that they may now serve Christ - Romans 7:4; Romans 7:6c. As part of "the ministry of death" (the Old Testament), it has been replaced by "the ministry of the Spirit" (the New Testament) - 2 Corinthians 3:5-8; 2 Corinthians 3:11d. It is now a matter of indifference to God, left to one's individual conscience, and not to be bound on anyone - cf. Romans 14:4-6; Colossians 2:16-174. Finally, the argument regarding Joshua can also be made regarding Moses... a. Long after Moses provided the "Sabbath" rest, Psalms 95:7-8 was written b. Indicating that there was still another "rest" to come -- While Moses provided the "Sabbath" rest, there is still "The Rest That Remains"! C. IT IS "GOD'S REST"...1. Through this section of Scripture there are repeated references to: a. "My rest" - Hebrews 3:11; Hebrews 4:3; Hebrews 4:5 cf. Psalms 95:7-11b. "His rest" - Hebrews 3:18; Hebrews 4:11) Which those who fell in the wilderness did not enter - Hebrews 3:182) Which Christians today have a promise of entering – Hebrews 4:12. It is a rest that God entered upon the completion of His creation - Hebrews 4:4; Hebrews 4:103. It is a rest that Joshua (and Moses) did not provide... 4. God's rest is one in which... a. We must be diligent not to come short of it - Hebrews 4:1; Hebrews 4:11b. One who has "entered His rest" has "ceased from his works" - Hebrews 4:10-- "God's rest" is the "heavenly rest" of which we read in the book of Revelation... "Then I heard a voice from heaven saying to me, "Write: 'Blessed are the dead who die in the Lord from now on.' ""Yes," says the Spirit, "that they may rest from their labors, and their works follow them."" (Revelation 14:13) ["The Rest That Remains" in this passage is therefore "God's Rest", and in particular that "heavenly rest" one enters in which they cease from the labors. Now if we wish to one day enter this "rest", some things are necessary...] II. WHAT ARE THE TO ENTER "GOD'S REST"? A. THE WORD OF GOD...1. Note that both the Israelites and we today have had "the gospel" preached unto us - Hebrews 4:2a. The "gospel" (i.e., good news) proclaimed unto the Israelites pertained to the promises of Canaan b. The "gospel" proclaimed unto us pertains to the blessings we have in Christ 2. The Word of God is essential for at least two reasons: a. Without it we would not even know about our promised rest! b. Without it we would not know how to receive our promised rest! 3. Thus the Word of God (i.e., the gospel) is truly God's power to save - cf. Romans 1:16-17a. For it tells us of God's salvation in Christ b. And how we might receive that wonderful salvation -- But as we proceed, we learn that the Word of God alone is not sufficient... B. MIXED WITH FAITH...1. The Word of God did not profit many in Israel because they did not receive it with faith - Hebrews 4:22. As powerful as the Word of God may be (cf. Hebrews 4:12), it's power in our lives is hindered unless we accept it with faith! a. Of course, the Word is designed to create and nurture faith to a point - Romans 10:17; John 20:30-31b. But unless our hearts are good and noble, the Word will not find the proper soil needed to produce its intended fruit - cf. Luke 8:15-- Without faith, then, the promise of God's rest will not be experienced by us! C. FEAR AND ...1. The Hebrew writer stressed both of these essential elements a. "let us fear lest any of you seem to have come short..."- Hebrews 4:1b. "Let us therefore be diligent to enter that rest, lest anyone fall..." - Hebrews 4:112. Fear (awesome reverence) has an important place in the life of the Christian a. Jesus taught us Whom to fear - Matthew 10:28b. Paul taught that "fear and trembling" should accompany our efforts to serve God - Philippians 2:123. Diligence (strenuous effort) likewise is important - 2 Peter 1:5; 2 Peter 1:10a. We must be diligent to grow in Christ-like character b. We must be diligent to "make your calling and election sure" -- The need for such fear and diligence is understandable only if the possibility of falling short is very real! 1. "The Rest That Remains" is indeed a wonderful blessing... a. It is "God's rest", therefore a "heavenly rest"b. It is a rest in which one has "ceased from his work as God did from His" - Hebrews 4:10-- It is the rest of which John heard a voice from heaven speak in Revelation 14:13 2. But we have seen how disobedience led many Israelites to fall short of their "Canaan rest"... a. Though they collectively as the nation of Israel were God's "elect", predestined to receive the promises made to Abraham (cf. Genesis 12:1-3) b. But individually, they failed to make their "calling and election sure" 1) They had the "gospel" spoken to them 2) But they did not receive it with faith 3) And so they did not have the fear and diligence necessary to persevere! 3. Brethren, what about us today? a. If we are "in Christ"... 1) We are blessed to be God's "elect" in a collective sense as Christ's body, the church 2) We are predestined as such to receive the wonderful blessings of salvation in Christ, including the "heavenly rest" that awaits us b. Yet individually we must still make our "calling and election sure"... 1) Are we receiving the Word mixed with faith? 2) Do we have that proper sense of fear? 3) Are we diligent in our efforts to remain faithful and steadfast? -- Only then can we have the assurance of entering into "The Rest That Remains"! May the words of the writer to the Hebrews sink deep into our hearts... "Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience." - Hebrews 4:11 Hebrews 4:2 Hebrews 4:2 -------------------------- καιG2532 γαρG1063 FOR INDEED εσμενG2070 [G5748] WE HAVE HAD ευηγγελισμενοιG2097 [G5772] GLAD TIDINGS " TO US " καθαπερG2509 EVEN AS κακεινοιG2548 ALSO THEY; αλλG235 BUT ουκG3756 NOT ωφελησενG5623 [G5656] DID PROFIT οG3588 THE λογοςG3056 WORD τηςG3588 OF THE ακοηςG189 REPORT εκεινουςG1565 THEM, μηG3361 NOT συγκεκραμενοςG4786 [G5772] τηG3588 HAVING BEEN MIXED WITH πιστειG4102 FAITH τοιςG3588 IN THOSE WHO ακουσασινG191 [G5660] HEARD. unto us: Acts 3:26, Acts 13:46, Galatians 3:8, Galatians 4:13, 1 Peter 1:12 preached: Gr. of hearing, Romans 10:16, Romans 10:17, *marg. did: Romans 2:25, 1 Corinthians 13:3, 1 Timothy 4:8 not being: etc. or because they were not united by faith to, Hebrews 4:6, Hebrews 3:12, Hebrews 3:18, Hebrews 3:19, Hebrews 11:6, 1 Thessalonians 1:5, 1 Thessalonians 2:13, 2 Thessalonians 2:12, 2 Thessalonians 2:13, James 1:21 Deuteronomy 9:23 - ye believed Psalms 2:11 - rejoice Psalms 90:7 - For we Psalms 106:24 - they believed Matthew 9:22 - thy Matthew 13:23 - good Mark 4:8 - fell Mark 6:5 - General Luke 8:48 - thy Luke 9:41 - O faithless John 20:25 - Except Romans 3:3 - if some Galatians 5:2 - that Hebrews 4:2. ---------------------- The simple meaning of gospel is "good news," hence any announcement of good news or promises may rightly be termed gospel. The Israelites had good information that they were to be given a land of rest from their wanderings. The disciples of Christ are given the promise of a rest from their worldly cares after this life is over, provided they are faithful to the end. The promise did not profit the Israelites under consideration because they did not believe it. (See Hebrews 3:18-19.) Hebrews 4:2 -------------------------------------------------------------------------------- For unto us was the gospel preached (καὶγὰρἐσμενεὐηγγελισμένοι) Lit. we have had good tidings proclaimed to us. The translation of the A.V. is unfortunate, since it conveys the technical and conventional idea of preaching the gospel, which is entirely out of place here. The reference is to the special announcement of the rest of God; the glad tidings that God has provided a rest for his people. This announcement was made to the fathers, and signified to them the promise of the rest in Canaan. It has been proclaimed to us, and to us is the announcement of the heavenly rest. The emphasis is on the entire statement, "we have had the good tidings proclaimed to us," rather than on we as contrasted with they. -------------------------------------------------------------------------------- The word preached (ὁλόγοςτῆςἀκοῆς) Lit. the word of the message. See on 1 Thessalonians 2:13. -------------------------------------------------------------------------------- Not being mixed with faith in them that heard it (μὴσυνκεκερασμένουςτῃπίστειτοῖςἀκούσασιν) Rend. because not incorporated by faith in them that heard. A body of obedient hearers with whom the erring Israelites were not incorporated would be an idea foreign to the discussion. Moreover, in Hebrews 3:16, the writer has declared that there were practically no believing hearers. He says that although the good tidings were announced to them, they did not profit them. The word did not profit them because it (the word) was not assimilated by faith in those that heard. They did not make the promise of rest their own. Their history was marked by continual renewals and rejections of the promise. Hebrews 4:2 -------------------------------------------------------------------------------- For indeed we have had good tidings preached unto us (kai gar esmen euηggelismenoi esmen). Periphrastic perfect passive indicative of euaggelizτ (from euaggelion, good news, glad tidings) to bring good news, used here in its original sense as in Hebrews 4:6 of the Israelites (euaggelisthentes first aorist passive participle). -------------------------------------------------------------------------------- Even as also they (kathaper kakeinoi). See Hebrews 4:6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty. -------------------------------------------------------------------------------- The word of hearing (ho logos tηs akoηs). As in 1 Thessalonians 2:13. Genitive akoηs describing logos, the word marked by hearing (the word heard). -------------------------------------------------------------------------------- Because they were not united by faith with them that heard (mη sunkekerasmenous tηi pistei tois akousasin). Mη, the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of sunkerannumi, old verb to mix together) ends in -os agreeing with logos or -ous agreeing with ekeinous (them). Taking it in -ous the translation is correct. Pistei is in the instrumental case and tois akousasin in the associative instrumental after sun. Hebrews 4:3 Hebrews 4:3 -------------------------- εισερχομεθαG1525 [G5736] γαρG1063 FOR WE ENTER ειςG1519 INTO τηνG3588 THE καταπαυσινG2663 REST, οιG3588 WHO πιστευσαντεςG4100 [G5660] ; καθωςG2531 AS ειρηκενG2046 [G5758] HE HAS SAID, ωςG5613 SO ωμοσαG3660 [G5656] I SWORE ενG1722 IN τηG3588 οργηG3709 μουG3450 MY WRATH, ειG1487 IF εισελευσονταιG1525 [G5695] THEY SHALL ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 μουG3450 MY REST; καιτοιG2543 THOUGH VERILY τωνG3588 THE εργωνG2041 WORKS αποG575 FROM "THE" καταβοληςG2602 κοσμουG2889 OF "THE" WORLD γενηθεντωνG1096 [G5679] WERE DONE. we: Hebrews 3:14, Isaiah 28:12, Jeremiah 6:16, Matthew 11:28, Matthew 11:29, Romans 5:1, Romans 5:2 As I: Hebrews 3:11, Psalms 95:11 the works: Genesis 1:31, Exodus 20:11 from: Hebrews 9:26, Matthew 13:35, Ephesians 1:4, 1 Peter 1:20 Genesis 2:1 - Thus Exodus 31:17 - six days Leviticus 23:32 - a sabbath Numbers 10:33 - a resting place Numbers 14:23 - Surely they shall not see 1 Kings 8:56 - hath given rest Isaiah 14:24 - Lord Ezekiel 20:15 - I lifted Hebrews 4:1 - his Hebrews 4:5 - General Hebrews 4:9 - remaineth Hebrews 4:10 - as Hebrews 4:3. ---------------------- We which have believed are the only ones who are promised the privilege of entering into rest. As I have sworn, etc., means God deals with all people on the same principle. That is that He declared to ancient Israel that their unbelief would keep them out of the promised land. Although the works were finished. A rest period implies a preceding one of work, and that took place in the beginning of creation. Hence the rest after the labor was established, which was to serve as a type of the next rest: the one in Canaan after the wandering in the wilderness. Hebrews 4:3 -------------------------------------------------------------------------------- For we which have believed do enter into rest (εἰσερχόμεθαγὰρεἰςτὴνκατάπαυσινοἱπιστεύσαντες) I say by faith, for, we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest. Ἐισερχόμεθα categorical; not are entering or are on the way to, but entering into the rest is a fact which characterizes us as believers. -------------------------------------------------------------------------------- As he said (καθὼςεἴρηκεν) We enter in accordance with the saying which follows. -------------------------------------------------------------------------------- As I have sworn— if they shall enter The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God's declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest. -------------------------------------------------------------------------------- Although the works were finished (καίτοιτῶνἔργωνγενηθέντων) This is an awkward and indirect way of saying, "these unbelievers did not enter into God's rest, although he had provided that rest into which they might have entered." The providing of the rest is implied in the completion of God's works. The writer assumes the readers' acquaintance with the narrative of the creation in Genesis. Hebrews 4:3 -------------------------------------------------------------------------------- Do enter (eiserchometha). Emphatic futuristic present middle indicative of eiserchomai. We are sure to enter in, we who believe. -------------------------------------------------------------------------------- He hath said (eirηken). Perfect active indicative for the permanent value of God's word as in Hebrews 1:13; Hebrews 4:4; Hebrews 10:9; Hebrews 10:13; Hebrews 13:5; Acts 13:34. God has spoken. That is enough for us. So he quotes again what he has in Hebrews 4:11 from Psalms 95. -------------------------------------------------------------------------------- Although the works were finished (kaitoi tτn ergτn genηthentτn). Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Acts 14:17 (with verb). -------------------------------------------------------------------------------- From the foundation of the world (apo katabolηs kosmou). Katabolη, late word from kataballτ, usually laying the foundation of a house in the literal sense. In the N.T. usually with apo (Matthew 25:44) or pro (John 17:24) about the foundation of the world. Hebrews 4:4 Hebrews 4:4 -------------------------- ειρηκενG2046 [G5758] γαρG1063 FOR HE HAS SAID πουG4225 περιG4012 τηςG3588 THE εβδομηςG1442 SEVENTH "DAY" ουτωςG3779 THUS, καιG2532 AND κατεπαυσενG2664 [G5656] οG3588 RESTED θεοςG2316 GOD ενG1722 ON τηG3588 THE ημεραG2250 τηG3588 DAY εβδομηG1442 SEVENTH αποG575 FROM παντωνG3956 ALL τωνG3588 εργωνG2041 αυτουG846 HIS WORKS : in: Hebrews 2:6 God: Genesis 2:1, Genesis 2:2, Exodus 20:11, Exodus 31:17 Genesis 2:3 - blessed Deuteronomy 5:14 - the sabbath Hebrews 4:10 - as Hebrews 4:4. ---------------------- The certain place where this is spoken is Genesis 2:2-3, and that is where the Lord set the pattern of rest after labor that was to be a foreshadowing of another rest far into the future. Hebrews 4:4 -------------------------------------------------------------------------------- What was implied in the preceding verse is now stated. -------------------------------------------------------------------------------- Did rest from all his works (κατέπαυσεν—ἀπὸπάντωντῶνἔργωναὐτοῦ) The verb only in Hebrews and Acts 14:18. Works, plural, following lxx. The Hebrew has work. Hebrews 4:4 -------------------------------------------------------------------------------- Somewhere on this wise (pou houtτs). See Hebrews 2:6 for pou tis for a like indefinite allusion to an Old Testament quotation. Here it is Genesis 2:2 (cf. Exodus 20:11; Exodus 31:17). Moffatt notes that Philo quotes Genesis 2:2 with the same "literary mannerism." -------------------------------------------------------------------------------- Rested (katepausen). First aorist active indicative of katapauτ, intransitive here, but transitive in Hebrews 4:8. It is not, of course, absolute rest from all creative activity as Jesus shows in John 5:17. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day). Hebrews 4:5 Hebrews 4:5 -------------------------- καιG2532 AND ενG1722 IN τουτωG5129 THIS " PLACE " παλινG3825 AGAIN ειG1487 IF εισελευσονταιG1525 [G5695] THEY SHALL ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 μουG3450 MY REST. Hebrews 4:3, Hebrews 3:11 1 Chronicles 28:6 - I have Psalms 95:11 - I sware Hebrews 4:5. ---------------------- But the ones whom God planned to enjoy that second rest made themselves unworthy of it, hence He aware that they should not enter into it. Hebrews 4:5 -------------------------------------------------------------------------------- In this place (ἐντούτῳ) The passage already cited, Hebrews 4:3. It is cited again to show that the rest was not entered into. Hebrews 4:5 -------------------------------------------------------------------------------- And in this place again (kai en toutτi palin). The passage already quoted in Hebrews 4:3; Hebrews 3:11. Hebrews 4:6 Hebrews 4:6 -------------------------- επειG1893 SINCE ουνG3767 απολειπεταιG620 [G5743] IT REMAINS "FOR" τιναςG5100 SOME εισελθεινG1525 [G5629] TO ENTER ειςG1519 INTO αυτηνG846 IT, καιG2532 AND οιG3588 THOSE WHO προτερονG4386 ευαγγελισθεντεςG2097 [G5685] HEARD GLAD TIDINGS ουκG3756 εισηλθονG1525 [G5627] DID NOT ENTER IN διG1223 ON ACCOUNT OF απειθειανG543 , it remaineth: Hebrews 4:9, 1 Corinthians 7:29 some: Numbers 14:12, Numbers 14:31, Isaiah 65:15, Matthew 21:43, Matthew 22:9, Matthew 22:10, Luke 14:21-24, Acts 13:46, Acts 13:47, Acts 28:28 they: Hebrews 4:2, Hebrews 3:19, Galatians 3:8 it was: or, the gospel was entered: Hebrews 3:18, Hebrews 3:19 Job 23:3 - where Psalms 106:24 - they believed Ezekiel 20:38 - they shall Matthew 7:21 - shall Matthew 13:58 - General Romans 11:20 - because Hebrews 11:6 - without Hebrews 4:6. ---------------------- Remaineth that some must enter therin. God is sure to "have His own way" at last, even though certain ones may be rebellious and thus lose the benefits that He intended for them. Even if unbelief cuts off the ones first intended to have been favored, the Lord will find another outlet for the divine mercy. Hebrews 4:6 -------------------------------------------------------------------------------- The rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David's time. -------------------------------------------------------------------------------- It remaineth that some must enter therein (ἀπολείπεταιτινὰςεἰσελθεῖνεἰςαὐτήν) Ἀπολείπεται "remains over from past times." The promise has not been appropriated. It must be appropriated in accordance with God's provision. The rest was not provided for nothing. God's provision of a rest implies and involves that some enter into it. But the appropriation is yet in the future. It remains that some enter in. -------------------------------------------------------------------------------- They to whom it was first preached (οἱπρότερονεὐαγγελισθέντες) Lit. they who were first the subjects of the announcement of the glad tidings. It is desirable to avoid the word preached. See on Hebrews 4:2. The Israelites under Moses and Joshua are meant. -------------------------------------------------------------------------------- Because of unbelief (δι' ἀπείθειαν) Rend. for unbelief, disobedience. Comp. Hebrews 3:18. Ἀπείθεια disobedience is the active manifestation of ἀπιστία unbelief. Hebrews 4:6 -------------------------------------------------------------------------------- It remaineth (apoleipetai). Present passive indicative of apoleipτ, old verb to leave behind, to remain over. So again in Hebrews 4:9; Hebrews 10:26. Here the infinitive clause (tinas eiselthein eis autηn) is the subject of apoleipetai. This left-over promise is not repeated, though not utilized by the Israelites under Moses nor in the highest sense by Joshua and David. -------------------------------------------------------------------------------- Failed to enter in (ouk eisηlthon). "Did not enter in" (second aorist active indicative of eiserchomai). It is a rabbinical argument all along here, but the author is writing to Jews. Hebrews 4:7 Hebrews 4:7 -------------------------- παλινG3825 AGAIN τιναG5100 A CERTAIN οριζειG3724 [G5719] HE ημερανG2250 DAY, σημερονG4594 TODAY ενG1722 IN δαβιδG1138 DAVID λεγωνG3004 [G5723] SAYING, μεταG3326 AFTER τοσουτονG5118 SO LONG χρονονG5550 A TIME, καθωςG2531 AS ειρηταιG2046 [G5769] IT HASS BEEN SAID, σημερονG4594 TODAY εανG1437 τηςG3588 IF φωνηςG5456 VOICE αυτουG846 HIS ακουσητεG191 [G5661] YE WILL HEAR, μηG3361 σκληρυνητεG4645 [G5725] HARDEN NOT ταςG3588 καρδιαςG2588 υμωνG5216 YOUR HEARTS. saying: Hebrews 3:7, Hebrews 3:8, 2 Samuel 23:1, 2 Samuel 23:2, Matthew 22:43, Mark 12:36, Luke 20:42, Acts 2:29, Acts 2:31, Acts 28:25 To day: Hebrews 3:7, Hebrews 3:15, Psalms 95:7 after: 1 Kings 6:1, Acts 13:20-23 Acts 2:30 - being Romans 2:5 - But after 2 Corinthians 6:2 - a time Hebrews 4:7. ---------------------- Limiteth is from a Greek word that means "to determine, appoint" according to Thayer. Saying in David means it is said in the writings or David, namely, in Psalms 95:7-8. The thought of this verse is that God "determined" to have another rest and caused David to write about it, and to exhort the ones living before it not to make the mistake the former ones did. Hebrews 4:7 -------------------------------------------------------------------------------- Again he limiteth a certain day (πάλιντινὰὁρίζειἡμέραν) For limiteth rend. defineth. For the verb see on declared, Romans 1:4. The meaning is, he gives another opportunity of securing the rest, and calls the period in which the opportunity is offered today. -------------------------------------------------------------------------------- In David The date of the composition of Psalms 95 is uncertain. In lxx (94) it is called a Psalm of David. In the words in David the writer may adopt the lxx title, or may mean simply in the Psalms. In the Hebrew the Psalm has no inscription. -------------------------------------------------------------------------------- After so long a time (μετὰτοσοῦτονχρόνον) The time between Joshua and David. After this long interval he renews the promise in the Psalm. -------------------------------------------------------------------------------- As it is said (καθῶςπροείρηται) Rend. as it hath been before said; referring to the citations, Hebrews 3:7-8; Hebrews 3:15. Hebrews 4:7 He again defineth a certain day (palin tina horizei hηmeran). Present active indicative of horizτ, old verb to set a limit (horos, horizon) as in Acts 17:26; Romans 1:4. -------------------------------------------------------------------------------- In David (en Daueid). Attributing the Psalm to David or in the Psalter at any rate. -------------------------------------------------------------------------------- Hath been before said (proeirηtai). Perfect passive indicative referring to the quotation in Hebrews 3:7; Hebrews 3:15. -------------------------------------------------------------------------------- After so long a time (meta tosouton chronon). The time between Joshua and David. Hebrews 4:8 Hebrews 4:8 -------------------------- ειG1487 γαρG1063 FOR IF αυτουςG846 THEM ιησουςG2424 JESUS κατεπαυσενG2664 [G5656] GAVE REST, ουκG3756 ανG302 NOT περιG4012 αλληςG243 ANOTHER ελαλειG2980 [G5707] WOULD HE HAVE SPOKEN μεταG3326 ταυταG5023 ημεραςG2250 DAY. Jesus: that is, Joshua, Acts 7:45 had: Hebrews 11:13-15, Deuteronomy 12:9, Deuteronomy 25:19, Joshua 1:15, Joshua 22:4, Joshua 23:1, Psalms 78:55, Psalms 105:44 Exodus 17:9 - unto Joshua Exodus 33:14 - rest Numbers 13:16 - Jehoshua Deuteronomy 3:28 - for he shall Deuteronomy 31:3 - and Joshua Joshua 11:23 - And the land Joshua 19:51 - These are 1 Chronicles 7:27 - Jehoshuah Nehemiah 8:17 - Jeshua Psalms 116:7 - thy rest Isaiah 63:14 - the Spirit Jeremiah 31:2 - when Hebrews 4:8. ---------------------- The Greek word for Jesus is also defined "Joshua" in the lexicon, and should be so translated in this verse. Joshua led the few faithful ones across the Jordan into the Canaan rest, but God had already determined upon another rest, seeing so many of the candidates for the rest in Canaan had proved unworthy. In justice to the fathful ones at that time, they were permitted to be led by Joshua into the land of Canaan, but that circumstance was not to be regarded as the final arragement of the Lord for a better rest. That is why our verse states that Jesus (Joshua) did not give them rest, meaning he did not give them the third and final rest. This truth is further indicated by the Lord's statement afterwards that there was to be another day. Hebrews 4:8 But it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill the divine ideal of the rest. -------------------------------------------------------------------------------- Jesus (Ἰησοῦς) Rend. Joshua, and see on Matthew 1:21. -------------------------------------------------------------------------------- After this (μετὰταῦτα) After the entrance into Canaan under Joshua. Hebrews 4:8 -------------------------------------------------------------------------------- Joshua (Iηsous). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ei and aorist indicative in the condition and an with the imperfect in the conclusion. -------------------------------------------------------------------------------- He would not have spoken (ouk elalei). Wrong translation, "he would not speak" (be speaking), in the passage in David. Imperfect tense, not aorist. Hebrews 4:9 Hebrews 4:9 -------------------------- αραG686 THEN απολειπεταιG620 [G5743] REMAINS σαββατισμοςG4520 A τωG3588 TO THE λαωG2992 PEOPLE τουG3588 θεουG2316 OF GOD. remaineth: Hebrews 4:1, Hebrews 4:3, Hebrews 3:11, Isaiah 11:10, Isaiah 57:2, Isaiah 60:19, Isaiah 60:20, Revelation 7:14-17, Revelation 21:4 rest: or, keeping of a sabbath people: Hebrews 11:25, Psalms 47:9, Matthew 1:21, Titus 2:14, 1 Peter 2:10 Exodus 16:30 - General Exodus 31:15 - the sabbath Exodus 33:14 - rest Deuteronomy 12:9 - General Joshua 11:23 - And the land Joshua 19:51 - These are Joshua 21:44 - General Job 3:17 - at rest Psalms 92:1 - for Psalms 94:13 - mayest Isaiah 32:18 - General Jeremiah 31:2 - when Ezekiel 46:1 - on the sabbath Acts 9:31 - the churches 2 Thessalonians 1:7 - who Hebrews 4:6 - it remaineth Hebrews 13:14 - General Revelation 14:13 - Yea Hebrews 4:9. ---------------------- This verse is the climax of the reasoning in the preceding verses. There remaineth signifies that the final rest is still in the future, and that is the one which Christians are warned not to miss on account of unbelief. It may be well to observe that three rests have been discussed by Paul, and he shows that God speaks of them as "my rest." That is because He originated them and determined the conditions affecting them. Briefly stated, the three rests are the seventh day after the creation, the national rest in Canaan, and the rest in Heaven after the judgement. Hebrews 4:9 -------------------------------------------------------------------------------- There remaineth therefore a rest (ἄραἀπολείπεταισαββατισμὸς) Remaineth, since in the days of neither Moses, Joshua, or David was the rest appropriated. He passes over the fact that the rest had not been entered into at any later period of Israel's history. Man's portion in the divine rest inaugurated at creation has never been really appropriated: but it still remaineth. This statement is justified by the new word for "rest" which enters at this point, σαββατισμὸς instead of κατάπαυσις, N.T.o , olxx, oClass., signifies a keeping Sabbath. The Sabbath rest points back to God's original rest, and marks the ideal rest— the rest of perfect adjustment of all things to God, such as ensued upon the completion of his creative work, when he pronounced all things good. This falls in with the ground-thought of the Epistle, the restoration of all things to God's archetype. The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The Sabbath-rest is the consummation of the new creation in Christ, through whose priestly mediation reconciliation with God will come to pass. -------------------------------------------------------------------------------- For the people of God (τῳλαῳτοῦθεοῦ) For the phrase see Romans 9:25; Romans 11:1; 1 Peter 2:10. and comp. Israel of God, Galatians 6:16. The true Israel, who inherit the promise by faith in Christ. Hebrews 4:9 -------------------------------------------------------------------------------- A sabbath rest (sabbatismos). Late word from sabbatizτ (Exodus 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with katapausis (cf. Revelation 14:13). -------------------------------------------------------------------------------- For the people of God (tτi laτi tou theou). Dative case of blessed personal interest to the true Israel (Galatians 6:16). Hebrews 4:10 Hebrews 4:10 -------------------------- οG3588 γαρG1063 FOR HE THAT εισελθωνG1525 [G5631] ENTERED ειςG1519 INTO τηνG3588 καταπαυσινG2663 αυτουG846 HIS REST, καιG2532 ALSO αυτοςG846 HE κατεπαυσενG2664 [G5656] RESTED αποG575 FROM τωνG3588 εργωνG2041 αυτουG846 HIS WORKS, ωσπερG5618 AS αποG575 FROM τωνG3588 OWN ιδιωνG2398 οG3588 HIS θεοςG2316 GOD " DID ". he that: Hebrews 1:3, Hebrews 10:12, Revelation 14:13 hath: John 19:30, 1 Peter 4:1, 1 Peter 4:2 as: Hebrews 4:3, Hebrews 4:4 Exodus 31:17 - six days Leviticus 16:29 - do no Ezekiel 46:1 - on the sabbath Hebrews 4:10. ---------------------- This is a comment on the relation of the rest to work. The mere mention of rest implies a preceding period of work to be followed by the rest. Hebrews 4:10 -------------------------------------------------------------------------------- Only in such a Sabbath-rest is found the counterpart of God's rest on the seventh day. -------------------------------------------------------------------------------- For he that is entered into his rest (ὁγὰρεἰσελθὼνεἱςτὴνκατάπαυσιναὐτοῦ) Whoever has once entered. His, God's. The aorist marks the completeness of the appropriation— once and for all. -------------------------------------------------------------------------------- He also hath ceased from his own works (καὶαὐτοςκατέπαυσενἀπὸτῶνἔργωναὐτοῦ) Omit own. The statement is a general proposition: any one who has entered into God's rest has ceased from his works. -------------------------------------------------------------------------------- As God did from his (ὤσπερἀπὸτῶνἰδίωνὁθεός) Rend. as God (did) from his own. Ἰδίων own signifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mark 2:27; John 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Revelation 14:13; Revelation 21:4; Luke 11:7; Luke 18:5; Galatians 6:17. Hebrews 4:10 -------------------------------------------------------------------------------- As God did from his (hτsper apo tτn idiτn ho theos). It is not cessation of work, but rather of the weariness and pain in toil. The writer pictures salvation as God's rest which man is to share and God will have perfect satisfaction when man is in harmony with him (Dods). Hebrews 4:11 Hebrews 4:11 -------------------------- σπουδασωμενG4704 [G5661] WE SHOULD BE ουνG3767 εισελθεινG1525 [G5629] TO ENTER ειςG1519 INTO εκεινηνG1565 τηνG3588 THAT καταπαυσινG2663 REST, ιναG2443 μηG3361 LEST ενG1722 AFTER τωG3588 THE αυτωG846 SAME τιςG5100 ANYONE υποδειγματιG5262 EXAMPLE πεσηG4098 [G5632] τηςG3588 MAY FELL απειθειαςG543 OF . Let: Hebrews 4:1, Hebrews 6:11, Matthew 7:13, Matthew 11:12, Matthew 11:28-30, Luke 13:24, Luke 16:16, John 6:27, Philippians 2:12, 2 Peter 1:10, 2 Peter 1:11 lest: Hebrews 3:12, Hebrews 3:18, Hebrews 3:19 unbelief: or, disobedience, Acts 26:19, Romans 11:30-32, Ephesians 2:2, Ephesians 5:6, Colossians 3:6, Titus 1:16, Titus 3:3,*Gr. Leviticus 23:32 - a sabbath Joshua 7:3 - about two Job 3:17 - at rest Matthew 18:9 - to enter Luke 9:41 - O faithless John 9:18 - General Acts 24:25 - when Romans 11:20 - because 1 Corinthians 10:6 - these 2 Corinthians 5:9 - we labour 1 Thessalonians 1:3 - your 2 Thessalonians 1:7 - who 2 Timothy 2:15 - Study Hebrews 2:3 - How Hebrews 3:6 - if Hebrews 12:15 - Looking Hebrews 13:22 - suffer 1 Peter 2:7 - which be Hebrews 4:11. ---------------------- Verse 9 (Hebrews 4:9) states the grand conclusion upon the line of reasoning the apostle has been giving. The present verse states the exhortion that would logically be given upon such a conclusive background. Since the term rest implies a preceding one of labor, the apostle makes his exhortation upon that basis. Disciples who are not willing to labor for the Lord, should not expect to share in His rest. If they at last "come short of it," the cause will be attributed to their disobedience or unbelief. Hebrews 4:11 This promise of rest carries with it a special responsibility for the people of God. -------------------------------------------------------------------------------- Let us labor therefore (σπουδάσωμενοὖν) For the verb, see on Ephesians 4:3. Give diligence, not hasten, which is the primary meaning. -------------------------------------------------------------------------------- That rest (ἐκείνηντὴνκατάπαυσιν) The Sabbath-rest of God, instituted at creation, promised to the fathers, forfeited by their unbelief, remaining to us on the condition of faith. -------------------------------------------------------------------------------- Lest any man fall after the same example of unbelief (ἵναμὴἐντῳαὐτῳτιςὑποδείγματιπέσῃτῆςἀπειθείας) Πέσῃ fall is to be taken absolutely; not, fall into the same example. Υ̓πόδειγμα example, mostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression. See Hebrews 8:5; Hebrews 9:23. Thus Christ's washing of the disciples' feet (John 13:15) was a typical suggestion of the whole field and duty of ministry. See on 1 Peter 2:6. It is not easy to give the exact force of ἐν in. Strictly speaking, the "example of disobedience" is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 2Ma 4:30; 1 Corinthians 2:7. Rend. that no man fall in the same example of disobedience: the same as that in which they fell. Hebrews 4:11 -------------------------------------------------------------------------------- Let us therefore give diligence (spoudasτmen oun). Volitive subjunctive aorist of spoudazτ, old verb to hasten (2 Timothy 4:9), to be eager and alert (1 Thessalonians 2:17). The exhortation has a warning like that in Hebrews 4:1. -------------------------------------------------------------------------------- That no man fall (hina mη pesηi). Negative purpose with hina mη and the second aorist active subjunctive of piptτ, to fall. -------------------------------------------------------------------------------- After the same example of disobedience (en tτi autτi hupodeigmati tηs apeitheias). The unbelief is like that seen in the Israelites (Hebrews 3:12; Hebrews 3:18; Hebrews 4:2). Hupodeigma is a late word from hupodeiknumi (Matthew 3:7) and means a copy (John 13:15; James 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples. "THE EPISTLE TO THE HEBREWS" God's Powerful Word (Hebrews 4:12-13) 1. In Hebrews 4:11, we find a succinct summary of all that has been said in Hebrews 3:7 to Hebrews 4:10... a. We need to be diligent to enter "the rest that remains", our heavenly rest b. Or we may fall short of our rest, just as many Israelites fell short of their Canaan rest... "Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience." - Hebrews 4:11 2. To stress the need for diligence, we are reminded regarding the Word of God - Hebrews 4:12-13a. That Word which provided the example of the Israelites' disobedience b. That Word which is now warning them not to emulate the Israelites' example 3. In this passage, the Word of God is described in amazing terms... a. It is "living"b. It is "powerful"c. It is "sharper than any two-edged sword, piercing even to the division of soul and spirit"d. It is "a discerner of the thoughts and intents of the heart" 4. At a time in which God's Word is so often neglected, even by some Christians, it never hurts to contemplate the wonder of God's Word... a. And so we take this opportunity to reflect upon what is said in this passage b. With a desire to renew and increase our appreciation of the power of God's Word! [We begin by noticing...] I. THE WORD OF GOD IS "LIVING" AND "" A. GOD'S WORD IS NOT SOME "DEAD LETTER"...1. Not only in this passage, but elsewhere we read of the abiding nature of God's Word a. Notice Peter's description of it - 1 Peter 1:23-251) It "lives and abides forever"2) It "endures forever" - cf. Isaiah 40:8b. Jesus said "my words shall not pass away" - Matthew 24:352. The "life" of God's Word is due to the nature of God Himself! a. God is eternal, He is "the living God" - cf. Hebrews 3:12; Jeremiah 10:10b. He cannot lie, so what He says will come to pass - Hebrews 6:18; Titus 1:2-- Thus His Word will never perish! 3. As Jesus said, "...the words that I speak unto you, they are spirit, and they are life." - John 6:63 B. THAT GOD'S WORD IS "ALIVE" IS SEEN IN ITS "POWER"...1. It has the power to accomplish its intended purpose - Isaiah 55 : 10-112. The gospel in particular has the power to save - Romans 1:16-17; James 1:213. Through God's word we can be born again - 1 Peter 1:22-23; James 1 : 184. It works effectively in those who believe - 1 Thessalonians 2:13; cf. He 4:25. It can build us up, and give us the inheritance that is ours - Acts 20:326. It can make the man of God complete for all good works - 2 Timothy 3:16-17-- How could anything with such power be a "dead letter"? [With such a "living" and "powerful" word at our disposal, we would be foolish to neglect the blessings it offers, or the warnings it gives! It's power is seen further as we note how...] II. THE WORD OF GOD IS "SHARP" AND "A " A. SHARPER THAN AN "TWO-EDGED SWORD"...1. The Word of God is often likened to powerful objects a. Here it is described as a sword - cf. also Ephesians 6:17b. Elsewhere it is it described as fire, and a hammer - Jeremiah 23:292. To illustrate its sharpness as a "sword", the Word of God is said to pierce... a. "...even to the division of soul and spirit"b. "...and of the joints and marrow"-- i.e., the divine word is able to cut through everything that is in man (Lightfoot) B. A OF "THE AND INTENTS OF THE HEART"...1. With its sharpness, it is capable of sifting through and revealing the heart of man 2. It's effect on man reveals his true heart... a. In some cases, that one's heart is sincere and open to change - e.g., Acts 2:36-37b. Other times, that one's heart has no desire to change - e.g., Acts 5:33; Acts 7:54-- One cannot hear or read the Word of God without being affected! [As stated earlier, the "life" of God's Word is due to the nature of God Himself. In a similar way, the "power" of God's word is due to the nature of God...] III. THE POWER OF GOD'S WORD IS DUE TO HIS A. GOD IS ...1. The word "omniscient" means "all-knowing" 2. David extolled the omniscience of God in Psalms 139:1-123. Solomon also wrote of God's omniscience - Proverbs 15:3-- That is why "there is no creature hidden from His sight, but all things are naked and open" to His eyes B. NO CAN HIDE FROM THE JUDGE...1. As David counseled his son Solomon - 1 Chronicles 28:92. It is before this Omniscient Judge that we must one day give an account a. There is a judgment day coming, in which God will judge the world through His Son, Jesus Christ! - cf. Acts 17:30-31; Romans 2:16; 2 Corinthians 5:10b. We read of that Judgment Day in the last book of Bible - cf. Revelation 20:11-153. The standard by which we will be judged are the words spoken through His Son a. As stated by Jesus in John 12:48b. Which should give special force to the warning found in Hebrews 2:1-31) If the word spoken through angels proved steadfast, and every transgression was justly punished... 2) ...then how shall we escape judgment if we neglect the words spoken through God's Son? 1. Yes, the power of God's Word is derived from God Himself... a. God is omniscient, able to see into the hearts of men; therefore His Word is able to cut to the hearts of men and reveal their true nature b. God is living, eternal, who will one day judge the world; therefore His Word that abides forever will be the standard by which we will be judged 2. In view of the power of God Himself and His powerful Word... a. How dare we neglect the warnings given in it, such as those found in Hebrews 4:1; Hebrews 4:11? b. How dare we neglect to even read about the warnings (as many do by not reading the Bible)? 3. And remember, how we react to the Word of reveals our true character... a. Some are so "dull of heart", that they react with indifference and say "so what?" b. Some are "cut to the heart", angrily resist the Word, and blame the messenger - Acts 7:54c. Some are "cut to the heart", and cry out "what shall I do?" - Acts 2:37 What kind of heart do you have? If your heart cries out "what shall I do?" in response to the gospel message of salvation in Christ, then I encourage you to heed what Peter said: "Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit." - Acts 2:38 If you have so responded to God's saving grace, then I encourage you to heed the warnings found throughout the Scriptures, especially here in the book of Hebrews, and in the words of our Lord Himself: "Be faithful until death, and I will give you the crown of life." - Revelation 2:10 Hebrews 4:13 Hebrews 4:13 -------------------------- καιG2532 AND ουκG3756 εστινG2076 [G5748] THERE IS NOT κτισιςG2937 A CREATED THING αφανηςG852 ενωπιονG1799 BEFORE αυτουG846 HIM; πανταG3956 δεG1161 BUT ALL THINGS "ARE" γυμναG1131 NAKED καιG2532 AND τετραχηλισμεναG5136 [G5772] LAID BARE τοιςG3588 TO THE οφθαλμοιςG3788 EYES αυτουG846 OF HIM, προςG4314 WITH ονG3739 WHOM "IS" ημινG2254 οG3588 OUR λογοςG3056 ACCOUNT. is there: 1 Samuel 16:7, 1 Chronicles 28:9, 2 Chronicles 6:30, Psalms 7:9, Psalms 33:13-15, Psalms 44:21, Psalms 90:8, Psalms 139:11, Psalms 139:12, Proverbs 15:3, Proverbs 15:11, Jeremiah 17:10, Jeremiah 17:23, Jeremiah 17:24, John 2:24, John 21:17, 1 Corinthians 4:5, Revelation 2:23 naked: Job 26:6, Job 34:21, Job 38:17 with: Ecclesiastes 12:14, Matthew 7:21, Matthew 7:22, Matthew 25:31, Matthew 25:32, John 5:22-29, Acts 17:31, Romans 2:16, Romans 14:9-12, 2 Corinthians 5:10, Revelation 20:11-15 Genesis 3:8 - hid Genesis 11:5 - General Genesis 13:13 - before Genesis 18:21 - see Numbers 5:18 - uncover Joshua 7:11 - dissembled Joshua 22:22 - he knoweth 1 Samuel 23:12 - They will 2 Samuel 7:20 - knowest 2 Samuel 11:8 - go down 2 Samuel 18:13 - for there is no 1 Kings 8:39 - for thou 1 Kings 10:3 - hid from the king 1 Kings 14:6 - why feignest 2 Chronicles 16:9 - the eyes Job 11:11 - he knoweth Job 31:4 - General Job 34:22 - no Job 42:2 - no Psalms 10:14 - Thou hast Psalms 11:4 - his eyes Psalms 119:96 - but thy Psalms 119:168 - for all my Psalms 139:4 - thou knowest Proverbs 5:21 - General Proverbs 20:27 - searching Proverbs 24:12 - doth not he that Son 5:12 - His eyes Jeremiah 7:11 - even Jeremiah 16:17 - General Jeremiah 23:25 - heard Jeremiah 29:23 - even I Jeremiah 32:19 - for Ezekiel 11:5 - for Daniel 2:22 - he knoweth Daniel 5:23 - and whose Hosea 5:3 - know Hosea 7:2 - are before Amos 5:12 - I know Malachi 3:16 - that thought Matthew 6:4 - seeth Matthew 7:29 - having Matthew 9:4 - knowing Matthew 12:25 - Jesus Matthew 16:8 - when Matthew 22:11 - when Matthew 23:28 - ye also Matthew 26:21 - Verily Mark 1:22 - they were Mark 2:8 - when Mark 8:17 - knew Mark 9:33 - What Mark 12:15 - knowing Mark 14:13 - Go Mark 14:15 - he will Luke 4:32 - General Luke 6:8 - But Luke 9:47 - perceiving Luke 18:4 - he said Luke 20:23 - he Luke 24:38 - and why John 4:16 - Go John 4:41 - because John 5:6 - and knew John 5:42 - I know John 6:15 - perceived John 6:43 - Murmur John 6:61 - General John 6:64 - For John 8:7 - and said John 13:18 - I know John 16:19 - Jesus John 16:30 - are John 21:15 - thou knowest Acts 1:24 - Lord Acts 2:37 - they Acts 8:21 - for Acts 15:8 - which Romans 8:27 - And he Romans 10:17 - and hearing 1 Corinthians 14:24 - he is convinced 2 Corinthians 11:11 - God Colossians 3:16 - the word 1 Thessalonians 2:4 - but God 1 John 3:20 - and 1 John 5:7 - the Word Hebrews 4:13. ---------------------- The foregoing verse and remarks have special reference to the Word of God as an inspired volume. But if God can produce a book that has such qualities, then He certainly has a mind that is likewise able. Everything that we think (or do) is seen by the eyes of the Infinite One, because his "eyes are in every place, beholding the evil and the good" (Proverbs 15:3). Hebrews 4:13 From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of Heb 4:11. -------------------------------------------------------------------------------- Creature (κτίσις) See on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. Here in the sense of thing created. -------------------------------------------------------------------------------- Opened (τετραχηλισμένα) N.T.o. olxx. Only later Greek. Evidently connected with τράχηλος neck, throat. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor's neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim's neck for sacrifice is familiar to all classical students. See Hom. Il. i. 459; ii. 422; Pindar, Ol. xiii. 114. The victim's throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two-edged sword. -------------------------------------------------------------------------------- With whom we have to do (πρὸςὃνἡμῖνὁλόγος) Rend. with whom is our reckoning; that is to whom we have to give account. Hebrews 4:13 -------------------------------------------------------------------------------- That is not manifest (aphanηs). Old adjective (a privative and phainτ, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin. -------------------------------------------------------------------------------- Naked (gumna). Both soul and body are naked to the eye of God. -------------------------------------------------------------------------------- Laid open (tetrachηlismena). Perfect passive participle of trachηlizτ, late verb to bend back the neck (trachηlos, Matthew 18:6) as the surgeon does for operating, here only in N.T. See Romans 16:4 for the peril of risking one's neck (trachηlon hupotithenai). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God. -------------------------------------------------------------------------------- With whom we have to do (pros hon hηmin ho logos). "With whom the matter or account for us is." There is a slight play here on logos of Heb 4:12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God. "THE EPISTLE TO THE HEBREWS" Coming Boldly To The Throne Of Grace (Hebrews 4:14-16) 1. In our study thus far we seen the concern of the author of "The Book Of Hebrews"... a. That Jewish Christians remain steadfast and firm in their faith b. That they not make the same mistake of departing from the living God, as did many of their ancestors 2. His "modus operandi" (method of operation) has been two-fold... a. Illustrate the superiority of Jesus (e.g., to prophets, to angels, to Moses) b. Exhort them to faithfulness in light of these comparisons 3. In two exhortations we have seen thus far, to remain faithful we must... a. "...give the more earnest heed to the things we have heard" - cf. Hebrews 2:1-4b. "...exhort one another daily..." - cf. Hebrews 3:12-14 4. To put it another way, to remain faithful we must be diligent... a. In our study of the Word of God b. In exhorting one another daily -- Other things are also necessary, and in our text we read of another - cf. Hebrews 4:14-16 5. The main thought in this passage is that we should "come boldly to the throne of grace"a. But what does that mean? b. And why should we be diligent to do this? [These are the questions we shall address in this lesson, and so we begin by considering...] I. WHAT IT MEANS TO "COME BOLDLY TO THE THRONE OF GRACE" A. THE "THRONE OF GRACE"...1. This is simply another way to say the "throne of God" a. Other passages emphasize that "God's throne" is one of righteousness, justice, mercy and truth - cf. Psalms 89:14b. I.e., God is known for, and is the source of, these things 2. Hebrews 4:16 emphasizes that "God's throne" is one of MERCY a. "the throne of GRACE" b. I.e., where kindness, mercy, and benevolence may be found B. THE "LET US COME" ("DRAW NEAR" ASV)...1. This is a priestly expression, used in the OT of priests in their approach to God a. E.g., Leviticus 21:17-21b. It denotes approaching God for worship and prayer 2. It's use here suggests that the priestly privilege of access to God is now extended to all Christians! a. As we saw in Leviticus, only certain individuals had this privilege b. But now, in Christ we can ALL "draw near" to God in worship and prayer! C. THIS WE CAN DO "BOLDLY"...1. This word means "with confidence" (Gr., parresia, meaning "full story") 2. In ancient Greece... a. It was used to describe the right of a citizen to speak his mind on any subject in the town assembly (Lightfoot) b. Only "full citizens" had this right, slaves did not 3. As used here in Hebrews, it stands for our freedom to approach God... a. Without hesitation or inhibition b. Made possible by the blood of Jesus - cf. Hebrews 10:19-22 [And so this passage speaks of the wonderful privilege Christians have through prayer to approach our gracious God, with full confidence that He hears our prayers! It is important to utilize this privilege, and in our text we find several REASONS for doing so...] II. WHY WE OUGHT TO "COME BOLDLY TO THE THRONE OF GRACE" A. BECAUSE WE HAVE YET TO ENTER "THE REST THAT REMAINS"...1. As seen earlier in this chapter, there is still a promised "rest" for the people of God a. We need to "fear" lest we come short of it - Hebrews 4:1b. We need to be "diligent" - Hebrews 4:112. This being true, we need all the "mercy" and "grace" we can find! B. BECAUSE OF THE "HIGH PRIEST" THAT WE HAVE...1. In Jesus we have a "great" High Priest - Hebrews 4:14a. One who has "passed through the heavens" - cf. Hebrews 9:24; 7:26-27b. Having ascended to the right hand of God, He has become "higher than the heavens"! 2. In Jesus we have a "sympathetic" High Priest - Hebrews 4:15a. The word "sympathy" literally means "to suffer with" 1) The Greek word suggests an intensity that is lost in the English word "sympathy" (Lightfoot) 2) Westcott describes it as "the feeling of one who enters into the suffering and makes it his own." b. Jesus' sympathy is due to being "tempted as we are, yet without sin." 1) This qualifies Him to be a "merciful and faithful" High Priest - Hebrews 2:172) One who is "able to aid those who are tempted" - Hebrews 2:183. With such a High Priest interceding for us, shall we not take advantage of Him while we can? - cf. Hebrews 7:24-25a. Especially since He is able "save to the uttermost those who come to God through Him"b. And since He "always lives to make to make intercession for them"-- Does this not encourage us to "come boldly to the throne of grace"? C. BECAUSE OF THE "MERCY" AND "GRACE" THAT AWAITS...1. Christians continue to need two things throughout their lives: a. "mercy"1) I.e., forgiveness for our sins 2) For we do sin; to deny that is to call God a liar - cf. 1 John 1:8; 1 John 1:10b. "grace to help in time of need"1) I.e., God's favor to help us in time of need 2) E.g., His providential protection (cf. 1 Corinthians 10:13) and divine strength (cf. Romans 8:13; Philippians 4:13) 2. The Christian finds these things in answer to PRAYER! a. By confessing our sins to God in prayer, there is mercy - cf. 1 John 1:9b. By praying for strength from God's indwelling Spirit, there is grace to help in time of need - cf. Ephesians 3:16; Ephesians 3:20; Ephesians 6:10-13 1. Brethren, when we are diligent to "come boldly to the throne of grace", what do we find? a. A "graceful God" and a "sympathetic High Priest"! b. Mercy, and grace to help us in time of need! 2. The means by which we "draw near" is prayer, and so, to... a. Diligent study of the Word of God - cf. Hebrews 2:1-4b. Diligent exhortation of our brethren on a daily basis - cf. Hebrews 3:12-14-- We must add diligent prayer if we are to going to find the mercy and grace necessary to "hold the beginning of our confidence steadfast to the end" 3. Brethren... a. Do we appreciate the "great" and "sympathetic" High Priest that we have in Jesus? b. Are we utilizing the opportunities we have to "come boldly to the throne of grace"? -- May this passage remind us never to take the privilege of prayer lightly! As for the "privilege" of prayer itself, by which we can now "draw near" to God, bear in mind that it is made possible by "a new and living way" (Hebrews 10:19-20). Only by the blood of Jesus shed in His death can we now come to God. Have you been washed in the blood of Jesus for the remission of your sins? For those seeking this wonderful blessing, give careful attention to these words by the disciple sent by Jesus to Saul of Tarsus: "'And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.'" - Acts 22:16 Hebrews 4:15 Hebrews 4:15 -------------------------- ουG3756 γαρG1063 FOR NOT εχομενG2192 [G5719] HAVE WE αρχιερεαG749 A HIGH PRIEST μηG3361 NOT δυναμενονG1410 [G5740] ABLE συμπαθησαιG4834 [G5658] TO ταιςG3588 ασθενειαιςG769 ημωνG2257 WITH OUR πεπειραμενονG3987 [G5772] δεG1161 BUT " WHO " HAS BEEN TEMPTED καταG2596 IN πανταG3956 ALL THINGS καθG2596 ομοιοτηταG3665 TO "OUR" , χωριςG5565 APART FROM αμαρτιαςG266 SIN. we have: Hebrews 5:2, Exodus 23:9, Isaiah 53:4, Isaiah 53:5, Hosea 11:8, Matthew 8:16, Matthew 8:17, Matthew 12:20, Philippians 2:7, Philippians 2:8 tempted: Hebrews 2:17, Hebrews 2:18, Luke 4:2, Luke 22:28 yet: Hebrews 7:26, Isaiah 53:9, John 8:46, 2 Corinthians 5:21, 1 Peter 2:22, 1 John 3:5 Genesis 19:21 - I Genesis 42:24 - wept Exodus 3:7 - I have Exodus 28:30 - upon his heart Numbers 18:1 - Thou Judges 10:16 - his soul Esther 4:5 - to know Job 31:37 - as a Psalms 40:12 - innumerable Psalms 107:6 - Then Isaiah 53:3 - a man Isaiah 63:9 - all their Jeremiah 31:8 - them the Jeremiah 45:2 - unto Matthew 4:1 - to Matthew 9:36 - when Matthew 14:14 - and was Matthew 15:32 - I have Matthew 20:34 - Jesus Matthew 21:18 - he hungered Matthew 26:42 - the second Mark 1:13 - tempted Mark 1:41 - moved Mark 4:38 - in the Mark 6:34 - saw Mark 7:34 - he sighed Mark 8:2 - compassion Mark 10:49 - stood Luke 1:35 - that Luke 4:13 - General Luke 7:13 - he Luke 8:23 - he fell John 4:6 - being John 5:6 - and knew John 6:37 - I will John 8:29 - for John 11:33 - he groaned John 11:35 - General John 14:13 - in my John 14:30 - and Romans 6:19 - because Romans 7:21 - evil Romans 8:26 - infirmities Romans 8:34 - who also Ephesians 2:18 - through Hebrews 2:14 - he also Hebrews 3:1 - and Hebrews 9:8 - the way Hebrews 9:11 - an high priest Revelation 1:13 - like Revelation 8:3 - offer it with the prayers Hebrews 4:15. ---------------------- In taking on a body with the same nature as ours, Jesus was able to have the same experiences as we. Touched with the feeling means to sympathize with our infirmities. Whatever would be a temptation to us would be likewise one to Him, and he came in contact with all kinds of temptations which are on the earth, yet never yielded once to them. Hebrews 4:15 -------------------------------------------------------------------------------- We have not an high priest who cannot, etc. Whatever may be thought to the contrary; whatever contrary conclusion may be drawn from the character of the Levitical priests, or from Christ's exalted dignity and purity. -------------------------------------------------------------------------------- Touched with the feeling (συνπαθῆσαι) Only here and Hebrews 10:34. This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with (σύν) men. -------------------------------------------------------------------------------- Infirmities (ἀσθενείαις) Not sufferings, but weaknesses, moral and physical, which predispose to sin and facilitate it. -------------------------------------------------------------------------------- Like as we are (καθ' ὁμοιότητα) Lit. according to likeness. Ἡμῶν of us or our is to be understood, or, as some, ἡμῖν, according to his likeness to us. -------------------------------------------------------------------------------- Without sin (χωρὶςἁμαρτίας) This, of course, implies that he was not led into sin by temptation, and also that no temptation aroused in him sin already present and dormant. It is not meant that temptation arising from sin external to himself was not applied to him. Hebrews 4:15 -------------------------------------------------------------------------------- That cannot be touched with the feeling (mη dunamenon sunpathηsai). "Not able to sympathize with." First aorist passive infinitive of sunpatheτ, late compound verb from the late adjective sunpathos (Romans 12:15), both from sunpaschτ, to suffer with (1 Corinthians 12:26; Romans 8:17), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and Hebrews 10:34). -------------------------------------------------------------------------------- One that hath been tempted (pepeirasmenon). Perfect passive participle of peirazτ, as already shown in Hebrews 2:17-18. -------------------------------------------------------------------------------- Without sin (chτris hamartias). This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses" (astheneiai) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled" (amiantos) in a world of sin (John 8:46). This is our ground of hope, the sinlessness of Jesus and his real sympathy. Hebrews 4:16 Hebrews 4:16 -------------------------- προσερχωμεθαG4334 [G5741] WE SHOULD COME ουνG3767 μεταG3326 WITH παρρησιαςG3954 τωG3588 TO THE θρονωG2362 τηςG3588 THRONE χαριτοςG5485 OF GRACE ιναG2443 THAT λαβωμενG2983 [G5632] WE MAY RECEIVE ελεονG1656 MERCY, καιG2532 AND χαρινG5485 GRACE ευρωμενG2147 [G5632] MAY FIND ειςG1519 FOR ευκαιρονG2121 βοηθειανG996 HELP. come: Hebrews 10:19-23, Hebrews 13:6, Romans 8:15-17, Ephesians 2:18, Ephesians 3:12 the throne: Hebrews 9:5, Exodus 25:17-22, Leviticus 16:2, 1 Chronicles 28:11 obtain: Isaiah 27:11, Isaiah 55:6, Isaiah 55:7, Matthew 7:7-11, 2 Corinthians 12:8-10, Philippians 4:6, Philippians 4:7, 1 Peter 2:10 Genesis 6:8 - General Genesis 18:29 - General Genesis 18:31 - General Genesis 19:21 - I Exodus 19:24 - but let Exodus 30:6 - before the mercy seat that is over the testimony Exodus 34:34 - he took Exodus 40:20 - mercy Numbers 7:89 - he heard Job 31:37 - as a Psalms 5:7 - I worship Psalms 47:8 - throne Psalms 107:6 - Then Son 2:14 - let me hear Son 7:12 - there will I give thee Isaiah 37:16 - dwellest Isaiah 44:2 - formed Isaiah 64:5 - meetest Jeremiah 17:12 - General Ezekiel 36:37 - I will yet Daniel 6:10 - his windows Matthew 4:1 - to Matthew 5:7 - for Matthew 20:34 - Jesus Luke 9:11 - healed Luke 11:9 - Ask Luke 18:13 - God Acts 2:21 - whosoever Romans 5:21 - grace 2 Corinthians 12:9 - My grace 1 Timothy 1:13 - but Titus 3:5 - according Hebrews 2:17 - a merciful Hebrews 2:18 - suffered Hebrews 6:19 - entereth Hebrews 7:19 - we Hebrews 9:8 - the way Hebrews 10:22 - draw Hebrews 12:28 - with reverence 1 John 3:21 - General Revelation 8:3 - offer it with the prayers Hebrews 4:16. ---------------------- Come boldly denotes a feeling of confidence that we may have on account of such a sympthetic Intercessor. The Israelites came near the tabernacle or temple, relying on their high priest to officiate on their behalf, by making intercession for them before the mercyseat in the most holy place, which was a type of the throne of grace. Accordingly we as spiritual Israel may approach by faith unto this throne where Jesus is acting as our High Priest. Our prayers through Him will reach the ears of God, calling for grace or favor to help us in the time of need while in this world of temptation. Hebrews 4:16 -------------------------------------------------------------------------------- Come— unto (προσερχώμεθα) oP., often in Hebrews, and commonly in the same sense as here— approach to God through the O.T. sacrifices or the sacrifice of Christ. Paul's word προσαγωγή access expresses the same idea. See Ephesians 2:18; Ephesians 3:12. The phrase come boldly expresses a thought which the Epistle emphasizes— that Christianity is the religion of free access to God. Comp. 2 Corinthians 3:12-13. -------------------------------------------------------------------------------- Unto the throne of grace (τῳθρόνῳτῆςχάριτος) The phrase N.T.o. Throne of glory, Matthew 19:28; Matthew 25:31 : of majesty, Hebrews 8:1. In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God. Once throne of the beast, Revelation 16:10. Throne of grace expresses grace as the gift of divine power. -------------------------------------------------------------------------------- Mercy— grace (ἔλεος—χάριν) Mercy for past sins; grace for future work, trial, and resistance to temptation. -------------------------------------------------------------------------------- To help in time of need (εἰςεὔκαιρονβοήθειαν) Lit. for seasonable help, or help in good time; before it is too late; while there is still time to seek God's rest. Others, however, explain, when it is needed; or, before temptation leads to sin. Hebrews 4:16 -------------------------------------------------------------------------------- Let us therefore draw near (proserchτmetha oun). Present active middle volitive subjunctive of proserchomai. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (Hebrews 7:25; Hebrews 10:1; Hebrews 10:22; Hebrews 11:6). -------------------------------------------------------------------------------- Unto the throne of grace (tτi thronτi tηs charitos). This old word (thronos) we have taken into English, the seat of kings and of God and so of Christ (Hebrews 1:3; Hebrews 1:8), but marked by grace because Jesus is there (Matthew 19:28). Hence we should come "with boldness" (meta parrηsias). Telling Jesus the whole story of our shortcomings. -------------------------------------------------------------------------------- That we may receive mercy (hina labτmen eleos). Purpose clause with hina and second aorist active subjunctive of lambanτ. -------------------------------------------------------------------------------- And find grace (kai charin heurτmen). Second aorist active subjunctive of heuriskτ. We are sure to gain both of these aims because Jesus is our high priest on the throne. -------------------------------------------------------------------------------- To help us in time of need (eis eukairon boηtheian). Boηtheia is old word (from boηtheτ, Hebrews 2:18 which see), in N.T. only here and Acts 27:17. Eukairos is an old word also (eu, well, kairos, opportunity), only here in N.T. "For well-timed help," "for help in the nick of time," before too late. "THE EPISTLE TO THE HEBREWS" Chapter Five How Jesus is superior to prophets, angels, and Moses has been discussed. Now comes Jesus’ superiority to Aaron as High Priest. Qualities necessary to be high priest are reviewed, ably met by Jesus (Hebrews 5:1-10). Before proceeding further, the author finds it necessary to extend the fourth warning, this one against dullness due to spiritual immaturity (Hebrews 5:11-14). POINTS TO PONDER * How Jesus qualifies to be our High Priest * Signs of being dull of hearing (spiritually) REVIEW 1) What are the main points of this chapter?- Christ’ s qualifications as High Priest - Hebrews 5:1-10- A warning against dullness - Hebrews 5:11-14 2) What qualifications are necessary to serve as high priest? (Hebrews 5:1; Hebrews 5:4)- Taken from among men, called by God 3) What duties are performed by the high priest? (Hebrews 5:1-3)- To offer sacrifices for sin, to have compassion on the ignorant and straying 4) Who chose Jesus Christ to become High Priest? (Hebrews 5:5-6; Hebrews 5:10)- God, as was prophesied in Psalms 2:7 and Psalms 110:4 5) In the flesh, what did Jesus experience? What did He learn? (Hebrews 5:7-8)- Vehement cries and tears, godly fear, things which He suffered; obedience 6) What did Jesus become through such suffering? For whom? (Hebrews 5:9)- The author of eternal salvation; to all who obey Him 7) What made the author’ s subject difficult to continue and explain? (Hebrews 5:11)- His readers’ dullness of hearing 8) What should his readers been capable of at that time? (12)- Able to teach others 9) What did they need instead? Why? (Hebrews 5:12-13)- Milk and solid food; they were unskilled in the word of righteousness 10) Who is capable of handling the "meat" of the Word? (Hebrews 5:14)- Those of full age - Who by reason of use have their senses exercised to discern good and evil HEBREWS CHAPTER FIVE.The Superiority of Christ's Priesthood.SUMMARY.--The Office of a High Priest. High Priests Chosen of God. Christ a Priest of the Order of Melchizedec. He Learned Obedience Through Suffering. The Need of Learning the Deeper Truths of the Gospel. 1-3. Every high priest taken from among men. Such as Aaron and all the high priests of Israel. Is ordained for men. He is appointed to officiate in holy things and to intercede in behalf of his fellow-men. God did not need the high priest, but men needed him. That he may offer both gifts and sacrifices. "Gifts" were strictly bloodless offerings, while "sacrifices" required the life of the victim. These were offered in behalf of men, either by the high priest in person, or under his direction. 2. Who can have compassion, etc.It is needful that the high priest be one in sympathy with men, because he has experienced in person the common infirmities of the race. Otherwise, how could he be a merciful high priest touched by the infirmities of men? 3. And by reason hereof. Of his own infirmity, in that he was of men. Ought, as for the people, so also for himself. As one of a sinful race he needed to approach God in his own behalf, as well as in behalf of men. He offered "atonement for his own sins and for the sins of the people." This was shown forth in the very garments he wore when he offered the national atonement once a year. On the shoulder of the ephod were two onyx stones, on which were engraved the names of the twelve sons of Jacob, the representatives of all the tribes of Israel, of Levi the priestly tribe as well as the others. As he stood before the mercy-seat interceding, he bore all these names before the Lord. 4-6. And no man taketh this honor unto himself. He must be called to it by God. Aaron was so appointed. See Exodus 28:1 Leviticus 8:2 . 5. So also Christ glorified not himself. Did not take the office of himself, but God called him to his priesthood. The time is pointed out when he was so called. It was when God said, Thou art my son, to-day have I begotten thee. This refers to when Christ was begotten from the dead, the first-born of the new creation. See Ephesians 1:20-23 . At this time he entered fully, at the call of God, upon his high priesthood in behalf of men. 6. A priest forever after the order of Melchisedec. Christ's priesthood continues while time endures. He is not of the order of Aaron, but of Melchizedek, a king as well as a priest. See Genesis 14:18 Genesis 14:19 . For a fuller discussion of the priesthood of Melchizedek, see notes on chapter 7:1-10. 7-10. Who in the days of his flesh. Christ, while on earth, is referred to. When he had offered up prayers, etc. A particular time when these earnest supplications were offered is pointed out. The agony of Gethsemane is meant. It was then that he said, "If it is possible, let this cup pass from me." Even there he was heard. For an angel descended to strengthen him. Feared. Reverenced the Father in humble submission. A pious fear is meant. 8. He learned obedience. He claimed no special exemptions because he was the Son, but learned and taught obedience in the supremest test that the world ever saw. He learned obedience experimentally. 9. Being made perfect. Fitted in all points to be our high priest by his suffering; made, not a perfect man, for he was that already, but a perfect high priest. He became the author. Was able to offer the gospel to all nations, and thus to save all them that obey him. He does not save men in disobedience. 10. Called of God an high priest. When he had suffered he was called of God an high priest, or entered upon his priesthood. Order of Melchisedec. See notes on verse 6 and chapter 7:1-10. 11-14. Of whom we have many things to say. Of Christ in his priesthood. Hard to be uttered. Hard to be expressed so that you will understand. The priesthood of Christ, after the order of Melchizedek, opens up some difficult questions. Seeing ye are dull of hearing. Of slow understanding. 12. When ye ought to be teachers. You have been disciples long enough to be able to teach others, but still need some one to teach you first principles. See notes on Hebrews 6:1-2. Oracles of God. God's word. 13. Every one that useth milk, etc. Those who only understand the A B C's of Christianity are only babes in Christ, like the babes whose food is milk. Such an one cannot handle the word of righteousness skillfully. 14. Strong meat belongeth to them that are of full age. When one has reached manhood we do not expect him to live on the food of babes. So a church member, as time goes on, ought to feed on strong meat, the higher teaching of religion. There should be growth in knowledge. Their senses exercised. The reference here is to the faculties of the soul. A Christian ought to study, to gain a thorough knowledge of the Scriptures and especially of the New Testament, to become able to teach others, and to explain the higher principles of our religion. In addition he ought to be able to discern the moral character of the environments of life, to know not only what to accept and what to reject, but how to warn his less instructed brethren. Hebrews 5 Verse 1 1. כבלגבם�לוםןע, “being taken,” or “chosen as he is” (comp. Exodus 28:1). The writer now enters on his proof that in order to fit Him for the functions of a High Priest for men it was necessary that Christ should become Man. He has already called attention to the subject in a marked manner in Hebrews 2:17, Hebrews 3:1, Hebrews 4:14-15. ὑנὲס ἀםטס‏נשם ךבט�ףפבפבי. “Is appointed on men’ s behalf.” פὰ נסὸע פὸם טו�ם, Hebrews 2:17. It is his part to act as man’ s representative in the performance of the duties of worship and sacrifice. הῶס� פו ךבὶ טץף�בע. We have the same phrase in Hebrews 8:3, Hebrews 9:9. In O. T. usage no distinction is maintained between “ gifts” and “ sacrifices,” for in Genesis 4:4, Leviticus 1:2-3, “ gifts” is used for animal sacrifices; and in Genesis 4:3; Genesis 4:5, “ sacrifices” is used (as in Hebrews 11:4) for bloodless gifts. When, however, the words are used together the distinction between them is that which holds in classical Greek, where טץף�בי is never used except to mean “ slain beasts.” The word נסןףצ�סוים is generally applied to expiatory sacrifices, and though “ gifts” in the strict sense— e.g. “ freewill offerings” and “ meat offerings” (the Corban and the Minchah)— were not expiatory, yet the “ gift” of incense offered by the High Priest on the Day of Atonement had some expiatory significance. ὑנὲס ἁלבספיῶם. To make atonement for sins (Hebrews 2:17). Verses 1-3 1– 3. [1] FOR Verses 1-14 CH. 5. TWO FOR HIGH : [1] FOR (1– 3); [2] A SPECIAL CALL (4– 10). DULNESS OF THE HEBREWS (11– 14) Verse 2 2. לופסיןנבטוῖם, “deal gently with.” The word means properly “ to shew moderate emotions.” All men are liable to emotions and passions (נ�טח). The Stoics held that these should be absolutely crushed and that “ apathy” (ἀנ�טויב) was the only fit condition for a Philosopher. The Peripatetics on the other hand— the school of Aristotle— held that the philosopher should not aim at apathy, because no man can be absolutely passionless without doing extreme violence to nature; but that he should acquire metriopathy (פὸם ףןצὸם לὴ וἶםבי לὲם ἀנבטῆ, לופסיןנבטῆ ה�, Diog. Laert.), that is a spirit of “ moderated emotion” and self-control. The word is found both in Philo and Josephus. In common usage it meant “ moderate compassion” ; since the Stoics held “ pity” to be not only a weakness but a vice. The Stoic apathywould have utterly disqualified any one for true Priesthood. Our Lord yielded to human emotions such as pity, sorrow, and just anger; and that He did so and could do so, “ yet without sin,” is expressly recorded for our instruction. פןῖע ἀדםןןῦףים ךבὶ נכבםשל�םןיע, “with the ignorant (Luke 23:34) and erring” (1 Peter 2:25). Highhanded sinners, willing sinners, those who, in the Hebrew phrase, sin “ with upraised hand” (Numbers 15:30; Deuteronomy 17:12), cannot always be treated with compassionate tenderness (Hebrews 10:26); but the ignorant and the erring (1 Timothy 1:13)— those who sin “ inadvertently,” “ involuntarily,” “ through human frailty” (Leviticus 4:2; Leviticus 4:13, &c.)— and even those who under sudden stress of passion and temptation sin wilfully (Leviticus 5:1; Leviticus 19:20-22)— need pity, and Christ’ s prayer on the cross was for those “ who know not what they do.” No untempted Angel, no Being removed from the possibility of such falls, could have had the personal sympathy which is an indispensable requisite for perfect Priesthood. נוס�ךויפבי ἀףט�םויבם. Comp. Theocr. Idyll. XXIII. 14 ὕגסים נוסיךו�לוםןע. Moral weakness is part of the very nature which he wears, and which makes him bear reasonably with those who are like himself. The same phrase (נוס�ךוילבי with an accusative) occurs in Acts 28:20 (פὴם ἅכץףים פב‎פחם נוס�ךוילבי). Verse 3 3. היʼ בὐפ�ם, i.e. because of this moral weakness. ὀצו�כוי. He is bound not merely as a legal duty, but as a moral necessity. ךבὶ נוסὶἑבץפןῦ. The Law assumed that this would be necessary for every High Priest (Leviticus 4:3-12); for “ under the gorgeous robes of office there were still the galling chains of flesh.” Kay. In the High Priest’ s prayer of intercession he said, “ Oh do thou expiate the misdeeds, the crimes, and the sins, wherewith I have done evil, and have sinned before Thee, I and my house!” Until he had thus made atonement for himself, he was regarded as guilty, and so could not offer any atonement for others who were guilty (Leviticus 4:3; Leviticus 9:7; Leviticus 16:6, and comp. Hebrews 7:27). נסןףצ�סוים נוסὶἁלבספיῶם. The word “ offer” may be used absolutely for “ to offer sacrifices” (Luke 5:14); but the words “ for sins” are often an equivalent for “ sin-offerings” (see Hebrews 10:6; Leviticus 6:23; Numbers 8:8, &c.). Verse 4 4. פὴם פיל�ם, i.e. this honourable office. We have here the second qualification for Priesthood. A man’ s own caprice must not be the reason for his ordination. He must be conscious of a Divine call. ἀככὰ ךבכן‎לוםןע ὑנὸ פןῦ טוןῦ, “but on being called by God,” or “when he is called by God.” Great stress is laid on this point in Scripture (Exodus 28:1). Any “ stranger that cometh nigh”— i.e. that intruded unbidden into the Priesthood— was to be put to death (Numbers 3:10). The fate of Koran and his company (Numbers 16:40), and of Uzziah, king though he was (2 Chronicles 26:18-21), served as a terrible warning, and it was recorded as a special aggravation of Jeroboam’ s impiety that “ he made priests of the lowest of the people, which were not of the sons of Levi” (1 Kings 12:31). In one of the Jewish Midrashim, Moses says to Korah “ if Aaron, my brother, had taken upon himself the priesthood, ye would be excusable for murmuring against him; but God gave it to him.” Some have supposed that the writer here reflects obliquely upon the High Priests of that day— alien Sadducees, not descended from Aaron (Jos. Antt. xx. 10), who had been introduced into the Priesthood from Babylonian families by Herod the Great, and who kept the highest office, with frequent changes, as a sort of appanage of their own families— the Boethusim, the Kantheras, the Kamhits, the Beni-Hanan. For the characteristics of these Priests, who completely degraded the dignity in the eyes of the people, see my Life of Christ, II. 330, 342. In the energetic maledictions pronounced upon them in more than one passage of the Talmud, they are taunted with not being true sons of Aaron. But it is unlikely that the writer should make this oblique allusion. He was an Alexandrian; he was not writing to the Hebrews of Jerusalem; and these High Priests had been in possession of the office for more than half a century. ךבט‏ףנוס ךבὶἈבס‏ם, “exactly as even Aaron was” (Numbers 16-18). The true Priest must be a Divinely-appointed Aaron, not a self-constituted Korah. Verses 4-10 4– 10. [2] A SPECIAL CALL Verse 5 5. ןὕפשע ךבὶὁ ׳סיףפ�ע. “So even the Christ.” Jesus, the Messiah, the true Anointed Priest, possessed both these qualifications. ןὐק ἑבץפὸם ἐה�מבףום. He has already called the High Priesthood “ an honour,” but of Christ’ s Priesthood he uses a still stronger word “ glory” (Hebrews 2:9; John 12:28; John 13:31). דוםחטῆםבי. The inf. of consequence. Comp. Colossians 4:6, ὁ כ�דןע … ἠספץל�םןע, וἰה�םבי ך.פ.כ. ἀככʼ ὁ כבכ�ףבע נסὸע בὐפ�ם. God glorified Him, and the writer again offers the admitted Messianic Prophecies of Psa 2:7; Psalms 110:4, as a sufficient illustration of this. The fact of His Sonship demonstrates that His call to the Priesthood was a call of God. “ Jesus said, If I honour myself, my honour is nothing; it is my Father that honoureth me, of whom ye say that He is your God,” John 8:54. Verse 6 6. ἐם ἑפ�סῳ. The phrase is adverbial—“ elsewhere.” There is no need to understand פ�נῳ. The quotation is from Psalms 110:4. This Psalm was so universally accepted as Messianic that the Targum of Jonathan paraphrases the first verse of it “ The Lord said to His Word.” ךבפὰ פὴם פ�מים, עַל־רּבְרָתִי, “according to the style of.” Comp. Hebrews 7:15, “ after the likeness (ὁלןי�פחפב) of Melchisedek.” ´וכקיףוה�ך. The writer here with consummate literary skill introduces the name Melchisedek, to prepare incidentally for the long argument which is to follow in chapter 7.; just as he twice introduces the idea of High Priesthood (Hebrews 2:17, Hebrews 3:1) before directly dealing with it. The reason why the Psalmist had spoken of his ideal Theocratic king as a Priest after the order of Melchisedek, and not after the order of Aaron, lies in the words “ for ever,” as subsequently explained. In Zechariah 4:14, the Jews explained “ the two Anointed ones (sons of oil) who stand by the Lord of the whole earth” to be Aaron and Messiah, and, from Psalms 110:4, they agreed that Messiah was the nearer to God. Verse 7 7. ὅע, i.e. the Christ. פῆע ףבסך�ע. The word “flesh” is here used for His Humanity regarded on the side of its weakness and humiliation. Comp. Hebrews 2:14. בὐפןῦ. Here, as elsewhere, some editions read בὑפןῦ, but according to Bleek and Buttmann בὑפןῦ is never used in the N. T. for ἑבץפןῦ. Winer (p. 189) thinks otherwise. הו�ףויע פו ךבὶἱךופחס�בע. The idiosyncrasy of the writer, and perhaps his Alexandrian training, which familiarised him with the style of Philo, made him fond of these sonorous amplifications or full expressions. ִו�ףויע, rendered “ prayers” in the A. V., is rather “ supplications,” i.e. “ special prayers” for the supply of needs. Ἱךופחס�בעrendered “ entreaties” (which is joined with it in Job 41:3, comp. 2Ma 9:18), properly meant olive-boughs held forth to entreat protection. Thus the first word refers to the suppliant, the second implies an approach (ἱךם�ןלבי) to God. The “supplications and entreaties” referred to are doubtless those in the Agony at Gethsemane (Luke 22:39-46), though there may be a reference to the Cross, and some have even supposed that there is an allusion to Psalms 22, 116. See Mark 14:36; John 12:27; Matthew 26:38-42. ף‏זוים ἐך טבם�פןץ. Comp. John 12:27, ףῶף�ם לו ἐך פῆע ὥסבע פב‎פחע. The “ death” referred to is not bodily death, but deadly anguish. Or if we understand it of death it means the final triumph of death, whereas Christ’ s death was the defeat of death. לופὰ ךסבץדῆע ἰףקץסᾶע ךבὶ הבךס‎שם. Though these are not directly mentioned in the scene at Gethsemane they are implied. See John 11:35; John 12:27;Matthew 26:39; Matthew 26:42; Matthew 26:44; Matthew 26:53; Mark 14:36; Luke 19:41. וἰףבךןץףטו�ע. “Being heard” or “ hearkened to,” Luke 22:43; John 12:28 (comp. Psalms 22:21; Psalms 22:24). ἀנὸ פῆע וὐכבגו�בע. “From his godly fear,” or “ because of his reverential awe.” The phrase has been explained in different ways. The old Latin renders “exauditus a metu,” and some Latin Fathers and later interpreters explain it to mean “ having been freed from the fear of death.” The Greek might perhaps be made to bear this sense, though the mild word used for “ fear” is not in favour of it; but the rendering given above, meaning that His prayer was heard because of His awful submission (pro suג reverentiג, Vulg.), is the sense in which the words are taken by all the Greek Fathers. Ἀנὸ may certainly mean “ because of” as in Luke 19:3, “ He could not because of (ἀנὸ) the crowd” ; Luke 24:41, “ disbelieving because of (ἀנὸ) their joy” (comp. John 21:6; Acts 22:11, &c.). The word rendered “ feared” is וὐכ�גויב which means “ reverent fear,” or “ reasonable shrinking,” as opposed to terror and cowardice. The Stoics said that the wise man could thus cautiously shrink (וὐכבגוῖףטבי), but never actually be afraid (צןגוῖףטבי). Other attempts to explain away the passage arise from the Apollinarian tendency to deny Christ’ s perfect manhood: but He was “ perfectly man” as well as “ truly God.” He was not indeed “ saved from death,” because He had only prayed that “ the cup might pass from Him” if such were His Father’ s will (Hebrews 10:7); but he was “ saved out of (ἐך) death” by being immediately strengthened by the Angel of the Agony and by being raised on the third day, so that “ He saw no corruption.” For the word וὐכ�גויב, “ piety” or “ reverent awe,” see Hebrews 12:28. Verse 8 8. ךב�נוס ὢם ץἱ�ע. “Son though He was,” so that it might have been thought that there would be no need for the great sacrifice; no need for His learning obedience from suffering. ἔלבטום … פὴם ὑנבךן�ם. “He learnt His obedience.” The stress is not on His “learning” (of course as a man), but the whole expression is taken together, “ He learnt from the things which He suffered” ; in other words “ He bowed to the experience of absolute submission.” “ The things which He suffered” refer not only to the Agony and the Cross, but to the whole of the Saviour’ s life. Some of the Fathers stumbled at this expression. Theodoret calls it hyperbolical; St Chrysostom is surprised at it; Theophylact goes so far as to say that here Paul (for he accepts the traditional authorship) “ for the benefit of his hearers used such accommodation (ןἰךןםןל�בם) as obviously to say some unreasonable things.” All such remarks would have been obviated if these fathers had borne in mind that, as St Paul says, Christ “ counted not equality with God a thing at which to grasp” (Philippians 2:6). Meanwhile passages like these, of which there are several in this Epistle, are valuable as proving how completely the co-equal and co-eternal Son “ emptied Himself of His glory.” Against the irreverent reverence of the Apollinarian heresy (which denied Christ’ s perfect manhood) and the Monothelite heresy (which denied His possession of a human will), this passage and the earlier chapters of St Luke are the best bulwark. The human soul of Christ’ s perfect manhood “ learned” just as His human body grew (Luke 2:52). On this learning of “ obedience” see Isaiah 50:5, “ I was not rebellious.” Philippians 2:8, “ being found in fashion as a man he became obedient (ὑנ�ךןןע) unto death.” ἔנבטום. The paronomasia “ he learnt (ἔלבטום) from what He suffered (ἔנבטום)” is one of the commonest in Greek literature, and originated the proverb לבט�לבפב נבט�לבפב. For other specimens of this play of sound see Luke 21:11, כילןὶ … כןילן�; Acts 17:25, זשὴם ךבὶ נםן�ם; Romans 1:29; Romans 1:31, צט�םןץ, צ�םןץ … ἀףץם�פןץע, ἀףץםט�פןץע. For the use of paronomasia in St Paul see my Life of St Paul, I. 628. Verse 9 9. פוכוישטו�ע. Having been brought to the goal and consummation in the glory which followed this mediatorial work. See Hebrews 2:10, and comp. Luke 13:32, “ the third day I shall be perfected.” בἴפיןע. “The cause.” ףשפחס�בע בἰשם�ןץ. It is remarkable that the epithet בἰ‏םיןע is here alone applied to the substantive “ salvation.” ὑנבךן‎ןץףים … ףשפחס�בע. In an author so polished and rhetorical there seems to be an intentional force and beauty in the repetition in this verse of the two leading words in the last. Christ prayed to God who was able to “save” Him out of death, and He became the cause of “ eternal salvation” from final death; Christ learnt “obedience” by His life of self-sacrifice, and He became a Saviour to them that “obey” Him. Verse 10 10. נסןףבדןסוץטו�ע, “saluted” or “ addressed by God as.” This is the only place in the N. T. where the verb occurs. ךבפὰ פὴם פ�מים ´וכקיףוה�ך. We should here have expected the writer to enter at once on the explanation of this term. But he once more pauses for a solemn exhortation and warning. These pauses, and landing-places (as it were), in his argument cannot be regarded as mere digressions. There is nothing that they less resemble than St Paul’ s habit of “ going off at a word,” nor is the writer in the least degree “ hurried aside by the violence of his thoughts.” Commentators who indulge in such criticisms shew an entire lack of the critical sense. There is in this writer a complete absence of all the hurry and impetuosity which characterise the style of St Paul. His movements are not in the least like those of an eager athlete, but (as I have said) resemble the stately walk of some Oriental Sheykh with all his robes folded around him. He is about to enter on an entirely original and far from obvious argument, which he felt would have great weight in checking the tendency to look back to the rites, the splendours and the memories of Judaism. He therefore stops with the calmest deliberation, and the most wonderful skill, to pave the way for his argument by a powerful mixture of reproach and warning— which assisted the object he had in view, and tended to stimulate the spiritual dulness of his readers. Verse 11 11. ׀וסὶ ןὖ, i.e. about Melchisedek in his typical character. There is no need to render this “ of which matter” or to refer ןὖ to Christ. נןכὺע ἡלῖם ὁ כ�דןע ךבὶ הץףוסל�םוץפןע. “Respecting whom what I have to say is long, and hard of interpretation.” The word ἑסלחםוץ�לוםןע occurs in Hebrews 7:2, and is like הץףם�חפןע in 2 Peter 3:16. דוד�םבפו, “ye are become,” as in Hebrews 5:12, Hebrews 6:12. They were not so sluggish at first, but are become so from indifference and neglect. םשטסן�. Comp. Matthew 13:14-15. ֽשטסὸע “ dull” or “ blunted” is the antithesis to ὀמὺע “ sharp.” פבῖע ἀךןבῖע. The plur. is used because he is addressing many. Ἀךןὴ means “mental hearing.” Thus Philo says ןἶע ὦפב ל�ם ἐףפים ἀךןבὶ הὲ ןὐך ἔםויףים. Verses 11-14 11– 14. THAT HIS READERS WERE SO SLOW IN THEIR Verse 12 12. היὰ פὸם קס�םןם. “On account of the time,” comp. Hebrews 2:9. Scholz wrongly rendered it “ after so long a time.” “ Though you ought, by this time, to be teachers, considering how long a time has elapsed since your conversion.” The passage is important as bearing on the date of the Epistle. קסו�בם ἔקופו ך.פ.כ. “Ye again have need that some one teach you the rudiments of the beginning of the oracles of God.” It is uncertain whether we should read פיםὰ“ that some one teach you,” or פ�םב “ that (one) teach you which are.” The difference in sense is not great, but perhaps the indefinite “ some one” enhances the irony of a severe remark. For the word “ rudiments” see Galatians 4:3; Galatians 4:9. פῶם כןד�שם פןῦ טוןῦ. Here not the O. T. as in Romans 3:2. ד�כבךפןע. So the young students or neophytes in the Rabbinic schools were called thמnokoth “ sucklings.” Philo (De Agric. Opp. I. 301) has this comparison of preliminary studies to milk, as well as St Paul, 1 Corinthians 3:1-2. ףפוסוᾶע פסןצῆע, “solid food.” Verse 13 13. ὁ לופ�קשם ד�כבךפןע, “who feeds on milk.” ἄנויסןע, “inexperienced.” ם�ניןע. This is a frequent metaphor in St Paul, who also contrasts “ babes” (ם�ניןי) with the mature (פ�כויןי), Galatians 4:3; 1 Corinthians 2:6; Ephesians 4:13-14. We are only to be “ babes” in wickedness (1 Corinthians 14:20). כ�דןץ היךביןף‎םחע, i.e. the Scriptures, and especially the Gospel . The Hebrew צְדָקָה has almost the sense of ἀכ�טויב. Verse 14 14. פוכו�שם. The solid food of more advanced instruction pertains to the mature or “ perfect.” היὰ פὴם ἕמים, “because of their habit,” i.e. from being habituated to it. This is the only place in the N. T. where this important word ἕמיע habitus occurs. פὰ בἰףטחפ�סיב, “their spiritual faculties.” It does not occur elsewhere in the N. T. דודץלםבףל�םב, trained or disciplined by spiritual practice. The same phrase occurs in Galen De dignit. pulv. 3. הי�ךסיףים ךבכןῦ פו ךבὶ ךבךןῦ. Lit., “the discrimination of good and evil.” By “ good and evil” is not meant “ right and wrong,” because there is no question here of moral distinctions; but excellence and inferiority in matters of instruction. To the natural man the things of the Spirit are foolishness; it is only the spiritual man who can “ distinguish between things that differ” and so “ discriminate the transcendent” (1 Corinthians 2:14-15; Romans 2:18; Philippians 1:9-10). The phrase “ to know good and evil” is borrowed from Hebrew (Genesis 2:17, &c.), and is used to describe the first dawn of intelligence (Isaiah 7:15-16). "THE EPISTLE TO THE HEBREWS" Christ's Qualifications As High Priest (Hebrews 5:1-10) 1. A recurring theme in this epistle is that of Jesus as our High Priest; He has been described as: a. A "merciful and faithful High Priest" - Hebrews 2:17b. The "High Priest of our confession" - Hebrews 3:1c. A "great High Priest who has passed through the heavens" - Hebrews 4:14d. A High Priest who can "sympathize with our weaknesses" - Hebrews 4:15 2. This is in keeping with the overall purpose of the epistle... a. Which is to show the superiority of Jesus and His new covenant b. We have considered Jesus' superiority to... 1) Prophets - Hebrews 1:1-32) Angels - Hebrews 1:4 to Hebrews 2:183) Moses - Hebrews 3:1-6...it is only natural that a comparison to Aaron and his priesthood be made 3. The actual comparison with Aaron will follow later, but first there is a need to... a. Review the qualities required in high priests b. Establish that Jesus does indeed qualify as a High Priest -- Which is what we find in the text for our study today - Hebrews 5:1-10 [For non-Jewish readers who may be unfamiliar with the role of high priests, this section of Scripture can be enlightening and increase our appreciation of Jesus as our High Priest. We begin by noticing...] I. THE IN HIGH PRIESTS (Hebrews 5:1-4) A. DIVINE (Hebrews 5:1; Hebrews 5:4)1. The work of the high priest involves "things pertaining to God" - cf. Hebrews 2:172. He must "offer both gifts and sacrifices for sins" - cf. Hebrews 8:3-- Thus only God can rightfully select a high priest, even as God called Aaron - e.g., Exodus 28, 29; Leviticus 8, 9; Numbers 16-18 B. HUMAN (Hebrews 5:1-3)1. A high priest is selected "from among men" 2. This helps to ensure a spirit of "compassion"... a. Toward "those who are ignorant and going astray" 1) Note that the high priest was to make a distinction between sins of ignorance and sins of presumption (rebellion) - Numbers 15:22-312) Sacrifices were to be offered in behalf of the former, but not the latter b. For "he himself is often beset by weakness" 1) A high priest who knew his own weakness would be more likely to be understanding of his brethren 2) It also explains why the high priest in the OT offered sacrifices for his own sins, as well as for the sins of the people - cf. Leviticus 16:11-- Thus a high priest would need to be well acquainted with the "human condition" (i.e., the struggle against temptation) [The parallel between high priests in the OT and Jesus as our High Priest does not hold true in every minute detail (e.g., Hebrews 7:26-27). But certainly in the most fundamental ways Jesus has the qualities to be our High Priest, as we now consider...] II. CHRIST'S AS HIGH PRIEST (Hebrews 5:5-8) A. (Hebrews 5:5-6)1. Christ was Divinely called to serve as High Priest, just as Aaron was 2. As evidence of His calling, two Messianic prophecies are offered... a. His position as God's Son - cf. Psalms 2:7b. His appointment as a priest after the order of Melchizedek - cf. Psalms 110:4-- As God's Son, sitting and ruling at the right hand of God (cf. Psalms 110:1-3), His calling as a priest is only natural B. BECAUSE OF HIS OWN (Hebrews 5:7-8)1. While "in the days of His flesh", Christ... a. "offered prayers and supplications with vehement cries and tears" b. He prayed "to Him who was able to save Him from death" c. He was heard "because of His godly fear" 2. That Jesus would have "godly fear" and offer such prayers provides insight into the extent of His temptations and sufferings in the flesh - cf. also Hebrews 2:18; Hebrews 4:153. Even though He was God's Son, by the things which He suffered "He learned obedience" - what does this mean? a. Certainly He knew obedience as the Son of God b. Perhaps it means He came to know what obedience involved as one "in the flesh" (i.e., the challenge of obedience in the midst of suffering, temptations, etc.) -- Through His suffering, Jesus certainly understands the "human condition" which qualifies Him to serve as High Priest [Qualified by virtue of His calling and His compassion to be a High Priest, what kind of High Priest is Jesus? The next two verses introduce two themes that will be developed much further later on...] III. CHRIST'S CALLING AS OUR HIGH PRIEST (Hebrews 5:9-10) A. "THE AUTHOR OF ETERNAL " (Hebrews 5:9)1. "Perfected" by virtue of His sufferings "in the flesh", He has become the "author" of eternal salvation a. The word "author" comes from aitio, meaning literally, "cause" b. Later, we will see how Christ is the "cause" of our salvation - cf. Hebrews 7:24-272. But for now, note that He is the cause of salvation for "all those who obey Him"a. Is obedience necessary for salvation? Consider these verses: 1) Jesus will bring vengeance on those who have not obeyed the gospel - 2 Thessalonians 1:7-9; cf. 1 Peter 4:17-182) Paul sought to bring about the "obedience to the faith"among all the nations - Romans 1:5; Romans 16:25-26a) But not all had obeyed the gospel - Romans 10:16b) Yet he was grateful for those who had - Romans 6:17-183) Those who have obeyed the truth have purified their souls - 1 Peter 1:22b. If obedience is necessary for salvation, are we then saved by works? 1) Not if by "works" you mean "meritorious works" (works by which we EARN salvation) 2) But if you mean by "works" the "works of God" (works by which we RECEIVE God's unmerited gift of salvation) which God has ordained, then yes! a) E.g., believing in Christ is a "work of God" - John 6:28-29b) Since repentance and baptism are likewise enjoined by God, they too would be "works of God" that we must obey in order to receive salvation - e.g., Acts 2:38; Acts 10:48-- Thus salvation "by grace through faith" does not preclude the necessity of obedience to Christ and His gospel! B. " TO THE ORDER OF " (Hebrews 5:10)1. Here we begin to learn the distinct nature of Christ's priesthood 2. As prophesied in Psalms 110:4, the Messiah would be "a priest forever according to the order of Melchizedek" 3. Thus His priesthood would be different from the Aaronic or Levitical priesthood a. Different, but would it be superior? b. Would the difference be enough to persuade them not to forsake Christ? -- The difference between the two priesthoods and the superiority of Christ's over Aaron's is taken up later in this epistle (cf. Hebrews 7:1-28) 1. The spiritual immaturity of the Hebrew readers will necessitate a temporary digression (cf. Hebrews 5:11 to Hebrews 6:20) 2. But for the moment, the author has established "Christ's Qualifications As High Priest"... a. He was Divinely appointed b. He is sympathetic because of His own sufferings 3. This makes Jesus suitable as the "author of eternal salvation"a. But don't forget that He is the author of salvation "to all who obey Him"b. Have you rendered obedience to the gospel of Christ? - cf. Mark 16:15-16; Acts 2:36-39 Hebrews 5:2 Hebrews 5:2 -------------------------- μετριοπαθεινG3356 [G5721] TO δυναμενοςG1410 [G5740] BEING ABLE τοιςG3588 WITH THOSE αγνοουσινG50 [G5723] BEING καιG2532 AND πλανωμενοιςG4105 [G5746] ERRING, επειG1893 SINCE καιG2532 ALSO αυτοςG846 HIMSELF περικειταιG4029 [G5736] IS ασθενειανG769 WITH ; Who: Hebrews 2:18, Hebrews 4:15 have compassion on: or, reasonably bear with ignorant: Numbers 15:22-29, 1 Timothy 1:13 them: Hebrews 12:13, Exodus 32:8, Judges 2:17, Isaiah 30:11 is compassed: Hebrews 7:28, Exodus 32:2-5, Exodus 32:21-24, Numbers 12:1-9, Numbers 20:10-12, Luke 22:32, 2 Corinthians 11:30, 2 Corinthians 12:5, 2 Corinthians 12:9, 2 Corinthians 12:10, Galatians 4:13 Leviticus 4:2 - through Leviticus 16:6 - for himself Ezekiel 45:20 - every one Matthew 9:11 - Why Matthew 9:36 - when Matthew 14:14 - and was Mark 8:2 - compassion Acts 18:14 - bear Romans 8:26 - infirmities 2 Corinthians 11:1 - bear with me a 1 Thessalonians 5:14 - be Hebrews 2:17 - a merciful Hebrews 5:2. ---------------------- The ignorant means those less informed than the priests who were better aquainted with the matters of the service. (See Leviticus 10:8-11; Deuteronomy 17:8-13; John 11:49-52.) Out of the way denotes those who err in their ways on account of their lack of knowledge. Can have compassion means the same as "being touched" as was explained by the comments on chapter 4:15. Compassed with infirmity means those priests had the same fleshly tendencies as others of the nation. Hebrews 5:2 -------------------------------------------------------------------------------- Have compassion (μετιοπαθεῖν) N.T.o. olxx. oClass. Originally of the rational regulation of the natural passions, as opposed to the Stoic ἀπάθεια, which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with συνπαθῆσαι (Hebrews 4:5), but signifies to be moderate or tender in judgment toward another's errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent. -------------------------------------------------------------------------------- The ignorant (τοῖςἀγνοοῦσι) Comp. ἀγνοημάτων ignorances, Hebrews 9:7, and Numbers 15:22-31, where the distinction is drawn between sins of ignorance and sins of presumption. Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and defilement might exist unsuspected: that God saw evil where men did not, and that his test of purity was stricter than theirs. -------------------------------------------------------------------------------- For that he himself also is compassed with infirmity (ἐπεὶκαὶαὐτὸςπερίκειταιἀσθένειαν) Sympathy belongs to the high-priestly office, and grows out of the sense of personal infirmity. The verb is graphic: has infirmity lying round him. Comp. Hebrews 12:1, of the encompassing (περικείμενον) cloud of witnesses. Ἀσθένειαν the moral weakness which makes men capable of sin. This is denied in the case of Christ. See Hebrews 7:28. `Hebrews 5:2 -------------------------------------------------------------------------------- Who can bear gently (metriopathein dunamenos). Present active infinitive of the late verb metriopatheτ (metrios, moderate, pateτ, to feel or suffer). It is a philosophical term used by Aristotle to oppose the apatheia (lack of feeling) of the Stoics. Philo ranks it below apatheia. Josephus (Ant. XII. 3, 2) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods). -------------------------------------------------------------------------------- With the ignorant (tois agnoousin). Dative case of the articular present active participle of agnoeτ, old verb not to know (Mark 9:32). -------------------------------------------------------------------------------- And erring (kai planτmenois). Present middle participle (dative case) of planaτ. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly" (hekousiτs, Hebrews 10:26) had no provision in the Levitical system. For deliberate apostasy (Hebrews 3:12; Hebrews 10:26) no pardon is offered. -------------------------------------------------------------------------------- Is compassed with infirmity (perikeitai astheneian). Present passive indicative of the old verb perikeimai here used transitively as in Acts 28:20 (halusin, chain). The priest himself has weakness lying around him like a chain. Not so Jesus. Hebrews 5:3 Hebrews 5:3 -------------------------- καιG2532 AND διαG1223 ON ACCOUNT OF ταυτηνG3778 THIS " " οφειλειG3784 [G5719] HE OUGHT, καθωςG2531 EVEN AS περιG4012 FOR τουG3588 THE λαουG2992 PEOPLE, ουτωςG3779 SO καιG2532 ALSO περιG4012 FOR εαυτουG1438 HIMSELF. προσφερεινG4374 [G5721] TO OFFER υπερG5228 FOR αμαρτιωνG266 SINS. Hebrews 5:4 καιG2532 AND ουχG3756 THE εαυτωG1438 TO HIMSELF τιςG5100 ANYONE λαμβανειG2983 [G5719] TAKES τηνG3588 THE τιμηνG5092 HONOUR, αλλαG235 BUT οG3588 HE καλουμενοςG2564 [G5746] BEING CALLED υποG5259 τουG3588 BY θεουG2316 GOD, καθαπερG2509 EVEN AS καιG2532 οG3588 ALSO ααρωνG2 AARON. as: Hebrews 7:27, Hebrews 9:7, Exodus 29:12-19, Leviticus 4:3-12, Leviticus 8:14-21, Leviticus 9:7, Leviticus 16:6, Leviticus 16:15 Leviticus 9:2 - a young Leviticus 9:15 - General Nehemiah 12:30 - themselves 1 Thessalonians 5:14 - be Hebrews 5:3. ---------------------- This can apply to the high priests under the old law only, since Jesus had no sins to be atoned for. Hebrews 5:3-------------------------------------------------------------------------------- He ought (ὀφείλει) It is his duty, growing out of the fact of his own infirmity. Hebrews 5:3 -------------------------------------------------------------------------------- For himself (peri heautou). Note peri three times here (peri tou laou, peri heautou, peri hamartiτn), but in Hebrews 5:1 huper anthrτpτn, huper hamartiτn. In the Koinι this interchange of peri (around) and huper (over) is common (Matthew 26:28). Hebrews 5:4 Hebrews 5:4 -------------------------- καιG2532 AND ουχG3756 THE εαυτωG1438 TO HIMSELF τιςG5100 ANYONE λαμβανειG2983 [G5719] TAKES τηνG3588 THE τιμηνG5092 HONOUR, αλλαG235 BUT οG3588 HE καλουμενοςG2564 [G5746] BEING CALLED υποG5259 τουG3588 BY θεουG2316 GOD, καθαπερG2509 EVEN AS καιG2532 οG3588 ALSO ααρωνG2 AARON. Exodus 28:1, Leviticus 8:2, Numbers 3:3, Numbers 16:5, Numbers 16:7, Numbers 16:10, Numbers 16:35, Numbers 16:40, Numbers 16:46-48, Numbers 17:3-11, Numbers 18:1-5, 1 Chronicles 23:13, 2 Chronicles 26:18, John 3:27 Exodus 28:41 - and consecrate them Exodus 29:9 - the priest's Exodus 36:2 - in whose Numbers 18:7 - as a service Judges 17:5 - consecrated Ezra 7:5 - chief priest John 5:43 - come John 8:54 - If John 10:1 - He Acts 13:2 - the work Romans 1:1 - called Hebrews 7:5 - who Hebrews 5:4. ---------------------- The apostle again takes up the points in which the high priests of both systems were similar. Numbers 16, 18 will clearly show that Aaron did not seek the office of high priest. but that he was called into that service by the Lord. Hebrews 5:4 The high priest must be divinely called. One thus compassed with infirmity would shrink from such an office unless called to it by God. -------------------------------------------------------------------------------- He that is called (καλούμενος) The A.V. follows T.R., ὁκαλούμενος. The article should be omitted. Rend. but being called by God (he taketh it), as did Aaron. Hebrews 5:4 <>-------------------------------------------------------------------------------- <>Taketh the honour unto himself (heautτi lambanei tηn timηn). Dative case of personal interest (heautτi). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office. <> Hebrews 5:5 Hebrews 5:5 -------------------------- ουτωςG3779 THUS καιG2532 ALSO οG3588 THE χριστοςG5547 CHRIST ουχG3756 NOT εαυτονG1438 HIMSELF εδοξασενG1392 [G5656] DID GLORIFY γενηθηναιG1096 [G5677] TO BECOME αρχιερεαG749 A HIGH PRIEST; αλλG235 BUT οG3588 HE WHO λαλησαςG2980 [G5660] SAID προςG4314 TO αυτονG846 HIM, υιοςG5207 SON μουG3450 MY ειG1488 [G5748] ART συG4771 THOU, εγωG1473 I σημερονG4594 TODAY γεγεννηκαG1080 [G5758] HAVE σεG4571 THEE. Christ: John 7:18, John 8:54 Thou: Hebrews 1:5, Psalms 2:7, Micah 5:2, John 3:16, Acts 13:33, Romans 8:3 Exodus 29:9 - the priest's Isaiah 55:5 - he John 1:14 - the only John 3:27 - receive John 5:43 - come John 13:31 - Now Romans 1:4 - the Son Philippians 2:8 - he Hebrews 5:10 - General Hebrews 7:28 - maketh the Hebrews 9:11 - an high priest Hebrews 5:5. ---------------------- Thou art my Son, etc., was not what made Jesus the High Priest of the Christian Dispensation. It is quoted as an identification of the One who did call Christ into that office. David is the one who wrote the statement by inspiration, and it was written many centuries before Christ was born. Hebrews 5:5 -------------------------------------------------------------------------------- Did not glorify himself to be made high priest Ἐδόξασεν glorified is general, and is more specifically defined by γενηθῆναιἀρχιερέα to be made high priest. -------------------------------------------------------------------------------- But he that said unto him, Thou art my Son, etc. Supply glorified him. He did not glorify himself, but God who styled him "son" glorified him. Thou art my Son is introduced thus in close connection with the call to the priesthood, in recognition of the fact that the priesthood of Christ had its basis in his sonship. "Christ's priestly vocation ceases to be an accident in his history, and becomes an essential characteristic of his position as Son: sonship, christhood, priestliness, inseparably interwoven" (Bruce). Hebrews 5:5 ------------------------------------------------------------------------------- So Christ also (houtτs kai ho Christos). Just as with Aaron. Jesus had divine appointment as high priest also. ------------------------------------------------------------------------------- To be made (genηthηnai). First aorist passive infinitive of ginomai. ------------------------------------------------------------------------------- High priest (archierea). Predicate accusative agreeing with heauton (himself) object of edoxasen. ------------------------------------------------------------------------------- But he that spake unto him (all’ ho lalηsas pros auton). Ellipsis of edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psalms 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30; John 5:43; John 8:54; John 17:5, etc.). Bruce holds that Christ's priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16). Hebrews 5:6 Hebrews 5:6 -------------------------- καθωςG2531 EVEN AS καιG2532 ALSO ενG1722 IN ετερωG2087 ANOTHER " PLACE " λεγειG3004 [G5719] HE SAYS, συG4771 THOU "ART" ιερευςG2409 A PRIEST ειςG1519 τονG3588 αιωναG165 FOR EVER καταG2596 TO τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF . Thou: Hebrews 5:10, Hebrews 6:20, Hebrews 7:3, Hebrews 7:15, Hebrews 7:17, Hebrews 7:21, Psalms 110:4 Melchisedec: Genesis 14:18, Genesis 14:19 John 10:18 - This Romans 1:4 - the Son Hebrews 2:6 - in Hebrews 7:8 - he liveth Hebrews 7:11 - another Hebrews 9:11 - an high priest Hebrews 5:6. ---------------------- This verse cites another passage in David's writings (Psalms 110:4) that predicts the priesthood of Jesus, even specifying one of the particulars in which He was to be superior to the Levitical priests (which is another of the points of difference referred to above); being like Melchisedek in that it was not to be changeable as were the Levitical priests. Having been determined upon and predicted of God long before he was born, Jesus could not be accused of usurping the office. Hebrews 5:6 -------------------------------------------------------------------------------- Thou art a priest forever, etc. According to this verse Christ is prophetically pointed out in Psalms 110 as an eternal priest, independent of fleshly descent, a king, and superior in dignity to the Levitical priests. -------------------------------------------------------------------------------- According to the order (κατὰτὴντάξιν) According to the rank which Melchisedec held. Almost = like. For Melchisedec see ch. 7. Hebrews 5:6 ---------------------------------------------------------------------------------- In another place (en heterτi). That is Psalms 110:4. It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest (hiereus) occurs here which the author uses as synonymous with high priest (archiereus). The point lies in the meaning of the phrase "After the order of Melchizedek" (kata tηn taxin Melchisedek). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (Hebrews 5:10 to Hebrews 7:28). Hebrews 5:7 Hebrews 5:7 -------------------------- οςG3739 WHO ενG1722 IN ταιςG3588 THE ημεραιςG2250 DAYS τηςG3588 σαρκοςG4561 αυτουG846 OF HIS FLESH δεησειςG1162 τεG5037 BOTH καιG2532 AND ικετηριαςG2428 προςG4314 TO τονG3588 HIM WHO "WAS" δυναμενονG1410 [G5740] ABLE σωζεινG4982 [G5721] TO SAVE αυτονG846 HIM εκG1537 FROM θανατουG2288 DEATH, μεταG3326 WITH κραυγηςG2906 CRYING ισχυραςG2478 STRONG καιG2532 AND δακρυωνG1144 TEARS προσενεγκαςG4374 [G5660] HAVING OFFERED, καιG2532 AND εισακουσθειςG1522 [G5685] HAVING BEEN HEARD αποG575 IN τηςG3588 ευλαβειαςG2124 THAT "HE" FEARED the: Hebrews 2:14, John 1:14, Romans 8:3, Galatians 4:4, 1 Timothy 3:16, 1 John 4:3, 2 John 1:7 when: Psalms 22:1-21, Psalms 69:1, Psalms 88:1, Matthew 26:28-44, Mark 14:32-39, Leviticus 2:2, Leviticus 4:4-14, John 17:1 with: Matthew 27:46, Matthew 27:50, Mark 15:34, Mark 15:37 tears: Isaiah 53:3, Isaiah 53:11, John 11:35 unto: Matthew 26:52, Matthew 26:53, Mark 14:36 and: Hebrews 13:20, Psalms 18:19, Psalms 18:20, Psalms 22:21, Psalms 22:24, Psalms 40:1-3, Psalms 69:13-16, Isaiah 49:8, John 11:42, John 17:4, John 17:5 in that he feared: or, for his piety, Hebrews 12:28, Matthew 26:37, Matthew 26:38, Mark 14:33, Mark 14:34, Luke 22:42-44, John 12:27, John 12:28 Genesis 3:15 - thou Genesis 32:24 - wrestled Genesis 32:26 - I will not Exodus 37:29 - incense Leviticus 2:16 - General Leviticus 16:18 - General 1 Samuel 1:10 - prayed 2 Samuel 22:7 - my distress 2 Kings 20:3 - wept sore Esther 8:3 - besought him with tears Job 16:20 - poureth Psalms 6:8 - for Psalms 20:1 - hear Psalms 22:11 - Be not Psalms 31:22 - nevertheless Psalms 34:4 - sought Psalms 39:12 - hold Psalms 40:11 - let thy Psalms 55:4 - terrors Psalms 55:17 - cry Psalms 59:16 - day Psalms 66:19 - General Psalms 69:3 - I am Psalms 77:2 - In the Psalms 86:7 - General Psalms 91:15 - He shall Psalms 102:1 - overwhelmed Psalms 109:26 - Help Psalms 116:3 - sorrows Psalms 120:1 - my distress Psalms 130:1 - Out of Psa 142:2 - I showed Isaiah 38:3 - wept Jeremiah 31:9 - come Ezekiel 46:2 - he shall worship Hosea 12:4 - made Jonah 2:2 - I cried Matthew 26:36 - while Matthew 26:39 - and prayed Matthew 26:42 - the second Mark 1:35 - General Mark 9:24 - with Mark 10:48 - but Mark 14:35 - and fell Luke 6:12 - that Luke 9:28 - into Luke 11:1 - that Luke 22:44 - being John 11:33 - he groaned John 14:31 - that the Acts 16:25 - prayed Romans 12:12 - continuing 2 Corinthians 12:8 - I besought 2 Corinthians 13:4 - he was Galatians 4:19 - of Ephesians 6:18 - supplication Colossians 2:1 - what Colossians 4:12 - always 1 Thessalonians 2:14 - even Hebrews 2:18 - suffered Hebrews 7:25 - he is Hebrews 11:7 - moved with fear James 5:13 - any among Hebrews 5:7. ---------------------- Days of his flesh means while Jesus lived on the earth before his crucifixion. He often prayed to his Father, but we are not always told what was the subject of the prayers. The one in the garden (Luke 22:41-44) is an instance of supplications with strong crying and tears. Our present verse indicates one subject of His prayers was to be saved from death. This could not mean that when He prayed in the garden he was asking God to shield him from death on the cross. Peter was rebuked for trying to shield his Master from death (Matthew 26:51-54; John:18 10, 11). But the prayer of our verse received a favorable answer, for it says He was heard. Save is from the Greek word sozo which Thayer defines. "To bring safe forth from." Jesus was saved from death in the sense that He was brought "safe forth from" the grave, hence the conclusion is established that He prayed for that favor from his Father, intensifying the prayers with the supplications and tears. Hebrews 5:7 -------------------------------------------------------------------------------- He is now to show that Christ was under training for the priesthood, and describes the process of training. -------------------------------------------------------------------------------- Who (ὃς) Nominative to ἔμαθεν learned, Hebrews 5:8, to which all the participles are preparatory. -------------------------------------------------------------------------------- In the days of his flesh (ἐνταῖςἡμέραιςτῆςσαρκὸςαὐτοῦ) During his mortal life. -------------------------------------------------------------------------------- When he had offered up prayers and supplications (δεὴσειςτεκαὶἱκετηρίαςπροσενέγκας) Δεήσεις special, definite requests: ἱκετηρίας, N.T.o , is properly an adjective, pertaining to or fit for suppliants, with ῥάβδους staves or ἐλαίας olive-branches understood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase προσφέρεινδεήσεις N.T.o. -------------------------------------------------------------------------------- Unto him that was able to save him from death (πρὸςτὸνδυνάμενονσώζειναὐτὸνἐκθανάτου) Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Matthew 26:39. -------------------------------------------------------------------------------- And was heard in that he feared (καὶεἰσακουσεὶςἀπὸτῆςεὐλαβείας) Rend. was heard on account of his godly fear. Ἐυλάβεια only here and Hebrews 12:28. The verb εὐλαβεῖσθαι to act cautiously, beware, fear, only Hebrews 11:7. The image in the word is that of a cautious taking hold (λαμβάνειν) and careful and respectful handling: hence piety of a devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father's will. Ευλάβεια is ascribed to Christ as a human trait, see Hebrews 12:28. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether. He did not do this. He was able to sustain him under the anguish of death, and to give him strength to suffer the Father's will: he was also able to deliver him from death by resurrection: both these he did. It is not impossible that both these may be combined in the statement he was heard. Hebrews 5:7 -------------------------------------------------------------------------------- In the days of his flesh (en tais hηmerais tηs sarkos autou). Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" (Hebrews 4:15) he did not have to offer sacrifices "for himself," yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. -------------------------------------------------------------------------------- Having offered up (prosenegkas). Second aorist active (-a form) participle of prospherτ (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. -------------------------------------------------------------------------------- Supplications (hiketηrias). Socrates, Polybius, Job (Job 40:22) combine this word with deηseis (prayers) as here. The older form was hikesia. The word hiketηrios is an adjective from hiketηs (a suppliant from hikτ, to come to one) and suggests one coming with an olive-branch (elaia). Here only in the N.T. -------------------------------------------------------------------------------- With strong crying and tears (meta kraugηs ischuras kai dakruτn). See Luke 22:44-45. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. -------------------------------------------------------------------------------- To save him from death (sτzein ek thanatou). A reference to the cry of Jesus in Gethsemane (Matthew 26:39). -------------------------------------------------------------------------------- Having been heard for his godly fear (eisakoustheis apo tηs eulabeias). Old word from eulabηs (taking hold well, Luke 2:25 from eu, lambanτ, the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ's attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father's will. Hebrews 5:8 Hebrews 5:8 -------------------------- καιπερG2539 THOUGH ωνG5607 [G5752] BEING υιοςG5207 A SON, εμαθενG3129 [G5627] HE LEARNED, αφG575 FROM ωνG3739 THE THINGS WHICH επαθενG3958 [G5627] τηνG3588 HE , υπακοηνG5218 ; he were: Hebrews 1:5, Hebrews 1:8, Hebrews 3:6 yet: Hebrews 10:5-9, Isaiah 50:5, Isaiah 50:6, Matthew 3:15, John 4:34, John 6:38, John 15:10, Philippians 2:8 Genesis 7:5 - all that Leviticus 8:23 - Moses took Leviticus 16:18 - General Psalms 2:7 - Thou Ezekiel 46:2 - he shall worship Matthew 20:28 - came Matthew 26:42 - the second Mark 10:45 - came Mark 14:36 - nevertheless John 8:29 - for John 11:33 - he groaned John 13:14 - I then John 14:31 - that the 1 Thessalonians 2:14 - even Hebrews 1:2 - spoken Hebrews 2:10 - perfect Hebrews 7:28 - maketh the Hebrews 5:8. ---------------------- Though he were a Son, Jesus was not excused from undergoing the program his Father planned for him. Jesus learned by practical experience what it means to obey his Father, when the trials of His life led up to his suffering and crucifixion. Hebrews 5:8 -------------------------------------------------------------------------------- Though he were a Son (καίπερὣνυἱὸς) For were rend. was. His training for the priesthood involved suffering, even though he was a son. Connect with ἔμαθεν learned, not with the preceding clause, which would mean that his position as a son did not exempt him from the obligation to godly fear, which is true as a fact (see Hebrews 5:7), but is not the point of emphasis here. -------------------------------------------------------------------------------- Learned he obedience (ἔμαθεντὴνὑπακοήν) Omit he, since the subject of ἔμαθεν learned is ὃς who, Hebrews 5:7. Jesus did not have to learn to obey, see John 8:29; but he required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, "the special course of submission by which he became perfected as our high priest was gone through in time, and was a matter of acquirement and practice." This is no more strange than his growth in wisdom, Luke 2:52. Growth in experience was an essential part of his humanity. -------------------------------------------------------------------------------- By the things which he suffered (ἀφ' ὧνἔπαθεν) Or from the things, etc. Note the word-play, ἔμαθενἔπαθεν. So Croesus, addressing Cyrus, says, τὰδέμοιπαθήματα, ἐόνταἀχάριστα, μαθήματαγέγονεν, "my sufferings, though painful, have proved to be lessons" (Hdt. i. 207): so Soph. Trach. 142, μήτ' ἐκμάθοιςπαθοῦσα "mayst thou not learn by suffering." Hebrews 5:8 -------------------------------------------------------------------------------- Though he was a Son (kaiper τn huios). Concessive participle with kaiper, regular Greek idiom as in Hebrews 7:5; Hebrews 12:17. -------------------------------------------------------------------------------- Yet learned obedience (emathen hupakoηn). Second aorist active indicative of manthanτ. Succinct and crisp statement of the humanity of Jesus in full harmony with Luke 2:40; Luke 2:52 and with Hebrews 2:10. -------------------------------------------------------------------------------- By the things which he suffered (aph’ hτn epathen). There is a play on the two verbs (emathen—epathen), paronomasia. Second aorist active indicative of paschτ. He always did his Father's will (John 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us. Hebrews 5:9 Hebrews 5:9 -------------------------- καιG2532 AND τελειωθειςG5048 [G5685] HAVING BEEN εγενετοG1096 [G5633] BECAME τοιςG3588 TO THOSE THAT υπακουουσινG5219 [G5723] OBEY αυτωG846 HIM πασινG3956 ALL, αιτιοςG159 AUTHOR σωτηριαςG4991 OF αιωνιουG166 ETERNAL; being: Hebrews 2:10, Hebrews 11:40, Daniel 9:24, Luke 13:32, John 19:30, Gr. he became: Hebrews 12:2, Psalms 68:18-20, Isaiah 45:22, Isaiah 49:6, Acts 3:15, marg. Acts 4:12 eternal: Hebrews 2:3, Hebrews 9:12, Hebrews 9:15, Psalms 45:17, Psalms 51:6, Psalms 51:8, 2 Thessalonians 2:16, 2 Timothy 2:10, 1 John 5:20, Jude 1:21 unto: Hebrews 11:8, Isaiah 50:10, Isaiah 55:3, Zechariah 6:15, Matthew 7:24-27, Matthew 17:5, Acts 5:32, Romans 1:5, Romans 2:8, Romans 6:17, Romans 10:16, Romans 15:18, 2 Corinthians 10:5, 2 Thessalonians 1:8, 1 Peter 1:22 Deuteronomy 4:30 - obedient Judges 6:10 - ye have Proverbs 4:4 - keep Isaiah 1:19 - General Isaiah 33:22 - he will Isaiah 45:17 - an everlasting Isaiah 51:6 - my salvation Isaiah 55:4 - a leader Jeremiah 7:23 - Obey Jeremiah 11:4 - Obey Jeremiah 26:13 - amend Matthew 5:22 - I say Matthew 11:29 - my Matthew 12:50 - do Mark 3:5 - Stretch Mark 14:13 - Go Luke 6:47 - doeth Luke 9:35 - hear John 2:5 - Whatsoever John 6:29 - This John 8:29 - for John 13:14 - I then Acts 3:22 - him Acts 6:7 - obedient 2 Corinthians 9:13 - professed Galatians 3:1 - ye Galatians 5:7 - obey Philippians 2:8 - and became Colossians 2:10 - complete Hebrews 6:9 - things Hebrews 7:28 - consecrated 1 Peter 3:1 - obey 1 Peter 4:17 - obey 1 John 2:3 - if we Hebrews 5:9. ---------------------- The word perfect means complete and fully qualified or equipped. The experience of suffering is what gave Jesus this completion. Author is from a Greek word that primarily means "cause." Jesus suffered many trials and finally went to His death on the cross. This qualified Him to cause a plan of eternal salvation to be effected for mankind. Eternal is from AIONIOS, which Thayer defines at this passage, "Without end, never to cease, everlasting." The salvation offered by Christ will go on endlessly after the world ceases to be. However, the important condition on which men may obtain this salvation is that they obey Him. Hebrews 5:9 -------------------------------------------------------------------------------- And being made perfect (καὶτελεωθεὶς) Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11; Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Philippians 2:8; his obedience extended even unto death. -------------------------------------------------------------------------------- The author of eternal salvation (αἴτιοςσωτηρίαςαἰωνίου) Ἀίτιος, N.T.o , an adjective, causing. Comp. captain of salvation, Hebrews 2:10. The phrase σωτηρίααὀώνιος eternal salvation N.T.o , but see lxx, Isaiah 45:17. Not everlasting salvation, but a salvation of which all the conditions, attainments, privileges, and rewards transcend the conditions and limitations of time. -------------------------------------------------------------------------------- Unto all them that obey him (πᾶσιντοῖςὑπκούουσιναὐτῳ) Obey points to obedience, Hebrews 5:8, and salvation to save, Hebrews 5:7. If the captain of salvation must learn obedience, so must his followers. Comp. 2 Thessalonians 1:8. Hebrews 5:9 -------------------------------------------------------------------------------- Having been made perfect (teleiτtheis). First aorist passive participle of teleioτ, the completion of the process of training mentioned by this same verb in Hebrews 2:10 "by means of sufferings" (dia pathηmatτn) as stated again here in Hebrews 5:8. The author of eternal salvation (aitios sτtηrias aiτniou). Common adjective from aitia (cause), causing, often in Greek with sτtηrias (Aeschines, Philo), in N.T. only here, Luke 23:4; Luke 23:14; Luke 23:22; Acts 19:40. See same idea in Hebrews 2:10 (archηgon). See Isaiah 45:17. Hebrews 5:10 Hebrews 5:10 -------------------------------- προσαγορευθειςG4316 [G5685] HAVING BEEN SALUTED υποG5259 τουG3588 BY θεουG2316 GOD αρχιερευςG749 "AS" HIGH PRIEST καταG2596 TO τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF . Hebrews 5:5, Hebrews 5:6, Hebrews 6:20 Genesis 14:18 - the priest Exodus 29:9 - the priest's Hebrews 7:11 - another Hebrews 7:17 - General Hebrews 5:10. ---------------------- Melchisedec had no successor in his priesthood, neither will Jesus have any, for He is now and will continue to be High Priest. Hebrews 5:10 ------------------------------------------------------------------------------- Called of God (προσαγορευθεὶς) Rend. since he was addressed or saluted by God. God recognized and saluted him as that which he had become by passing through and completing his earthly discipline. Προσαγοεύειν to address N.T.o. A few times in lxx. Hebrews 5:10 ------------------------------------------------------------------------------- Named of God (prosagoreutheis). First aorist passive participle of prosagoreuτ, old verb to salute, to address, only here in N.T. Common in Plutarch. Hebrews 5:11 Hebrews 5:11 -------------------------- περιG4012 ουG3739 WHOM "IS" πολυςG4183 MUCH ημινG2254 οG3588 λογοςG3056 OUR καιG2532 AND δυσερμηνευτοςG1421 IN λεγεινG3004 [G5721] TO SPEAK, επειG1893 SINCE νωθροιG3576 γεγονατεG1096 [G5754] YE HAVE BECOME ταιςG3588 ακοαιςG189 IN HEARING. we: 1 Kings 10:1, John 6:6, John 16:12, 2 Peter 3:16 dull: Isaiah 6:10, Matthew 13:15, Mark 8:17, Mark 8:18, Mark 8:21, Luke 24:25, Acts 28:27 Leviticus 11:22 - General Zechariah 4:13 - Knowest Mark 4:13 - Know Mark 4:33 - as Mark 7:18 - General John 3:12 - earthly John 6:60 - This John 8:26 - have many John 14:5 - we know not Acts 17:20 - strange 1 Corinthians 3:2 - for 1 Corinthians 15:34 - I speak 2 Timothy 2:15 - rightly 2 Timothy 3:7 - learning Hebrews 6:12 - ye Hebrews 5:11. ---------------------- Of whom has direct ref-erenec to Melchisdec because he was the last person named. But the apostle concluded his readers were not ready for the fine points in the comparison between this man and Christ. He drops that line of argument for the present, and will take it up again (in chapter 7) after giving them other instructions that may prepare their minds for the further study of types. Hard to be uttered means "difficult of explanation" according to Thayer's lexicon. Dull of hearing denotes a mind that is slow in apprehending what is said. Hebrews 5:11 -------------------------------------------------------------------------------- From this point the comparison of Christ with Melchisedec would naturally be developed; but the author digresses into a complaint of the imperfect spiritual attainment of his readers, and a remonstrance and admonition extending to the end of ch. 6. -------------------------------------------------------------------------------- Of whom (περὶοὗ) Rend. concerning which. Not Melchisedec, but the topic that Christ is a priest after the order of Melchisedec, a topic to which great importance is attached. Can it be imagined that the discussion of such a topic would appeal to a Gentile audience as a reason for not relapsing into paganism? -------------------------------------------------------------------------------- We have many things to say (πολὺςἡμῖνὁλόγος) Lit. the discourse is abundant unto us. We refers to the writer himself. -------------------------------------------------------------------------------- Hard to be uttered (δυσερμήνευτοςλέγειν) Lit. hard of interpretation to speak. The A.V. entirely misses the idea of interpretation. Rev. better, hard of interpretation. Δυσερμήνευτος N.T.o. olxx. oClass. -------------------------------------------------------------------------------- Ye are dull of hearing (νωθροὶγεγόνατεταῖςἀκοαῖς) Rend. ye have grown dull in your hearing. For ἀκοὴ hearing see on 2 Timothy 4:3. The verb implies a deterioration on the hearers' part. Νωθροὶ only here and Hebrews 6:12. From νη not and ὠθεῖν to push. Hence slow, sluggish. Mostly in later Greek, although Plato uses it much in the same sense as here. "When they have to face study they are stupid (νωθροί) and cannot remember." Theaet. 144 B. In lxx, Proverbs 22:29; Sir 4:29; Sir 11:12. Sometimes = low, mean, obscure. So in Proverbs, but in Sirach slack, slow. Hebrews 5:11 -------------------------------------------------------------------------------- Of whom (peri hou). Or "concerning which," for hou can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (Hebrews 5:11 to Hebrews 6:20) before going on with the argument (Hebrews 7:1-28). -------------------------------------------------------------------------------- Hard of interpretation (dusermηneutos). Late and rare verbal compound (dus, hermηneuτ), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness. -------------------------------------------------------------------------------- Dull of hearing (nτthroi tais akoais). Old adjective (papyri also), from negative nη and τtheτ, to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and Hebrews 6:12 (slack, sluggish). Plato calls some students nτthroi (stupid). Hebrews 5:12 Hebrews 5:12 -------------------------- καιG2532 γαρG1063 FOR TRULY οφειλοντεςG3784 [G5723] " WHEN YE " OUGHT ειναιG1511 [G5750] TO BE διδασκαλοιG1320 διαG1223 BECAUSE OF τονG3588 THE χρονονG5550 TIME, παλινG3825 AGAIN χρειανG5532 NEED εχετεG2192 [G5719] YE HAVE τουG3588 διδασκεινG1321 [G5721] OF "ONE" TO TEACH υμαςG5209 YOU τιναG5101 WHAT "ARE" ταG3588 THE στοιχειαG4747 τηςG3588 OF THE αρχηςG746 τωνG3588 OF THE λογιωνG3051 τουG3588 ORACLES θεουG2316 OF GOD, καιG2532 AND γεγονατεG1096 [G5754] HAVE BECOME χρειανG5532 NEED εχοντεςG2192 [G5723] HAVING γαλακτοςG1051 OF MILK, καιG2532 AND ουG3756 NOT στερεαςG4731 OF SOLID τροφηςG5160 FOOD; for the: Matthew 17:17, Mark 9:19 teachers: Ezra 7:10, Psalms 34:11, 1 Corinthians 14:19, Colossians 3:16, Titus 2:3, Titus 2:4 teach: Isaiah 28:9, Isaiah 28:10, Isaiah 28:13, Philippians 3:1 the first: Hebrews 6:1 the oracles: 2 Samuel 16:23, Acts 7:38, Romans 3:2, 1 Peter 4:11 as have: Hebrews 5:13, Isaiah 55:1, 1 Corinthians 3:1-3, 1 Peter 2:2 2 Chronicles 13:7 - young Job 32:7 - General Psalms 119:99 - than all Jeremiah 3:15 - which shall Jeremiah 31:34 - teach Daniel 12:3 - wise Zechariah 4:13 - Knowest Matthew 15:16 - General Mark 8:17 - perceive Luke 24:25 - O fools John 8:26 - have many John 14:5 - we know not John 16:18 - we Romans 15:14 - able 1 Corinthians 3:2 - fed 1 Corinthians 14:20 - not 1 Corinthians 15:34 - I speak Ephesians 4:11 - pastors Ephesians 4:14 - no more Philippians 1:10 - approve things that are excellent 1 Timothy 3:6 - novice Hebrews 5:12. ---------------------- These disciples had been in the church long enough time to have become teachers, but were still in need of being taught by others. There is no criticism to make merely because someone needs to be taught--all people need that. The fault is in being so indifferent as not to advance beyond the "kindergarten grade." The word first means "beginning," and principles denotes "steps or elements." The phrase means the beginning steps of the oracles of God. These steps include the types revealed in the Old Testament, that pointed forward to the institution of Christ. The system of the Levitical priesthood and that of Melchisedec were steps or elements that looked forward to Christ. Being unable to grasp the comparisons, Paul described them as being like babes who can partake of milk only. Hebrews 5:12 -------------------------------------------------------------------------------- When for the time ye ought to be teachers (ὀφείλοντεςεἶναιδιδάσκαλοιδιὰτὸνχρόνον) Rend. for when ye ought to be teachers by reason of the time. A.V. entirely obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others. -------------------------------------------------------------------------------- Again (πάλιν) Not with teach you, as A.V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of divine truth which ye were taught long ago. -------------------------------------------------------------------------------- Which be (τινὰ) A.V. takes the pronoun as interrogative (τίνα). Better indefinite as subject of διδάσκειν teach. Rend. "ye have need that some one teach you." -------------------------------------------------------------------------------- The first principles of the oracles (τα, στοιχεῖατῆςἀρχῆςτῶνλογίων) Lit. the rudiments of the beginning of the oracles. The phrase στοιχεῖατῆςἀρχῆς N.T.o. It is = primary elements. For στοιχεῖα see on Galatians 4:3. λόγιον is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of divine utterances. In Class. of prose oracles. Philo uses it of the O.T. prophecies, and his treatise on the Ten Commandments is entitled περὶτῶνδέκαλογίων. In lxx often generally— "the word or words of the Lord," see Numbers 24:16; Deuteronomy 33:9; Psalms 12:6; Psalms 18:30, etc. It was used of the sayings of Jesus, see Polycarp, Ad Phil. vii. From the time of Philo, of any sacred writing, whether discourse or narrative. Papias and Irenaeus have τὰκυριακὰλόγια dominical oracles. The meaning here is the O.T. sayings, especially those pointing to Christ. -------------------------------------------------------------------------------- And are become (καὶγεγόνατε) As in Hebrews 5:11, implying degeneracy. The time was when you needed the strong meat of the word. -------------------------------------------------------------------------------- Milk (γάλακτος) Comp. 1 Corinthians 3:2. Answering to rudiments. -------------------------------------------------------------------------------- Strong meat (στερεὰςτροφῆς) Lit. solid meat. See on steadfast, 1 Peter 5:9. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the writer was about to pass involved the exhibition for the first time of the opposition of the N.T. economy of salvation to that of the old, and of the imperfection and abrogation of the O.T. priesthood. To apprehend this consequence of N.T. revelation required alert and matured minds. This is why he pauses to dwell on the sluggish mental and spiritual condition of his readers. Hebrews 5:12 -------------------------------------------------------------------------------- Teachers (didaskaloi). Predicate nominative after einai. -------------------------------------------------------------------------------- By reason of the time (dia ton chronon). Alas, what a commentary on modern Christians. -------------------------------------------------------------------------------- That some one teach you the rudiments (tou didaskein humas tina ta stoicheia). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (humas, you) and the thing (ta stoicheia, the rudiments) and the accusative of general reference (tina, as to some one). For stoicheia see Galatians 4:3; Galatians 4:9; Colossians 2:8. -------------------------------------------------------------------------------- Of the first principles of the oracles of God (tηs archηs tτn logiτn tou theou). Three genitives linked to each other. Archηs (beginning) illustrates ta stoicheia, just before, the A B C of Christian teaching like Hebrews 6:1-2. Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God's words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God's word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). -------------------------------------------------------------------------------- Of milk (galaktos). Because still babes (1 Corinthians 3:2) and not able to chew "solid food" (stereβs trophηs), without intellectual and spiritual teeth. Hebrews 5:13 Hebrews 5:13 -------------------------- παςG3956 γαρG1063 FOR οG3588 THAT μετεχωνG3348 [G5723] γαλακτοςG1051 OF MILK απειροςG552 "IS" λογουG3056 IN "THE" WORD δικαιοσυνηςG1343 OF , νηπιοςG3516 AN INFANT γαρG1063 FOR εστινG2076 [G5748] HE IS; is unskilful: Gr. hath no experience the word: Psalms 119:123, Romans 1:17, Romans 1:18, Romans 10:5, Romans 10:6, 2 Corinthians 3:9, 2 Timothy 3:16 he: Isaiah 28:9, Matthew 11:25, Mark 10:15, Romans 2:20, 1 Corinthians 13:11, 1 Corinthians 14:20, Ephesians 4:14, 1 Peter 2:2 Judges 11:3 - Tob 2 Kings 5:19 - he said 1 Timothy 3:6 - novice Hebrews 5:12 - as have Hebrews 5:13. ---------------------- Unskilful is defined "inexperienced" by Thayer's lexicon. This does not mean that the lack of experience is due to their babyhood, but it is the other way around. They were still babes because they had not launched out after further activities or experiences, such as a normal babe will do. Hebrews 5:13 -------------------------------------------------------------------------------- Useth (μετέχων) Rend. partakes of. See on Hebrews 1:9; see on Hebrews 2:14; see on Hebrews 3:1; Hebrews 3:14. -------------------------------------------------------------------------------- Unskilful (ἄπειρος) N.T.o. Rend. unskilled or inexperienced. -------------------------------------------------------------------------------- In the word of righteousness (λόγουδικαιοσύνης) The phrase N.T.o. The genitive δικαιοσύνης of righteousness is combined in N.T. with way, God, gift, instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete meaning. It signifies simply a word of normally right character. It is not = the Christian revelation, which would require the article. Probably, however, in the foreground of the writer's thought was the word spoken by the Son (Hebrews 1:2); the salvation which at first was spoken by the Lord (Hebrews 2:3). -------------------------------------------------------------------------------- A babe (νήπιος) See on Romans 2:20; see on 1 Corinthians 3:1; see on Ephesians 4:14. Hebrews 5:13 -------------------------------------------------------------------------------- Without experience (apeiros). Old adjective (alpha privative and peira, trial). Inexperienced. The babe (nηpios, old word, negative nη and epos, word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by "word of righteousness" (cf. Hebrews 1:2; Hebrews 2:3 for the word spoken by Christ). Hebrews 5:14 Hebrews 5:14 -------------------------- τελειωνG5046 δεG1161 BUT FOR "THE" FULLY GROWN εστινG2076 [G5748] ηG3588 IS στερεαG4731 SOLID τροφηG5160 FOOD, τωνG3588 WHO διαG1223 τηνG3588 ON ACCOUNT OF εξινG1838 HABIT ταG3588 THE αισθητηριαG145 SENSES γεγυμνασμεναG1128 [G5772] εχοντωνG2192 [G5723] HAVE προςG4314 FOR διακρισινG1253 καλουG2570 GOOD τεG5037 BOTH καιG2532 AND κακουG2556 EVIL. of full age: or, perfect, Matthew 5:48, 1 Corinthians 2:6, Ephesians 4:13, Philippians 3:15, James 3:2,Gr. use: or, an habit, or, perfection their: Job 6:30, Job 12:11, Job 34:3, Psalms 119:103, Son 1:3, Son 2:3, Matthew 6:22, Matthew 6:23, Ephesians 1:18 to discern: Genesis 3:5, 2 Samuel 14:17, 1 Kings 3:9, 1 Kings 3:11, Isaiah 7:15, Romans 14:1,Gr: 1 Corinthians 2:14, 1 Corinthians 2:15, Philippians 1:9, Philippians 1:10,*Gr: 1 Thessalonians 5:21 2 Samuel 19:35 - can I discern 2 Kings 5:19 - he said Proverbs 1:6 - dark Ecclesiastes 1:16 - great experience of Ecc 8:5 - a wise Son 7:4 - thy nose Isaiah 11:3 - understanding Jeremiah 15:19 - take Luke 11:36 - the whole Romans 2:18 - approvest the things that are more excellent 1 Corinthians 11:29 - not Colossians 4:12 - that 1 Timothy 4:7 - exercise Hebrews 12:11 - exercised Hebrews 5:14. ---------------------- The Englishman's Greek New Testament renders strong meat as "solid food." Of full age means those who are adults instead of babes. By reason of use denotes the experience a Christian has in practicing the things taught in the "oracles of God." Senses is defined "Faculty of the mind" by Thayer, and he explains it further, "For perceiving, understanding, judging." The Bible is like an appliance that has been obtained for the home; it must be used to be understood and appreciated. But in order to make the proper use of it the owner must observe "instructions" that are given by one who furnished him the appliance. Likewise the Lord has provided instructions in the "oracles" for the proper use of the items making up the system of Christian living. By following these instructions the disciples will learn to make correct distinctions between the various situations in life, accepting the right and rejecting the wrong. (See 1 Thessalonians 5:21.) Hebrews 5:14 -------------------------------------------------------------------------------- Strong meat belongeth to them that are of full age (τελείωνδέἐστινἡστερεὰτροφή) This rendering is clumsy. Rend. solid food is for full-grown men. For τελείων full-grown, see on 1 Corinthians 2:6. Often by Paul, as here, in contrast with νήπιοι immature Christians. See 1 Corinthians 2:6; 1 Corinthians 3:1; 1 Corinthians 13:11; Ephesians 4:4. Paul has the verb νηπιάζειν to be a child in 1 Corinthians 14:20. -------------------------------------------------------------------------------- By reason of use (διὰτὴνἕξιν) For use rend. habitude. N.T.o. It is the condition produced by past exercise. Not the process as A.V., but the result. -------------------------------------------------------------------------------- Their senses (τὰαἰσθητήρια) N.T.o. Organs of perception; perceptive faculties of the mind. In lxx see Jeremiah 4:19; 4Ma 2:22. -------------------------------------------------------------------------------- Exercised (γεγυμνασμένα) See on 2 Peter 2:14, and see on 1 Timothy 4:7. -------------------------------------------------------------------------------- Good and evil Not moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers' condition is such as to prevent them from making this distinction. Hebrews 5:14 <>-------------------------------------------------------------------------------- For full-grown men (teleiτn). Predicate genitive. The word is for adults, relative perfection (teleioi) in contrast with babes as in 1 Corinthians 2:6 <>; 1 Corinthians 3:1 <>; 1 Corinthians 13:11 <>; Philippians 3:15 <>; Ephesians 4:4 <>, not absolute perfection (Matthew 5:48 <>). -------------------------------------------------------------------------------- Their senses (ta aisthηtηria). The organs of perception (Stoic term for sense organs) from aisthanomai (Luke 9:45 <>), in Plato, Galen, Hippocrates, here only in N.T. -------------------------------------------------------------------------------- Exercised (gegumnasmena). Perfect passive participle of gumnazτ, to exercise (naked, gumnos). Galen uses aisthηtηria gegumnasmena together after echτ as we have here. For this predicate use of the participle with echτ see Luke 13:6 <>; Luke 14:19-20 <>. "By reason of use" one gains such skill. -------------------------------------------------------------------------------- To discern (pros diakrisin). "For deciding between" (from diakrinτ), old word with ablative kalou te kai kakou (between good and evil). See 1 Corinthians 12:1 <>; Romans 14:1 <>. "THE EPISTLE TO THE HEBREWS" Chapter Six The interruption of the discussion regarding Jesus as High priest continues with a solemn warning regarding spiritual progress, and the need for diligence, faith and patience in order to inherit the promises (Hebrews 6:1-12). The certainty of God’ s promises upon which our hope is based serves as an anchor of the soul that reaches into heaven itself, where Christ is now our High Priest according the order of Melchizedek (Hebrews 6:13-20). POINTS TO PONDER * Elementary principles in the doctrine of Christ * The very real danger of crucifying again the Son of God * The basis of our hope that serves as an anchor of the soul REVIEW 1) What are the main points of this chapter?- The peril of not progressing - Hebrews 6:1-12- The certainty of God’ s promise - Hebrews 6:13-20 2) What six things are mentioned as elementary principles of Christ? (Hebrews 6:1-2)- Repentance from dead works - Faith toward God - The doctrine of baptisms - Laying on of hands - Resurrection of the dead - Eternal judgment 3) What five blessings were experienced by some who had fallen away? (Hebrews 6:4-5)- Once enlightened - Tasted the heavenly gift - Partakers of the Holy Spirit - Tasted the good word of God - Tasted the powers of the age to come 4) As those once blessed persist in their sin, what is their condition? Why? (Hebrews 6:6)- It is impossible (for others) to renew them again to repentance - They crucify again the Son of God and put Him to open shame 5) What confidence did the author have for his original recipients? Why? (Hebrews 6:9-10)- Better things that accompany salvation - Because of their work and labor of love in ministering to the saints 6) Even so, what qualities did he desire of them? (Hebrews 6:11-12)- Diligence, imitation of the faith and patience of those who inherit the promises 7) Upon what two immutable things does our hope lie? (Hebrews 6:13-18)- God’ s promise and God’ s oath, both in which it is impossible for God to lie 8) As what does our hope serve? To where does it reach? (Hebrews 6:19-20)- An anchor of the soul; into heaven itself where Jesus is our High Priest HEBREWS CHAPTER SIX. Going on Toward Perfection. SUMMARY.--Leaving First Principles. First Principles Explained. Going On to Perfection. The Fatal Consequences of Apostasy. Exhortation to Diligence. The Absolute Assurance of God's Promises. 1, 2. Leaving the principles. The rudiments, the milk fitted only for babes. Let us go on unto perfection.Go on to the higher lessons which belong to full grown men. The exhortation is to go on from the lessons of Christian childhood to those of manhood in Christ. See Hebrews 5:13 Hebrews 5:14 . Not laying again the foundation, etc. To lay the foundation once is enough, if it is laid right. These first principles are the foundation of Christian life, but we must build higher and higher upon them. Repentance. This was essential in laying the foundation. All men are commanded to repent. Repentance is essentially a change of the will, the rebellious will becoming a will to serve the Lord. Dead works. Some try to save themselves by trusting in their works but they are as vain to save as though they were dead. Faith towards God. Faith as well as repentance enter into the foundation. The sinner must believe upon the Lord, and repent. See Acts 16:31 and Acts 2:38 . 2. Of the doctrine of baptisms. The third of these first principles which belong to the "foundation" relates to baptism. See Acts 2:38 , also Ephesians 4:5 Matthew 28:19 , etc. But why is the plural used? There is but one baptism in water when the penitent is baptized into Christ . There is, however, another baptism which was promised before Christ came which was not of water. See Matthew 3:12 . Christ also promised it before his ascension. Hence there is not only the baptism of the body in water, but of the spirit in the Holy Spirit, as fulfilled on the day of Pentecost. Laying on of hands. In the primitive church the extraordinary operation of the Holy Spirit was imparted by the laying on of the Apostolic hands . Of the resurrection of the dead. One of the fundamental but primary principles of Christian teaching. Of eternal judgment. This was comprehended in teaching the resurrection. All were to be rewarded according to the deeds of this life. 3-6. If God permit. We will go on to these higher lessons if God permit. The author is led by the Spirit in what he says, and hence humbly defers all he shall say in the rest of the epistle to the will of God. 4. For it is impossible. There are sins that have no forgiveness . There are Apostates who can never find a place for repentance, not because of the failure of God's mercy, but because they have destroyed their moral capacity for a heartfelt repentance. Usually the most hardened sinner are apostates. Were once enlightened. Had the light of the Gospel. See John 8:12 . Have tasted.Experienced. The heavenly gift. The new life in Christ. Christ "giveth life unto the world" . Partakers of the Holy Ghost. The Spirit of God is sent into the heart of all sons . 5. And have tasted the good word of God. Fed on that word which is food for the soul. The powers of the world to come. The miraculous gifts of the Spirit. The world to come is used in the sense of the Christian dispensation. 6. If they fall away. Apostasize from the faith. To renew them to repentance. He is so far fallen that he has no capacity left for repentance. Judas the Apostate sorrowed, but his sorrows became despair. There was remorse but not repentance. Crucify . . . the Son of God afresh. By rejecting Christ they place themselves with those who rejected him and crucified him because he affirmed that he was the Son of God. Those meant are not those "overtaken in a fault," or backsliders only, but men once Christian professors who not only turn away from but oppose Christ. 7, 8. For the earth, etc. These two verses show that treatment depends on what kind of fruit is borne. God sends sunshine and rain on the earth. If it brings forth food for man, it is blessed. But if it brings forththorns and briers, they are rejected. So God, who blesses our lives, and refreshes them with the Gospel, demands righteous fruit. If they bear thorns, the end is destruction. 9-12. We are persuaded better things of. That you will not bear thorns and briers. 10. For God is not unrighteous to. Though the Hebrew Christians had not advanced in knowledge , yet they had shown the fruits of the love of Christ in ministering to the saints. 11. Show the same diligence. Not only continue your work of love, but show equal diligence in attaining the full assurance of hope, by going on to perfection in knowledge. 12. That ye be . . . followers of them. Of the glorious heroes of the faith, like Abraham and Moses, and the martyrs, like Stephen and James. Faith and patience. These qualities, essential to steadfastness, must be found in those who "inherit the promises." 13-20. For when God made promise. The promises are absolutely sure. See how God confirmed his promise to Abraham! See Genesis 22:15 to Genesis 18:14. Saying, Surely blessing. The promise so confirmed to Abraham is given in these words. 15. He obtained the promise. It was sure, but he had to patiently endure in order to obtain. The history of Abraham shows how he was blessed. 16. For men verily swear by the greater. When men make a solemn oath in order to settle a fact or covenant beyond controversy they usually swear in the name of God. God, however, could swear by no one greater than himself. 17. God willing, etc. God, out of condescension to that human weakness which puts more confidence in an oath than in the bare word, confirmed his promise by an oath. 18. That by two immutable things. By his word of promise, and by his oath, neither of which could ever be broken. Strong consolation. In the absolute certainty of God's promises who have fled for refuge. Fled from the wrath revealed against sin to the Gospel with its promises and blessed hopes. 19. Which hope . . . an anchor of the soul. As an anchor holds the ship when the storms are raging, so this hope holds the soul stedfast. Entereth into that within the vail. The vail was before the Holy of Holies in the tabernacle, but it was a type of heaven. Hence this means that the hope reaches to heaven. It is a heavenly hope. 20. Whither the forerunner. As the High Priest entered within the veil into the Holy of Holies, so our High Priest has entered for us, and before us, into the heavens. A High Priest forever, etc. See notes on Hebrews 7:1-10. Hebrews 6 Verse 1 1. ἀצ�םפוע פὸם פῆע ἀסקῆע פןῦ ׳סיףפןῦ כ�דןם, “leaving the discourse of the beginning of Christ,” i.e. getting beyond, ceasing to speak of, the earliest principles of Christian teaching. He does not of course mean that these first principles are to be neglected, still less forgotten, but merely that his readers ought to be so familiar with them as to be able to advance to less obvious knowledge. צוס‏לוטב, “let us be borne along,” as by the current of a stream. The question has been discussed whether the Author in saying “ let us” is referring to himself or to his readers. It is surely clear that he means (as in Hebrews 4:14) to imply both, although in the words “ laying a foundation” teachers may have been principally in his mind. He invites his readers to advance with him to doctrines which lie beyond the range of rudimentary Christian teaching. They must come with him out of the limits of this Jewish-Christian Catechism. ἐנὶ פὴם פוכוי�פחפב. The “perfection” intended is the “ full growth” of those who are mature in Christian knowledge (see Hebrews 5:14). It does not imply sinlessness. They ought not to be lingering among the elementary subjects of catechetical instruction, which in great measure belonged no less to Jews than to Christians. לὴ נ�כים … ךבפבגבככ�לוםןי. There is no need for a foundation to be laid a second time. He is not in the least degree disparaging the importance of the truths and doctrines which he tells them to “ leave,” but only urging them to build on those deep foundations the necessary superstructure. Hence we need not understand the Greek participle in its other sense of “ overthrowing.” טול�כיןם, “a foundation.” The subjects here alluded to probably formed the basis of instruction for Christian catechumens. They were not however exclusively Christian; they belonged equally to Jews, and therefore baptized Christian converts ought to have got beyond them. לופבםן�בע ἀנὸ םוךסῶם ἔסדשם. Repentance is the first lesson of the Gospel (Mark 1:15). “Dead works” are such as cause defilement, and require purification (Hebrews 9:14) because they are sinful (Galatians 5:19-21), and because their wages is death (Romans 6:23); but “ the works of the Law,” as having no life in them (see our Article xiii.), may be included under the epithet. נ�ףפושע ἐנὶ טו�ם. This is also one of the initial steps in religious knowledge. How little the writer meant any disparagement of it may be seen from Hebrews 11:1-2;Hebrews 11:6. Verses 1-3 1– 3. AN TO ADVANCE BEYOND Verse 2 2. גבנפיףלῶם היהבקῆע. Not “ doctrine of baptisms” as in A. V., but “teaching about ablutions.” The gen. גבנפ. is objective and the היה. depends on טול�כיןם. That “ ablutions” (Hebrews 9:10; Mark 7:3-4) are meant, is clear both [1] from the use of the plural (which cannot be explained either physically of “ triple immersion,” or spiritually of the baptisms of “ water, spirit, blood” ); and [2] because גבנפיףל�ע is never used of Christian baptism, but only ג�נפיףלב. If, as we believe, the writer of this Epistle was Apollos, he, as an original adherent “ of John’ s baptism,” might feel all the more strongly that the doctrine of “ ablutions” belonged, even in its highest forms, to the elements of Christianity. Perhaps he, like Josephus (Antt. XVIII. 5, § 2), would have used the word גבנפיףלὸע “ a washing,” and not ג�נפיףלב, even of John’ s baptism. But the word probably implies the teaching which enables Christian catechumens to discriminate between Jewish washings and Christian baptism. On the construction see Winer, pp. 240, 690. ἐניט�ףו‏ע פו קויסῶם. For ordination (Numbers 8:10-11; Acts 6:6; Acts 13:2-3; Acts 19:6, &c.), confirmation (Acts 8:17), healings (Mark 16:18), &c. Dr Mill observes that the order of doctrines here enumerated corresponds with the system of teaching respecting them in the Acts of the Apostles— Repentance, Faith, Baptism, Confirmation, Resurrection, Judgement. ἀםבףפ�ףו‏ע פו םוךסῶם. These topics had been severally prominent in the early Apostolic teaching (Acts 2:38; Acts 3:19-21; Acts 26:20). Even the doctrine of the resurrection belonged to Judaism (Luke 20:37-38; Daniel 12:2; Acts 23:8). ךבὶ ךס�לבפןע בἰשם�ןץ. The doctrine respecting that Sentence (ךסῖלב), whether of the good or of the evil, which shall follow the Judgement (ךס�ףיע) in the future life. This was also known under the Old Covenant, Daniel 7:9-10.— The surprise with which we first read this passage only arises from our not realising the Author’ s meaning, which is this,— your Christian maturity (פוכוי�פחע, Hebrews 6:1) demands that you should rise far above your present vacillating condition. You would have no hankering after Judaism if you understood the more advanced teaching about the Melchisedek Priesthood— that is the Eternal Priesthood— of Christ which I am going to set before you. It is then needless that we should dwell together on the topics which form the training of neophytes and catechumens, the elements of religious teaching which even belonged to your old position as Jews; but let us enter upon topics which belong to the instruction of Christian manhood. The verse has its value and its warning for those who think that “ Gospel” teaching consists exclusively in the iteration of threadbare shibboleths. We may observe that of these six elements of catechetical instruction two are spiritual qualities— repentance, faith; two are significant and symbolic acts— washings and laying on of hands; two are eschatological truths— resurrection and judgement. Verse 3 3. פןῦפן נןי�ףןלום. We will advance towards perfection. The MSS., as in nearly all similar cases, vary between “ we will do” (אBKL) and “ let us do” (ACDE). It is difficult to decide between the two, and the variations may often be due [1] to the tendency of scribes, especially in Lectionaries, to adopt the hortative form as being more edifying; and [2] to the fact that at this period of Greek the distinction in sound between נןי�ףןלום and נןי�ףשלום was small. ἐ�םנוס ἐניפס�נῃὁ טו�ע. These sincere and pious formulae became early current among Christians (1 Corinthians 16:7; James 4:15). Verse 4 4. ד�ס. An inference from the previous clauses. We must advance, for in the Christian course stationariness means retrogression—non progredi est regredi. ἀה‎םבפןם דὰס פןὺע ך.פ.כ. We shall see further on the meaning of the word “impossible.” The sentence begins with what is called the accusative of the subject, “ For as to those who were, &c., it is impossible, &c.” We will first explain the particular expressions in these verses, and then point out the meaning of the paragraph as a whole. ἅנבמ. The word, a favourite one with the writer, means “once for all.” It occurs more often in this Epistle than in all the rest of the N. T. It is the direct opposite of נ�כיםin Hebrews 6:6. צשפיףט�םפבע. “Illuminated” by the Holy Spirit, John 1:9. Comp. Hebrews 10:26; Hebrews 10:32; 2 Corinthians 4:4. In the LXX. “ to illuminate” means “ to teach” (2 Kings 12:2). The word in later times came to mean “ to baptize,” and צשפיףל�ע, even as early as the time of Justin Martyr (A.D. 150), becomes a technical term for “ baptism.” regarded from the point of view of its results. The Syriac Version here renders it by “ baptized.” Hence arose the notion of some of the sterner schismatics— such as the Montanists and Novatians— that absolution was to be refused to all such as fell after baptism into apostasy or flagrant sin (Tertull. De Pudic. 20). This doctrine was certainly not held by St Paul (1 Corinthians 5:5; 1 Timothy 1:20), and is rejected by the Church of England in her 16th Article (and see Pearson, On the Creed, Art. x.). The Fathers (abandoning the view of St Cyprian in this respect for those of the Western Church and of St Augustine) deduced from this passage the unlawfulness of administering Baptism a second time; a perfectly right rule, but one which rests upon other grounds, and not upon this passage. But neither in Scripture nor in the teaching of the Church is the slightest sanction given to the views of the fanatics who assert that “ after they have received the Holy Ghost they can no more sin as long as they live here.” It will be remembered that Cromwell on his deathbed asked his chaplain as to the doctrine of Final Perseverance, and on being assured that it was a certain truth, said, “ Then I am happy, for I am sure that I was once in a state of grace.” דוץףבל�םןץע פו ך.פ.כ. These clauses may be rendered “having both tasted of … and being made … and having tasted.” It is not possible to determine whichheavenly gift is precisely intended; perhaps it means remission, or regeneration, or salvation, which St Paul calls “ God’ s unspeakable gift” (2 Corinthians 9:15); or, generally, “ the gift of the Holy Ghost” (Acts 10:44-46). Calvin vainly attempts to make the clause refer only to “ those who had but as it were tasted with their outward lipsthe grace of God, and been irradiated with some sparks of His Light.” This is not to explain Scripture, but to explain it away in favour of some preconceived doctrine. It is clear from 1 Peter 2:3 that such a view is not tenable. לופ�קןץע … נםו‎לבפןע ἁד�ןץ. The Holy Spirit worked in many diversities of operations (1 Corinthians 12:8-10). Verses 4-8 4– 8. THE OF Verse 5 5. ךבכὸם דוץףבל�םןץע טוןῦῥῆלב. “That the word of God is good.” The verb “taste,” which in the previous verse is constructed with the genitive (as in the classical Greek), is here followed by an accusative, as is more common in Hellenistic Greek. It is difficult to establish any difference in meaning between the constructions, though the latter may imply something which is more habitual—“ feeding on.” But possibly the accusative is only used to avoid any entanglement with the genitive “ of God” which follows it. There is however no excuse for the attempt of Calvin and others, in the interests of their dogmatic bias, to make “ taste of” mean only “ have an inkling of” without any deep or real participation; and to make the beauty (ךבכ�ם) of the “ utterance of God” in this place only imply its contrast to the rigour of the Mosaic Law. The metaphor means “ to partake of,” and “ enjoy,” as in Philo, who speaks of one “ who has quaffed much pure wine of God’ s benevolent power, and banqueted upon sacred words and doctrines” (De proem. et poen. Opp. I. 428). Philo also speaks of the utterance (ῥῆלב) of God, and of its nourishing the soul like manna (Opp. I. 120, 564). The references to Philo are always to Mangey’ s edition. The names of the special tracts and chapters may be found in my Early Days of Christianity, II. 541– 543, and passim. הץם�לויע פו ל�ככןםפןע בἰῶםןע. Here again it is not easy to see what is exactly intended by “the powers of the Future Age.” If the Future Age be the Olam habbaof the Jews, i.e. the Messianic age, then its “ powers” may be as St Chrysostom said, “ the earnest of the Spirit,” or the powers mentioned in Hebrews 2:4; Galatians 3:5. If on the other hand it mean “the world to come” its “ powers” bring the foretaste of its glorious fruition. It will, then, be seen that we cannot attach a definitely certain or exact meaning to the separate expressions; on the other hand nothing can be clearer than the fact that, but for dogmatic prepossessions, no one would have dreamed of explaining them to mean anything less than full conversion. Verse 6 6. נבסבנוף�םפבע. The rendering “ if they shall fall away” is one of the most erroneous translations in the A. V. The words can only mean “and have fallen away” (comp. Hebrews 2:1, Hebrews 3:12, Hebrews 10:26; Hebrews 10:29), and the position of the participle gives it tremendous force. It was once thought that our translators had here been influenced by theological bias to give such a rendering as should least conflict with their Calvinistic belief in the “ indefectibility of grace” or in “ Final Perseverance”— i.e. that no converted person, no one who has ever become regenerate, and belonged to the number of “ the elect,” can ever fall away. It was thought that, for this reason, they had put this clause in the form of a mere hypothesis. It is now known however that the mistake of our translators was derived from older sources (e.g. Tyndale and the Genevan) and was not due to bias. Calvin was himself far too good a scholar to defend this hypothetical view of the clause. He attempted to get rid of it by denying that the strong expressions in Hebrews 6:4-5 describe the regenerate. He applies them to false converts or half converts who become reprobate— a view which, as we have seen, is entirely untenable. The falling away means apostasy, the worst kind of נבס�נפשלב, the complete and wilful renunciation of Christianity. Thus it is used by the LXX. to represent the Hebrew מַעַל which in 2 Chronicles 29:19 they render by “apostasy.” נ�כים ἀםבךבים�זוים וἰע לופ�םןיבם. Denuo renovare. The verb ἀםבךבים�זוים came to mean “ to rebaptize.” If the earlier clauses seemed to clash with the Calvinistic dogma of the “ indefectibility of grace,” this expression seemed too severe for the milder theology of the Arminians. Holding— and rightly— that Scripture nevercloses the door of forgiveness to any repentant sinner, they argued, wrongly, that the “impossible” of Hebrews 6:4 could only mean “very difficult,” a translation which is actually given to the word in some Latin Versions (perdifficile). The solution of the difficulty is not to be arrived at by tampering with plain words. What the author says is that “ when those who have tasted the heavenly gift … have fallen away, it is impossible to renew them to repentance.” He does not say that the Hebrews have so fallen away; nor does he directly assert that any true convert can thus fall away; but he does say that when such apostasy occurs and— a point of extreme importance which is constantly overlooked—so long as it lasts (see the next clause), a vital renewal is impossible. There can, he implies, be no second “ Second Birth.” The sternness of the passage is in exact accordance with Hebrews 10:26-29 (comp. 2 Peter 2:20-21); but “ the impossibility lies merely within the limits of the hypothesis itself.” See our Article 16. ἀםבףפבץסןῦםפבע. “While crucifying,” “crucifying as they are doing.” The right understanding of the whole passage depends on the meaning of these presentparticiples in their contrast with the preceding aorist participles. Even the rigid Novatians did not refuse Divine forgiveness, but only Church absolution, to post-baptismal sins. At the Council of Nice the Novatian Bishop Acesius said that those who “ sinned a sin unto death” could not indeed be admitted to the sacraments ἐכנ�הב הὲ פῆע ἀצ�ףושע … נבסὰ פןῦ טוןῦἐךה�קוףטבי. Socr. H. E. I. 10. Thus the words imply not only an absolute, but a continuous apostasy, for the participle is changed from the past into the present tense. While men continue in wilful and willing sin they preclude all possibility of the action of grace. So long as they cling deliberately to their sins, they shut against themselves the open door of grace. A drop of water will, as the Rabbis said, suffice to purify a man who has accidentally touched a creeping thing, but an ocean will not suffice for his cleansing so long as he purposely keeps it held in his hand. There is such a thing as “ doing despite unto the Spirit of grace” (Hebrews 10:29). ἑבץפןῖע. This is “ the dative of disadvantage”—“to their own destruction.” We see then that this passage has been perverted in a multitude of ways from its plain meaning, which is, that so long as wilful apostasy continues there is no visible hope for it. On the other hand the passage does not lend itself to the violent oppositions of old controversies. In the recognition that, to our human point of view, there does not appear to be such a thing as final dereliction, this passage and Hebrews 10:26-29, Hebrews 12:15-17 must be compared with the passages which touch on the unpardonable sin, and the sin against the Holy Ghost (1 John 5:16; Matthew 12:31-32; comp. Isaiah 8:21). On the other hand it is as little meant to be “ a rock of despair” as “ a pillow of security.” He is pointing out to Hebrew Christians with awful faithfulness the fatal end of deliberate and insolent apostasy. But we have no right to suppose that he has anything in view beyond the horizon of revealed possibilities. He is thinking of the teaching and ministry of the Church, not of the Omnipotence of God. Even the stern Montanists and even the hard Novatians— though they denied all Church-absolution to deadly sins committed after baptism, did not pretend to deny the possibility of their receiving Divine forgiveness. With men it is impossible that a camel should go through the eye of a needle, but “ with God all things are possible” (Matthew 19:26; Mark 10:23-27; Luke 18:27). In the face of sin— above all of deliberate wretchlessness— we must remember that “ God is not mocked” (Galatians 6:7), and that our human remedies are then exhausted. On the other hand to close the gate of repentance against any contrite sinner is to contradict all the Gospels and all the Epistles alike, as well as the Law and the Prophets. נבסבהוידלבפ�זןםפבע. Exposing Christ to scorn (comp. Matthew 1:19 where the simple verb is used). Verse 7 7. דῆ דὰס ἡ ניןῦףב. “For land which has drunk.” Land of this kind, blessed and fruitful, resembles true and faithful Christians. The expression that the earth “ drinks in” the rain is common (Deuteronomy 11:11). Comp. Virg. Ecl. III. 111, “sat prata biberunt.” For the moral significance of the comparison— namely that there is a point at which God’ s husbandry seems to be rendered finally useless,— see Isaiah 5:1-6; Isaiah 5:24. היʼ ןὓע ךבὶ דושסדוῖפבי. “For whose sake (propter quos, Tert.) it is in fact (ךבὶ) tilled”— namely for the sake of the owners of the land. With the ךבὶ compare 1 Peter 2:8, וἰע ὃ ךבὶἐפ�טחףבם. See Winer, p. 546. וὐכןד�בע. Genesis 27:27, “ a field which the Lord hath blessed.” Psalms 65:10, “ thou blessest the increase of it.” Verse 8 8. ἐךצ�סןץףב הὲἀך�םטבע. “But if it freely bear thorns,” Isaiah 5:6; Proverbs 24:31. This neglected land resembles converts who have fallen away. פסיג�כןץע. The Latin tribuli (פסוῖע, גןכ�). Genesis 3:18, &c. In N. T. only here, and Matthew 7:16. ἀה�ךילןע. The same word, in another metaphor, occurs in Jeremiah 6:30. ךבפ�סבע ἐדד‎ע. Lit., “near a curse.” Doubtless there is a reference to Genesis 3:18. St Chrysostom sees in this expression a sign of mercy, because he only says “near a curse.” “ He who has not yet fallen into a curse, but has got near it, will also be able to get afar from it” ; so that we ought, he says, to cut up and burn the thorns, and then we shall be approved. And he might have added that the older “ curse” of the land, to which he refers, was by God’ s mercy over-ruled into a blessing. ἡע פὸ פ�כןע וἰע ךבῦףים. Lit., “whose end is for burning.” Comp. Matthew 13:30; Isaiah 44:15; “ that it may be for burning.” It is probably a mistake to imagine that there is any reference to the supposed advantage of burning the surface of the soil (Virg. Georg. I. 84 sqq.; Pliny, H. N. XVIII. 39, 72), for we find no traces of such a procedure among the Jews. More probably the reference is to land like the Vale of Siddim, or “ Burnt Phrygia,” or “ the Solfatara,”— like that described in Genesis 19:24;Deuteronomy 29:23. Comp. Hebrews 10:27. And such a land Judea itself became within a very few years of this time, because the Jews would not “ break up their fallow ground,” but still continued to “ sow among thorns.” Obviously the “whose” refers to the “ land,” not to the “ curse.” Verse 9 9. ׀ונו�ףלוטב. Lit., “We have been (and are) convinced of.” Comp. Romans 15:14. ἀדבנחפן�. The warm expression is introduced to shew that his stern teaching is only inspired by love. This word and ἀהוכצן� are often introduced to temper the severity of the sterner passages in the Epistles. פὰ ךסו�ףףןםב. Lit., “the better things.” I am convinced that the better alternative holds true of you; that your condition is, and your fate will be, better than what I have described. ἐק�לוםב ףשפחס�בע. “Akin to salvation,” the antithesis to “ near a curse.” What leads to salvation is obedience (Hebrews 5:9). וἰ ךבὶ ןὕפשע כבכןῦלום. In spite of the severe words of warning which I have just used. Comp. Hebrews 10:39. ןὕפשע. As in Hebrews 6:4-8. Verses 9-12 9– 12. WORDS OF AND HOPE Verse 10 10. ἐניכבט�ףטבי. The aorist implies “to forget in a moment.” Comp. Hebrews 11:6; Hebrews 11:20. God, even amid your errors, will not overlook the signs of grace working in you. Comp. Jeremiah 31:16; Psalms 9:12; Amos 8:7. ךבὶ פῆע ἀד�נחע. “And your love.” The words פןῦ ך�נןץ of the Text. receptus should be omitted. They are probably a gloss from 1 Thessalonians 1:3. The passage bears a vague general resemblance to 2 Corinthians 8:24; Colossians 1:4. וἰע פὸὄםןלב בὐפןῦ. Which name is borne by all His children. היבךןם�ףבםפוע פןῖע ἁד�ןיע ךבὶ היבךןםןῦםפוע. “In your past and present ministration to the saints,” i.e. to your Christian brethren. It used to be supposed that the title “ the saints” applied especially to the Christians at Jerusalem (Romans 15:25; Galatians 2:10; 1 Corinthians 16:1). This is a mistake; and the saints at Jerusalem, merged in a common poverty, perhaps a result in part of their original Communism, were hardly in a condition to minister to one another. They were (as is the case with most of the Jews now living at Jerusalem) dependent in large measure on the Chaluka or distribution of alms sent them from without. היבךןםןῦםפוע. The continuance of their well-doing proved its sincerity; but perhaps the writer hints, though with infinite delicacy, that their beneficent zeal was less active than it once had been. Verse 11 11. ἐניטץלןῦלום הὲ ך.פ.כ. “But we long to see in you,” &c. ἕךבףפןם ὑלῶם. Here again in the emphasis of the expression we seem to trace, as in other parts of the Epistle, some individual reference. פὴם בὐפὴם … ףנןץה�ם. He desires to see as much earnestness (2 Corinthians 7:11) in the work of advancing to spiritual maturity of knowledge as they had shewn in ministering to the saints. נסὸע פὴם נכחסןצןס�בם, i.e. with a view to your attaining this full assurance. Comp. Hebrews 10:22, Hebrews 3:14. The word also occurs in 1 Thessalonians 1:5;Colossians 2:2. ἄקסי פ�כןץע. Till hope becomes fruition (Hebrews 3:6; Hebrews 3:14). Verse 12 12. ἵםב לὴ םשטסןὶ ד�םחףטו. “That ye become not slothful” in the advance of Christian hope as you already are (Hebrews 5:11) in acquiring spiritual knowledge. לילחפב�. “Imitators,” as in 1 Corinthians 4:16; Ephesians 5:1; 1 Thessalonians 1:6, &c. היὰ נ�ףפושע ךבὶ לבךסןטץל�בע. See Hebrews 6:15, Hebrews 12:1; Romans 2:7. ´בךסןטץל�ב is often applied to the “ long suffering” of God, as in Romans 2:4; 1 Peter 3:20; but is used of men in Colossians 1:11; 2 Corinthians 6:6, &c., and here implies the tolerance of hope deferred. It is a different word from the “ endurance” of Hebrews 12:1, Hebrews 10:36 (ὑנןלןם�). ךכחסןםןלן‎םפשם. Partially, and by faith, here; fully and with the beatific vision in the life to come. Verse 13 13. פῷ דὰס Ἀגסב�ל. The “for” implies “ and you may feel absolute confidence about the promises; for,” &c. Abraham is here only selected as “ the father of the faithful” (Romans 4:13); and not as the sole example of persevering constancy, but as an example specially illustrious (Calvin). ךבפʼ ןὐהוםὸע וἶקום לו�זןםןע ὀל�ףבי. In the Jewish treatise Berachoth (f. 32. 1) Moses is introduced as saying to God, “ Hadst thou sworn by Heaven and Earth, I should have said They will perish, and therefore so may Thy oath; but as Thou hast sworn by Thy great name, that oath shall endure for ever.” ךבטʼ ἑבץפןῦ. �בפὰ with the gen. of the person adjured is peculiar to Hellenistic Greek (Matthew 26:63). In classical Greek ךבפὰ only takes the gen. of acts or objects by which the oath is made, and the acc. of the person (or נסὸע with the gen.). “By myself have I sworn” (Genesis 22:16). “ God sweareth not by another,” says Philo, in a passage of which this may be a reminiscence—“ for nothing is superior to Himself— but by Himself, Who is best of all” (De Leg. Alleg. III. 72). There are other passages in Philo which recall the reasoning of this clause (Opp. I. 622, II. 30). Verses 13-15 13– 15. FOUNDED ON THE OF GOD’ S Verse 14 14. ֵἰ ל�ם. “In very truth.” A mixed and Hebraic form, used here alone (if the reading be correct) in the N.T. Comp. LXX., 2 Samuel 19:35; Job 27:3. וὐכןדῶם וὐכןד�ףש. The repetition represents the emphasis of the Hebrew, which gives the effect of a superlative by repeating the word twice. The construction is not known in classical Greek, though Lucian (who knew something of Christian writings) once uses ἰהὼם וἶהןם. It is very common in the LXX., where it is used to represent the Hebrew absolute. Winer, p. 465. נכחטץםῶ ףו. In the Heb. and LXX. we have “I will multiply thy seed.” Verse 15 15. לבךסןטץל�ףבע. “Having patiently endured,” which may mean “ by patient endurance.” The participles in this passage are really contemporaneous with the principal verbs. ἐנ�פץקום. Genesis 15:1; Genesis 21:5; Genesis 22:17-18; Genesis 25:7, &c.; John 8:56. There is of course no contradiction to Hebrews 11:13; Hebrews 11:39, which refers to a farther future and a wider hope. Verse 16 16. ἄםטסשנןי ד�ס. Some MSS. read לὲם ד�ס. But there is no subsequent ה�, and it is better to omit ל�ם. Winer, p. 719. ךבפὰ פןῦ לו�זןםןע. “By a greater.” The article is distributive, as also in ὁὅסךןע. Genesis 21:23; Genesis 24:3; Genesis 26:30-31. The passage is important as shewing the lawfulness of Christian oaths (see our Article 39). ךבὶ נ�ףחע ך.פ.כ. “And an oath is to them an end of all gainsaying” (or “ controversy” as to facts) “ with a view to confirmation.” It is meant that when men swear in confirmation of a disputed point their word is believed. There is an exactly similar passage in Philo, De sacr. Abel et Cain (Opp. I. 181). Verses 16-20 16– 20. TO WHICH THEY ARE TO HOLD FAST Verse 17 17. ἐם ᾦ. “On which principle” ; “ in accordance with this human custom.” The relative might indeed be made to agree with ὅסךῳ, but it seems better here to regard it as nearly equivalent to ἐצʼ ᾧ qua-propter. נוסיףף�פוסןם, i.e. than if he had not sworn. גןץכ�לוםןע. “Wishing.” ט�כש is volo; גן�כןלבי is malo. פῆע ἐנבדדוכ�בע. “Of the promise.” The heirs of the promise were primarily Abraham and his seed, and then all Christians (Galatians 3:29). פὸἀלופ�טופןם. “ I am the Lord, I change not” (Malachi 3:6. See too Isaiah 46:10-11; Psalms 33:11; James 1:17). His changeless “ decree” was that in Abraham’ s seed all the nations of the world should be blessed. On the other hand the Mosaic law was mutable (Hebrews 7:12, Hebrews 12:27). ἐלוף�פוץףום ὅסךῳ. “Intervened (interposed, or mediated) with an oath,” i.e. made His oath intermediate between Himself and Abraham. Philo, with his usual subtle refinements, observes that whereas our word is accredited because of an oath, God’ s oath derives its credit because He is God. On the other hand, Rabbi Eleazer (in the second century) said “ the word Not has the force of an oath,” which he deduced from a comparison of Gen 9:11 with Isaiah 54:9; and therefore a fortiori the word “yes” has the force of an oath (Shevuoth, f. 36.1). The word לוףיפו‎ש occurs here only in the N. T. Verse 18 18. היὰ ה‎ן. Namely, by the oath and by the word of God. The Targums for “ By Myself” have “ By My Word have I sworn.” ἀה‎םבפןם רו‎ףבףטבי טו�ם. St Clement of Rome says “Nothing is impossible to God, except to lie” (Ep. ad Cor. 27). “ God that cannot lie” (Titus 1:2. Comp. Numbers 23:19). נבס�ךכחףים, “ encouragement.” ךבפבצץד�םפוע. As into one of the refuge-cities of old. Numbers 35:11. ἐכנ�הןע. “ The hope” is here (by a figure called metonymy) used for “the object of hope set before us as a prize” (comp. Hebrews 10:23); “ the hope which is laid up for us in heaven,” Colossians 1:5. Verse 19 19. ὡע ἀדך‎סבם. An anchor seems to have been an emblem of Hope— being something which enables us to hope for safety in danger— from very early days (Aesch. Agam. 488), and is even found as a symbol of Hope on coins. Clement of Alexandria tells us that it was one of the few symbols which Christians wore on their signet-rings, and it is frequent in the Catacombs. The notion that this metaphor adds anything to the argument in favour of the Pauline authorship of the Epistle, because St Paul too sometimes uses maritime metaphors, shews how little the most ordinary canons of literary criticism are applied to the Scriptures. St Paul never happens to use the metaphor of “ an anchor,” but it might have been equally well used by a person who had never seen the sea in his life. “ Or if you fear Put all your trust in God: that anchor holds.” Tennyson, Enoch Arden. וἰףוסקןל�םחם וἰע פὸἐף‏פוסןם פןῦ ךבפבנופ�ףלבפןע. This expression is not very clear. The meaning is that the hawser which holds the anchor of our Christian hope passeth into the space which lies behind the veil, i.e. into the very sanctuary of Him who is “ the God of Hope” (Romans 15:13). “ The veil” is the great veil (Parocheth) which separated the Holy from the Holy of Holies (Exodus 26:31-35; Hebrews 10:20; Matthew 27:51, &c.). The Christian’ s anchor of hope is not dropped into any earthly sea, but passes as it were through the depths of the aerial ocean, mooring us to the very throne of God. “ Oh! life as futile then as frail! What hope of answer or redress?— Behind the veil! Behind the veil!” In Memoriam. The word ךבפבנ�פבףלב usually applies to this veil before the Holy of Holies, while ך�כץללב (as in Philo) is strictly used for the outer veil. Verse 20 20. ὅנןץ נס�הסןלןע … וἰףῆכטום. Lit., “where a forerunner entered … Jesus” ; or better “ where, as a forerunner” (or harbinger), “ Jesus entered.” I see no reason to depart from the normal force of the aorist by rendering it (as in the A.V.) “ is entered,” which would rather require the perfect וἰףוכ�כץטום. The aorist calls attention to the single act, and is therefore, here, a vivid picture. ὑנὲס ἡלῶם, “on our behalf.” This explains the introduction of the remark. Christ’ s Ascension is a pledge that our Hope will be fulfilled. He is gone to prepare a place for us (John 14:2-3). His entrance into the region behind the veil proves the reality of the hidden kingdom of glory into which our Hope has cast its anchor (Ahlfeld). This is evidently a prominent thought with the writer (Hebrews 4:14, Hebrews 9:24). ךבפὰ פὴם פ�מים ´וכקיףוה�ך. Melchisedek resembled Christ in his twofold פ�מיע of kingly rank, and priestly office. By repeating this quotation, as a sort of refrain, the writer once more resumes the allusion of Heb 5:10, and brings us face to face with the argument to which he evidently attached extreme importance as the central topic of his epistle. In the dissertation which follows there is nothing which less resembles St Paul’ s manner of “ going off at a word” (as in Ephesians 5:12-15, &c.). The warning and exhortation which ends at this verse, so far from being “ a sudden transition” “ by which he is carried from the main stream of his argument,” belongs essentially to his whole design. The disquisition on Melchisedek— for which he has prepared the way by previous allusions and with the utmost deliberation— is prefaced by the same kind of solemn strain as those which we find in Hebrews 2:1-3, Hebrews 3:12-14, Hebrews 12:15-17. So far from being “ hurried aside by the violence of his feelings” into these appeals, they are strictly subordinated to his immediate design, and inwoven into the plan of the Epistle with consummate skill. “ Hurry” and “ vehemence” may often describe the intensity and impetuosity of St Paul’ s fervent style which was the natural outcome of his impassioned nature; but faultless rhetoric, sustained dignity, perfect smoothness and elaborate eloquence are the very different characteristics of the manner of this writer. דום�לוםןע, “haviny become,” as the result of His earthly life. וἰע פὸם בἰῶםב. The words come emphatically at the end, and as Dr Kay says strike the keynote of the next chapter (Hebrews 7:3; Hebrews 7:16-17; Hebrews 7:21;Hebrews 7:24-25; Hebrews 7:28). St Luke in the same way begins his Gospel and ends his Acts of the Apostles with a sonorous antispastus ( ἐנויה�נוס) and epitrite ( ἀךשכ‎פשע). "THE EPISTLE TO THE HEBREWS" The Peril Of Not Progressing (Hebrews 6:1-8) 1. The normal Christian life is to be one of spiritual growth and progression... a. Starting as "babes in Christ", we feed on the "milk" of the Word b. As our spiritual senses are exercised to discern good and evil, we are then able to progress to "solid food" (meat) -- In this way we are to "grow in the grace and knowledge of our Lord and Savior Jesus Christ." - 2 Peter 3:18 2. But as we saw in a previous lesson ("Marks Of Spiritual Immaturity"), not all grow as they should, and some of the indications of immaturity are: a. Dullness of hearing b. Inability to teach others c. Diet of "milk" only d. Inability to discern good and evil - cf. Hebrews 5:11-14 3. But if we don't grow spiritually as we should, so what? a. Is spiritual growth really that essential? b. Is there a "danger" involved in not progressing spiritually? [In the text before us (Hebrews 6:1-8), we find that indeed there is "The Peril Of Not Progressing"; that it is possible for Christians to find themselves in a very precarious situation. As we examine this passage, we note first...] I. THE DUTY OF ON TO (Hebrews 6:1-3) A. THE WE SEEK IS TWO-FOLD...1. Maturity in religious knowledge, as a MEANS - 1 Peter 2:2; James 1:21a. We need the Word of God, that we may grow thereby b. By receiving the Word with humility into our hearts, it can save our souls 2. Full development of spiritual life, as an ENDS - 2 Peter 1:5-8a. To faith and knowledge, we must add the qualities of godly character b. As we develop this godly character, we truly come to know the Lord B. FOR THIS WE NEED "THE OF CHRIST"...1. Our text reveals that this involves teaching on such subjects as: a. "Repentance from dead works"1) I.e., turning from works which produce spiritual death, not life 2) Paul describes such works in Ephesians 2:1-3; Romans 6:21b. "Faith toward God"1) I.e., that trusting conviction in God and His promises that is essential to pleasing Him - cf. Hebrews 11:62) This faith is produced by the Word of God itself - cf. Romans 10:17; John 20:30-31c. "The doctrine of baptisms"1) In the first century A.D., there were many ritual washings practiced by various sects of the pagans and Jews a) Such practices needed to be carefully distinguished from Christian baptism b) Just as John's baptism was distinguished from baptism into Christ - cf. Acts 19:1-52) Today, it is important to understand the different kinds of baptisms practiced... a) Nearly all "Christian" religions practice some sort of baptism b) But most do not baptize for the reasons stated in the Scriptures - cf. Acts 2:38; Acts 22:16; Romans 6:1-6d. "Laying on of hands"1) In the early church, this was done for various reasons: a) By Jesus, and others with the gift of healing, to heal the sick - Luke 4:40; Mark 16:18; Acts 28:8b) By Jesus, to bestow special blessings upon others - Mark 10:16; Matthew 19:13-15c) By the apostles, to impart the Spirit in a miraculous measure - Acts 8:14-25; Acts 19:1-7; 2 Timothy 1:6d) By church leaders, to appoint different ones for service - Acts 6:1-6; Acts 13:1-3; 1 Timothy 4:14; 1 Timothy 5:222) Note that the laying on of hands was often accompanied with prayer; perhaps the imposition of hands being the outward symbol of the prayer (Lightfoot) e. "Resurrection of the dead"1) A central theme of apostolic preaching was the resurrection of Jesus - Acts 2:31-32; Acts 10:40; Acts 13:332) They also preached in Jesus our own resurrection, which is our precious hope! - Acts 4:2; Acts 24:15; 1 Corinthians 15:12-23f. "Eternal judgment"1) Another theme of apostolic preaching - cf. Acts 17:30-31; Acts 24:24-252) Also stressed in their epistles - cf. Romans 2:16; Romans 14:10-12; 2 Corinthians 5:102. Understanding these concepts serves as the "beginning" of spiritual growth! a. Sadly, some who have been Christians for years still "need someone to teach you again the first principles of the oracles of God;" b. Such people are still "babes" who "need milk and not solid food." - Hebrews 5:12 C. BUT WE ALSO NEED TO "GO ON TO "...1. Once we have laid the foundation, we need to build on it 2. With an understanding of the doctrines previously described, we are ready to receive more difficult knowledge a. Such as the high priesthood of Christ - cf. Hebrews 5:9-11b. We might also add the work of Christ as our "King of kings and Lord of lords", as depicted in the book of Revelation 3. By comprehending the "meatier" parts of the Word of God, we are more likely to remain steadfast in our faith -- And so we need the attitude of striving toward perfection as described by Paul - Philippians 3:7-15 [Is this our attitude? It should be, for as we continue to read in our text, there is...] II. THE DANGER OF (Hebrews 6:4-8) A. NOTE THE SOME HAD ENJOYED...1. They "were once enlightened"a. This likely refers to their conversion - cf. Hebrews 10:32b. By the second century, the word "enlightenment" was used as a synonym for baptism (Justin, Apology, 1.61.65) c. The Peshitta Syriac translates the verse, "who have once descended to baptism" (Lightfoot) 2. They "have tasted of the heavenly gift"a. The word "taste" suggests a deep personal experience - cf. 1 Peter 2:3; Psalms 34:8b. Their tasting the "heavenly gift" refers back to the past experience of salvation... 1) In which they experienced the forgiveness of sins 2) In which they began to receive the spiritual blessings of being in Christ c. The clause "describes vividly the reality of personal experiences of salvation enjoyed by Christians at conversion (baptism)." (Behm, TDNT, I, 676) 3. They "have become partakers of the Holy Spirit"a. This also refers back to their conversion - Acts 2:38; Acts 5:32b. The word "partakers" (metochous) is significant... 1) Christians are "partakers (metochoi) of the heavenly calling" - Hebrews 3:12) They are "partakers (metochoi) of Christ" - Hebrews 3:14-- So they are also partakers in the Holy Spirit! (Lightfoot) 4. They "have tasted the good word of God and the powers of the age to come"a. Again the word "tasted" suggests personal experience b. They had experienced the good things the word of God promises c. They had experienced "the powers of the age to come" 1) The "age to come" is likely the Messianic age, ushered in with the first coming of Christ, and consummated with His second coming (Lightfoot) 2) The "powers of the age" they had experienced... a) Certainly included the "power" experienced by all Christians - cf. Ephesians 1:19; Ephesians 3:20; Ephesians 6:10b) But perhaps even "signs and wonders, with various miracles, and gifts of the Holy Spirit" - cf. Hebrews 2:4-- Can these be anyone other than true Christians who had once believed in Jesus? B. NOTE HOW FAR THEY HAD FALLEN...1. It was now "impossible...to renew them again to repentance"a. It is apparent that Christians can "fall away" 1) Paul warned that one can become "estranged from Christ" and "fall from grace" - Galatians 5:42) Peter described those once saved whose "latter end is worse than the beginning" - 2 Peter 2:20-22b. Here we learn that some can fall away to the point they are beyond rescue! 1) We cannot say when a person reaches that point 2) But there is a point where renewal becomes impossible! 2. In such a state "they crucify again for themselves the Son of God and put Him to an open shame."a. This is not a Christian who sins out of weakness or ignorance b. This is one who knowingly and openly rejects Christ publicly! 1) It is one whose heart has been so hardened by sin that in unbelief they have departed from the living God - cf. Hebrews 3:12-132) It is one who despises Jesus, His blood, and the Spirit of grace - cf. Hebrews 10:29c. It is one thing to "yield" to sin contrary to the new life in Christ, it is another thing to "abandon" that new life altogether! (Lightfoot) -- But such can happen if we are not careful to "go on to perfection"! C. NOTE THE FEARFUL FOR THEM...1. Like unproductive branches, they are "rejected...whose end is to be burned"a. Having received blessings from God, they should have produced good fruit b. But instead they are like thorns and briars, taking nourishment but not producing useful fruit in return - He 6:7-82. With a similar illustration, Jesus warned His disciples! - John 15:1-8a. By abiding in Him, we are able to bear fruit to God's glory b. But if we do not bear fruit, we will be cut off and "burned"! 1. From this stern passage, we learn some sobering truths... a. Receiving wonderful blessings from God does not preclude the impossibility of apostasy b. For those who fall away to the point of casting off their faith, destruction awaits! 2. In view of such truths... a. "The Peril Of Not Progressing" is very real! b. We need to heed the exhortation: "let us go on to perfection"1) We cannot be content with spiritual immaturity 2) We must be diligent to "press on" in our spiritual growth Does this mean we must live our Christian lives with insecurity regarding our salvation? No, for as we will see in our next lesson ("The Basis For Spiritual Security"), there are things upon which we can base our hope and trust for the future. But the warnings in this passage should be heeded! Brethren, what are you doing with the blessings you have received in Christ...? Hebrews 6:2 Hebrews 6:2 -------------------------- βαπτισμωνG909 OF διδαχηςG1322 OF "THE" , επιθεσεωςG1936 LAYING ON τεG5037 AND OF χειρωνG5495 OF HANDS, αναστασεωςG386 τεG5037 AND OF νεκρωνG3498 OF "THE" DEAD, καιG2532 AND κριματοςG2917 OF αιωνιουG166 ETERNAL; the doctrine: Hebrews 9:10, Mark 7:4, Mark 7:8, Luke 11:38,*Gr: Matthew 3:14, Matthew 20:22, Matthew 20:23, Matthew 28:19, Mark 16:16, Luke 3:16, Luke 12:50, John 1:33, John 3:25, John 3:26, John 4:1, John 4:2, Acts 2:38, Acts 2:41, Acts 8:12, Acts 8:13, Acts 8:16, Acts 8:36-38, Acts 10:47, Acts 16:15, Acts 16:33, Acts 19:2-5, Romans 6:3, Romans 6:4, 1 Corinthians 1:12-17, 1 Corinthians 10:2, 1 Corinthians 12:13, Colossians 2:12, 1 Peter 3:20, 1 Peter 3:21 laying: Acts 6:6, Acts 8:14-18, Acts 13:3, Acts 19:6 resurrection: Hebrews 11:35, Isaiah 26:19, Ezekiel 37:1-14, Daniel 12:2, Matthew 22:23-32, Luke 14:14, John 5:29, John 11:24, John 11:25, Acts 4:2, Acts 17:18, Acts 17:31, Acts 17:32, Acts 23:6, Acts 24:15, Acts 24:21, Acts 26:8, Romans 6:5, 1 Corinthians 15:13-57, Philippians 3:21, 1 Thessalonians 4:14-18, 2 Timothy 2:18 eternal: Ecclesiastes 12:14, Matthew 25:31-46, Acts 17:31, Acts 24:25, Romans 2:5-10, Romans 2:16, 2 Corinthians 5:10, 2 Peter 3:7, Jude 1:14, Jude 1:15, Revelation 20:10-15 Numbers 27:18 - lay Isaiah 30:26 - bindeth Matthew 3:6 - were John 2:6 - after John 16:11 - judgment Acts 8:17 - laid Acts 9:17 - and putting 1 Timothy 5:22 - Lay 2 Timothy 1:6 - by the Hebrews 9:27 - but Hebrews 6:2. ---------------------- Baptisms is from the Greek word which Thayer defines "A washing, purification effected by means of water." It refers to the washing of animals prescribed by the Mosaic law. (See Exodus 29:4 Exodus 29:17 : Leviticus 1:9 Leviticus 9:14.) The word is never used for the ordinance o f Christian baptism. Laying on o f hands. Under the Mosaic system the priests or others laid their hands on the animals that were to be offered in the service (Leviticus 3:2 Leviticus 4:4 Leviticus 4:13 Leviticus 16:21). Resurrection of the dead . . . eternal judgement. These p h r as e s must be considered together, for they are connected with one of the erroneous theories that were maintained in those days, and were shared in by the Jews. The theory was false but Jesus never bothered about exposing it in His day. However, when the apostles came to induce the Jews to accept the Gospel, it was necessary to tell them they must give up such notions; that they must do "repentance from" such errors. The false theory referred to is known in historical literature as "Transmigration of sou1s," T h e doctrine taught that when a man dies his soul passes into the body of another, thus enabling him to live again or experience a resurrection. If the person had been unrighteous, he would be punished by being sent into some other being who was afflicted, or into an abnormal child then being born. (See John 9:1-3.) If necessary this form of punishment or judgement would be repeated again and again. (a form of "eternal judgement") as here expressed. Hebrews 6:2 -------------------------------------------------------------------------------- Doctrine of baptisms (βαπτισμῶνδιδαχὴν) Not laying again as a foundation the teaching (διδαχὴν) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα. Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism. -------------------------------------------------------------------------------- Laying on of hands See on 1 Timothy 4:14. A Jewish and a Christian practice. -------------------------------------------------------------------------------- Resurrection— eternal judgment Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.o. Comp. κρίματὸμέλλον the judgment to come, Acts 24:25. Hebrews 6:2 -------------------------------------------------------------------------------- The other four items are qualitative genitives with didachηn (baptismτn, epitheseτs cheirτn, anastaseτs nekrτn, krimatos aiτniou). The plural baptismτn "by itself does not mean specifically Christian baptism either in this epistle (Hebrews 9:10) or elsewhere (Mark 7:4), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John 3:25). See also Acts 19:2. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew 19:13), of healing (Mark 7:32), in the choice of the Seven (Acts 6:6), in the bestowal of the Holy Spirit (Acts 8:17-18; Acts 19:6), in separation for a special task (Acts 13:3), in ordination (1 Timothy 4:14; 1 Timothy 5:22; 2 Timothy 1:6). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29; Acts 24:15) is easily seen to be basal (cf. 1 Corinthians 15) as well as eternal judgment (timeless and endless). Hebrews 6:3 Hebrews 6:3 -------------------------- καιG2532 AND τουτοG5124 THIS ποιησομενG4160 [G5692] WILL WE DO, εανπερG1437 IF INDEED επιτρεπηG2010 [G5725] οG3588 PERMIT θεοςG2316 GOD. if: Acts 18:21, Romans 15:32, 1 Corinthians 4:19, 1 Corinthians 16:7, James 4:15 Hebrews 6:3. If God permit. No passage should be interpreted so as to contradict another in the Bible. 2 Peter 3:9 says that God is "not willing that any should perish, but that all should come to repentance." The italicized phrase, then, does not imply that God will prevent any man from doing what is right. The thought is as if Paul would say, "We who are determined to be right, will go on unto maturity in the spiritual life, God being our helper." Hebrews 6:3 -------------------------------------------------------------------------------- If God permit (ἐάνπερἐπιτρέπῃὁθεός) The exact formula N.T.o. Comp. 1 Corinthians 16:7; Acts 18:21. Pagan parallels are τῶνθεῶνθελόντων if the gods will; θεῶνἐπιτρεπόντων the gods permitting, and θεῶνβουλομένων if the gods desire. An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but his efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching. Hebrews 6:3 -------------------------------------------------------------------------------- If God permit (eanper epitrepηi ho theos). Condition of the third class with eanper (note per indeed). See 1 Corinthians 16:7 (ean ho kurios epitrepsηi) and Acts 18:21 (tou theou thelontos). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (Hebrews 13:23) if the way opens, a less probable interpretation. Hebrews 6:4 Hebrews 6:4 -------------------------- αδυνατονG102 γαρG1063 FOR "IT IS" , τουςG3588 THOSE απαξG530 ONCE φωτισθενταςG5461 [G5685] , γευσαμενουςG1089 [G5666] τεG5037 AND " WHO " TASTED τηςG3588 OF THE δωρεαςG1431 τηςG3588 GIFT επουρανιουG2032 , καιG2532 AND μετοχουςG3353 γενηθενταςG1096 [G5679] BECAME πνευματοςG4151 OF "THE" SPIRIT αγιουG40 HOLY, it is: Hebrews 10:26-29, Hebrews 12:15-17, Matthew 5:13, Matthew 12:31, Matthew 12:32, Matthew 12:45, Luke 11:24-26, John 15:6, 2 Timothy 2:25, 2 Timothy 4:14, 2 Peter 2:20-22, 1 John 5:16 were once: Hebrews 10:32, Numbers 24:3, Numbers 24:15, Numbers 24:16 and have: Matthew 7:21, Matthew 7:22, Luke 10:19, Luke 10:20, John 3:27, John 4:10, John 6:32, Acts 8:20, Acts 10:45, Acts 11:17, Romans 1:11, 1 Corinthians 13:1, 1 Corinthians 13:2, Ephesians 2:8, Ephesians 3:7, Ephesians 4:7, 1 Timothy 4:14, James 1:17, James 1:18 partakers: Hebrews 2:4, Acts 15:8, Galatians 3:2, Galatians 3:5 Leviticus 13:55 - after Leviticus 14:43 - General Numbers 35:28 - he should Judges 3:10 - the Spirit Job 6:6 - taste Psalms 34:8 - taste Proverbs 2:13 - leave Proverbs 9:8 - Reprove Proverbs 21:16 - wandereth Isaiah 58:2 - they seek Ezekiel 18:24 - All his Ezekiel 47:11 - shall be Matthew 11:22 - It shall Matthew 13:15 - and should be Mark 3:28 - General Mark 6:11 - It shall Luke 11:26 - and the Luke 12:10 - General Luke 14:30 - General John 15:22 - they John 19:11 - the greater Galatians 3:4 - ye Galatians 5:4 - ye 1 Timothy 1:13 - because 1 Timothy 1:19 - concerning Hebrews 3:14 - we are Hebrews 6:6 - to renew Hebrews 6:9 - beloved Hebrews 10:38 - but Hebrews 12:17 - for he 1 John 5:8 - the spirit Hebrews 6:4. ---------------------- It is impossible. The thing that is impossible and the reasons for it will require a number of lines of the text to explain. After the simple announcement of an impossibility, the apostle drops the subject and gives a description of the characters concerning whom it is said, then tells what it is that is impossible. We shall carefully study this description before attempting to state the conclusion. Enlightened is from PHOTIZO which Thayer defines, "To enlighten spiritually, imbue with saving knowledge." Thayer defines the orginal for taste as follows: "To feel, make trial of, experience." It means to have experienced enough of the heavenly gift of Christianity to know how precious it is. The Holy Ghost (or Spirit) was bestowed upon the church (Romans 5:5 Romans 14:17; 1 Corinthians 6:19), hence when people become Christians they are made partakers of the Holy Ghost. Hebrews 6:4 -------------------------------------------------------------------------------- Impossible (ἀδύνατον) It is impossible to dilute this word into difficult. -------------------------------------------------------------------------------- Those who were once enlightened (τοὺςἅπαξφωτισθέντας) Rend. "once for all enlightened." Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7; Hebrews 9:26-28; Hebrews 10:2; Hebrews 12:26-27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalms 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: "Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching." There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸςτοὺςμέλλονταςφωτίζεσθαι to those who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, "who have once (for all) descended to baptism." The N.T. gives no example of this usage. -------------------------------------------------------------------------------- Tasted of the heavenly gift (γευσαμένουςτῆςδωρεᾶςτῆςἐπουρανίου) For γευσαμένους tasted, comp. 2:9. The meaning is, have consciously partaken of. Comp. 1 Peter 2:3, and τρώγων eateth, John 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together. -------------------------------------------------------------------------------- Partakers of the Holy Ghost (μετόχουςπνεύματοςἁγίου) "Heavenly gift" emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality. Hebrews 6:4 -------------------------------------------------------------------------------- As touching those who were once enlightened (tous hapax phτtisthentas). First aorist passive articular participle (the once for all enlightened) of photizτ, old and common verb (from phτs) as in Luke 11:36. The metaphorical sense here (cf. John 1:9; Ephesians 1:18; Hebrews 10:32) occurs in Polybius and Epictetus. The accusative case is due to anakainizein in Hebrews 6:6. Hapax here is "once for all," not once upon a time (pote) and occurs again (Hebrews 9:7; Hebrews 9:26-28; Hebrews 12:26-27). -------------------------------------------------------------------------------- Tasted of the heavenly gift (geusamenous tηs dτreas tηs epouraniou). First aorist middle participle of geuτ, old verb once with accusative (Hebrews 6:5, kalon rηma, dunameis), usually with genitive (Hebrews 2:9) as here. -------------------------------------------------------------------------------- Partakers of the Holy Ghost (metochous pneumatos hagiou). See Hebrews 3:14 for metochoi. These are all given as actual spiritual experiences. -------------------------------------------------------------------------------- And then fell away (kai parapesontas). No "then" here, though the second aorist (effective) active participle of parapiptτ, old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tηs charitos exepesate (ye fell out of grace, to law, Paul means). Hebrews 6:5 Hebrews 6:5 -------------------------- καιG2532 AND καλονG2570 "THE" GOOD γευσαμενουςG1089 [G5666] TASTED θεουG2316 OF GOD ρημαG4487 WORD δυναμειςG1411 τεG5037 AND "THE" WORKS OF μελλοντοςG3195 [G5723] POWER OF "THE" TO COME αιωνοςG165 AGE, tasted: Matthew 13:20, Matthew 13:21, Mark 4:16, Mark 4:17, Mark 6:20, Luke 8:13, 1 Peter 2:3, 2 Peter 2:20 the powers: Hebrews 2:5 Job 6:6 - taste Psalms 34:8 - taste Galatians 1:4 - from Hebrews 9:10 - until Hebrews 6:5. --------------------- Tasted the good word of God means to have "experienced" the help of that word enough to know what its benefits are. When a person knows by experience what effect for good the Gospel will have on one in preparing for the world to come, he may truly be said to have tasted of that coming power even in this life. Hebrews 6:5 -------------------------------------------------------------------------------- The good word of God (καλὸνθεοῦῥῆμα) The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). -------------------------------------------------------------------------------- Powers of the world to come (δυνάμειςμέλλοντοςαἰῶνος) Not foretastes of heavenly bliss. The world to come is the world of men under the new order which is to enter with the fulfillment of Christ's work. See on these last days, Hebrews 1:2. These powers are characteristic of that period, and in so far as that dispensation is inaugurated here and now, they assert and manifest themselves. Hebrews 6:6 Hebrews 6:6 -------------------------- καιG2532 AND παραπεσονταςG3895 [G5631] " WHO " FELL AWAY, παλινG3825 AGAIN ανακαινιζεινG340 [G5721] TO RENEW ειςG1519 TO μετανοιανG3341 , ανασταυρουνταςG388 [G5723] εαυτοιςG1438 FOR " AS THEY DO " τονG3588 THE υιονG5207 SON τουG3588 θεουG2316 OF GOD, καιG2532 AND παραδειγματιζονταςG3856 [G5723] . to renew: Hebrews 6:4, Psalms 51:10, Isaiah 1:28, 2 Timothy 2:25 they crucify: Hebrews 10:29, Zechariah 12:10-14, Matthew 23:31, Matthew 23:32, Luke 11:48 an open: Hebrews 12:2, Matthew 27:38-44, Mark 15:29-32, Luke 23:35-39 Numbers 9:13 - forbeareth 1 Kings 12:19 - rebelled Isaiah 5:6 - also Zechariah 5:3 - the curse Matthew 7:6 - that Matthew 21:32 - repented Mark 4:12 - be converted Ephesians 4:5 - one baptism Philippians 3:19 - end Colossians 3:10 - renewed Titus 3:5 - renewing Titus 3:14 - that Hebrews 10:39 - we are 1 Peter 2:3 - General Revelation 1:7 - and they Revelation 11:8 - our Lord Hebrews 6:6. ---------------------- To fall away means to desert or purposely turn away from a thing. It here applies to those who have had all the experience just described, then deliberately pull away from such a manner of life. Now we are ready to see what it is that is impossible, namely, to renew such a person to repentance. The impossibility is upon the part of the would-be restorer and not on the one who falls away. It does not say he cannot repent, but it is impossible for anyone else to iduce him to. The reason is that the apostate already knows as much about the subject as the one who wants to renew him, and hence the exhorter cannot offer any new arguments or reasons. On the basis of the foregoing statements of the apostle, it is proper to say that if persons fall away after all those experiences, then "It is impossible . . . to renew them again unto repentance." If they ever come back to Christ it will be on their own change of heart, which will always be possible for them. Paul describes this falling away as another crucifying of the Son of God, since it puts them outside the church and in the class of the enemies who actually did crucify Him. It is an open shame because the radical turning from a life of righteousness is apparent to the world about the apostate. Hebrews 6:6 -------------------------------------------------------------------------------- If they shall fall away (καὶπααπεσόντας) Lit. and having fallen away. Comp. πὲσῃ fall, Hebrews 4:11. Παραπίπτειν, N.T.o. It means to deviate, turn aside. Comp. lxx, Ezekiel 14:13; Ezekiel 15:8. -------------------------------------------------------------------------------- To renew them again (πὰλινἀνακαινίζειν) The verb N.T.o. Ανακαινοῦν to renew, 2 Corinthians 4:16; Colossians 3:10. -------------------------------------------------------------------------------- Seeing they crucify to themselves— afresh (ἀνασταυροῦνταςἑαυτοῖς) In the Roman classical use of the word, ἀνά has only the meaning up: to nail up on the cross. Here in the sense of anew, an idea for which classical writers had no occasion in connection with crucifying. Εαυτοῖς for themselves. So that Christ is no more available for them. They declare that Christ's crucifixion has not the meaning or the virtue which they formerly attached to it. -------------------------------------------------------------------------------- The Son of God Marking the enormity of the offense. -------------------------------------------------------------------------------- Put him to an open shame (παραδειγματίζοντας) N.T.o. Rarely in lxx. Comp. Numbers 25:4, hang them up. From παρὰ beside, δεικνύναι to show or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Δεῖγμα example, only Jude 1:7. Δειγματίζειν to make a public show or example, Matthew 1:19; Colossians 2:15. See additional notes at the end of this chapter. Hebrews 6:6 -------------------------------------------------------------------------------- It is impossible to renew them again (adunaton palin anakainizein). The adunaton (impossible) comes first in Hebrews 6:4 without estin (is) and there is no "them" in the Greek. There are three other instances of adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of anakainizτ (late verb, ana, kainos, here only in the N.T., but anakainoτ, 2 Corinthians 4:16; Colossians 3:10) with adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. Hebrews 3:12 to Hebrews 4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. -------------------------------------------------------------------------------- Seeing they crucify to themselves afresh (anastraurountas heautois). Present active participle (accusative plural agreeing with tous . . . parapesontas) of anastauroτ, the usual verb for crucify in the old Greek so that ana- here does not mean "again" or "afresh," but "up," sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. -------------------------------------------------------------------------------- And put him to an open shame (kai paradeigmatizontas). Present active participle of paradeigmatizτ, late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. Hebrews 6:7 Hebrews 6:7 -------------------------- γηG1093 γαρG1063 FOR GROUND ηG3588 WHICH πιουσαG4095 [G5631] DRANK τονG3588 THE επG1909 UPON αυτηςG846 IT πολλακιςG4178 OFTEN ερχομενονG2064 [G5740] COMING υετονG5205 RAIN, καιG2532 AND τικτουσαG5088 [G5723] βοτανηνG1008 HERBAGE ευθετονG2111 FIT εκεινοιςG1565 FOR THOSE διG1223 FOR SAKE OF ουςG3739 WHOM καιG2532 ALSO γεωργειταιG1090 [G5743] IT IS TILLED, μεταλαμβανειG3335 [G5719] ευλογιαςG2129 OF αποG575 τουG3588 FROM θεουG2316 GOD; the earth: Deuteronomy 28:11, Deuteronomy 28:12, Psalms 65:9-13, Psalms 104:11-13, Isaiah 55:10-13, Joe 2:21-26, James 5:7 by: or, for receiveth: Genesis 27:27, Leviticus 25:21, Psalms 24:5, Psalms 65:10, Psalms 126:6, Isaiah 44:3, Ezekiel 34:26, Hosea 10:12, Malachi 3:10 Genesis 1:11 - Let the Genesis 2:5 - had not Deuteronomy 11:11 - General Deuteronomy 32:2 - drop Judges 1:15 - a blessing Job 38:26 - on the wilderness Isaiah 55:11 - shall my Matthew 13:23 - beareth Matthew 21:19 - Let Matthew 25:30 - cast Mark 4:19 - unfruitful Luke 3:8 - fruits Luke 8:7 - thorns John 15:2 - branch John 15:6 - he Hebrews 6:7. ---------------------- Paul is making an illustration out of the earth and its products. Not all ground is desirable as the parable of the sower in Matthew 13 teaches. The blessing of moisture will fall on the earth regardless of the character of some particular spots. If any portion responds by producing useful herbs, it will be blessed of God and be worthy of additional showers. Hebrews 6:7 -------------------------------------------------------------------------------- The inevitableness of the punishment illustrated by a familiar fact of nature. -------------------------------------------------------------------------------- The earth (γῆ) Or the land. Personified. Comp. αὐτομάτηἡγῆ the land of itself, Mark 4:28, see note. -------------------------------------------------------------------------------- Which drinketh in (ἡπιοῦσα) Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it. -------------------------------------------------------------------------------- Herbs (βοτάνην) Grass, fodder. N.T.o. -------------------------------------------------------------------------------- Meet for them by whom it is dressed (εὔθετονἐκείνοιςδιοὕςκαὶγεωργεῖται) For εὔθετον, lit. well placed, thence fit or appropriate, see Luke 9:62; Luke 14:35. Γεωργεῖν to till the ground, N.T.o. Rend. tilled. Dress is properly to trim. The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it. -------------------------------------------------------------------------------- Receiveth blessing from God (μεταλαμβάνειεὐλογίαςἀπὸτοῦθεοῦ) Rend. partaketh of blessing. The blessing is increased fruitfulness. Comp. Matthew 13:12; John 15:2. Hebrews 6:7 ------------------------------------------------------------------------------- Which hath drunk (hη piousa). Articular second aorist active participle of pinτ, to drink. ------------------------------------------------------------------------------- Herbs (botanηn). Old word from boskτ, to feed, green plant, only here in N.T. Cf. our botany. ------------------------------------------------------------------------------- Meet (eutheton). Old compound verbal (eu, tithηmi) well-placed, fit (Luke 9:62). ------------------------------------------------------------------------------- It is tilled (geτrgeitai). Present passive indicative of geτrgeτ, old and rare verb from geτrgos (tiller of the soil, gη, ergon, 2 Timothy 2:6), here only in the N.T. ------------------------------------------------------------------------------- Receives (metalambanei). Present active indicative of metalambanτ, old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). Hebrews 6:8 Hebrews 6:8 -------------------------- εκφερουσαG1627 [G5723] δεG1161 BUT "THAT" FORTH ακανθαςG173 THORNS καιG2532 AND τριβολουςG5146 αδοκιμοςG96 "IS" καιG2532 AND καταραςG2671 A CURSE εγγυςG1451 NEAR TO, ηςG3739 OF WHICH τοG3588 THE τελοςG5056 END "IS" ειςG1519 FOR καυσινG2740 BURNING. beareth: Hebrews 12:17, Genesis 3:17, Genesis 3:18, Genesis 4:11, Genesis 5:29, Deuteronomy 29:28, Job 31:40, Psalms 107:34, Isaiah 5:1-7, Jeremiah 17:6, Jeremiah 44:22, Mark 11:14, Mark 11:21, Luke 13:7-9 whose: Hebrews 10:27, Isaiah 27:10, Isaiah 27:11, Ezekiel 15:2-7, Ezekiel 20:47, Malachi 4:1, Matthew 3:10, Matthew 7:19, Matthew 25:41, John 15:6, Revelation 20:15 2 Samuel 23:7 - and they shall Job 38:26 - on the wilderness Proverbs 24:31 - it Isaiah 7:23 - be for briers Isaiah 9:18 - it shall Isaiah 27:4 - who would Ezekiel 15:4 - it is cast Micah 7:4 - General Malachi 4:6 - and smite Matthew 21:19 - Let Matthew 25:30 - cast Mark 4:19 - unfruitful Mark 11:20 - General Luke 3:8 - fruits Luke 8:7 - thorns Luke 13:9 - if not Luke 23:31 - General John 15:2 - branch Romans 6:21 - for the 2 Corinthians 13:5 - reprobates 1 Thessalonians 2:16 - for Hebrews 6:8. ---------------------- On the same basis as the preceding verse, if some spot receives the rain but yields only the thorns, such products will be burned, and that spot will be rejected by the owner as unprofitable. Hebrews 6:8 -------------------------------------------------------------------------------- But that which beareth thorns and briers (ἐκφέρουσαδὲἀκάνθαςκαὶτριβόλους) Wrong. As given in A.V. the illustration throws no light on the subject. It puts the contrast as between two kinds of soil, the one well-watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop opposite results. Rend. but if it (the ground that receives the rain) bear thorns and thistles, etc. Ἄκανθαι thorns, from ἀκή a point. Τρίβολος, from τρεῖς three and βέλος a dart; having three darts or points. A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus, or caltrop. These were scattered over the ground by Roman soldiers in order to impede the enemy's cavalry. A kind of thorn or thistle, a land-caltrop, was called tribulus. So Virgil, "Subit aspera silva, Lappaeque tribulique." Georg. i. 153. -------------------------------------------------------------------------------- Is rejected (ἀδόκιμος) Lit. unapproved. See on reprobate, Romans 1:28. -------------------------------------------------------------------------------- Nigh unto cursing (κατάραςἐγγύς) See on Galatians 3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness. -------------------------------------------------------------------------------- Whose end is to be burned (ἧςτὸτέλοςεἰςκαῦσιν) Ἧς whose, of which, may be referred to cursing—the end of which cursing: but better to the main subject, γῆ the land. Τέλος is consummation rather than termination. Ἐιςκαῦσιν, lit. unto burning. Comp. lxx, Isaiah 40:16. The consummation of the cursed land is burning. Comp. John 15:6. The field of thorns and thistles is burned over and abandoned to barrenness. Hebrews 6:8 -------------------------------------------------------------------------------- If it beareth (ekpherousa). Present active participle of ekpherτ, conditional participle. For "thorns and thistles" see Matthew 7:16 for both words (akanthas kai tribolous). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy's cavalry. -------------------------------------------------------------------------------- Rejected (adokimos). See 1 Corinthians 9:27; Romans 1:28. For kataras eggus (nigh unto a curse) see Galatians 3:10. -------------------------------------------------------------------------------- To be burned (eis kausin). "For burning." Common sight in clearing up ground. "THE EPISTLE TO THE HEBREWS" The Basis For Spiritual Security (Hebrews 6:9-20) 1. We have seen the author of "The Epistle To The Hebrews" express His concern for the initial recipients of this epistle... a. He makes mention of their spiritual immaturity - Hebrews 5:11-14b. He warns them of the peril of not progressing - Hebrews 6:1-8 2. While he writes in this way, he has great confidence for their ultimate salvation... a. Though others had indeed fallen to the point where it was "impossible...to renew them again to repentance..." - Hebrews 6:4-6b. Yet he could say of them, "we are confident of better things concerning you, yes, things which accompany salvation..." – Hebrews 6:9 3. What was it that gave the author confidence regarding his readers' salvation? a. I.e., what was the basis for their spiritual security, when the danger of apostasy had just been described in vivid detail? b. What can we glean from this passage that may help us understand the basis for our own spiritual security? [There are three things mentioned in this section of scripture (Hebrews 6:9-20), that gave the author his confidence. The first of which is the fact...] I. GOD DOES NOT FORGET OUR WORK AND LABOR OF LOVE (Hebrews 6:9-10) A. GOD IS A JUST GOD, ONE WHO DOES NOT FORGET...1. He is very much aware of our service in the PAST ("in that you have ministered") a. Service that has been shown toward Him ("toward His name") b. Service that has been shown toward His servants ("to the saints") 2. He is very much aware of our service in the PRESENT ("and do minister") B. KNOWING THIS CAN BE A SOURCE OF GREAT COMFORT...1. In contrast to every sin which is "blotted out" and "remembered no more" (cf. Hebrews 8:12), service rendered in love to God is not forgotten! 2. We need not fear that God will not see or remember our efforts to be pleasing to Him a. God seeks to show Himself strong to those who are loyal to Him - cf. 2 Chronicles 16:9b. If He took note of Cornelius' desire to please Him in his unsaved state, how much more will He take note of His children's effort to serve Him! - cf. Acts 10:1-6-- Thus when we stumble, but repent of our sins, our labor of love is remembered and our sins forgotten! [Knowing that God sees and does not forget our service of love, both past and present, should help us feel spiritually secure. But note that what He does not forget is our "work and labor of love", which implies the need for...] II. , FAITH, AND ON OUR PART (Hebrews 6:11-12) A. NOTE THE AUTHOR'S DESIRE...1. That his readers' show the same diligence (earnestness) they had shown in the past a. Diligent regarding their assurance of hope b. Diligent until the end - cf. Hebrews 3:6; Hebrews 3:142. That they do not become sluggish a. The word "sluggish" is from a Greek word meaning "dull" b. The same word as used in "dull of hearing" - cf. Hebrews 5:11-- They were already dull of hearing; his desire is they not become dull in conduct! 3. That they have faith and patience a. Imitating "those who through faith and patience inherit the promises" b. Such as Abraham, who is given as an example later - Hebrews 6:15 B. THESE ARE FOR ...1. Peter describes the need for diligence to "make your calling and election sure" - 2 Peter 1:5; 2 Peter 1:10-112. Jesus called upon His disciples to remain faithful if they wished to "receive the crown of life" - Revelation 2:103. Paul wrote that eternal life is for those "who by patient continuance in doing good seek for glory, honor and immortality" - Romans 2:7; cf. also Hebrews 10:36 [Only by developing such virtues as diligence, faith, and patience can we rightfully have an assurance that we will one day "inherit the promises". Without them, we become sluggish, and as such expose ourselves to the danger of apostasy. To encourage us further, we note that another reason we can have spiritual security is because...] III. GOD KEEPS HIS (Hebrews 6:13-20) A. THE EXAMPLE OF GOD'S PROMISE TO ABRAHAM...1. God made a promise to Abraham - Hebrews 6:13-15a. In which He swore by Himself (because He could not swear by anyone higher) b. A promise which Abraham obtained after patient endurance - cf. Hebrews 6:15 with Hebrews 6:122. God confirmed His promise with an oath - Hebrews 6:16-18 aa. For men, an oath confirms what they say, ending all dispute b. To assure us of the unchangeableness of His promise, God also swore an oath c. This provided a double assurance that He would keep His promise: 1) One, because it impossible for God to lie anyway - cf. Titus 1:22) Two, because of the oath by which He confirmed it -- How does this relate to our spiritual security? Read on... B. GOD'S IS OUR !1. It gives us "strong consolation" - Hebrews 6:18 b-19ba. We who are seeking refuge b. We who need "an anchor of the soul, both sure and steadfast" 2. This is especially true regarding our "hope", which is Jesus! - Hebrews 6:19 b-20a. I understand Jesus to be the "hope" in this passage... 1) For He is "our hope", to whom we can flee as a refuge - cf. 1 Timothy 1:12) As such, He is our "anchor of the soul, both sure and steadfast" b. As a forerunner, He has entered "the Presence behind the veil" (i.e., heaven) c. He has become "High Priest forever according to the order of Melchizedek" 1) Even as God swore He would do - cf. Psalms 110:42) God not only promised, but He swore an oath, just like He did for Abraham -- So He has kept His promise, providing us a superior High Priest! 3. Upon such an example of God's faithfulness, we can have an assurance of our salvation as long as we continue to lay hold of the "hope" (Jesus) set before us 1. With a finely crafted argument, the author has returned his readers back to his original subject, which is Jesus as "a priest forever according to the order of Melchizedek" a. Our spiritual security is first based upon the character of God... 1) Who is not unjust to forget our work and labor of love 2) Who keeps His promises b. God has promised and swore with an oath concerning the priesthood of the Messiah c. This priesthood Jesus now has in heaven, and as such is the basis of our "hope" -- For which reason we should seek to learn what we can about the priesthood of Jesus 2. Yet as wonderful are the character and promises of God, we are not to take them for granted... a. We must be careful not to become sluggish b. We must be careful to be diligent, imitating the faith and patience of those like Abraham who obtained God's promise for them -- Together with God's character and promises, this is "The Basis For Spiritual Security" Have you fled to Jesus for refuge? Is He your "hope", your "anchor of the soul, both sure and steadfast"? Is He your "High Priest"? If so, then let these words sink deep into your heart: "And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises." (Hebrews 6:11-12) If you have not yet fled to Jesus for refuge, then please consider His tender invitation: "Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light." (Matthew 11:28-30) Hebrews 6:10 Hebrews 6:10 -------------------------- ουG3756 γαρG1063 FOR NOT αδικοςG94 οG3588 "IS" θεοςG2316 GOD επιλαθεσθαιG1950 [G5635] TO FORGET τουG3588 εργουG2041 υμωνG5216 YOUR WORK καιG2532 AND τουG3588 THE κοπουG2873 τηςG3588 LABOUR αγαπηςG26 OF LOVE ηςG3739 WHICH ενεδειξασθεG1731 [G5668] YE DID SHEW ειςG1519 TO τοG3588 ονομαG3686 αυτουG846 HIS NAME, διακονησαντεςG1247 [G5660] HAVING SERVED τοιςG3588 TO THE αγιοιςG40 SAINTS καιG2532 AND διακονουντεςG1247 [G5723] " STILL " SERVING. For: Proverbs 14:31, Matthew 10:42, Matthew 25:40, John 13:20 God: Deuteronomy 32:4, Romans 3:4, Romans 3:5, 2 Thessalonians 1:6, 2 Thessalonians 1:7, 2 Timothy 4:8, 1 John 1:9 to forget: Nehemiah 5:19, Nehemiah 13:22, Nehemiah 13:31, Psalms 20:3, Jeremiah 2:2, Jeremiah 2:3, Jeremiah 18:20, Acts 10:4, Acts 10:31 work: 1 Corinthians 13:4-7, Galatians 5:6, Galatians 5:13, 1 Thessalonians 1:3, 1 John 3:17, 1 John 3:18 which: Hebrews 13:16, Proverbs 14:31, Matthew 10:42, Matthew 25:35-40, Mark 9:41, Acts 2:44, Acts 2:45, Acts 4:34, Acts 4:35, Acts 9:36-39, Acts 11:29, Romans 12:13, Romans 15:25-27, 1 Corinthians 16:1-3, 2 Corinthians 8:1-9, 2 Corinthians 9:1, 2 Corinthians 9:11-15, Galatians 6:10, Philippians 4:16-18, Colossians 3:17, 1 Timothy 6:18, 2 Timothy 1:17, 2 Timothy 1:18, Philemon 1:5-7, James 2:15-17, 1 John 3:14-17 Exodus 1:20 - God Joshua 6:17 - because Rth 2:12 - recompense Rth 2:16 - General 2 Kings 4:13 - thou hast 2 Chronicles 15:7 - your work 2 Chronicles 24:16 - because Nehemiah 7:69 - General Nehemiah 13:14 - Remember me Psalms 16:3 - But Psalms 37:3 - Trust Psalms 37:21 - righteous Psalms 41:1 - Lord Psalms 112:6 - the righteous Psalms 112:9 - righteousness Psalms 125:4 - Do good Proverbs 10:16 - labour Proverbs 14:23 - all Proverbs 19:17 - lendeth Proverbs 22:9 - He that hath a bountiful eye Proverbs 31:31 - and let Ecclesiastes 11:1 - for Isaiah 3:10 - they shall eat Isaiah 38:3 - Remember Jeremiah 31:16 - for Matthew 5:7 - for Matthew 5:42 - General Matthew 6:1 - otherwise Matthew 10:41 - that receiveth a prophet Matthew 20:7 - and Matthew 25:17 - he also Matthew 26:13 - there Luke 3:11 - He that hath two Luke 11:41 - rather Romans 12:11 - slothful Romans 15:4 - that Romans 16:12 - labour 1 Corinthians 3:8 - and every 1 Corinthians 15:58 - ye know 1 Corinthians 16:15 - to the 1 Corinthians 16:16 - laboureth 1 Corinthians 16:22 - love 2 Corinthians 5:14 - the love 2 Corinthians 8:4 - the ministering 2 Corinthians 9:6 - He which soweth sparingly Ephesians 1:15 - love Philippians 1:7 - it is Philippians 2:12 - work Philippians 4:17 - to Colossians 1:4 - the love 1 Timothy 3:13 - used 2 Timothy 1:16 - Lord Philemon 1:6 - the communication Hebrews 6:9 - beloved Hebrews 10:24 - love Hebrews 12:23 - God 1 Peter 1:22 - unto 1 Peter 4:10 - minister 1 John 3:19 - shall Revelation 2:2 - know Revelation 2:3 - hast laboured Revelation 2:4 - because Revelation 14:13 - and their Hebrews 6:10. ---------------------- This verse is consistent with the preceding one. The Hebrew brethen were given credit for the good work they had done. We are not told the particulars of what they were doing, but it has the highly commendable credit of being a labor of love. An important part of their motive for the work is indicated by the statement that it was toward his name. Such a motive corresponds with Matthew 25:40. Hebrews 6:10 -------------------------------------------------------------------------------- He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries. -------------------------------------------------------------------------------- Your work and labor of love (τοῦἔργουὑμῶνκαὶτῆςἀγάπης) Omit labor. The A.V. follows T.R. τοῦκόπου. Rend. your work and the love which ye shewed, etc. -------------------------------------------------------------------------------- Which ye have shewed toward his name (ἧςἐνεδείξασθεεἰςτὸὄνομααὐτοῦ) The verb means, strictly, to show something in one's self; or to show one's self in something. similar praise is bestowed in Hebrews 10:32. They have shown both love and work toward God's name. That does not look like crucifying Christ. God is not unjust, as he would show himself to be if he were forgetful of this. Hebrews 6:11 Hebrews 6:11 -------------------------- επιθυμουμενG1937 [G5719] δεG1161 BUT WE DESIRE εκαστονG1538 EACH υμωνG5216 OF YOU τηνG3588 THE αυτηνG846 SAME ενδεικνυσθαιG1731 [G5733] TO SHEW σπουδηνG4710 προςG4314 TO τηνG3588 THE πληροφοριανG4136 FULL τηςG3588 OF THE ελπιδοςG1680 HOPE αχριG891 UNTO τελουςG5056 "THE" END; we desire: Romans 12:8, Romans 12:11, 1 Corinthians 15:58, Galatians 6:9, Philippians 1:9-11, Philippians 3:15, 1 Thessalonians 4:10, 2 Thessalonians 3:13, 2 Peter 1:5-8, 2 Peter 3:14 to the: Hebrews 3:6, Hebrews 3:14, Hebrews 10:22, Isaiah 32:17, Colossians 2:2, 1 Thessalonians 1:5, 2 Peter 1:10, 1 John 3:14, 1 John 3:19 of hope: Hebrews 6:18-20, Romans 5:2-5, Romans 8:24, Romans 8:25, Romans 12:12, Romans 15:13, 1 Corinthians 13:13, Galatians 5:5, Colossians 1:5, Colossians 1:23, 2 Thessalonians 2:16, 2 Thessalonians 2:17, 1 Peter 1:3-5, 1 Peter 1:21, 1 John 3:1-3 unto: Hebrews 3:6, Hebrews 3:14, Hebrews 10:32-35, Matthew 24:13, Revelation 2:26 Deuteronomy 6:17 - General Joshua 7:3 - about two Joshua 22:5 - take Judges 18:9 - be not Proverbs 10:4 - becometh Proverbs 13:4 - but Proverbs 14:23 - all Ecclesiastes 10:18 - General Matthew 10:22 - but Matthew 25:17 - he also Luke 8:15 - bring Luke 14:30 - General Luke 21:19 - General John 13:1 - unto Acts 13:43 - persuaded Romans 16:12 - labour Philippians 2:12 - work 1 Thessalonians 1:3 - and labour 1 Timothy 2:1 - exhort 2 Timothy 3:14 - assured Hebrews 4:11 - Let Hebrews 10:24 - love Hebrews 12:15 - Looking Hebrews 13:1 - General Hebrews 13:22 - suffer Revelation 2:4 - because Revelation 14:13 - and their Hebrews 6:11. ---------------------- It is not enough to be doing one's duty just at intervals and then stop, but it must be persisted in until the end of life. Hebrews 6:11 -------------------------------------------------------------------------------- We desire (ἐπιθυμοῦμεν) Strongly, earnestly. Comp. Matthew 13:17; Luke 22:15. The manifestations just mentioned make the writer desire that they may exhibit more of the spirit which animates their beneficent works. -------------------------------------------------------------------------------- Each (ἕκαστον) He is concerned, not only for the body of believers, but for each member. -------------------------------------------------------------------------------- To the full assurance of hope unto the end (πρὸςτὴνπληροφορίαντῆςἐλπίδοςἄρχιτέλους) That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance. Hebrews 6:11 -------------------------------------------------------------------------------- And we desire (epithumoumen de). Literary plural again like pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes (nηpioi, Hebrews 5:13) and not adults (teleioi, Hebrews 5:14) and others are in peril of becoming so. -------------------------------------------------------------------------------- Unto the fulness of hope (pros tηn plηrophorian tηs elpidos). For plηrophoria see 1 Thessalonians 1:5; Colossians 2:2. -------------------------------------------------------------------------------- To the end (achri telous). As in Hebrews 3:6; Hebrews 3:14. Hebrews 6:12 Hebrews 6:12 -------------------------- ιναG2443 THAT μηG3361 NOT νωθροιG3576 γενησθεG1096 [G5638] YE BE, μιμηταιG3402 δεG1161 BUT τωνG3588 OF THOSE WHO διαG1223 THROUGH πιστεωςG4102 FAITH καιG2532 AND μακροθυμιαςG3115 LONG κληρονομουντωνG2816 [G5723] INHERIT ταςG3588 THE επαγγελιαςG1860 . ye: Hebrews 5:11,*Gr: Proverbs 12:24, Proverbs 13:4, Proverbs 15:19, Proverbs 18:9, Proverbs 24:30-34, Matthew 25:26, Romans 12:11, 2 Peter 1:10 but: Hebrews 12:1, Hebrews 13:7, Son 1:8, Jeremiah 6:16, Romans 4:12, James 5:10, James 5:11, 1 Peter 3:5, 1 Peter 3:6 faith: Hebrews 6:15, Hebrews 10:36, Hebrews 11:8-16, Luke 8:15, Romans 2:7, Romans 8:25, Romans 8:26, 1 Thessalonians 1:3, Revelation 13:10, Revelation 14:12 inherit: Hebrews 1:14, Hebrews 10:36, Hebrews 11:9, Hebrews 11:17, Hebrews 11:33, Matthew 22:32, Luke 16:22, Luke 20:37, Luke 20:38, 1 John 2:25, Revelation 14:13 Joshua 7:3 - about two Joshua 22:5 - take Judges 18:9 - be not Proverbs 2:20 - General Proverbs 6:6 - thou Proverbs 10:4 - becometh Proverbs 10:26 - so Proverbs 14:21 - he that hath Proverbs 26:14 - General Matthew 20:3 - standing Matthew 20:6 - Why Matthew 25:18 - and hid Acts 13:43 - persuaded Romans 12:12 - patient 1 Corinthians 11:1 - Be ye 2 Corinthians 1:20 - all Galatians 3:18 - but 2 Thessalonians 2:16 - good Hebrews 6:17 - the heirs Hebrews 13:22 - suffer 1 Peter 1:5 - through 2 Peter 1:6 - patience 2 Peter 1:8 - barren 3 John 1:11 - follow Revelation 2:3 - hast patience Hebrews 6:12. ---------------------- To be slothful means to be sluggish or indolent. A follower is an imitator, but a person cannot, imitate those who are patient (persistent) if he is indolent. Hebrews 6:12 ------------------------------------------------------------------------------- Slothful (νωθροὶ) See on Hebrews 5:11. Or sluggish, as you will become if you lose hope. ------------------------------------------------------------------------------- Followers (μιμηταὶ) Rend. imitators. ------------------------------------------------------------------------------- Faith and patience (πίστεωςκαὶμακροθυμίας) For patience rend. long-suffering, and see on James 5:7. Faith and long-suffering go together. Faith does not win its inheritance without persevering endurance; hence long-suffering is not only presented as an independent quality, but is predicated of faith. ------------------------------------------------------------------------------- Inherit (κληρονομούντων) Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp. Ephesians 1:14. Hebrews 6:12 -------------------------------------------------------------------------------- That ye be not sluggish (hina mη nτthroi genηsthe). Negative final clause with second aorist middle subjunctive of ginomai, "that ye become not sluggish (or dull of hearing)" as some already were (Hebrews 5:11). -------------------------------------------------------------------------------- Imitators (mimηtai). See 1 Thessalonians 1:6; 1 Thessalonians 2:14 for this word (our "mimic" in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see Hebrews 10:19 to Hebrews 12:3), one of his great appeals later in ch. Hebrews 11 full of examples of "faith and long-suffering." Hebrews 6:13 Hebrews 6:13 -------------------------- τωG3588 γαρG1063 αβρααμG11 FOR TO ABRAHAM επαγγειλαμενοςG1861 [G5666] οG3588 HAVING θεοςG2316 GOD, επειG1893 SINCE κατG2596 BY ουδενοςG3762 NO ONE ειχενG2192 [G5707] HE HAD μειζονοςG3173 GREATER ομοσαιG3660 [G5658] TO SWEAR, ωμοσενG3660 [G5656] SWORE καθG2596 BY εαυτουG1438 HIMSELF, he sware: Hebrews 6:16-18, Genesis 22:15-18, Ezekiel 32:13, Psalms 105:9, Psalms 105:10, Isaiah 45:23, Jeremiah 22:5, Jeremiah 49:13, Micah 7:20, Luke 1:73 Genesis 15:15 - in peace Genesis 22:16 - General Exodus 32:13 - to whom Deuteronomy 7:8 - oath Deuteronomy 26:15 - as thou Deuteronomy 28:9 - sworn 1 Chronicles 16:16 - which he made Nehemiah 1:5 - keepeth Psalms 63:11 - sweareth Psalms 89:35 - Once Psalms 100:5 - and his truth Psalms 110:4 - Lord Isaiah 49:18 - As I live Jeremiah 32:40 - I will make Jeremiah 44:26 - I have sworn Jeremiah 51:14 - sworn Ezekiel 5:11 - as I live Daniel 9:27 - confirm Hosea 12:4 - spake Amos 6:8 - sworn Habakkuk 3:9 - according Luke 1:72 - perform Romans 3:3 - shall Romans 4:16 - the promise Romans 9:4 - promises Galatians 3:17 - that it Galatians 3:22 - that Hebrews 7:6 - had Hebrews 9:15 - promise Hebrews 10:14 - them 1 John 3:20 - God Revelation 10:5 - lifted Hebrews 6:13. ---------------------- Persistence was the outstanding characteristic of Abraham, and he manifested it because of his faith in the promises of God. Until the Christian Dispensation there was no command against taking oaths. God made use of an oath in the promise to Abraham, but it was necessary to swear by himself because He is the greatest Being in existence. In making such a personally-supported oath it was similar to the statement of a man who says, "I give you my word of honor." Hebrews 6:13 -------------------------------------------------------------------------------- Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Hebrews 11:9-10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure. -------------------------------------------------------------------------------- Because he could swear by no greater (ἐπεὶκατ' οὐδενὸςεἶχενμείζονοςὀμόσαι) Lit. since he had (the power) to swear by no one greater. -------------------------------------------------------------------------------- By himself (καθ' ἑαυτοῦ) Comp. Genesis 22:16. N.Tof which: Numbers 16:40, Numbers 17:5, 2 Chronicles 26:16-21 Joe 1:13 - ye ministers .o , but see lxx, Amos 6:8. Hebrews 6:13 -------------------------------------------------------------------------------- Made promise (epaggeilamenos). First aorist middle participle of epaggellτ. Could swear by none greater (kat’ oudenos eichen meizonos omosai). Imperfect active of echτ in sense of edunato as often with omosai (first aorist active infinitive of omnuτ) and τmosen (he sware) is first aorist active indicative. Hebrews 6:14 Hebrews 6:14 -------------------------- λεγωνG3004 [G5723] SAYING, ηG2229 μηνG3375 SURELY ευλογωνG2127 [G5723] ευλογησωG2127 [G5692] I WILL BLESS σεG4571 THEE, καιG2532 AND πληθυνωνG4129 [G5723] πληθυνωG4129 [G5692] I WILL σεG4571 THEE; multiplying: Genesis 17:2, Genesis 48:4, Exodus 32:13, Deuteronomy 1:10, Nehemiah 9:23 Genesis 22:16 - General Psalms 3:8 - thy blessing Isaiah 52:6 - I am he Ezekiel 37:26 - multiply Hebrews 10:14 - them Hebrews 6:14. ---------------------- The particular blessing promised to Abraham meant in this verse was that he was to have a son with whom the covenant was to be established (Genesis 17:19). Hebrews 6:14 -------------------------------------------------------------------------------- Surely blessing I will bless thee (εἰμήνεὐλογῶνεὐλογήσωσε). Ειμήν as a formula of swearing N.T.o. In lxx, see Numbers 14:23; Numbers 14:28; Numbers 14:35; Isaiah 45:23; Ezekiel 33:27; Ezekiel 34:8. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. lxx, Genesis 22:17; Numbers 25:10; Deuteronomy 15:4. Hebrews 6:14 -------------------------------------------------------------------------------- Surely (ei mηn). By itacism for η mηn (Deissmann, Bible Studies, p. 205). The quotation is from Genesis 22:16-17. (the promise renewed to Abraham with an oath after offering of Isaac). -------------------------------------------------------------------------------- Blessing (eulogτn). Hebraism (present active participle) for the Hebrew infinitive absolute and so with plηthunτn (multiplying). Hebrews 6:15 Hebrews 6:15 -------------------------- καιG2532 AND ουτωςG3779 THUS μακροθυμησαςG3114 [G5660] HAVING HAD LONG επετυχενG2013 [G5627] HE τηςG3588 THE επαγγελιαςG1860 PROMISE. Hebrews 6:12, Genesis 12:2, Genesis 12:3, Genesis 15:2-6, Genesis 17:16, Genesis 17:17, Genesis 21:2-7, Exodus 1:7, Habakkuk 2:2, Habakkuk 2:3, Romans 4:17-25 Luke 21:19 - General Romans 2:7 - patient Romans 8:25 - with patience Romans 12:12 - patient 1 Thessalonians 1:3 - and patience 2 Thessalonians 1:4 - your patience 2 Timothy 2:3 - endure Hebrews 10:36 - ye have Hebrews 11:27 - endured Hebrews 12:1 - with patience James 1:12 - the man James 5:7 - Be patient 2 Peter 1:6 - patience Revelation 2:3 - hast patience Hebrews 6:15. ---------------------- He finally obtained that son as a reward for his patience (Genesis 21:1). Hebrews 6:15 -------------------------------------------------------------------------------- After he had patiently endured (μακροθυμήσας) Pointing back to μακροθυμία long-suffering, Hebrews 6:12. -------------------------------------------------------------------------------- He obtained (ἐπέτυχεν) The compounded preposition ἐπὶ has the force of upon: to light or hit upon. The verb indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac. See Romans 4:18. -------------------------------------------------------------------------------- The security of the divine promise illustrated by the analogy of human practice. Hebrews 6:15 -------------------------------------------------------------------------------- Having patiently endured (makrothumηsas). First aorist active participle of makrothumos (makros, thumos, long spirit) illustrating makrothumia of Heb 6:12. -------------------------------------------------------------------------------- He obtained (epetuchen). Second aorist (effective) active indicative of epetugchanτ, old verb with genitive. God was true to his word and Abraham was faithful. Hebrews 6:16 Hebrews 6:16 -------------------------- ανθρωποιG444 MEN μενG3303 INDEED γαρG1063 FOR καταG2596 BY τουG3588 THE μειζονοςG3173 GREATER ομνυουσινG3660 [G5719] SWEAR, καιG2532 AND πασηςG3956 OF ALL αυτοιςG846 TO THEM αντιλογιαςG485 περαςG4009 AN END ειςG1519 FOR βεβαιωσινG951 "IS" οG3588 THE ορκοςG3727 OATH. swear: Hebrews 6:13, Genesis 14:22, Genesis 21:23, Matthew 23:20-22 an oath: Genesis 21:30, Genesis 21:31, Genesis 31:53, Exodus 22:11, Joshua 9:15-20, 2 Samuel 21:2, Ezekiel 17:16-20 Genesis 21:24 - General Genesis 24:3 - swear Genesis 25:33 - Swear Genesis 26:28 - Let there Genesis 26:31 - sware Exodus 20:7 - take Deuteronomy 26:3 - which the Rth 3:13 - the Lord liveth 1 Samuel 20:3 - sware 1 Samuel 24:21 - Swear 2 Samuel 19:23 - sware 1 Kings 18:15 - As the Lord Psalms 18:24 - the Lord recompensed me Isaiah 14:24 - Lord Isaiah 54:9 - General Luke 1:73 - General Hebrews 2:16 - verily Hebrews 6:17 - confirmed it Hebrews 7:21 - sware Hebrews 6:16. ---------------------- The usual practice of men as to oaths is cited by the apostle by way of illustration. If a contract is bound under an oath it will prevent any dispute. Hebrews 6:16 -------------------------------------------------------------------------------- And an oath for confirmation is to them an end of all strife (καὶπἁσηςαὐτοῖςἀντιλογίαςπέραςεἰςβεβαίωνὁὅρκος) For "an oath," rend. "the oath": generic. Const. for confirmation with end. "The oath is final for confirmation." Πέρας is the outermost point; the point beyond which one cannot go. With this exception always in N.T. in the plural, of the ends of the earth. See Matthew 12:42; Romans 10:18. So often in lxx. Ἀντιλογία, strictly contradiction, only in Hebrews and Jude 1:11, on which see note. Hebrews 6:16 -------------------------------------------------------------------------------- In every dispute (pasηs antilogias). Objective genitive of old word several times in Hebrews (Hebrews 6:16; Hebrews 7:7; Hebrews 12:3). Talking back, face to face, in opposition. -------------------------------------------------------------------------------- Final (peras). Limit, boundary (Matthew 12:42). Men may perjure themselves. Hebrews 6:17 Hebrews 6:17 -------------------------- ενG1722 ωG3739 WHEREIN περισσοτερονG4054 MORE βουλομενοςG1014 [G5740] οG3588 θεοςG2316 GOD επιδειξαιG1925 [G5658] TO SHEW τοιςG3588 TO THE κληρονομοιςG2818 τηςG3588 HEIRS επαγγελιαςG1860 OF PROMISE τοG3588 THE αμεταθετονG276 τηςG3588 βουληςG1012 αυτουG846 OF HIS COUNSEL, εμεσιτευσενG3315 [G5656] ορκωG3727 BY AN OATH, more: Psalms 36:8, Son 5:1, Isaiah 55:7, John 10:10, 1 Peter 1:3 the heirs: Hebrews 6:12, Hebrews 11:7, Hebrews 11:9, Romans 8:17, Galatians 3:29, James 2:5, 1 Peter 3:7 the immutability: Hebrews 6:18, Job 23:13, Job 23:14, Psalms 33:11, Proverbs 19:21, Isaiah 14:24, Isaiah 14:26, Isaiah 14:27, Isaiah 46:10, Isaiah 54:9, Isaiah 54:10, Isaiah 55:11, Jeremiah 33:20, Jeremiah 33:21, Jeremiah 33:25, Jeremiah 33:26, Malachi 3:6, Romans 11:29, James 1:17 confirmed it: Gr. interposed himself, Hebrews 6:16, Genesis 26:28, Exodus 22:11 Genesis 6:6 - repented Genesis 26:3 - oath Genesis 32:12 - thou Exodus 20:7 - take Deuteronomy 32:40 - General 1 Kings 18:15 - As the Lord Esther 8:8 - may no man reverse Psalms 57:10 - truth Psalms 89:35 - Once Psalms 91:4 - his truth Psalms 93:5 - Thy Psalms 105:9 - General Psalms 119:50 - This Psalms 119:147 - hoped Isaiah 25:1 - thy counsels Isaiah 40:1 - comfort Isaiah 56:4 - take hold Isaiah 65:16 - in the God Jeremiah 22:5 - I Jeremiah 33:6 - and will Daniel 6:26 - and stedfast Luke 1:73 - General John 3:33 - hath set Acts 2:30 - with Acts 4:28 - and Romans 9:6 - as though Romans 12:12 - Rejoicing Ephesians 1:11 - the counsel Ephesians 6:16 - the shield 1 Thessalonians 5:24 - Faithful Titus 1:2 - God Titus 3:7 - made Hebrews 1:14 - heirs Hebrews 10:36 - ye might 2 Peter 1:11 - abundantly Hebrews 6:17. ---------------------- God had no one greater by whom He could swear, yet he wished to provide some means of assurance to those interested in His counsel or promise. Immutability means that it is unchangeable--nothing can be done to change it. God accomplished the assurance by adding His oath to the promise thereby confirming it. Hebrews 6:17 -------------------------------------------------------------------------------- Wherein (ἐνᾡ) Referring to the whole previous clause. In accordance with this universal human custom. -------------------------------------------------------------------------------- Willing (βουλόμενος) Rend. being minded. See on Matthew 1:19. -------------------------------------------------------------------------------- The immutability (τὸἀμετάθετον) The adjective used substantively. Only here and Hebrews 6:18. -------------------------------------------------------------------------------- Confirmed (ἐμεσίτευσεν) Rend. interposed or mediated. Comp. μεσίτης mediator. From μέσος midst. Placed himself between himself and the heritors of the promise. Hebrews 6:17 -------------------------------------------------------------------------------- To shew (epideixai). First aorist active infinitive of epideiknumi, to show in addition (epi-) to his promise "more abundantly" (perissoteron). -------------------------------------------------------------------------------- The immutability of his counsel (to ametatheton tηs boulηs autou). Late compound verbal neuter singular (alpha privative and metatithηmi, to change), "the unchangeableness of his will." -------------------------------------------------------------------------------- Interposed (emesiteusen). First aorist active indicative of mesiteuτ, late verb from mesitηs, mediator (Hebrews 8:6), to act as mediator or sponsor or surety, intransitively to pledge one's self as surety, here only in the N.T. -------------------------------------------------------------------------------- With an oath (horkτi). Instrumental case of horkos (from herkos, an enclosure), Matthew 14:7; Matthew 14:9. Hebrews 6:18 Hebrews 6:18 -------------------------- ιναG2443 THAT διαG1223 BY δυοG1417 TWO πραγματωνG4229 THINGS αμεταθετωνG276 , ενG1722 IN οιςG3739 WHICH " IT WAS " αδυνατονG102 ψευσασθαιG5574 [G5664] TO LIE θεονG2316 "FOR" GOD ισχυρανG2478 STRONG παρακλησινG3874 εχωμενG2192 [G5725] WE MIGHT HAVE οιG3588 WHO καταφυγοντεςG2703 [G5631] FLED FOR REFUGE κρατησαιG2902 [G5658] TO LAY HOLD ON τηςG3588 THE προκειμενηςG4295 [G5740] SET BEFORE " US " ελπιδοςG1680 HOPE, two: Hebrews 3:11, Hebrews 7:21, Psalms 110:4, Matthew 24:35 impossible: Numbers 23:19, 1 Samuel 15:29, Romans 3:4, 2 Timothy 2:13, Titus 1:2, 1 John 1:10, 1 John 5:10 we might: Isaiah 51:12, Isaiah 66:10-13, Luke 2:25, Romans 15:5, 2 Corinthians 1:5-7, Philippians 2:1, 2 Thessalonians 2:16, 2 Thessalonians 2:17 who: Hebrews 11:7, Genesis 19:22, Numbers 35:11-15, Joshua 20:3, Psalms 46:1, Psalms 62:8, Isaiah 32:1, Isaiah 32:2, Zechariah 9:12, Matthew 3:7, 2 Corinthians 5:18-21, 1 Thessalonians 1:10 lay: 1 Kings 2:28, Proverbs 3:18, Proverbs 4:13, Isaiah 27:5, Isaiah 56:4, Isaiah 64:7, 1 Timothy 6:12 the hope: Colossians 1:5, Colossians 1:23, Colossians 1:27, 1 Timothy 1:1 set: Hebrews 12:1, Hebrews 12:2, Romans 3:25 Genesis 6:6 - repented Genesis 7:7 - General Exodus 27:2 - horns of it upon the four corners thereof Numbers 10:29 - for the Lord Numbers 35:6 - six cities for refuge Deuteronomy 4:42 - General Deuteronomy 7:9 - the faithful Deuteronomy 19:2 - separate three cities Deuteronomy 32:40 - General Joshua 20:2 - Appoint Joshua 20:4 - that he may Joshua 21:45 - General 1 Kings 17:6 - the ravens 2 Kings 7:7 - and fled for their life 1 Chronicles 17:26 - thou art God Nehemiah 9:8 - righteous Esther 8:8 - may no man reverse Psalms 9:9 - The Lord Psalms 14:6 - Lord Psalms 19:7 - sure Psalms 31:5 - God Psalms 33:18 - hope Psalms 36:5 - faithfulness Psalms 56:10 - General Psalms 57:10 - truth Psalms 61:4 - trust Psalms 89:2 - faithfulness Psalms 89:33 - fail Psalms 91:4 - his truth Psalms 93:5 - Thy Psalms 130:5 - and in his Psalms 132:11 - sworn Psalms 143:9 - flee unto thee Psalms 146:6 - keepeth truth Proverbs 2:19 - take Proverbs 19:21 - nevertheless Proverbs 22:3 - prudent Proverbs 27:12 - General Isaiah 4:6 - tabernacle Isaiah 25:1 - thy counsels Isaiah 40:1 - comfort Isaiah 65:16 - in the God Jeremiah 26:4 - which Jeremiah 33:6 - and will Jeremiah 44:26 - I have sworn Jeremiah 48:6 - Flee Lamentations 3:23 - great Daniel 6:26 - and stedfast Malachi 3:6 - I change not Mark 14:36 - all Luke 1:20 - which Luke 3:7 - to flee John 7:28 - is true John 16:22 - and your Romans 5:2 - and rejoice Romans 5:5 - hope Romans 8:24 - saved Romans 9:6 - as though 1 Corinthians 1:9 - God 1 Corinthians 10:13 - but Ephesians 2:12 - having Ephesians 4:4 - as Ephesians 6:16 - the shield Philippians 3:9 - be 1 Thessalonians 1:5 - in much 1 Thessalonians 5:24 - Faithful 2 Timothy 2:19 - standeth Titus 2:13 - blessed Hebrews 6:11 - of hope Hebrews 6:17 - the immutability Hebrews 7:19 - a better Hebrews 10:23 - for Hebrews 11:1 - hoped 1 Peter 1:3 - unto 1 Peter 3:15 - the hope 1 John 3:3 - every 1 John 5:9 - we Hebrews 6:18. ---------------------- The two immutable (unchangeable) things were the promise and the oath of God. It was impossible for God to lie concerning either the promise or the oath, and hence by applying both for the sake of the heirs, it gave them the more abundant evidence. As a further result, the heirs of that promise (meaning all who believe in Christ as the seed of Abraham that was promised) have a strong consolation for the future, because that is the direction toward which hope must look. Fled for refuge. This phrase is based on a provision under the Mosaic system whereby persons accused of crime (whether guilty or not) could "flee" to a place called a city of refuge. (See Numbers 35.) Today men are all under accusation, justly, of being sinners and in danger of punishment at the hands of the avenger of sins. But a city of refuge (the church) has been built and those who will hasten (flee) to enter this institution may be saved from their past sins. And if they will remain in that city as faithful citizens, they have the promise of salvation in the world to come. Hebrews 6:18 -------------------------------------------------------------------------------- Two immutable things (δύοπραγμάτωνἀμεταθέτων) His word and his oath. -------------------------------------------------------------------------------- Strong consolation (ἰσχυρὰνπαράκλησιν) Ἰσχιρὸς strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on Luke 6:24; see on 1 Corinthians 14:3. -------------------------------------------------------------------------------- Who have fled for refuge (οἱκαταφυγόντες) Only here and Acts 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple φεύγειν to flee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, "Whoever flees (φεύγων) and betakes himself for refuge (καταφύγῃ) to them, receives wrong from no one." So Xen., Hellen. 1, 6, 16: "Conon fled (ἔφευγε) in swift vessels, and betakes himself for refuge (καταφεύγει) to Mitylene." -------------------------------------------------------------------------------- To lay hold upon the hope set before us (κρατῆσαιτῆςπροκειμένης) For κρατῆσαι to lay fast hold, see on Mark 7:3; see on Acts 3:11; see on Colossians 2:19. Προκειμένης lying before or set before; destined or appointed. Mostly in Hebrews. Comp. 2 Corinthians 8:12; Jude 1:7. Hebrews 6:18 -------------------------------------------------------------------------------- By two immutable things (dia duo pragmatτn ametathetτn). See Hebrews 6:17. God's promise and God's oath, both unchangeable. -------------------------------------------------------------------------------- In which it is impossible for God to lie (en hois adunaton pseusasthai theon). Put this "impossibility" by that in Hebrews 6:4-6. Theon is accusative of general reference with pseusasthai, first aorist middle infinitive of pseudomai. -------------------------------------------------------------------------------- That we may have (hina echτmen). Purpose clause with hina and the present active subjunctive of echτ, "that we may keep on having." -------------------------------------------------------------------------------- Strong consolation (ischuran paraklηsin). "Strong encouragement" by those two immutable things. -------------------------------------------------------------------------------- Who have fled for refuge (hoi kataphugontes). Articular effective second aorist active participle of katapheugτ, old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). -------------------------------------------------------------------------------- To lay hold of (kratηsai). First aorist active (single act) infinitive of krateτ in contrast with present tense in Hebrews 4:14 (hold fast). -------------------------------------------------------------------------------- Set before us (prokeimenηs). Placed before us as the goal. See this same participle used with the "joy" (charas) set before Jesus (Hebrews 12:2). Hebrews 6:19 Hebrews 6:19 -------------------------- ηνG3739 WHICH ωςG5613 AS αγκυρανG45 AN ANCHOR εχομενG2192 [G5719] WE HAVE τηςG3588 OF THE ψυχηςG5590 SOUL ασφαληG804 CERTAIN τεG5037 BOTH καιG2532 AND βεβαιανG949 FIRM, καιG2532 AND εισερχομενηνG1525 [G5740] ειςG1519 INTO τοG3588 THAT εσωτερονG2082 WITHIN τουG3588 THE καταπετασματοςG2665 VEIL; as an: Acts 27:29, Acts 27:40 both: Psalms 42:5, Psalms 42:11, Psalms 43:5, Psalms 62:5, Psalms 62:6, Psalms 146:5, Psalms 146:6, Isaiah 12:2, Isaiah 25:3, Isaiah 25:4, Isaiah 28:16, Jeremiah 17:7, Jeremiah 17:8, Romans 4:16, Romans 5:5-10, Romans 8:28-39, 1 Corinthians 15:58, 2 Timothy 2:19 entereth: Hebrews 4:16, Hebrews 9:3, Hebrews 9:7, Hebrews 10:20, Hebrews 10:21, Leviticus 16:2, Leviticus 16:15, Matthew 27:51, Ephesians 2:6, Colossians 3:1 Joshua 20:2 - Appoint 2 Samuel 23:5 - and sure Psalms 19:7 - sure Mark 15:38 - General Luke 23:45 - and the veil Acts 1:2 - the day Romans 8:24 - saved 1 Corinthians 13:13 - hope Ephesians 4:4 - as Colossians 1:23 - the hope Colossians 2:5 - and the 1 Thessalonians 1:5 - in much 1 Thessalonians 5:8 - the hope 2 Thessalonians 2:16 - good Titus 2:13 - blessed Hebrews 11:1 - hoped 1 Peter 1:3 - unto 1 Peter 1:13 - hope 1 Peter 3:15 - the hope 2 Peter 1:10 - to make Hebrews 6:19. ---------------------- This prospect of eternal salvation is the hope that stimulates Christians in this work for Christ. It is fastened, like an anchor, to Christ who is our High Priest. He has entered within the veil, the phrase being based on the veil in the temple that enclosed the most holy place, which was a type of Heaven. Hebrews 6:19 -------------------------------------------------------------------------------- An anchor of the soul (ἄγκυραντῆςψυχῆς) The same figure is implied 1 Timothy 1:19. -------------------------------------------------------------------------------- Sure and steadfast (ἀσφαλῆτεκαὶβεβαίαν) The distinction between the two adjectives expresses the relation of the same object to different tests applied from without. Ἀσφαλῆ, not, σφάλλειν to make totter, and so to baffle or foil. Hence, secure against all attempts to break the hold. Βεβαίαν sustaining one's steps in going (βαίνεν to go): not breaking down under what steps upon it. -------------------------------------------------------------------------------- Which entereth into that within the veil (εἰσερχομένηνεἰςτὸἐσώτεροντοῦκαταπετάσματος) Const. the participle εἰσερχομένην entering with anchor. Ἐσώτερον only here and Acts 16:24. Comparative, of something farther within. So ἐσωτέρανφυλακήν "the inner prison," Acts 16:24. Καταπέτασμα veil, Class. Commonly in N.T. of the veil of the temple or tabernacle. See Matthew 27:51; Hebrews 9:3. That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine. Hebrews 6:19 -------------------------------------------------------------------------------- Which (hηn). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? -------------------------------------------------------------------------------- As an anchor of the soul (hτs agkuran tηs psuchηs). Old word, literally in Acts 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1 Timothy 1:19). -------------------------------------------------------------------------------- Both sure and steadfast (asphalη te kai bebaian). This anchor of hope will not slip (alpha privative and sphallτ, to totter) or lose its grip (bebaia, from bainτ, to go, firm, trusty). -------------------------------------------------------------------------------- That which is within the veil (to esτteron tou katapetasmatos). The Holy of Holies, "the inner part of the veil" (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters. Hebrews 6:20 Hebrews 6:20 -------------------------- οπουG3699 WHERE προδρομοςG4274 "AS" υπερG5228 FOR ημωνG2257 US εισηλθενG1525 [G5627] ENTERED ιησουςG2424 JESUS, καταG2596 TO τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF αρχιερευςG749 A HIGH PRIEST γενομενοςG1096 [G5637] HAVING BECOME ειςG1519 τονG3588 αιωναG165 FOREVER. the forerunner: Hebrews 2:10, John 14:2, John 14:3 for: Hebrews 1:3, Hebrews 4:14, Hebrews 8:1, Hebrews 9:12, Hebrews 9:24, Hebrews 12:2, Romans 8:34, Ephesians 1:3, Ephesians 1:20-23, 1 Peter 3:22, 1 John 2:12 an: Hebrews 3:1, Hebrews 5:6, Hebrews 5:10, Hebrews 7:1-21 Genesis 14:18 - the priest Numbers 18:28 - and ye shall Joshua 3:6 - Take up 2 Chronicles 20:27 - forefront Psalms 68:18 - ascended Psalms 110:4 - Thou Micah 2:13 - their Zechariah 6:13 - a priest Mark 16:19 - he was Luke 9:51 - that John 10:4 - he goeth Acts 1:2 - the day Hebrews 7:8 - he liveth Hebrews 7:11 - another Hebrews 7:17 - General Hebrews 10:21 - an Hebrews 6:20. ---------------------- Jesus is called the forerunner because he has gone on before us to be the intercessor for His people. For this purpose He was made a High Priest like the order of Melchisedec. The advantage of being after that order instead of the order of the Levitical form was predicted in the Old Testament (Psalms 110:4), and it will be discussed in the next chapter. Hebrews 6:20 ------------------------------------------------------------------------------- Whither the forerunner is for us entered (ὅπουπρόδρομοςὑπὲρἡμῶνιἐσῆλθεν) Ὅπου, strictly where, instead of ὄποι whither (not in N.T.), but more significant as indicating an abiding there. Πρόδρομος forerunner, N.T.. It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him; in the people's stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God. The A.V. entirely misses this point by rendering "the forerunner," as if the idea of a high priest being a forerunner were perfectly familiar. Rend. whither as a forerunner Jesus entered. Comp. Hebrews 10:19. -------------------------------------------------------------------------------- Made a high priest (ἀρχιερεὺςγενόμενος) Rend. having become a high priest, etc. Become, because his office must be inaugurated by his suffering human life and his death. Hebrews 6:20 -------------------------------------------------------------------------------- As a forerunner (prodromos). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (egguos, Hebrews 7:22) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us. -------------------------------------------------------------------------------- A high priest for ever (archiereus eis ton aiτna). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation (Hebrews 5:10-11). "THE EPISTLE TO THE HEBREWS" Chapter Seven Resuming the discussion of Jesus as High Priest, the superiority of Melchizedek to Abraham and Levi is first demonstrated (Hebrews 7:1-10). Reasons are then given why a new priest after the order of Melchizedek was necessary, which also required a change in the Law (Hebrews 7:11-19). Finally, the greatness of Jesus as our new High Priest is explained (Hebrews 7:20-28). POINTS TO PONDER * The superiority of Melchizedek to Abraham and Levi * The change in the priesthood and the annulment of the law * The superiority of Jesus’ priesthood to the Levitical priesthood REVIEW 1) What are the main points of this chapter?- The greatness of Melchizedek - Hebrews 7:1-10- The need for a new priesthood - Hebrews 7:11-19- The greatness of Jesus’ priesthood - Hebrews 7:20-28 2) Where in the Old Testament can we read about Melchizedek? (Hebrews 7:1)- In Genesis 14:18-20; also Psalms 110:4 3) What do Melchizedek and the Son of God appear to have in common? (Hebrews 7:3)- Both appear to be without father and mother, without genealogy, having neither beginning of days, nor end of life, remaining as priests continually 4) Why is Melchizedek greater than both Abraham and Levi? (Hebrews 7:4-10)- Abraham was blessed by Melchizedek, and the lesser is blessed by the greater - Melchizedek received tithes from Abraham and from his descendant Levi (so to speak) 5) Why was there a need for a change in the priesthood? (Hebrews 7:11)- The Law which established the Levitical priesthood made nothing perfect 6) What was required for there to be a change in the priesthood? (Hebrews 7:12; Hebrews 7:18)- The law had to be changed, indeed, annulled 7) What evidence is there that the Law has been changed? (Hebrews 7:13-17)- The priest (Jesus) came from the tribe of Judah, not Levi as required by the Law - The priest (Jesus) has the power of endless life, as foretold in Psalms 110:4 8) List some of the qualities of Jesus’ priesthood. (Hebrews 7:20-28)- By the oath of the Lord - Surety of a better covenant - An unchangeable priesthood - Able to save to the uttermost - Always lives to make intercession - Holy, harmless, undefiled, separate from sinners - Offered up Himself once for all - Has been perfected forever HEBREWS CHAPTER SEVEN.Christ's Priesthood After the Order of Melchizedec.SUMMARY.--The High Dignity of Melchizedec as a Priest. Abraham Paid Him Tithes. Thus Did the Aaronic Priesthood Confess His Superiority. A Type of a Priest Forever. Christ to be a Priest After the Order of Melchizedec. Hence, the Aaronic Priesthood Imperfect. Hence, too, the Law Must be Changed. Christ, the Priest of the New Covenant, Hath an Unchangeable Priesthood. 1-3. For this Melchizedec, king of Salem. See the account of him in Genesis 14:18-20 . That he was a character of exceeding dignity is manifest, not only from the statements of Genesis, but of this chapter. There have been many speculations concerning his personality, but no man can lift the vail. He bursts upon us as a priest-king, king of Salem, or Jerusalem, which we now know from discoveries in Egyptian records existed even in those very early ages; priest of the most High God. There is no account of his parents, none of his birth, none of his death, none of the beginning or end of his priesthood; hence, he appears in the record without parents, genealogy, beginning or end, simply as one that liveth, a fit type of him whose priesthood and kingly state endure forever. Who met Abraham. See Genesis 14:20 . Abraham was returning from the pursuit of marauders who had captured Lot, his nephew. Blessed him. The "great father," "the friend of God," thus acknowledges his superior spiritual dignity. 2. To whom also Abraham gave a tenth part of all. Tithes were paid to him as priest of the Most High. King of righteousness. Such is the meaning of Melchizedek. The word may not be the name, but a title. King of Salem. This means "King of Peace." It will be observed that the payment of tithes for religious purposes is at least 400 years older than the Jewish law. See also Genesis 28:22 . 3. Without father, without mother. See note on verse 1. Nor end of life. None as he appears in history. As far as he is revealed to us he is a living character, one that lives right on, like unto the Son of God. The Apostle does not affirm this was absolutely so, but that it is thus that Melchizedek appears on the back ground of early history. He abideth, in the Sacred Record, a priest continually.4-10. How great this man was. When one so great as Abraham recognized his superiority by paying him tithes. 5. The sons of Levi. The Aaronic priesthood, all of them of the tribe of Levi. Take tithes of the people according to the law. They require the enactment of the law in order to collect tithes of the people, their own brethren. The tithes are paid, not because of their great spiritual dignity, but because the law compels it. 6. But he whose descent is not counted from them. Melchizedek, who was not of the blood of Abraham or tribe of Levi, received tithes of Abraham, not because of the law, but because of his transcendent dignity. 7. The less is blessed by the better. Though Abraham had the promises of God Melchizedek, as the higher in spiritual dignity and nearer to God, blessed him. See Genesis 27:27 to Genesis 29:8. Here men that die receive tithes. The Aaronic priesthood die, and the death of the high priest is a matter of record. Their mortality was a prominent feature, but in the case of Melchizedek, he who receives tithes liveth right on as far as the records tell us. We behold him only as a living priest, typical of a priest who liveth forever. 9. Levi also, who receiveth tithes. The sacred tribe of Israel, the tribe to whom tithes are paid, paid tithes to Melchizedek. 10. He was yet. All Israel, kings and priests, though yet unborn, were represented in Abraham. Hence Levi paid tithes, and thus confessed the superiority of the priesthood of Melchizedek. 11-17. The superiority of the priesthood of Melchizedek to that of Aaron in dignity having been shown, the imperfection of the latter is next pointed out. If therefore perfection were by the Levitical priesthood.If it effected the complete pardon of sins and made men holy. What further need was there, etc. If it gave all needful spiritual blessings there would be no need of another priesthood. The Aaronic priesthood would have been continued on forever. But a change of the priesthood has been predicted, as will soon be shown. 12. For the priesthood being changed. The law as given "under the Levitical priesthood" ( verse 11), and was all grouped around the priesthood as its very center. Of course, if the priesthood was changed the law of the old priesthood, the law of Moses, must go with it, and give place to a new law. 13. For he of whom these things are spoken. Of whom an unchangeable priesthood is predicted. Pertaineth to another tribe. All the priests of the Jewish dispensation had been of the tribe of Levi, but Christ was not of this tribe. 14. Our Lord sprang from Judah. In the genealogies as given by Matthew and Luke. The Messiah was to be the son of David. 15. It is yet far more evident. Still more clear than that the new High Priest should be of the tribe of Judah. That could be shown by an argument, because it was affirmed (1) that the Christ was to be the Son of David; (2) David was of Judah; (3) The Christ was to be a priest. On the other hand, without argument, is the clear affirmation that there was to be a new priesthood, a priest after the likeness of Melchizedec. 16. Who is made, etc. The Levitical priesthood based their claims on a a carnal commandment, a fleshly claim, that of hereditary right. Eleazer succeeded Aaron because he was his son, and so each high priest. The power of an endless life. The claim of the great high priest is not fleshly descent, but that he lives forever. He demonstrated his title to the office by rising from the dead. He was exalted to the kingly priesthood when he arose from the dead . 17. Thou art a priest for ever after the order of Melchisedek. See Psalms 110:4 . This declares that the Christ shall be a priest, a priest forever, a priest not of the order of Aaron, but of Melchizedek; a priest-king whose office abideth continually. 18-22. A disannulling of the commandment going before. The old law and the Aaronic priesthood are abrogated because of their imperfection. They could not make men perfect. 19. For the law made nothing perfect. The law was only a preparatory arrangement. It did not fit men for eternal life. The bringing in of a better hope. See the Revision. The idea is: The law was disannulled and a "better hope" brought in, that of the gospel, by which we draw nigh unto God. 20. Not without an oath. God never interposed an oath except to show certainty and immutability. Thus he swore to Abraham ; to the rebellious Israelites ; to David, that his seed should endure forever . Since the same solemn assurance is given concerning the priesthood of Christ, the meaning is that it is immutable. 21. For those priests. The Aaronic priests. Their priesthood did not rest upon an oath. Hence, it was not eternal; Christ's did, for God gave it the sanctity of an oath. The solemn words are significant, "The Lord sware, and will not repent, Thou art a priest forever, etc." 22. By so much. By such solemn means was Jesus made a surety, the pledge and firm assurance. A surety is intended to secure absolute certainty. A better testament. Rather, covenant. Jesus became the pledge of the new covenant, the Gospel. God has established him as its high priest forever, by the sanctity of an oath. This is the line of argument. 23-28. Were many priests. Since they were removed by death there were in succession many Aaronic high priests. 24. But this man, etc. Christ was victorious over death before he entered upon his priesthood; he lives forever, and hence, there is no change of his priesthood. 25. Wherefore he is able also to save, etc. Because he is such a high priest, and hath the power of an endless life. He is not a frail mortal like us; and can save, in every extremity, all who approach God through his priesthood. 26. Such an high priest became us. We need just such a high priest; one who hath no sins and is exalted above the heathen. He needs not to save himself, and hence is able to save. 27. Who needeth not daily. The daily sacrifice was offered on the altar, under the direction of the high priest, for the sins of the whole nation, including himself. For this he did once. Instead of the daily offering for himself and others, Christ made but one offering, himself, when he died upon the cross. This offering was complete when he, as the high priest, ascended into the Holy of Holies above to intercede for the sins of his people. The perfect high priest had offered the perfect sacrifice and had dedicated the new and better covenant. Christ made his offering as a priest in "The true tabernacle, which the Lord pitched, and not man." 28. For the law, etc. The law puts imperfect men into the Aaronic priesthood. But the word of the oath . . . maketh the Son. The spotless and Divine one who became an eternal priest. Hebrews 7 Verse 1 1. ֿὖפןע דὰס ὁ ´וכקיףוה�ך. All that is historically known of Melchisedek is found in three verses of the book of Genesis (Genesis 14:18-20). In all the twenty centuries of sacred history he is only mentioned once, in Psalms 110:4. This chapter is a mystical explanation of the significance of these two brief allusions. It was not wholly new, since the Jews attached high honour to the name of Melchisedek, whom they identified with Shem, and Philo had already spoken of Melchisedek as a type of the Logos (De Leg. Alleg. III. 25, Opp. I. 102). גבףיכוὺע ׃בכ�ל. Salem is probably a town near Shechem. It is the same which is mentioned in Genesis 33:18 , and in John 3:23; and it is the Salumias of Jdt 4:4. This is the view of Jerome, who in his Onomasticon places it eight miles south of Bethshean. The site is marked by a ruined well still called Sheikh Salim (Robinson, Bibl. Res. III. 333). In Jerome’ s time the ruins of a large palace were shewn in this place as “ the palace of Melchisedek” ; and this agrees with the Samaritan tradition that Abraham had been met by Melchisedek not at Jerusalem but at Gerizim. The same tradition is mentioned by Eupolemos (Euseb. Praep. Evang. IX. 17. See Stanley, Sin. and Pal. p. 237). The more common view has been that Salem is a shortened form of Jerusalem, but this is very improbable; for [1] only a single instance of this abbreviation has been adduced, and that only as a poetic license in a late Psalm which the LXX. describe as “ A Psalm with reference to the Assyrian” (Psalms 76:2). [2] Even this instance is very dubious, for (ב) the Psalmist may be intending to contrast the sanctuary of Melchisedek with that of David; or (ג) even here the true rendering may be “ His place has been made in peace” as the Vulgate renders it. [3] Jerusalem in the days of Abraham, and for centuries afterwards, was only known by the name Jebus. [4] The typical character of Melchisedek would be rather impaired than enhanced by his being a king at Jerusalem, for that was the holy city of the Aaronic priesthood of which he was wholly independent, being a type of One in whose priesthood men should worship the Father in all places alike if they offered a spiritual worship. We must then regard Salem as being a different place from Jerusalem, if any place at all is intended. For though both the Targums and Josephus (Antt. I. 10, § 2) here identify Salem with Jerusalem, the Bereshith Rabba interprets the word Salem as an appellative, and says that “ King of Salem” means “ Perfect King,” and that this title was given to him because he was circumcised (see W�nsche, Bibl. Rabbinica, Beresh. Rabba, p. 198). Philo too says “ king of peace, for that is the meaning of Salem” (Leg. Alleg. III. 25, comp. Isaiah 9:6; Colossians 1:20). Nothing depends on the solution of the question, for in any case the fact that “ Salem” means “ peace” or “ peaceful” is pressed into the typology. But the Salem near Sichem was itself in a neighbourhood hallowed by reminiscences scarcely less sacred than those of Jerusalem. Besides this connexion with the name of Melchisedek, it was the place where Jacob built the altar El-Elohe-Israel; the scene of John’ s baptism; and the region in which Christ first revealed Himself to the woman of Samaria as the Messiah. ἱוסוὺע פןῦ טוןῦ פןῦὑר�ףפןץ. The union of Royalty and Priesthood in the same person gave him peculiar sacredness (“ He shall be a Priest upon His throne” (Zechariah 6:13). “ Rex Anius, rex idem hominum, Phoebique sacerdos” (Virg. Aen. III. 80 and Servius ad loc.). The expression “ God most high” in Genesis is El Elמפn, and this was also a title of God among the Phoenicians. It is however certain that Moses meant that Melchisedek was a Priest of God, for though this is the earliest occurrence of the name El Elמפn it is afterwards combined with “ Jehovah” in Genesis 14:22, and in other parts of the Pentateuch and the Psalms. There is no difficulty in supposing that the worship of the One True God was not absolutely confined to the family of Abraham. The longevity of the early Patriarchs facilitated the preservation of Monotheism at least among some tribes of mankind, and this perhaps explains the existence of the name Eliפn among the Phoenicians (Philo Byblius ap. Euseb. Praep. Evang. I. 10). ὁ ףץםבםפ�ףבע ך.פ.כ. Amraphel king of Shinar, with three allies, had made war on Bera king of Sodom with four allies, and had carried away plunder and captives from the Cities of the Plain. Among the captives was Lot. Abraham therefore armed his 318 servants, and with the assistance of three Canaanite chiefs, Aner, Mamre, and Eshcol, pursued Amraphe’ s army to the neighbourhood of Damascus, defeated them, rescued their prisoners, and recovered the spoil. The word here rendered “ slaughter” may perhaps mean no more than “ smiting,” i.e. defeat. On his return the king of Sodom going forth to greet and thank Abraham met him at “ the valley of Shaveh, which is the king’ s dale,” a place of which nothing is known, but which was probably somewhere in the tribe of Ephraim near mount Gerizim. This seems to have been in the little domain of Melchisedek, for we are not told that “ he went forth to meet” Abraham, but only that (being apparently at the place where Bera met Abraham) he humanely and hospitably brought out bread and wine for the weary victors, and blessed Abraham, and blessed God for granting him the victory. In acknowledgement of this friendly blessing, Abraham “ gave him tithes of all,” i.e. of all the spoils. וὐכןד�ףבע. Evidently as a priestly act. Genesis 14:19-20. Verses 1-3 1– 3. TO Verses 1-28 CH. 7. CHRIST, AS AN ETERNAL HIGH PRIEST AFTER THE ORDER OF , IS TO THE LEVITIC HIGH PRIEST Historic reference to Melchisedek (1– 3). His Priesthood typically superior to that of Aaron in seven particulars. i. Because even Abraham gave him tithes (4– 6). ii. Because he blessed Abraham [7]. iii. Because he is the type of an undying Priest [8]. iv. Because even the yet unborn Levi paid him tithes, in the person of Abraham (9, 10). v. Because the permanence of his Priesthood, continued by Christ, implied the abrogation of the whole Levitic Law (11– 19). vi. Because it was founded on the swearing of an oath (20– 22). vii. Because it is intransmissible, never being vacated by death (23, 24). Summary and conclusion (25– 28). Verse 2 2. נסῶפןם. This seems to imply that of his two names or titles “ Melchisedek,” and “ King of Salem,” the first means “ King of Righteousness” and the second “ King of Peace.” In a passage of mystic interpretation like this, however, the writer may intend to suggest that there is a direct connexion between the two titles, and that “ Righteousness” is the necessary antecedent to “ Peace,” as is intimated in Psalms 72:7; Psalms 85:10. Comp. Romans 5:1. ἑסלחםוץ�לוםןע. The name Melchisedek may mean “ King of Righteousness.” This is the paraphrase of the Targums, perhaps with tacit reference to Isaiah 32:1, where it is said of the Messiah “ Behold a king shall reign in righteousness.” (Comp. Zechariah 9:9; Jeremiah 23:5.) In the Bereshith Rabba Tzedek is explained to mean Jerusalem with reference to Isaiah 1:21, “ Righteousness lodged in it.” Josephus (Antt. I. 19, § 12; B. J. VI. 10) and Philo, however, render it ֲבףיכוὺע ה�ךביןע. Later on in Jewish history (Joshua 10:3) we read of Adonizedek who was a king of Jerusalem. Apart from any deeper meaning “ Righteousness” or “ Justice” was one of the most necessary qualifications of Eastern Kings, who are also Judges. In the mystic sense the interpretation of the names Melchizedek and Salem made him a fit type of “ the Lord our Righteousness” (Jeremiah 23:6) and “ the Prince of Peace” (Isaiah 9:6): and he was also a fit type of Christ because he was a Kingly Priest; a Priest who blessed Abraham; a Priest who, so far as we are told, offered no animal-sacrifices; and a Priest over whom Scripture casts “ the shadow of Eternity.” See Bishop Wordsworth’ s note on this passage. גבףיכוὺע וἰס�םחע. “ The work of Righteousness shall be Peace, and the effect of Righteousness quietness and assurance for ever” (Isaiah 32:17; Ephesians 2:14-15;Ephesians 2:17; Romans 5:1. Comp. Philo Leg. Alleg. III. 25, Opp. I. 102). Verse 3 3. ἀנ�פשס, ἀל�פשס, ἀדוםובכ�דחפןע, “without lineage” or “pedigree” as in Hebrews 7:6. The mistaken rendering “ without descent” is ancient, for in consequence of it Irenaeus claims Melchisedek as one who had lived a celibate life (which in any case would not follow). The simple and undoubted meaning of these words is that the father, mother, and lineage of Melchisedek are not recorded, so that he becomes more naturally a type of Christ. In the Alexandrian School, to which (whether he was Apollos or not) the writer of this Epistle belonged, the custom of allegorising Scripture had received an immense development, and the silence of Scripture was regarded as the suggestion of mysterious truths. The Jewish interpreters naturally looked on the passage about Melchisedek as full of deep significance because the Psalmist in the 110th Psalm, which was universally accepted as a Psalm directly Messianic (Matthew 22:44), had found in Melchisedek a Priest-King, who, centuries before Aaron, had been honoured by their great ancestor, and who was therefore a most fitting type of Him who was to be “ a Priest upon his Throne.” The fact that he had no recordedfather, mother, or lineage enhanced his dignity, because the Aaronic priesthood depended exclusively on the power to prove direct descent from Aaron, which necessitated a most scrupulous care in the preservation of the priestly genealogies. (See Ezra 2:61-62; Nehemiah 7:63-64, where families which could not actually produce their pedigree are excluded from the priesthood.) Moreover this was particularly remarkable in the Book of Genesis where the genealogy of all the leading characters is given, and where they form the framework of the Book, as Ewald has observed. The idiom by which a person is said to have no father or ancestry when they are not recorded, or are otherwise quite unimportant, was common to Greek, Latin, and Hebrew. In a Greek tragedy “ Ion” calls himself “motherless” when he supposes that his mother is a slave (Eurip. Ion, 850). Scipio said scornfully to the mob of the Forum “St! tacete quibus nec pater nec mater est” (Cic. De Orat. II. 64). Horace calls himself “ a man nullis majoribus ortus” (Hor. Sat. I. Hebrews 6:10). In the Bereshith Rabba we find the rule “ a Gentile has no father,” i.e. the father of a proselyte is not counted in Jewish pedigrees. Further the Jews mystically applied the same sort of rule which holds in legal matters which says “ that things not producible are regarded as non-existent.” Hence their kabbalistic interpretation of particulars not mentioned in Scripture. From the fact that Gain’ s death is nowhere recorded in Genesis, Philo draws the lesson that evil never dies among the human race; and he calls Sarah “ motherless” because her mother is nowhere mentioned. There is then no difficulty either as to the idiom or its interpretation. ἀל�פשס. The mention of this particular may seem to have no hearing on the type, unless a contrast he intended to the Jewish Priests who were descended from Elisheba the wife of Aaron (Exodus 6:23). But “ Christ as God has no mother, as man no Father.” The primitive Church neither used nor sanctioned the name ָוןפ�ךןע “ Mother of God” as applied to the Virgin Mary. ἀדוםובכ�דחפןע. “Without a genealogy.” Melchisedek has no recorded predecessor or successor. Bishop Wordsworth quotes “ Who shall declare His generation?” which however is not the meaning of the Hebrew. ל�פו ἀסקὴם ἡלוסῶם ך.פ.כ. The meaning of this clause is exactly the same as that of the last— namely that neither the birth nor death of Melchisedek is recorded, which makes him all the more fit to be a type of the Son of God. Dean Alford’ s remark that it is “ almost childish” to suppose that nothing more than this is intended, arises from imperfect familiarity with the methods of Rabbinic and Alexandrian exegesis. The notion that Melchisedek was the Holy Spirit (which was held by an absurd sect who called themselves Melchisedekites); or “ the Angel of the Presence” ; or “ God the Word, previous to Incarnation” ; or “ the Shechinah” ; or “ the Captain of the Lord’ s Host” ; or “ an Angel” ; or “ a reappearance of Enoch” ; or an “ἐםף�סךשףיע of the Holy Ghost” ; are, on all sound hermeneutical principles, not only “ almost” but quite “ childish.” They belong to methods of interpretation which turn Scripture into an enigma and neglect all the lessons which result so plainly from the laws which govern its expression, and the history of its interpretation. No Hebrew, reading these words, would have been led to these idle and fantastic conclusions about the superhuman dignity of the Canaanite prince in himself, and apart from his purely typical character. If the expressions here used had been meant literally, Melchisedek would not have been a man, but a Divine Being— and not the type of one. It would then have been not only inexplicable, but meaningless, that in all Scripture he should only have been incidentally mentioned in three verses of a perfectly simple and straightforward narrative, and only once again alluded to in the isolated reference of a Psalm written centuries later. The fact that some of these notions about him may plead the authority of great names is no more than can be said of thousands of the absolute, and even absurd, misinterpretations in the melancholy history of slowly-corrected errors which passes under the name of Scripture exegesis. Less utterly groundless is the belief of the Jews that Melchisedek was the Patriarch Shem, who, as they shewed, might have survived to this time (Avodath Hakkodesh, III. 20, &c. and in two of the Targums). Yet even this view cannot be correct; for if Melchisedek had been Shem [1] there was every reason why he should be called by his own name, and no reason whatever why his name should be suppressed; and [2] Canaan was in the territory of Ham’ s descendants, not those of Shem; and [3] Shem was in no sense, whether mystical or literal, “ without pedigree.” Yet this opinion satisfied Lyra, Cajetan, Luther, Melanchthon, Lightfoot, &c. Who then was Melchisedek? Josephus and some of the most learned fathers (Hippolytus, Eusebius, &c.), and many of the ablest modern commentators, rightly hold that he was neither more nor less than what Moses tells us that he was— the Priest-King of a little Canaanite town, to whom, because he acted as a Priest of the True God, Abraham gave tithes; and whom his neighbours honoured because he was not sensual and turbulent as they were, but righteous and peaceful, not joining in their wars and raids, yet mingling with them in acts of mercy and kindness. How little the writer of this Epistle meant to exaggerate the typology is shewn by the fact that he does not so much as allude to the “ bread and wine” to which an unreal significance has been attached both by Jewish and Christian commentators. He does not make it (as the Jews do) in any way a type of the shewbread and libations; or an offering characteristic of his Priesthood; nor does he make him (as Philo does) offer any sacrifice at all. How much force would he have added to the typology if he had ventured to treat these gifts as prophecies of the Eucharist, as some of the Fathers do! His silence on a point which would have been so germane to his purpose is decisive against such a view. As regards the ל�פו we may observe that as in Modern Greek לὴ has become the invariable negative with participles, so we find a tendency in this direction in Hellenistic Greek. Here for instance though the reference is to one person, the attribute implied by the participle is ascribed only in conception. Comp. Luke 7:33, ἐכ�כץטום Ἰש�םםחע ל�פו ἐףט�שם … ל�פו נ�םשם. See Winer, p. 607. ἀצשלןישל�םןע הὲ פῷ ץἱῷ פןῦ טוןῦ, “having been likened to the Son of God,” i.e. having been invested with a typical resemblance to Christ. The expression explains the writer’ s meaning. It is a combination of the passage in Genesis with the allusion in Psalms 110, shewing that the two together constitute Melchisedek a Divinely appointed type of a Priesthood received from no ancestors and transmitted to no descendants. The personal importance of Melchisedek was very small; but he is eminently typical, because of the suddenness with which he is introduced into the sacred narrative, and the subsequent silence respecting him. He was born, and lived, and died, and had a father and mother no less than any one else, but by not mentioning these facts, the Scripture, interpreted on mystic principles, “ throws on him a shadow of Eternity: gives him a typical Eternity.” The expressions used of him are only literally true of Him whose type he was. In himself only the Priest-prince of a little Canaanite community, his venerable figure was seized upon, first by the Psalmist, then by the writer of this Epistle, as the type of an Eternal Priest. As far as Scripture is concerned it may be said of him, that “ he lives without dying, fixed for ever as one who lives by the pen of the sacred historian, and thus stamped as a type of the Son, the ever-living Priest.” וἰע פὸ היחםוך�ע, in perpetuum. Verse 4 4. ָושסוῖפו ה�, “Now contemplate spiritually.” נחכ�ךןע ןὗפןע. Here begin the seven particulars of the typical superiority of Melchisedek’ s Priesthood over that of Aaron. FIRST. Even Abraham gave him tithes. ᾧ ךבὶ הוך�פחם ך.פ.כ. The ךבὶ must not be connected with Ἀגסבὰל by trajection (hyperbaton), but emphasises the act of giving or tithe. See Winer, p. 701. ὁ נבפסי�סקחע. There is great rhetorical force in the order of the original, “ to whom even Abraham gave a tithe out of his best spoils— he the patriarch.” Here not only is the ear of the writer gratified by the sonorous conclusion of the sentence with an Ionicus a minore pדtrĭגrchחs; but a whole argument about the dignity of Abraham is condensed into the position of one emphatic word. The word in the N. T. occurs only here and in Acts 2:29; Acts 7:8-9. ἐך פῶם ἀךסןטים�שם, “from the spoils.” The word properly means that which is taken from the top of a heap (ἄךסןע, ט�ע); hence some translate it “ the best of the spoils,” and Philo describes the tithe given by Abraham in similar terms. But this is to press too much the derivation of the word. Verses 4-6 4– 6. BECAUSE EVEN ABRAHAM GAVE HIM TITHES Verse 5 5. ἱוסבפו�בם. Defined by Aristotle to mean “ care concerning the gods.” ἀנןהוךבפןῖם. The Priests only took tithes of the people indirectly, through the agency of the Levites. Delitzsch argues that after the Exile the Priests collected the tithes themselves. It cannot however be proved that the Priests themselves tithed the people. This was done by the Levites, who gave the tithe of their tithes to the priests, Numbers 18:22-26, Nehemiah 10:38. There is however no real difficulty about the expression, for the Priests might tithe the people, as Jewish tradition says that they did in the days of Ezra; and [2] Qui facit per alium facit per se. There is therefore no need to alter “ the people” (כבὸם) into Levi (ֻוץְם). The Priests stood alone in receiving tithes and giving none. ἐך פῆע ὀףצ‎ןע. A Hebrew expression, Genesis 35:11. Verse 6 6. ὁ הὲ לὴ דוםובכןדן‎לוםןע. ֿὐ, which might have been here expected, would simply state the fact. The לὴ is practically here a stronger negative because it denies the very conception. Comp. Luke 1:20, ךבὶἔףῃ … לὴ הץם�לוםןע כבכῆףבי. John 7:49, ὁὄקכןע ןὗפןע ὁ לὴ דידם‏ףךשם פὸם ם�לןם. וὐכ�דחךום, “and hath blessed.” SECOND point of superiority. The perfects imply that the acts are regarded as permanent and still continuous in their effects, in accordance with the writer’ s manner of regarding Scripture as a living and present entity. Verse 7 7. ὑנὸ פןῦ ךסו�פפןםןע, i.e. the inferior is blessed by one who is (pro hac vice or quoad hoc) the Superior. Hence blessing was one of the recognised priestly functions (Numbers 6:23-26). Verse 8 8. ךבὶὧהו. As things now are; while the Levitic priesthood still continues. ἀנןטם�ףךןםפוע ἄםטסשנןי, “weak dying men”— men who are under liability to die (comp. Hebrews 7:23), as in the lines “ He preached as one who ne’ er should preach again, And as a dying man to dying men.” The word ἄםטסשנןי implies men in their mortal frailty. ὅפי זῇ, i.e. he stands as a living man on the eternal page of Scripture, and no word is said about his death; so far then as the letter of Scripture is concerned he stands in a perpetuity of mystic life. This is the THIRD point of superiority. Verse 9 9. ὡע ἔנןע וἰנוῖם, “so to speak” ; shewing the writer’ s consciousness that the expression is somewhat strained, especially as even Isaac was not born till 14 years later. The phrase is classic, and is common in Philo, but is the only example of the adverbial infinitive in the N. T. (Winer, p. 399), and the only instance in which שעexpresses design (id. p. 563). Theophylact says it may mean either ἐם ףץםפ�לῳ וἰנוῖם or ἵםʼ ןὔפשע וἴנש. The latter is clearly the meaning here. ֻוץוὶע … הוהוך�פשפבי, “Levi … hath been tithed.” This is the FOURTH point of superiority. Verse 9-10 9, 10. BECAUSE EVEN THE YET UNBORN LEVI PAID HIM TITHES, IN THE PERSON OF ABRAHAM Verse 11 11. ֵἰ לὲם ןὗם ך.פ.כ. At this point begins the a fortiori argument which occupies the next nine verses. “ Perfection” (compare the verb in Hebrews 9:9, Hebrews 10:1;Hebrews 10:14, Hebrews 11:40) means power of perfectionment, capacity to achieve the end in view; but this was not to be attained through the Levitic priesthood. The FIFTH point of superiority is that the Melchisedek Priesthood implies the abrogation of the Levitic, and of the whole law which was based upon it. ἐנʼ בὐפῆע, “for on the basis of it.” The writer regards the Priesthood rather than the Law as constituting the basis of the whole Mosaic system; so that into this slight parenthesis he really infuses the essence of his argument. The Priesthood is obviously changed. For otherwise the Theocratic King of Psalms 110. would not have been called “ a Priest after the order of Melchisedek” but “ after the order of Aaron.” Clearly then “ the order of Aaron” admitted of no attainment of perfection through its means. But if the Priesthood was thus condemned as imperfect and inefficient, the Law was equally disparaged as a transitory institution. Righteousness did not “ come by the Law” ; if it could so have come Christ would have died in vain (Galatians 2:21. Comp. Hebrews 10:1-14). ὁ כבὸע … םוםןלןט�פחפבי. As םןל. takes the dat. (LXX.) the noun which denotes the person becomes the subject of the passive verb. Winer, p. 326. פ�ע ἔפי קסו�ב. We may supply either ἧם or ἂם ἦם. There could be no need, since none of God’ s actions or dispensations are superfluous. ἕפוסןם … ἱוס�ב. Not “another priest” as in A. V. (which would have required ἄככןם) but “a different priest.” ךבὶ ןὐ … כ�דוףטבי, “and that he should not be said (viz. in Psalms 110:4) to be after the order of Aaron.” If the ןὐ seem harsh (instead of לὴ) in this construction, we may with Winer (p. 605) join the ןὐ to ךבפὰ פὴם פ�מים, “ and be called ‘not after the order of Aaron.’ ” That כ�דוףטבי does not here mean eligi is clear from Hebrews 7:13. Verses 11-19 11– 19. BECAUSE THE OF HIS , BY CHRIST, IMPLIED THE OF THE WHOLE LEVITIC LAW Verse 12 12. לופבפיטול�םחע. He here uses the comparatively mild and delicate term “ being transferred.” When he has prepared the mind of his readers by a little further argument, he substitutes for לופ�טוףיע the much stronger word “annulment” (ἀט�פחףיע, Hebrews 7:18). It is a characteristic of the writer to be thus careful not to shock the prejudices of his readers more than was inevitable. His whole style of argument, though no less effective than that of St Paul in its own sphere, is more conciliatory, more deferential, less vehemently iconoclastic. His relation to St Paul is like that of Melanchthon to Luther. ἐמ ἀם�דךחע. The Law and the Priesthood were so inextricably united that the Priesthood could not be altered without disintegrating the whole complex structure of the Law. Verse 13 13. לופ�ףקחךום, “hath had part in.” The expression seems to be designedly indirect, with reference to the Virgin birth. ןὐהו�ע. Sacerdotal privileges were exclusively assigned to the tribe of Levi (Deuteronomy 10:8; Numbers 3:5-8). The attempt of King Uzziah, who was of the tribe of Judah, to assume priestly functions, had been terribly punished (2 Chronicles 26:3; 2 Chronicles 26:19). Verse 14 14. נס�החכןם, “known to all.” The word נס�החכןם occurs in 1 Timothy 5:24-25. The delicate shades of difference between לופ�ףקחךום … נסןף�ףקחךום, נס�החכןם … ךבפ�החכןם shew the careful elaboration of the style. ἀםבפ�פבכךום, “hath sprung.” The verb is used generally of the sun rising (Malachi 4:2; Luke 12:54; 2 Peter 1:19), but also of the springing up of plants (Zechariah 3:8;Zechariah 6:12, &c.). Hence the LXX. choose the word Ἀםבפןכ�, which usually means sunrise, to translate the Messianic title of “ the Branch.” ἐמ Ἰן‎הב. Genesis 49:10; Isaiah 11:1; Luke 3:33. “ The Lion of the tribe of Judah,” Revelation 5:5. ὁ ך‎סיןע ἡלῶם. This is the first time that we find this expression in the N. T. standing alone as a name for Christ. It is from this passage that the designation so familiar to Christian lips is derived. נוסὶἱוס�שם, “concerning priests,” a better reading than the one followed by the A. V. נוסὶἱוסשף‎םחע. Uzziah, of the tribe of Judah, king though he was, had been punished by lifelong leprosy for usurping the functions of the tribe of Levi. ἔפי. So ἔפי is used to strengthen a comparative in Philippians 1:9. Verse 15 15. ךבפ�החכןם. The word used is stronger than נס�החכןם in Hebrews 7:14 and does not occur elsewhere in the N.T. The change of the Law can be yet more decisively inferred from the fact that Melchisedek is not only a Priest of a different tribe from Levi, but a priest constituted in a wholly different manner, and even— as he might have said—out of the limits of the Twelve tribes altogether; and yet a Priest was to be raised after his order, not after that of Aaron. וἰ. Followed by the present indicative וἰ means “if” (as is the case), i.e. “ seeing that.” Verse 16 16. ךבפὰ ם�לןם ἐםפןכῆע ףבסך�םחע. Rather, “in accordance with the law of a fleshen (i.e. earthly) commandment.” Neither this writer, nor even St Paul, ever called or would have called the Law “ carnal” (ףבסךיך�ע), a term which St Paul implicitly disclaims when he says that the Law is “ spiritual” (Romans 7:14); but to call it “ fleshen” (ף�סךיםןע) is merely to say that it is hedged round with earthly limitations and relationships, and therefore unfit to be adapted to eternal conditions. Its ordinances indeed might be called “ ordinances of the flesh” (Hebrews 9:10), because they had to do, almost exclusively, with externals. An attentive reader will see that even in the closest apparent resemblances to the language of St Paul there are differences in this Epistle. For instance his relative disparagement of the Law turns almost exclusively on the conditions of its hierarchy; and his use of the word “ flesh” and “ fleshen,” refers not to sensual passions but to mortality and transience. ד�דןםום, “is become.” זשῆע ἀךבפבכ‎פןץ, “of an indissoluble life,” the life of a tabernacle which “ could not be dissolved.” The word ἀךבפ�כץפןע is not found elsewhere in the N. T. The Priest of this new Law and Priesthood is “ the Prince of Life” (Acts 3:15). Verse 17 17. לבספץסוῖפבי, “he is testified of.” ὅפי. This serves the purpose of our modern marks of quotation. Verse 18 18. Ἀט�פחףיע. See note on Hebrews 7:12. Comp. Galatians 3:15. ד�םופבי, “there occurs” or “results,” in accordance with Psalms 110:4. נסןבדן‎ףחע. Comp. 1 Timothy 1:18; 1 Timothy 5:24. The “ commandment” was only a temporary precursor of the final dispensation. ἐםפןכ�ע. Most ancient and modern commentators understand this of the Mosaic Law in general. היὰ פὸ בὐפῆע ἀףטוםὲע ךבὶἀםשצוכ�ע. These very strong expressions— almost as strong as any that St Paul has used— would have caused terrible offence to all Judaists had they been introduced suddenly. As it is they only occur incidentally in the midst of a sustained and powerful train of reasoning. The writer here shews how completely he is of the school of St Paul, notwithstanding the strength of his Judaic sympathies. For St Paul was the first who clearly demonstrated that Christianity involved the abrogation of the Law, and thereby proved its partial, transitory, and inefficacious character as intended only to be a preparation for the Gospel (Romans 8:3). The law was only the “ tutor” or attendant-slave to lead men to Christ, or train their boyhood till it could attain to full Christian manhood (Galatians 3:23-24). It was only after the consummation of the Gospel that its disciplinary institutions became reduced to “ weak and beggarly rudiments” (Galatians 4:9). Verse 19 19. ןὐהὲם … ἐפוכו�שףום. This is illustrated in Hebrews 9:6-9. ἐנויףבדשדὴ הὲ ך.פ.כ. The better punctuation is “ There results a disannulment of the preceding commandment on account of its weakness and unprofitableness— for the Law perfected nothing— but (there results) the superinduction of a better hope.” The latter clause is a nominative not to ἐפוכו�שףום, but to ד�םופבי in Hebrews 7:18. The “ better hope” is that offered us by the Resurrection of Christ; and the whole of the New Testament bears witness that the Gospel had the power of “ perfecting,” which the Law had not. Romans 3:21; Ephesians 2:13-15, &c. Verse 20 20. ךבטʼ ὅףןם ןὐ קשסὶע ὁסךשלןף�בע. This is the SIXTH point of superiority. He has lingered at much greater length over the FIFTH than over the others, from the extreme importance of the argument which it incidentally involved. The oath on which the Melchisedek Priesthood was founded is that of Psa 110:4. For the common word ὅסךןע (as in Hebrews 6:17), he prefers the more sonorous ὁסךשלןף�ב which means the same thing, but sounds more emphatic. Verses 20-22 20– 22. BECAUSE IT WAS FOUNDED ON THE OF AN OATH Verse 21 21. ןἱ לὲם דὰס ך.פ.כ., “these men have been made priests without an oath.” There is no mention of any oath of perpetuity in connexion with the Aaronic priesthood. וἰףὶם דודןם�פוע. This is merely the periphrastic perfect (sind geworden). Verse 22 22. ךסו�פפןםןע היבט�ךחע. “By so much better was the covenant of which Jesus has been made surety.” The words— which might be taken as the keynote of the whole Epistle— should undoubtedly be rendered “ of a better covenant.” The Greek word היבט�ךח is the rendering of the Hebrew Berמth, which means a covenant. Of “ testaments” the Hebrews knew nothing until they learnt the custom of “ making a will” from the Romans. So completely was this the case that there is no word in Hebrew which means “ a will,” and when a writer in the Talmud wants to speak of a “ will,” he has to put the Greek word היבט�ךח in Hebrew letters. The Hebrew berמth is rendered היבט�ךח in the LXX., and “ covenant” by our translators at least 200 times. When we speak of the “ Old” or the “ New Testament” we have borrowed the word from the Vulgate or Latin translation of St Jerome in 2 Corinthians 3:6. The only exception to this meaning of היבט�ךח in the N. T. is in Hebrews 9:15-17. Of the way in which Jesus is “ a pledge” (ἔדדץןע) of this “ better covenant,” see Hebrews 7:25 and Hebrews 8:1; Hebrews 8:6, Hebrews 9:15, Hebrews 12:24. The word ἔדדץןעoccurs here alone in the N. T., but is found in Sir 29:15. Verse 23 23. ךבὶ ןἱ לὲם ך.פ.כ. “And they truly have been constituted priests many in number.” טבם�פῳ. The vacancies caused in their number by the ravages of death required to be constantly replenished (Numbers 20:28; Exodus 29:29-30). Verse 23-24 23, 24. BECAUSE IT IS , NEVER BEING VACATED BY DEATH Verse 24 24. ὁ ה�, “but He.” The A.V. “ but this man” is not felicitous. ἀנבס�גבפןם, “hath his priesthood unchangeable” (Oecumen. ἀפוכו‎פחפןם, Theoph. ἀהי�הןקןם, sempiternum Vulg.): a rendering which is more in accordance with usage than “ untransmissible,” “ a priesthood that doth not pass to another,” as it is rendered in the margin of our Revised Version. The rendering “ not to be transgressed against,” or “ inviolate” (intransgressibile, Aug.), is not tenable here. The word belongs to later Greek, is not found in the LXX., and here only in the N.T. This is the SEVENTH particular of superiority. I think it quite needless to enter into tedious modern controversies as to the particular time of Christ’ s ministry at which He assumed His priestly office, because I do not think that they so much as entered into the mind of the author. The one thought which was prominent in his mind was that of Christ passing as our Great High Priest with the offering of His finished sacrifice into the Heaven of Heavens. The minor details of Christ’ s Priestly work are not defined, and those of Melchisedek are passed over in complete silence. Verse 25 25. וἰע פὸ נבםפוכ�ע, i.e. “to the consummate end.” All the Apostles teach that Christ “ is able to keep us from falling and to present us faultless before the presence of His glory” (Judges 1:24; Romans 8:34; John 6:37-39). ף‏זוים. He saves them in accordance with His name of Jesus, “ the Saviour.” Bengel. היʼ בὐפןῦ. “No man cometh unto the Father but by me.” וἰע פὸἐםפץדק�םוים ὑנ�ס, “to appear in the presence of God for us” (Hebrews 9:24). Philo also speaks of the Logos as a Mediator and Intercessor (Vit. Mos. III. 16). Having thus proved in seven particulars the transcendence of the Melchisedek Priesthood of Christ, as compared with the Levitic Priesthood, he ends this part of his subject with a weighty summary, into which, with his usual literary skill, he introduces by anticipation the thoughts which he proceeds to develop in the following chapters. Verses 25-28 25– 28. SUMMARY AND Verse 26 26. װןיןῦפןע ד�ס. The “for” clinches the whole argument with a moral consideration. There was a spiritual fitness in this annulment of the imperfect Law and Priesthood, and the introduction of a better hope and covenant. So great and so sympathetic and so innocent a High Priest was suited to our necessities. There is much rhetorical beauty in the order of the Greek. He might have written it in the order of the English, but he keeps the word “ Priest” by way of emphasis as the last word of the clause, and then substitutes High Priest for it. ὅףיןע. Heb. חָסִיר, pure towards God (Leviticus 20:26; Leviticus 21:1; Psalms 16:10; Acts 2:27). He bore “ holiness to the Lord” not on a golden mitre-plate, but as the inscription of all His life as “ the Holy One of God” (Mark 1:24). ἄךבךןע, as regards men. Chrys. ἀנ�םחסןע, ןὐק ὕנןץכןע. Isaiah 53:9. ἀל�בםפןע. Not stained, Isaiah 53:9 (and as the word implies un-stainable), with any of the defilements which belonged to the Levitic priests from their confessed sinfulness. Christ was “ without sin” (Hebrews 4:15); “ without spot” (Hebrews 9:14; 1 Peter 1:19). He “ knew no sin” (2 Corinthians 5:21). ךוקשסיףל�םןע ἀנὸ פῶם ἁלבספשכῶם. “Having been separated from sinners.” The writer is already beginning to introduce the subject of the Day of Atonement on which he proceeds to speak. To enable the High Priest to perform the functions of that day aright the most scrupulous precautions were taken to obviate the smallest chance of ceremonial pollution (Leviticus 21:10-15); yet even these rigid precautions had at least once in living memory been frustrated— when the High Priest Ishmael ben Phabi had been incapacitated from his duties because in conversing with Hareth (Aretas), Emir of Arabia, a speck of the Emir’ s saliva had fallen upon the High Priest’ s beard. But Christ was free not only from ceremonial pollution, but from that far graver moral stain of which the ceremonial was a mere external figure; and He had now been exalted above all contact with sin in the Heaven of Heavens (Hebrews 4:14). ὑרחכ�פוסןע. Having “ ascended up far above all heavens” (Ephesians 4:10). Verse 27 27. ךבטʼ ἡל�סבם. A difficulty is suggested by this word, because the High Priest did not offer sacrifices daily, but only once a year on the Day of Atonement. In any case the phrase would be a mere verbal inaccuracy, since the High Priest could be regarded as potentially ministering in the daily sacrifices which were offered by the inferior Priests; or the one yearly sacrifice may be regarded as summing up all the daily sacrifices needed to expiate the High Priest’ s daily sins . It appears however that the High Priest might if he chose take actual part in the daily offerings (Exodus 29:38; Exodus 29:44; Leviticus 6:19-22; Jos. B. J. Hebrews 7:5-7). It is true that the daily sacrifices and Minchah or “ meat offering” had no recorded connexion with any expiatory sacrifices; but an expiatory significance seems to have been attached to the daily offering of incense (Leviticus 16:12-13, LXX.; Yoma, f. 44. 1). Wieseler’ s notion that there is any reference to the Jewish Temple built by Onias at Leontopolis is entirely baseless. Both Philo (De Spec. Legg. § 53) and the Talmud use the very same expression as the writer, who seems to have been perfectly well aware that, normally and strictly, the High Priest only offered sacrifices on one day in the year (Hebrews 9:25, Hebrews 10:1;Hebrews 10:3). The stress may be on the necessity. Those priests needed the expiation by sacrifice for daily sins; Christ did not. ἐצ�נבמ, “once for all” (Hebrews 9:12; Hebrews 9:26; Hebrews 9:28, Hebrews 10:10; Romans 6:10). Christ offered one sacrifice, once offered, but eternally sufficient. ἑבץפ�ם. The High Priest was also the Victim, Hebrews 8:3, Hebrews 9:12; Hebrews 9:14; Hebrews 9:25, Hebrews 10:10; Hebrews 10:12; Hebrews 10:14; Ephesians 5:2 (L�nemann). Verse 28 28. ἀםטס‏נןץע, i.e. ordinary “ human beings.” לופὰ פὸם ם�לןם. Namely, in Psalms 110:4. פופוכוישל�םןם, “who has been perfected.” The word “ consecrated” in our A.V. is a reminiscence of Lev 21:10; Exodus 29:9. The “ perfected” has the same meaning as in Hebrews 2:10, Hebrews 5:9. "THE EPISTLE TO THE HEBREWS" The Greatness Of Melchizedek (Hebrews 7:1-10) 1. Thus far in our study, we have seen the writer mention Melchizedek... a. That Jesus is a priest "after the order of Melchizedek" - Hebrews 5:9-10; Hebrews 6:20b. It has only been a brief mention, for the dullness of the readers required a necessary digression - cf. Hebrews 5:11 to Hebrews 6:20 2. But now the writer returns to his theme concerning Melchizedek, in which he... a. Establishes the greatness of Melchizedek - Hebrews 7:1-10b. Shows the significance of Melchizedek's priesthood - Hebrews 7:11-19c. Thereby illustrating the greatness of Christ's priesthood - Hebrews 7:20-28 3. Since this subject is "meat" compared to the "milk" of the Word (cf. Hebrews 5:10-12)... a. We want to approach it slowly and carefully b. Allowing ourselves to slowly "digest" what is said in this seventh chapter of Hebrews [For this reason, this lesson will limit itself to the first ten verses, in which we read of "The Greatness Of Melchizedek". To appreciate his greatness, we must be aware of...] I. THE HISTORY OF (Hebrews 7:1-3) A. THE RECORD AS FOUND IN Genesis 14...1. We first read of "The Battle Of The Kings" - Genesis 14:1-112. In which Lot is captured, and then rescued by Abram (Abraham) - Genesis 14:12-173. Upon his return, Abram is met by Melchizedek - Genesis 14:18a. Who is "king of Salem" (thought to be later known as Jerusalem) b. Who is also "the priest of God Most High" 4. In this meeting, two things happen... a. Melchizedek blesses Abram (Abraham) - Genesis 14:19b. Abram pays tithes to Melchizedek - Genesis 14:20 b B. IN TO , THE AUTHOR OF HEBREWS...1. Summarizes the events in Hebrews 7:1-2a. How Melchizedek met Abraham and blessed him b. How Abraham gave "a tenth part of all" (i.e., tithes) to Melchizedek 2. Explains the meaning of his name and title - Hebrews 7:2a. The name "Melchizedek" means "king of righteousness" b. The title "king of Salem" means "king of peace" 3. Makes some intriguing statements about Melchizedek... a. "without father, without mother, without genealogy" b. "having neither beginning of days nor end of life" c. "made like the Son of God" d. "remains a priest continually" C. WHO IS THIS ""?1. Some have suggested that he was: a. An angel (Origen, Didymus) b. Enoch (Husius, Calmet) c. Shem (Jerome, Luther) 2. Others have taken the statements in Hebrews 7:3 to suggest that Melchizedek was a "theophany" (a pre-incarnate appearance of Christ), for the following reasons: a. The name Melchizedek, meaning "king of righteousness" (Hebrews 7:2) b. The designation "king of peace" (Hebrews 7:2) c. The possibility that the lack of recorded genealogy mentioned in v.3 is due to actual lack of ancestors, rather than the mere absence of historical record d. He is said to remain "a priest continually" (Hebrews 7:3 c) e. He is contrasted with "mortal men" (Hebrews 7:8 a) f. Of him "it is witnessed that he lives" (Hebrews 7:8 b) 3. Most take that he was simply a man (note Hebrews 7:4), but because he appears suddenly in Scripture as a priest... a. With no mention of parentage or genealogy b. With no mention of his birth or death c. With only a mention of him as a priest of "God Most High" ...that he is a "type" of Christ, and what His priesthood would be like [While the true identity of Melchizedek may remain a mystery because of the brevity of scriptural information, his importance as it relates to the superiority of Christ's priesthood becomes very clear as we consider...] II. THE OF (Hebrews 7:4-10) A. TITHES FROM ABRAHAM (Hebrews 7:4-6 a)1. Abraham paid a tenth to Melchizedek 2. Just as the nation of Israel would later pay a tenth to the sons of Levi -- Thus Abraham, great as he was, showed his deference to Melchizedek B. BLESSED ABRAHAM (Hebrews 7:6-7)1. Melchizedek blessed him "who had the promises" (Abraham) 2. There is no dispute that "the lesser is blessed by the better" -- Thus Melchizedek is clearly "better" than Abraham C. 'S SERVICE WAS NOT BY DEATH (Hebrews 7:8)1. In the priesthood under the Jewish system (i.e., the Levitical or Aaronic priesthood), tithes were received by "mortal men" (whose service ended at death) 2. But it has been witnessed that Melchizedek "lives"("remains a priest continually" - Hebrews 7:3) 3. How he lives and remains a priest continually, the Bible does not say -- But in this way Melchizedek is greater than the Levitical priests (a point made concerning Jesus later in the chapter) D. EVEN LEVI PAID TITHES TO (Hebrews 7:9-10)1. Levi was "in the loins of his father" Abraham when Melchizedek met him 2. Thus Levi, who receives tithes, paid tithes "through Abraham, so to speak" -- Again illustrating the greatness of Melchizedek, as one greater than Levi! 1. There is a lot more I wish I knew about Melchizedek... a. Was he a "theophany", a pre-incarnate appearance of Christ? b. Was he is an angel? Enoch? Shem? c. Was he simply a man? 1) One whose Biblical record is such that he serves as a "type" of Christ 2) If so, I would love to know where he came from, and how he came to be "priest of God Most High" d. And how does he remain a priest continually? 2. But what I do know is this... a. Jesus is "a priest forever according to the order of Melchizedek", as God swore He would be in Psalms 110:4b. And that Melchizedek is clearly presented to be greater than Abraham and Levi! Understanding "The Greatness Of Melchizedek" helps prepare us to appreciate the superiority of Christ's priesthood over the Levitical (Aaronic) priesthood, which we will consider later... Hebrews 7:2 Hebrews 7:2 -------------------------- ωG3739 TO WHOM καιG2532 ALSO δεκατηνG1181 A TENTH αποG575 OF παντωνG3956 ALL εμερισενG3307 [G5656] DIVIDED αβρααμG11 ABRAHAM; πρωτονG4412 μενG3303 FIRST ερμηνευομενοςG2059 [G5746] BEING βασιλευςG935 KING δικαιοσυνηςG1343 OF , επειταG1899 THEN δεG1161 AND καιG2532 ALSO βασιλευςG935 KING σαλημG4532 OF SALEM, οG3739 WHICH εστινG2076 [G5748] IS βασιλευςG935 KING ειρηνηςG1515 OF PEACE; a tenth: Genesis 28:22, Leviticus 27:32, Numbers 18:21, 1 Samuel 8:15, 1 Samuel 8:17 King of righteousness: 2 Samuel 8:15, 2 Samuel 23:3, 1 Kings 4:24, 1 Kings 4:25, 1 Chronicles 22:9, Psalms 45:4-7, Psalms 72:1-3, Psalms 72:7, Psalms 85:10, Psalms 85:11, Isaiah 9:6, Isaiah 9:7, Isaiah 32:1, Isaiah 32:2, Isaiah 45:22-25, Jeremiah 23:5, Jeremiah 23:6, Jeremiah 33:15, Jeremiah 33:16, Micah 5:5, Luke 2:14, Romans 3:26, Romans 5:1, Romans 5:2, Ephesians 2:14-18 Genesis 14:18 - king Psalms 76:2 - Salem Son 6:13 - Shulamite Isaiah 42:6 - called Ezekiel 37:25 - and my Zechariah 4:14 - These John 14:27 - Peace I leave John 16:33 - in me John 20:19 - Peace Acts 2:30 - knowing Acts 10:36 - preaching 2 Thessalonians 3:16 - the Lord of 1 John 2:29 - he Isaiah 1 John 3:7 - even Revelation 19:11 - and in Hebrews 7:2. ---------------------- Another fact showing Mel-chisedec to have been greater than Abraham, is that the latter paid tithes (a tenth) of his personal property to the former. Hebrews 7:2 -------------------------------------------------------------------------------- First being by interpretation King of righteousness (πρῶτονμὲνἑρμηνευόμενοςβασιλεὺςδικαιοσύνης) The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant. 1:10, 2: σημαίνειδετοῦτοβασιλεὺςδίκαιος "and this (the name Melchisedec) signifies righteous king." -------------------------------------------------------------------------------- And after that also (ἔπειταδὲκαὶ) Then follows a designation derived from his character, king of peace. Supply being; not being interpreted. -------------------------------------------------------------------------------- Salem Commonly regarded as the site of Jerusalem. It has also been supposed to represent Σαλείμ Salim, mentioned in John 3:23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned. Hebrews 7:2 -------------------------------------------------------------------------------- A tenth (dekatηn). It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God. -------------------------------------------------------------------------------- Divided (emerisen). First aorist active of merizτ, from meros (portion), to separate into parts. From this point till near the end of Heb 7:3 (the Son of God) is a long parenthesis with houtos of Heb 7:1 as the subject of menei (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. Hebrews 1:8) and Salem (peace). Hebrews 7:3 Hebrews 7:3 -------------------------- απατωρG540 WITHOUT FATHER, αμητωρG282 WITHOUT MOTHER, αγενεαλογητοςG35 WITHOUT ; μητεG3383 NEITHER αρχηνG746 ημερωνG2250 OF DAYS μητεG3383 NOR ζωηςG2222 OF LIFE τελοςG5056 END εχωνG2192 [G5723] HAVING, αφωμοιωμενοςG871 [G5772] δεG1161 BUT τωG3588 TO THE υιωG5207 τουG3588 SON θεουG2316 OF GOD, μενειG3306 [G5719] ABIDES ιερευςG2409 A PRIEST ειςG1519 τοG3588 διηνεκεςG1336 IN . Without father: That is, as the Syriac renders, Whose father and mother are not inscribed among the genealogies; and therefore it was not known who he was. descent: Gr. pedigree, Exodus 6:18, Exodus 6:20-27, 1 Chronicles 6:1-3 a priest: Hebrews 7:17, Hebrews 7:23-28 Genesis 14:18 - the priest Genesis 48:21 - Behold Exodus 40:15 - everlasting Numbers 1:18 - their pedigrees Isaiah 9:6 - The Prince of Peace John 1:1 - the beginning John 1:34 - this Acts 10:36 - preaching Hebrews 1:2 - spoken Hebrews 5:6 - Thou Hebrews 7:6 - descent Hebrews 7:15 - after Hebrews 7:16 - the power Hebrews 7:28 - maketh the Hebrews 7:3. ---------------------- The key to this misunderstood verse is in the meaning of the phrase without descent. It is from the Greek word which Thayer defines as follows: "Of whose descent there is no account." This was no accident nor is it due to a lack of custom or facilities for recording descent which means a record of family names. Many other persons of those times had their pedigrees or family names recorded in the Bible. (See Genesis 10.) This shows that God had a purpose in leaving out all record of Melchisedec's family, namely, so that he would appear in that sense to be like that "other priest" who actually was not to have any descendants. (See Isaiah 53:8; Acts 8:33.) In other words, the verse describes the situation of Melchisedec as God permitted it to appear in history, in order to form a type of Christ whose situation as to family relationship was to be actually that way. Withnut father and without mother means he did not obtain his priesthood from his ancestors as did the Levitical priests (Exodus 29:29-30; Numbers 20:28). The beginning of the days of Melchisedec and the end of life are all kept from the record for the purpose of carrying out the type, and it is to be understood on the same principle as "without descent" explained above. In this way he was made like unto the Son of God. This shows they were two separate persons, but were like unto each other in certain respects. If no record is given of the death or replacement of Mel-chisedec, then logically his priesthood was continous. This was true of him apparently, as it was true of Christ actually. Hebrews 7:3 -------------------------------------------------------------------------------- Without father, without mother, without descent (ἀπάτωρ, ἀμὴτωρ, ἀγενεαλόγητος) The three adjectives N.T.o, olxx. The meaning is that there is no record concerning his parentage. This is significant as indicating a different type of priesthood from the Levitical, in which genealogy was of prime importance. No man might exercise priestly functions who was not of the lineage of Aaron. -------------------------------------------------------------------------------- Having neither beginning of days nor end of life That is to say, history is silent concerning hHeb_7:16 οςG3739 WHO ουG3756 NOT καταG2596 TO νομονG3551 LAW εντοληςG1785 OF σαρκικηςG4559 FLESHLY γεγονενG1096 [G5754] HAS BEEN , αλλαG235 BUT καταG2596 TO δυναμινG1411 POWER ζωηςG2222 OF LIFE ακαταλυτουG179 . is birth and death. -------------------------------------------------------------------------------- But made like unto the Son of God (ἀφωμοιωμένοςδὲτῳυἱῳτοῦθεοῦ) The verb N.T.o. Made like or likened, not like. "The resemblance lies in the Biblical representation, and not primarily in Melchisedec himself" (Westcott). Son of God, not Son of man, for the likeness to Jesus as Son of man would not hold; Jesus, as man, having had both birth and death. The words likened unto the Son of God stand independently. Not to be connected with the following sentence, so as to read abideth a priest continually like the Son of God; for, as a priest, Melchisedec, chronologically, was prior to Christ; and, therefore, it is not likeness with respect to priesthood that is asserted. The likeness is in respect to the things just predicated of Melchisedec. Christ as Son of God was without father, mother, beginning or end of days; and, in these points, Melchisedec is likened in Scripture to him. -------------------------------------------------------------------------------- Abideth a priest continually (μένειἱερεὺςεἰςτὸδιηνεκές) Διηνεκής from διαφέρειν to bear through; born on through ages, continuous. Only in Hebrews. There is no historical account of the termination of Melchisedec's priesthood. The tenure of his office is uninterrupted. The emphasis is on the eternal duration of the ideal priesthood, and the writer explains the Psalm as asserting eternal duration as the mark of the Melchisedec order. Accordingly, he presents the following characteristics of the ideal priesthood: royal, righteous, peace-promoting, personal and not inherited, eternal. Comp. Isaiah 9:6-7; Isaiah 11:4; Isaiah 11:10; Isaiah 32:17; Isaiah 53:7. It is, of course, evident to the most superficial reader that such exposition of O.T. scripture is entirely artificial, and that it amounts to nothing as proof of the writer's position. Melchisedec is not shown to be an eternal high priest because his death-record is lost; nor to be properly likened unto the Son of God because there is no notice of his birth and parentage. Hebrews 7:3 -------------------------------------------------------------------------------- Without father, without mother, without genealogy (apatτr, amηtτr, agenealogηtos). Alliteration like Romans 1:30, the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy." The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. -------------------------------------------------------------------------------- Made like (aphτmoiτmenos). Perfect passive participle of aphomoioτ, old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. -------------------------------------------------------------------------------- Unto the Son of God (tτi huiτi tou theou). Associative instrumental case of huios. -------------------------------------------------------------------------------- Abideth a priest (menei hiereus). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. -------------------------------------------------------------------------------- Continually (eis to diηnekes). Old phrase (for the continuity) like eis ton aiτna, in N.T. only in Hebrews (Hebrews 7:3; Hebrews 10:1; Hebrews 10:14; Hebrews 10:21). Hebrews 7:4 Hebrews 7:4 -------------------------- θεωρειτεG2334 [G5719] [G5720] δεG1161 NOW πηλικοςG4080 HOW GREAT ουτοςG3778 THIS " ONE WAS " ωG3739 TO WHOM καιG2532 EVEN δεκατηνG1181 A TENTH αβρααμG11 ABRAHAM εδωκενG1325 [G5656] GAVE εκG1537 OUT OF τωνG3588 THE ακροθινιωνG205 SPOILS οG3588 THE πατριαρχηςG3966 . the patriarch: Acts 2:29, Acts 7:8, Acts 7:9 Abraham: Genesis 12:2, Genesis 17:5, Genesis 17:6, Romans 4:11-13, Romans 4:17, Romans 4:18, Galatians 3:28, Galatians 3:29, James 2:23 gave: Genesis 14:20 Numbers 31:41 - Eleazar Zechariah 6:12 - behold 2 Timothy 2:7 - Consider Hebrews 7:6 - received Hebrews 7:9 - payed Hebrews 7:4. ---------------------- Paul did not underestimate the greatness of Abraham; he emphasized it. However he used that fact in support of his reasoning, since it was made clear that notwithstanding his greatness, he was inferior to Mel-chisedec who was declared in so many points to be like Jesus in the priesthood order. Hebrews 7:4 -------------------------------------------------------------------------------- The superiority of the Melchisedec priesthood to the Levitical. -------------------------------------------------------------------------------- Consider (θεωρεῖτε) Only here in Hebrews and oP. Except this passage, confined to the Synoptic Gospels, Acts, and Johannine writings. See on Luke 10:18; see on John 1:18. -------------------------------------------------------------------------------- How great (πηλίκος) Only here and Galatians 6:11. -------------------------------------------------------------------------------- The patriarch (ὁπατριάρχης) Only here and in Acts. -------------------------------------------------------------------------------- The tenth (δεκάτην) Properly an adjective, but used as a noun for tithe. Only in Hebrews, as is the kindred verb δεκατοῦν to impose or take tithes. Ἀποδεκατοῖν to exact tithes, Hebrews 7:5. Comp. Matthew 23:23; Luke 11:42. -------------------------------------------------------------------------------- Of the spoils (ἐκτῶνἀκροθινίων) The noun N.T.o , from ἅρκον topmost point, and θίς a heap. The top of the pile: the "pick" of the spoil. Hebrews 7:4 -------------------------------------------------------------------------------- How great (pηlikos). Geometrical magnitude in contrast to arithmetical (posos), here only in N.T., "how distinguished." He received tithes from Abraham (Hebrews 7:4-6) and he blessed Abraham (Hebrews 7:6-7) and even Levi is included (Hebrews 7:8-10). -------------------------------------------------------------------------------- Out of the chief spoils (ek tτn akrothiniτn). Old word from akros, top, and this, a heap (the top of the pile). -------------------------------------------------------------------------------- Patriarch (patriarchηs). LXX word (patria, tribe, archτ, to rule) transferred to N.T. (Acts 2:29). Hebrews 7:5 Hebrews 7:5 -------------------------- καιG2532 AND οιG3588 THEY μενG3303 INDEED εκG1537 FROM AMONG τωνG3588 THE υιωνG5207 SONS λευιG3017 OF LEVI τηνG3588 THE ιερατειανG2405 " WHO " λαμβανοντεςG2983 [G5723] RECEIVE, εντοληνG1785 εχουσινG2192 [G5719] HAVE αποδεκατουνG586 [G5721] TO TAKE TITHES FROM τονG3588 THE λαονG2992 PEOPLE καταG2596 τονG3588 TO THE νομονG3551 LAW, τουτεστινG5123G5123 [G5748] THAT IS " FROM " τουςG3588 αδελφουςG80 αυτωνG846 THEIR καιπερG2539 THOUGH εξεληλυθοταςG1831 [G5761] HAVING COME εκG1537 OUT OF τηςG3588 THE οσφυοςG3751 LOINS αβρααμG11 OF ABRAHAM; who: Hebrews 5:4, Exodus 28:1, Numbers 16:10, Numbers 16:11, Numbers 17:3-10, Numbers 18:7, Numbers 18:21-26 to take: Leviticus 27:30-33, Numbers 18:26-32, 2 Chronicles 31:4-6, Nehemiah 13:10 come: Hebrews 7:10, Genesis 35:11, Genesis 46:26, Exodus 1:5, 1 Kings 8:19 Luke 24:50 - he lifted Hebrews 7:5. ---------------------- This verse continues the argument based on likenesses and contrasts between important characters. It is evident that he who pays tithes is less than the one to whom he pays them. Abraham paid tithes to Melchisedec hence was of less importance than he. But the Levite priests (who descended from the great man Abraham) took tithes from the people. The argument is that although the Levitical priests were great enough to receive tithes from the people, yet their great ancestor was not great enough to receive tithes from Mel-chisedec, but rather had to pay them to him. All this is according to the teaching, that the priestly order of this great man Melchisedec being more like that of Christ than was that of Levi, it follows that the priesthood of Christ should be accepted over all previous ones. Hebrews 7:5 -------------------------------------------------------------------------------- If Melchisedec was greater than Abraham, he was greater than Abraham's descendants, including the tribe of Levi. -------------------------------------------------------------------------------- They that are of the sons of Levi who receive, etc. (οἱἐκτῶνυἱῶνΛευεὶλαμβάνοντες) Those out of the sons of Levi who become priests. Not those who receive the priesthood from the sons of Levi. Not all Levites were priests, but only those of the house of Aaron. -------------------------------------------------------------------------------- The office of the priesthood (τὴνἱερατίαν) Only here and Luke 1:9. -------------------------------------------------------------------------------- A commandment (ἐντολὴν) A special injunction. See on James 2:8; see on Ephesians 2:15. -------------------------------------------------------------------------------- To take tithes (ἀποδεκατοῖν) See on Hebrews 7:4. -------------------------------------------------------------------------------- That is of their brethren, though they come out of the loins of Abraham The people, the brethren of the Levites, are descended from their common ancestor, Abraham, yet the Levites exact tithes from them. Hebrews 7:5 -------------------------------------------------------------------------------- The priest's office (tηn hierateian). LXX and Koinι word from hiereus, in N.T. only here and Luke 1:9. -------------------------------------------------------------------------------- To take tithes (apodekatoin). Present active infinitive (in -oin, not -oun, as the best MSS. give it) of apodekatoτ a LXX word (apo, dekatoτ), to take a tenth from (apo). -------------------------------------------------------------------------------- Brethren (adelphous). Accusative case in apposition with laon (people) unaffected by the explanatory phrase tout’ estin (that is). -------------------------------------------------------------------------------- Though come out (kaiper exelηluthotas). Concessive participle (cf. Hebrews 5:8) with kaiper (perfect active of exerchomai). Hebrews 7:6 Hebrews 7:6 -------------------------- οG3588 δεG1161 BUT HE " WHO " μηG3361 γενεαλογουμενοςG1075 [G5746] RECKONS NO εξG1537 FROM αυτωνG846 THEM δεδεκατωκενG1183 [G5758] τονG3588 HAS TITHED αβρααμG11 ABRAHAM, καιG2532 AND τονG3588 HIM WHO εχονταG2192 [G5723] HAD ταςG3588 THE επαγγελιαςG1860 , ευλογηκενG2127 [G5758] HAS BLESSED. descent: Gr. pedigree, Hebrews 7:3 received: Hebrews 7:4, Genesis 14:19, Genesis 14:20 had: Hebrews 6:13-15, Hebrews 11:13, Hebrews 11:17, Genesis 12:2, Genesis 12:13, Genesis 13:14-17, Genesis 17:4-8, Genesis 22:17, Genesis 22:18, Acts 3:25, Romans 4:13, Romans 9:4, Galatians 3:16 Leviticus 9:22 - his hand Numbers 1:18 - their pedigrees Joshua 22:6 - General Mark 7:20 - General 2 Corinthians 1:20 - all Hebrews 7:6. ---------------------- The reasoning of this verse is virtually the same as the several preceding ones. There is one additional point on the greatness of Abraham, namely, he was the one to whom God made the first promise of Christ. Hebrews 7:6 -------------------------------------------------------------------------------- But he whose descent is not counted from them (ὁδὲμὴγενεαλογούμενοςἐξαὐτῶν) Lit. he who is not genealogically derived from them: Melchisedec. The verb N.T.o. -------------------------------------------------------------------------------- Received tithes of Abraham Melchisedec, who has no part in the Levitical genealogy, and therefore no legal right to exact tithes, took tithes from the patriarch himself. Hence he was greater than Abraham. The right of the Levitical priest to receive tithes was only a legal right, conferred by special statute, and therefore implied no intrinsic superiority to his brethren; but Melchisedec, though having no legal right, received tithes from Abraham as a voluntary gift, which implied Abraham's recognition of his personal greatness. -------------------------------------------------------------------------------- And hath blessed him that had the promises Melchisedec accepted the position accorded to him by Abraham's gift of tithes by bestowing on Abraham his blessing, and Abraham recognized his superiority by accepting his blessing. He who had received the divine promises might have been supposed to be above being blessed by any man. The significance of this acceptance is brought out in the next verse. Hebrews 7:6 -------------------------------------------------------------------------------- He whose genealogy is not counted (ho mη genealogoumenos). Articular participle with negative mη (usual with participles) of the old verb genealogeτ trace ancestry (cf. Hebrews 7:3) Hath taken tithes (dedekatτken). Perfect active indicative of dekatoτ, standing on record in Genesis. -------------------------------------------------------------------------------- Hath blessed (eulogηken). Perfect active indicative of eulogeτ, likewise standing on record. Note the frequent perfect tenses in Hebrews. -------------------------------------------------------------------------------- Him that hath the promises (ton echonta tas epaggelias). Cf. Hebrews 6:12-15 for allusion to the repeated promises to Abraham (Genesis 12:3; Genesis 12:7; Genesis 13:14; Genesis 15:5; Genesis 17:5; Genesis 22:16-18). Hebrews 7:7 Hebrews 7:7 -------------------------- χωριςG5565 δεG1161 BUT APART FROM πασηςG3956 ALL αντιλογιαςG485 τοG3588 THE ελαττονG1640 υποG5259 BY τουG3588 THE κρειττονοςG2909 ευλογειταιG2127 [G5743] IS BLESSED. without: 1 Timothy 3:16 the less: Hebrews 11:20, Hebrews 11:21, Genesis 27:20-40, Genesis 28:1-4, Genesis 47:7-10, Genesis 48:15-20, Genesis 49:28, Numbers 6:23-27, Deuteronomy 32:1, 2 Samuel 6:20, 1 Kings 8:55, 2 Chronicles 30:27, Luke 24:50, Luke 24:51, 2 Corinthians 13:14 Genesis 14:19 - he blessed Genesis 47:10 - General Exodus 40:15 - everlasting Leviticus 9:22 - his hand Joshua 22:6 - General 1 Chronicles 16:2 - he blessed Isaiah 9:16 - led of them Luke 2:34 - blessed Hebrews 7:7. ---------------------- Without all contradiction means it is so evident that it cannot be successfully disputed. Blessed is from EULOGEO which Thayer defines at this place, "To invoke blessings." In order for a good wish to have any assurance of fulfillment, it must be uttered by someone endowed with special knowledge and authority. ---------------------- Melchisedec had such qualification since he was the priest of the most high God. Hebrews 7:7 -------------------------------------------------------------------------------- Without all contradiction (χωρὶςπάσηςἀντιλογίας) Asserting a principle which no one thinks of questioning: it is the less who is blessed, and the greater who blesses. Hebrews 7:7 -------------------------------------------------------------------------------- Dispute (antilogias). Ablative case with chτris. For the word see Hebrews 6:16. The writer makes a parenthetical generalization and uses the article and neuter adjective (to elasson, the less, hupo tou kreittonos, by the better), a regular Greek idiom. Hebrews 7:8 Hebrews 7:8 -------------------------- καιG2532 AND ωδεG5602 μενG3303 HERE δεκαταςG1181 TITHES αποθνησκοντεςG599 [G5723] "THAT" DIE ανθρωποιG444 MEN λαμβανουσινG2983 [G5719] RECEIVE; εκειG1563 δεG1161 BUT THERE "ONE" μαρτυρουμενοςG3140 [G5746] OF οτιG3754 THAT ζηG2198 [G5719] HE LIVES; men: Hebrews 7:23, Hebrews 9:27 he liveth: Hebrews 3:16, Hebrews 5:6, Hebrews 6:20, Hebrews 9:24, Hebrews 9:25, John 11:25, John 11:26, John 14:6, John 14:19, Revelation 1:18 Genesis 48:21 - Behold Luke 24:5 - the living Hebrews 7:24 - he continueth Hebrews 7:25 - ever Revelation 4:9 - who Hebrews 7:8. ---------------------- The word here stands for the Levitical priesthood, and there refers to that of Melchisedec. Men that die is said because the priests under the Levitical order ceased to serve because of death and the event was recorded. Whereas there is no record of the death of Melchisedec, and as far as the historical account is concerned he is still living. The point is that while the priests designated by here had tithes given them, yet they were subject to death. The priest designated by there also received tithes, but there is no account of his death. This makes him superior to the other priests notwithstanding both orders received tithes. Hebrews 7:8 Here (ὧδε) In the Levitical economy. -------------------------------------------------------------------------------- Men that die receive tithes The emphasis is on ἀποθνήσκοντες dying. The Levites are dying men, who pass away in due course, and are succeeded by others. -------------------------------------------------------------------------------- But there (ἐκεῖδὲ) In the case of Melchisedec. -------------------------------------------------------------------------------- (He receiveth them of whom) it is witnessed that he liveth (μαρτυρούμενοςὅτιζῃ) The Greek is very condensed: being attested that he liveth. The A.V. fills it out correctly. Melchisedec does not appear in Scripture as one who dies, and whose office passes to another. See on abideth continually, Hebrews 7:3. Hebrews 7:8 -------------------------------------------------------------------------------- Here (hτde). In the Levitical system. -------------------------------------------------------------------------------- There (ekei). In the case of Melchizedek. -------------------------------------------------------------------------------- Of whom it is witnessed (marturoumenos). "Being witnessed," present passive participle of martureτ (personal construction, not impersonal). -------------------------------------------------------------------------------- That he lives (hoti zηi). Present active indicative of zaτ). The Genesis record tells nothing of his death. Hebrews 7:9 Hebrews 7:9 -------------------------- καιG2532 AND, ωςG5613 εποςG2031 ειπεινG2036 [G5629] SO TO SPEAK, διαG1223 THROUGH αβρααμG11 ABRAHAM, καιG2532 ALSO λευιG3017 LEVI, οG3588 WHO δεκαταςG1181 TITHES λαμβανωνG2983 [G5723] , δεδεκατωταιG1183 [G5769] HAS BEEN TITHED. payed: Hebrews 7:4, Genesis 14:20, Romans 5:12, *marg. Numbers 31:41 - Eleazar Hebrews 7:9. ---------------------- Another contrast between Melchisedec over Levi is that the latter (though being given tithes), himself paid tithes to Melchisedec while in Abraham's body. Hebrews 7:9 -------------------------------------------------------------------------------- Levi himself, in the person of Abraham, was tithed by Melchisedec. -------------------------------------------------------------------------------- As I may say (ὡςἔποςεἰπεῖν) = so to speak. N.T.o. olxx. Introducing an unusual statement, or one which may appear paradoxical or startling to the reader, as this statement certainly is, to a modern reader at least. -------------------------------------------------------------------------------- In Abraham (δι' Ἀβραὰμ) Lit. through Abraham. Hebrews 7:9 -------------------------------------------------------------------------------- So to say (hτs epos eipein). An old idiom, here only in the N.T., common in Philo, used to limit a startling statement, an infinitive for conceived result with hτs. -------------------------------------------------------------------------------- Hath paid tithes (dedekatτtai). Perfect passive indicative of dekatoτ, "has been tithed." This could only be true of Levi "so to speak." Hebrews 7:10 Hebrews 7:10 -------------------------- ετιG2089 γαρG1063 FOR YET ενG1722 IN τηG3588 THE οσφυιG3751 LOINS τουG3588 πατροςG3962 OF "HIS" FATHER ηνG2258 [G5713] HE WAS οτεG3753 WHEN συνηντησενG4876 [G5656] MET αυτωG846 οG3588 HIM μελχισεδεκG3198 . Hebrews 7:5, Genesis 35:11, Genesis 46:26, 1 Kings 8:19 Genesis 14:18 - the priest Hebrews 7:10. ---------------------- Was yet in the loins, etc. Paul takes advantage of a common theory believed by the Hebrews concerning the seat of the reproductive function. The word for loins is OSPHUS which Thayer defines. "A loin . . . the (two) loins," and then explains it by, "The Hebrews thought the generative powers resided in t h e loins." Strong defines it, "The loins (externally), i. e., the hip; internally (by extension) procreative powers." There was a pure blood line from Abraham to Levi, who was only the fourth generation from his great ancestor. In this sense Levi was represented by Abraham as he paid the tithes to Melchisedec. This is a phase of the argument based on the superiority of Melchisedec over Levi. Hebrews 7:10 -------------------------------------------------------------------------------- In the loins of his father (ἐντῃὀσφύϊτοῦπατρὸς) His own father; not of Abraham. -------------------------------------------------------------------------------- When Melchisedec met him In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. Romans 9:4-5. Hebrews 7:10 -------------------------------------------------------------------------------- In the loins of his father (en tηi osphui tou patros). Levi was not yet born. The reference is to Abraham, the forefather (patros) of Levi. This is a rabbinical imaginative refinement appealing to Jews. "THE EPISTLE TO THE HEBREWS" The Significance Of Christ's Priesthood (Hebrews 7:11-19) 1. A major theme in "The Epistle To The Hebrews" is the priesthood of Jesus Christ... a. His humanity prepared Him to be "a merciful and faithful High Priest" - Hebrews 2:17b. He is the "High Priest of our confession" - Hebrews 3:1c. He is "a great High Priest who has passed through the heavens" - Hebrews 4:14d. He is a sympathetic High Priest, for He "was in all points tempted as we are, yet without sin" - Hebrews 4:15e. His calling as High Priest came from God Himself - Hebrews 5:5-6 2. His is a unique priesthood, however... a. It is NOT according to the "Levitical priesthood" 1) He is a not priest in the order of Aaron 2) A priesthood that began with the giving of the Law through Moses at Mt. Sinai b. His priesthood is "according to the order of Melchizedek" - Hebrews 5:9-101) Melchizedek was a priest "of God Most High" who met Abram - Genesis 14:14-202) And God swore that the Messiah would be a priest like Melchizedek - Psalms 110:4 3. In our previous study, we saw Melchizedek was superior in that... a. He received tithes from Abraham - Hebrews 7:4-6 ab. He blessed Abraham - Hebrews 7:6 b-7c. Even Levi, in the loins of his ancestor Abraham, paid tithes to Melchizedek - Hebrews 7:9-10-- All of this proving that the priesthood of Christ, which is after the order of Melchizedek, is superior to the Levitical priesthood 4. That Jesus would come to serve as a priest after the order the Melchizedek is not without significance and major implications... a. Regarding the efficacy of the Levitical priesthood b. Regarding the law of Moses itself! [Some of the significance and implications of Christ's priesthood is described in Hebrews 7:11-19. As we consider "The Significance Of Christ's Priesthood", we note first that ...] I. THE WAS LACKING (Hebrews 7:11) A. IT DID NOT BRING ""...1. Otherwise there would not have been another priest to arise like Melchizedek 2. That one was foretold (Psalms 110:4) and has come proves the order of Aaron was lacking B. THE MEANING OF ""...1. Perfection means "completeness" and in this context it speaks of making men acceptable to God (Believers' Study Bible) 2. The Old Law with its priesthood could never fully reconcile man back to God a. Animal sacrifices could not make one "perfect" - Hebrews 10:1b. They could not cleanse the sinner's conscience - Hebrews 10:2-3;cf. 9:9c. They could not take away sin - Hebrews 10:4; cf. Hebrews 10:11 [Jesus coming as a priest after the order of Melchizedek implies that the Levitical priesthood, while having served the purpose for which it was intended (to foreshadow the sacrifice of Christ), was not able to provide man what he really needs. The priesthood of Christ also signifies...] II. THE LAW HAS BEEN (Hebrews 7:12-18) A. A CHANGE IN THE A CHANGE IN THE LAW...1. Jesus came from the tribe of Judah, not Levi - Hebrews 7:13-14;cf. Matthew 1:1-22. Moses had not authorized anyone from Judah to serve as priest; indeed, God specifically forbid anyone other than a descendant of Aaron - cf. Numbers 16:403. For Christ to serve as priest, then, a change must have occurred - Hebrews 7:144. Especially for one who serves "according to the power of an endless life" - Hebrews 7:15-17a. The Levitical priests were "mortal men", whose service ended at death b. But Jesus is a priest "forever", His priesthood is therefore unchangeable - Hebrews 7:24 B. WITH THE CHANGE IN , THE LAW IS NOW ...1. "Annulled" means "to declare as void, to invalidate, to abrogate" (Lightfoot) 2. The "former commandment" (as the Law is called) has therefore been set aside - Hebrews 7:18-19 aa. Because it was weak and unprofitable b. In the sense of making us "perfect" (acceptable to God) - cf. Hebrews 10:13. That the Law has been done away should not surprise us... a. God foretold this would happen - cf. Hebrews 8:7-13b. Jesus implied that the Law would be done away once it was fulfilled - Matthew 5:17-181) One "jot" or "tittle" would not pass from the law until it was fulfilled 2) If the priesthood has changed, then it must have been fulfilled and done away! c. Paul described how Jesus abolished it in His death on the cross 1) To the Ephesians - Ephesians 2:14-162) To the Colossians - Colossians 2:14-16 [This significance of Christ's priesthood has powerful implications. With the Law annulled, it is folly to seek justification by the Law (cf. Galatians 5:4); it also explains why we should not go to the Old Law to find our authority for the work, worship, and organization of the church! Finally, there is that significance of Christ's priesthood which should be most precious to us...] III. THERE IS NOW A BETTER HOPE (Hebrews 7:19) A. THROUGH WHICH WE CAN DRAW NEAR TO GOD...1. As seen earlier, the Levitical priesthood did not offer "perfection" a. Its sacrifices could not make one "perfect" regarding: 1) Consciousness of sins, for sacrifices were "year by year" - Hebrews 10:1-32) Actual forgiveness of sins, for "it is not possible that the blood of bulls and goats could take away sins" - Hebrews 10:4b. Thus the Law, because of its "weakness and unprofitableness", "made nothing perfect" - Hebrews 7:18-192. But now we have in Christ "a better hope" a. Here we find the keyword of this epistle: "better"1) First used in comparing Jesus to angels - Hebrews 1:42) Used later in contrasting the new covenant and its promises with the old covenant - Hebrews 7:22; Hebrews 8:6b. Our hope in drawing near to God is now "better" than before! B. CHRIST'S IS THE BASIS OF THAT HOPE...1. Because Jesus is "a priest forever according to the order of Melchizedek", our hope for drawing near to God is much better: a. As we've seen, Melchizedek is superior to Abraham and Levi b. Therefore his priesthood is superior to the Levitical priesthood -- Making Jesus' own priesthood superior 2. More evidence of superiority will be considered shortly (cf. Hebrews 7:24-28), but for now note again how the greatness of Jesus' priesthood should strengthen our hope in drawing near to God: a. Our High Priest has "passed through the heavens" - Hebrews 4:14b. Our High Priest can "sympathize with our weaknesses" - Hebrews 4:15c. Our High Priest makes it possible to "come boldly to the throne of grace" and "obtain mercy and find grace to help in time of need" - Hebrews 4:16-- Can we see how His service as our High Priest provides "a better hope, through which we draw near to God"? 1. More is yet to come regarding Christ's Priesthood, but perhaps we can appreciate how... a. The Levitical priesthood does not provide what man really needs (access to God) b. There has been a change in the Law; indeed, it has been replaced with a new covenant c. In Jesus, our hope in drawing near to God is much better than ever before! 2. In view of such things... a. Why would the Hebrew Christians ever want to leave Jesus and return to the Law? b. Why would people today seek to use the Law to justify religious practices, as many do when they turn to the Old Testament to establish authority for such things as a separate priesthood (clergy), burning of incense, or even instrumental music? Jesus is the only way to God (cf. John 14:6). Are you willing to come to the Father through Him? Let us be sure to serve God through Him only! - cf. Galatians 5:4-6 Hebrews 7:12 Hebrews 7:12 -------------------------- μετατιθεμενηςG3346 [G5746] γαρG1063 FOR BEING CHANGED τηςG3588 THE ιερωσυνηςG2420 , εξG1537 FROM αναγκηςG318 καιG2532 ALSO νομουG3551 OF LAW μεταθεσιςG3331 A CHANGE γινεταιG1096 [G5736] TAKES PLACE. a change: Isaiah 66:21, Jeremiah 31:31-34, Ezekiel 16:61, Acts 6:13, Acts 6:14 Hebrews 7:18 - a disannulling Hebrews 8:13 - he hath Hebrews 7:12. ---------------------- This is a repetition Of the argument in verse 11. (see Hebrews 7:11) Hebrews 7:12 -------------------------------------------------------------------------------- Being changed (μετατιθεμένης) Or transferred to another order. See on Galatians 1:6. -------------------------------------------------------------------------------- A change (μετάθεσις) A transfer to a new basis. Only in Hebrews. See Hebrews 11:5; Hebrews 12:27. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system. Hebrews 7:12 -------------------------------------------------------------------------------- The priesthood being changed (metatithemenηs tηs hierosunηs). Genitive absolute with present passive participle of metatithηmi, old word to transfer (Galatians 1:6). -------------------------------------------------------------------------------- A change (metathesis). Old substantive from metatithηmi. In N.T. only in Hebrews (Hebrews 7:12; Hebrews 11:5; Hebrews 12:27). God's choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by "the order of Aaron" (tηn taxin Aarτn). Hebrews 7:13 Hebrews 7:13 -------------------------- εφG1909 ονG3739 γαρG1063 FOR HE OF WHOM λεγεταιG3004 [G5743] ARE SAID ταυταG5023 THESE THINGS, φυληςG5443 A TRIBE ετεραςG2087 μετεσχηκενG3348 [G5758] HAS PART IN, αφG575 ηςG3739 OF WHICH ουδειςG3762 NO ONE προσεσχηκενG4337 [G5758] HAS GIVEN τωG3588 AT THE θυσιαστηριωG2379 ALTAR. of which: Numbers 16:40, Numbers 17:5, 2 Chronicles 26:16-21 Joe 1:13 - ye ministers Hebrews 7:13. ---------------------- These things refers to the statements about another priest who was to bring a change in the law. That priest belonged to another tribe, which had nothing to do with the altar service. Hebrews 7:13 -------------------------------------------------------------------------------- As the law prescribed that the priesthood should be of the order of Aaron, a new priesthood, not of that order, must set aside the law. -------------------------------------------------------------------------------- Pertaineth to another tribe (φυλῆςἑτέραςμετέσχηκεν) Lit. hath partaken of another tribe. Not only another, but a different tribe; one not specially set apart to sacerdotal service. -------------------------------------------------------------------------------- Of which no man gave attendance at the altar (ἀφ' ἧςοὐδεὶςπροσέσχηκεντῳθυσιαστηρίῳ) Προσέχειν originally to bring to; bring the mind to; attend to. See on Hebrews 2:1. θυσιαστήριον altar, oClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1. See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol. II., p. 43. Hebrews 7:13 -------------------------------------------------------------------------------- Belongeth to another tribe (phulηs heteras meteschηken). See Hebrews 2:14 for metechτ, perfect active indicative here. A different (heteras) tribe. -------------------------------------------------------------------------------- Hath given attendance at (proseschηken). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of prosechτ, old verb, here with either noun (mind) or self (heauton) understood with dative case (tτi thusiastηriτi, the altar, for which word see Matthew 5:23; Luke 1:11). Hebrews 7:14 Hebrews 7:14 -------------------------- προδηλονG4271 γαρG1063 FOR "IT IS" οτιG3754 THAT εξG1537 OUT OF ιουδαG2448 JUDAH ανατεταλκενG393 [G5758] HAS SPRUNG οG3588 κυριοςG2962 ημωνG2257 OUR LORD, ειςG1519 AS TO ηνG3739 WHICH φυληνG5443 TRIBE ουδενG3762 NOTHING περιG4012 ιερωσυνηςG2420 μωσηςG3475 MOSES ελαλησενG2980 [G5656] SPOKE. Our Lord: Luke 1:43, John 20:13, John 20:28, Ephesians 1:3, Philippians 3:8 sprang: Genesis 46:12, Genesis 49:10, Rth 4:18-22, Isaiah 11:1, Jeremiah 23:5, Jeremiah 23:6, Micah 5:2, Matthew 1:3-16, Luke 2:23-33, Luke 3:33, Romans 1:3, Romans 2:3, Revelation 5:5, Revelation 22:16 Genesis 49:8 - shall praise Numbers 26:22 - General Deuteronomy 33:7 - and bring Judges 1:2 - General 1 Chronicles 5:2 - Judah 1 Chronicles 28:4 - chosen Judah Joe 1:13 - ye ministers Matthew 1:2 - Jacob begat John 4:22 - for Hebrews 7:14. ---------------------- Evident denotes something that is plainly established and understood. Juda is a short spelling of Judah, the tribe from which Christ sprang or was produced. The genealogies of Matthew 1 and Luke 3 show Christ to have descended from David, who all readers of the Bible know was a descendant of Judah the fourth son of Jacob. And the writings of Moses concerning the system of priesthood were completely silent about the tribe of Judah. Hebrews 7:14 -------------------------------------------------------------------------------- Evident (πρόδηλον) Obvious. See on 1 Timothy 5:24. -------------------------------------------------------------------------------- Sprang (ἀνατέταλκεν) Rend. hath sprung. In N.T. always of the rising of a heavenly body, sun or star, except Luke 12:54, of a cloud, and here. See lxx, Genesis 32:31; Exodus 22:3; Numbers 24:17; Judges 9:33; Isaiah 14:12; Isaiah 40:1; Malachi 4:2. Also of the springing up of plants, Genesis 2:5; Genesis 3:18; Deuteronomy 29:23; of the growing of the beard, 2 Samuel 10:5. Hebrews 7:14 -------------------------------------------------------------------------------- It is evident (prodηlon). Old compound adjective (pro, dηlos), openly manifest to all, in N.T. only here and 1 Timothy 5:24-25. -------------------------------------------------------------------------------- Hath sprung (anatetalken). Perfect active indicative of anatellτ, old compound to rise up like the sun (Matthew 5:45). Hebrews 7:15 Hebrews 7:15 -------------------------- καιG2532 AND περισσοτερονG4054 MORE ετιG2089 YET καταδηλονG2612 QUITE εστινG2076 [G5748] IT IS, ειG1487 SINCE καταG2596 TO τηνG3588 THE ομοιοτηταG3665 μελχισεδεκG3198 OF ανισταταιG450 [G5731] ARISES ιερευςG2409 A PRIEST ετεροςG2087 , after: Hebrews 7:3, Hebrews 7:11, Hebrews 7:17-21, Psalms 110:4 Hebrews 5:6 - Thou Hebrews 7:15. ---------------------- Yet far more evident means the testimony on behalf of the priesthood of Jesus is still more clearly shown. Paul refers to the comparison made between Melchisedec and Him, and the point is made stronger by the fact that Melchisedec lived several centuries before the Mosaic system was started. And it was concerning Melchisedec that another priest was to arise; flint is, another besides him. Hebrews 7:15 -------------------------------------------------------------------------------- Evident (κατάδηλον) N.T.o. Thoroughly evident. Not referring to that which is declared to be πρόδηλον evident in Hebrews 7:14, viz., that Christ sprang out of Judah, but to the general proposition— the unsatisfactory character of the Levitical priesthood. -------------------------------------------------------------------------------- Similitude (ὁμιότητα) Better, likeness: answering to made like, Hebrews 7:3, and emphasizing the personal resemblance to Melchisedec. Hebrews 7:15 -------------------------------------------------------------------------------- Yet more abundantly evident (perissoteron eti katadηlon). Only N.T. instance of the old compound adjective katadηlos thoroughly clear with eti (still) added and the comparative perissoteron (more abundantly) piling Ossa on Pelion like Philippians 1:23. -------------------------------------------------------------------------------- Likeness (homoiotηta). See Hebrews 4:15, only N.T. examples. Cf. the verb in Hebrews 7:3. -------------------------------------------------------------------------------- Ariseth another priest (anistatai hiereus heteros). As said in Hebrews 7:11, now assumed in condition of first class. Hebrews 7:16 Hebrews 7:16 -------------------------- οςG3739 WHO ουG3756 NOT καταG2596 TO νομονG3551 LAW εντοληςG1785 OF σαρκικηςG4559 FLESHLY γεγονενG1096 [G5754] HAS BEEN , αλλαG235 BUT καταG2596 TO δυναμινG1411 POWER ζωηςG2222 OF LIFE ακαταλυτουG179 . the law: Hebrews 9:9, Hebrews 9:10, Hebrews 10:1, Galatians 4:3, Galatians 4:9, Colossians 2:14, Colossians 2:20 the power: Hebrews 7:3, Hebrews 7:17, Hebrews 7:21, Hebrews 7:24, Hebrews 7:25, Hebrews 7:28, Revelation 1:18 Leviticus 8:34 - General Romans 6:9 - Christ Galatians 3:3 - having Ephesians 2:15 - the law Hebrews 7:16. ---------------------- Carnal means pertaining to the flesh; the Levitical priests received their office through their fleshly birth. Melchisedec was made a high priest by the Lord independent of any fleshly relationship to anyone. Endless life is used in the sense set forth in verse 3, namely, his life is still continuing as far as any record of his death is concerned. This makes Melchisedec's priesthood more like that of Christ than was that of the priests in the Levitical order. Hebrews 7:16 -------------------------------------------------------------------------------- The law of a carnal commandment (νόμονἐντολῆςσαρκίνης) The phrase N.T.o. Νόμον the norm or standard, as Romans 7:21; Romans 7:23. Εντολῆς, the specific precept of the Mosaic law regarding Levitical priests. Comp. Ephesians 2:15. Σαρκίνης fleshly, indicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See Hebrews 9:1-5; Hebrews 9:10, and comp. Romans 8:3. Such a priesthood cannot be eternal. -------------------------------------------------------------------------------- After the power of an endless life (κατὰδύαναμινἀκαταλύτου) Δύναμιν inherent virtue. Rend. for endless, indissoluble. Comp. καταλύθῃ loosened down, of a tent, 2 Corinthians 5:1; of the stones of the temple, Matthew 24:2. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who die, Hebrews 7:8. This truth the writer finds in the Psalm. Hebrews 7:16 -------------------------------------------------------------------------------- Carnal (sarkinηs). "Fleshen" as in 1 Corinthians 3:1, not sarkikηs (fleshlike, 1 Corinthians 3:3). The Levitical priests became so merely by birth. -------------------------------------------------------------------------------- Of an endless life (zτηs akatalutou). Late compound (alpha privative and verbal adjective from kataluτ, to dissolve, as in 2 Corinthians 4:1), indissoluble. Jesus as priest lives on forever. He is Life. Hebrews 7:17 Hebrews 7:17 -------------------------- μαρτυρειG3140 [G5719] γαρG1063 οτιG3754 FOR HE , συG4771 THOU "ART" ιερευςG2409 A PRIEST ειςG1519 τονG3588 FOR αιωναG165 EVER καταG2596 AFTER τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF . Hebrews 7:15, Hebrews 7:21, Hebrews 5:6, Hebrews 5:10, Hebrews 6:20, Psalms 110:4 Exodus 40:15 - everlasting Numbers 25:13 - an everlasting Zechariah 11:10 - that Hebrews 7:3 - a priest Hebrews 7:11 - another Hebrews 7:16 - the power Hebrews 7:17. ---------------------- The pronoun he refers to God, who testified or declared that the Son was to be priest for ever (unchanging, throughout the age) after the order of Melchisedec. Hebrews 7:17 -------------------------------------------------------------------------------- It is witnessed (martureitai). Present passive indicative of martureτ. The author aptly quotes again Psalms 110:4. Hebrews 7:18 Hebrews 7:18 -------------------------- αθετησιςG115 μενG3303 A PUTTING AWAY γαρG1063 FOR γινεταιG1096 [G5736] THERE IS προαγουσηςG4254 [G5723] OF THE GOING BEFORE εντοληςG1785 , διαG1223 BECAUSE OF τοG3588 αυτηςG846 ασθενεςG772 ITS καιG2532 AND ανωφελεςG512 , a disannulling: Hebrews 7:11, Hebrews 7:12, Hebrews 8:7-13, Hebrews 10:1-9, Romans 3:31, Galatians 3:15, Galatians 3:17 the weakness: Hebrews 7:19, Hebrews 8:7, Hebrews 8:8, Hebrews 9:9, Hebrews 9:10, Hebrews 10:1-4, Hebrews 13:9, Acts 13:39, Romans 8:3, Galatians 4:9, Galatians 4:21, 1 Timothy 4:8 Numbers 25:13 - an everlasting Job 40:8 - disannul Galatians 2:16 - but Galatians 3:24 - the law Colossians 2:14 - the handwriting Hebrews 8:13 - he hath Hebrews 10:9 - He taketh Hebrews 7:18. ---------------------- To disannul signifies to cancel the force of the law which went before. God declared that such an act would be done by changing the priesthood and also the commandment (law of Moses). The reason for this annulling was the weakness and un-profitableness thereof. This weakness was not through any failure of God. for it was not brought into the world with the idea of its being final and complete. (See Galatians 3:18-25.) Hebrews 7:18 -------------------------------------------------------------------------------- There is verily a disannulling of the commandment going before (ἀθέτησιςμὲνγὰργίνεταιπροαγούσηςἐντολῆς) Verily is superfluous. Ἀθέτησις only here and Hebrews 9:26; a very few times in lxx: The fundamental idea is the doing away of something established (θετόν). The verb ἀθετεῖν to make void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰςἀθίτησινκαὶἀκύρωσιν for annulling and canceling. Προαγούσηςἐντολῆς rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Hebrews 7:16 is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 1 Timothy 5:24. -------------------------------------------------------------------------------- For the weakness and unprofitableness thereof (διὰτὸαὐτῆςἀσθενὲςκαὶἀνωφελές) Rend. "because of its weakness and unprofitableness." It could not bring men into close fellowship with God. See Romans 5:20; Romans 8:3; Galatians 3:21. Ἀνωφελής unprofitable, only here and Titus 3:9. Hebrews 7:18 -------------------------------------------------------------------------------- A disannulling (athetηsis). Late word from atheteτ (alpha privative and tithηmi), to set aside (Mark 6:26), in N.T. only here and Hebrews 9:26. Common in the papyri in a legal sense of making void. Involved in metathesis (change in Hebrews 7:12). -------------------------------------------------------------------------------- Foregoing (proagousηs). Present active participle of proagτ, to go before (1 Timothy 1:18). -------------------------------------------------------------------------------- Because of its weakness (dia to autηs asthenes). Neuter abstract adjective with article for quality as in Hebrews 7:7 with dia and accusative case for reason. -------------------------------------------------------------------------------- Unprofitableness (anτpheles). Old compound (alpha privative and ophelos) useless, and neuter singular like asthenes. In N.T. only here and Titus 3:9. Hebrews 7:19 Hebrews 7:19 -------------------------- ουδενG3762 γαρG1063 FOR NOTHING ετελειωσενG5048 [G5656] οG3588 THE νομοςG3551 LAW, επεισαγωγηG1898 "THE" δεG1161 AND κρειττονοςG2909 OF A BETTER ελπιδοςG1680 HOPE διG1223 BY ηςG3739 WHICH εγγιζομενG1448 [G5719] τωG3588 WE DRAW NEAR θεωG2316 TO GOD. the law: Hebrews 7:11, Hebrews 9:9, Acts 13:39, Romans 3:20, Romans 3:21, Romans 8:3, Galatians 2:16 made: Ουδεν G3762, ετελειωσεν, completed nothing; it was the introduction, but not the completion. the bringing in: or, it was the bringing in, Galatians 3:24 a better: Hebrews 6:18, Hebrews 8:6, Hebrews 11:40, John 1:17, Romans 8:3, Colossians 1:27, 1 Timothy 1:1 we: Hebrews 4:16, Hebrews 10:19-22, Psalms 73:28, John 14:6, Romans 5:2, Ephesians 2:13-18, Ephesians 3:12 Leviticus 16:26 - wash Numbers 19:21 - General Romans 4:14 - For if Ephesians 2:18 - through Colossians 1:5 - the hope 2 Thessalonians 2:16 - good Hebrews 7:18 - the weakness Hebrews 7:25 - come Hebrews 8:13 - he hath Hebrews 10:9 - He taketh Hebrews 10:14 - he Hebrews 10:22 - draw Hebrews 12:2 - finisher James 4:8 - Draw nigh to God Hebrews 7:19. ---------------------- Law made nothing perfect. The last word means something complete regardless of the quality of the thing spoken of. Since the law was added for a limited time only (see reference in Galatians cited above), it follows that God did not equip it with the entire requirements of a spiritual life. Better hope is a term used to designate the hope that is held out to those who serve under the priesthood of Christ in the place of the Levitical one. Hebrews 7:19 -------------------------------------------------------------------------------- For the law made nothing perfect (οὐδὲνγὰρἐτελείωσενὁνόμος) Parenthetical. The A.V. overlooks the parenthesis, ignores the connection of bringing in with disannulling, translates δὲ but instead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope. -------------------------------------------------------------------------------- The bringing in of a better hope (ἐπεισαγωγὴκρείττονοςἐλπίδος) ΕπεισαγωγὴN.T.o, olxx, is "a bringing in upon" (ἐπὶ), upon the ground formerly occupied by the commandment. So Rev., correctly, "a bringing in thereupon." For κπείττων better, see on Hebrews 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Ephesians 2:15) and the hope which characterized the gospel (Romans 5:2-5; Romans 8:24). -------------------------------------------------------------------------------- By the which we draw nigh to God (δι' ἧςἐγγίζομεντῳθεῳ) Giving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this. Hebrews 7:19 -------------------------------------------------------------------------------- Made nothing perfect (ouden eteleiτsen). Another parenthesis. First aorist active indicative of teleioτ. See Hebrews 7:11. And yet law is necessary. -------------------------------------------------------------------------------- A bringing in thereupon (epeisagτgη). An old double compound (epi, additional, eisagτgη, bringing in from eisagτ). Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. -------------------------------------------------------------------------------- Of a better hope (kreittonos elpidos). This better hope (Hebrews 6:18-20) does bring us near to God (eggizomen tτi theτi) as we come close to God's throne through Christ (Hebrews 4:16). "THE EPISTLE TO THE HEBREWS" The Superiority Of Christ's Priesthood (Hebrews 7:20-28) 1. In the first seven chapters of "The Epistle To The Hebrews", the main thought is the superiority of Christ... a. To the prophets - Hebrews 1:1-3b. To angels - Hebrews 1:4 to Hebrews 2:18c. To Moses - Hebrews 3:1-5d. To Aaron and his Levitical priesthood - Hebrews 5:1-10; Hebrews 7:1-28 2. In showing the superiority of Jesus' priesthood, the author has done so step-by-step... a. Jesus is qualified to be a priest by virtue of His calling by God and His suffering - Hebrews 5:1-8b. He has been called to be "a priest forever according to the order of Melchizedek" - Hebrews 5:9-10c. The priestly order of Melchizedek is shown to be superior by comparing Abraham and Melchizedek - Hebrews 7:1-10d. That Christ has become such a priest has several implications - Hebrews 7:11-191) The Levitical priesthood could not make one perfect before God 2) The Law upon which the Levitical priesthood was based has been annulled 3) Christ now provides "a better hope, through which we draw near to God" 3. This brings us to Hebrews 7:20-28, in which we find a climatic comparison... a. Where Jesus is contrasted with those who served in the Levitical priesthood b. Where "The Superiority Of Christ's Priesthood" is clearly demonstrated [In this passage, we find at least four points illustrating Jesus' superiority, the first of which pertains to...] I. HIS DIVINE (20-22) A. PRIESTS WERE BY A "COMMAND"...1. Beginning with Aaron, he and his descendants served in the Levitical priesthood 2. It was a divine command that so appointed them - Exodus 28:1-43. While divinely commanded, it was not with an oath A. JESUS WAS MADE A PRIEST WITH AN "OATH"...1. Again, the reference is to Psalms 110:4, in which God swore an oath concerning the coming Messiah and His priesthood 2. We saw earlier that a promise joined with an oath really confirms the "immutability" (unchangeableness) of God's counsel - cf. Hebrews 6:172. Appointed by an oath and not just a command, Jesus has become "a surety of a better covenant"... a. "surety" means "guarantor" (NEB) b. Appointed by such an oath from God, Jesus guarantees the new covenant, that it is "better" (there is that key word again!) [The superiority of Christ's priesthood is also illustrated by...] II. HIS ETERNAL (23-25) A. PRIESTS WERE LIMITED IN SERVICE BY "DEATH"...1. When one died, another took his place 2. Of necessity there had to be "many priests" B. JESUS "EVER LIVES" TO MAKE FOR US...1. That is because "He continues forever" 2. As seen earlier, Jesus came "according to the power of an endless life" - Hebrews 7:163. He therefore "has an unchangeable priesthood" a. He is "able to save to the uttermost those who come to God through Him" 1) He can do what the law could not do: make one "perfect" - cf. Hebrews 7:192) That is, make one "holy, and blameless" - cf. Colossians 1:21-22b. And "He ever lives to make intercession for them" 1) I have always been impressed by this phrase 2) For it suggests what Jesus is doing for us now, and is most willing to do! [As we continue in our text, we see yet another contrast with Levitical priests...] III. HIS PERFECT (Hebrews 7:26-27) A. PRIESTS WERE "SINNERS"...1. Some more so than others 2. Even the best of them had to "offer up sacrifices"... a. On a daily basis b. For his own sins before offering sacrifices others B. JESUS IS " FROM SINNERS"...1. We see our High Priest described in regards to... a. His holy character: "holy, harmless, undefiled, separate from sinners" b. His preeminent position: "higher than the heavens" -- Thus He does not need to offer sacrifices for Himself 2. This makes Him a High Priest "fitting" (becoming, seemly) for us [Add to His perfect character another element that shows His superior priesthood...] IV. HIS (Hebrews 7:27) A. THE PRIESTS "DAILY"...1. Every day they offered sacrifices for their own sins and for those of the people 2. That they had to be continually offered implies a fundamental weakness in the efficacy of the sacrifices themselves 3. Later we learn that the problem was the inability of animal sacrifices to make one perfect and to cleanse the conscience of sins - Hebrews 10:1-4; cf. Hebrews 9:9 B. JESUS OFFERED HIMSELF "ONCE FOR ALL"...1. This implies the efficacy of His sacrifice 2. The superiority of Jesus' sacrifice will be explained further, later on- cf. Hebrews 9:11-15; Hebrews 10:11-14 1. In Hebrews 7:28, we find a summary statement that contrasts the two priesthoods... a. The "law", upon which the Levitical priesthood derives its authority, appoints men who "have weaknesses"; for example: 1) They are sinners themselves, and death terminates their service 2) Their sacrifices cannot truly remove sin, so had to be repeated daily and yearly b. The "oath", given after the law and the basis for Christ's priesthood, appoints the Son "who has been perfected forever"; for example: 1) His humanity and the obedience learned through suffering makes Him most "fitting" to be our High Priest - cf. Hebrews 2:17-18; Hebrews 4:14-16; Hebrews 5:8-92) His sinlessness makes the sacrifice of Himself the perfect and all-sufficient sacrifice, given once for all! - cf. Hebrews 10:12-14 2. In chapters 9 and 10, the focus of this epistle will center on the superiority of Christ's sacrifice; but for now, our attention has been on those things that illustrate what our great High Priest: a. His appointment by an oath from God, not just a command b. His eternal intercession, not limited by death c. His perfect character, untainted by sin d. His permanent sacrifice, offered once for all when He offered Himself Don't you desire to have such a High Priest interceding in your behalf? Then as Christians... "Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need." - Hebrews 4:16 Let us never forget that "He ever lives to make intercession" for those who come to God through Him! Hebrews 7:21 Hebrews 7:21 -------------------------- οιG3588 μενG3303 THEY γαρG1063 FOR χωριςG5565 WITHOUT "THE" ορκωμοσιαςG3728 OF AN OATH εισινG1526 [G5748] ARE ιερειςG2409 PRIESTS γεγονοτεςG1096 [G5756] [G7 - 21] BECOME, οG3588 δεG1161 BUT HE μεταG3326 WITH ορκωμοσιαςG3728 "THE" OF AN OATH, διαG1223 BY τουG3588 HIM WHO λεγοντοςG3004 [G5723] SAYS, προςG4314 AS TO αυτονG846 HIM, ωμοσενG3660 [G5656] SWORE κυριοςG2962 "THE" LORD, καιG2532 AND ουG3756 μεταμεληθησεταιG3338 [G5700] WILL NOT REPENT, συG4771 THOU "ART" ιερευςG2409 A PRIEST ειςG1519 τονG3588 FOR αιωναG165 EVER καταG2596 TO τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF , an oath: or, swearing of an oath The Lord: Hebrews 7:17, Psalms 110:4 sware: Hebrews 6:16-18 Psalms 61:7 - abide Psalms 89:3 - sworn Psalms 89:49 - thou Jeremiah 4:28 - because Jeremiah 30:21 - and I Ezekiel 37:25 - and my Acts 2:30 - knowing 2 Corinthians 3:11 - if Hebrews 5:6 - Thou Hebrews 6:18 - two Hebrews 7:11 - another Hebrews 7:16 - the power Hebrews 7:28 - the word Hebrews 7:21. ---------------------- Without an oath is a negative statement, based on the truths that are recorded in the books of Exodus and Leviticus. In all those passages where so much is said about the priesthood of the Levites, the reader will not find one instance of an oath in connection with their office. On the other hand we find a positive declaration (Psalms 110:4) that an oath was made in reference to the priesthood of Christ. Will not repent means that the Lord will never change his mind concerning the priesthood of Christ, namely, that it is to be after the order of Melchisedec. Hebrews 7:21 -------------------------------------------------------------------------------- For those priests were made (οἱμὲνγὰρ—εἰσὶνἱερεῖςγεγονότες) Rend. for they have been made priests. Lit. are priests, having become such. -------------------------------------------------------------------------------- Without an oath Without the taking of an oath by God. Scripture says nothing of an oath of God when he appointed Aaron and his posterity to the priesthood. -------------------------------------------------------------------------------- But this with an oath (ὁδὲμετὰὁρκωμοσίας) Rend. but he with the taking of an oath. The taking of the oath accompanied (μετὰ) the inauguration into the priesthood. -------------------------------------------------------------------------------- That said (λέγοντος) Better, saith. Still says, since the promise is realized in Christ's priesthood. Hebrews 7:21 -------------------------------------------------------------------------------- Have been made (eisin gegonotes). Periphrastic perfect active indicative of ginomai (perfect active participle of ginomai) and then eisin. The parenthesis runs from hoi men gar (for they) to eis ton aiτna (for ever, end of Heb 7:21). -------------------------------------------------------------------------------- But he with an oath (ho de meta horkτmosias). Positive statement in place of the negative one in Hebrews 7:20. Hebrews 7:22 Hebrews 7:22 -------------------------------- καταG2596 τοσουτονG5118 BY SO MUCH κρειττονοςG2909 OF A BETTER διαθηκηςG1242 γεγονενG1096 [G5754] HAS BECOME εγγυοςG1450 SURETY ιησουςG2424 JESUS. a surety: Genesis 43:9, Genesis 44:32, Proverbs 6:1, Proverbs 20:16 of a: Hebrews 8:6-12, Hebrews 9:15-23, Hebrews 12:24, Hebrews 13:20, Daniel 9:27, Matthew 26:28, Mark 14:24, Luke 22:20, 1 Corinthians 11:25 testament: Rather covenant, διαθηκη G1242. Genesis 44:33 - instead Deuteronomy 18:18 - like unto Job 17:3 - put me Psalms 119:122 - surety 2 Corinthians 3:6 - the new Galatians 4:24 - the two Hebrews 11:40 - better Hebrews 7:22. ---------------------- By so much refers to the oath by which Jesus was made a High Priest, and it enabled Him to make a testament (or covenant) that was better. The last word does not infer that the first one was not good as to its qualities or principles of righteousness. Paul elsewhere (Romans 7:12) declares the law to be good and holy, but the second is better in the sense of having more advantages and being more useful. Hebrews 7:22 -------------------------------------------------------------------------------- Was Jesus made a surety of a better testament (κρείττονοςδιαθήκηςγέγονενἔγγυοςἸησοῦς) Ἔγγυος surety, N.T.o. Comp. Sir 29:15-16; 2Ma 10:28. Occasionally in Class., where also occur ἐγγυᾶν to give as a pledge, ἐγγύη surety, ἐγγύησις giving in surety, ἐγγυητής one who gives security, and ἐγγητός plighted, always of a wife. The idea underlying all these words is that of putting something into one's hand (ἐν in γύαλον hollow of the hand) as a pledge. For testament rend. covenant and see on Hebrews 9:16. The thought of a covenant is introduced for the first time, and foreshadows Hebrews 8:6-13. It adds to the thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented. Hebrews 7:22 -------------------------------------------------------------------------------- By so much also (kata tosouto kai). Correlative demonstrative corresponding to kath’ hoson (the relative clause) in Hebrews 7:20. -------------------------------------------------------------------------------- The surety (egguos). Vulgate sponsor. Old word, here only in the N.T., adjective (one pledged, betrothed), from egguη, a pledge, here used as substantive like egguηtηs, one who gives a pledge or guarantee. There may be a play on the word eggizτ in Hebrews 7:19. Egguaτ is to give a pledge, eggualizτ, to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God's pledge to man, or man's to God, or both. He is both in fact, as the Mediator (ho mesitηs, Hebrews 8:6) between God and man (Son of God and Son of man). Hebrews 7:23 Hebrews 7:23 -------------------------- καιG2532 AND οιG3588 μενG3303 THEY πλειονεςG4119 MANY εισινG1526 [G5748] γεγονοτεςG1096 [G5756] ARE ιερειςG2409 PRIESTS διαG1223 τοG3588 ON ACCOUNT OF θανατωG2288 BY DEATH κωλυεσθαιG2967 [G5745] BEING FROM παραμενεινG3887 [G5721] ; were: Hebrews 7:8, 1 Chronicles 6:3-14, Nehemiah 12:10, Nehemiah 12:11 Genesis 48:21 - Behold Exodus 29:9 - consecrate Leviticus 6:22 - is anointed Numbers 20:26 - General Joshua 1:2 - Moses Son 2:3 - my beloved Zechariah 1:5 - General 1 Corinthians 15:17 - ye are Hebrews 7:3 - a priest Hebrews 7:23. ---------------------- The first system was served by priests whose terms were terminated by death, which made it necessary for it to have many priests. Hebrews 7:23 -------------------------------------------------------------------------------- Were many priests (πλείονέςεἰσινγεγονότεςἱερεῖς) Comp. Hebrews 7:21 for the construction. Rend. have been made priests many in number. -------------------------------------------------------------------------------- Because they were not suffered to continue (διὰτὸκωλύεσθαιπαραμένειν) Rend. because they are hindered from continuing. Παραμένειν "to abide by their ministration." Hebrews 7:23 -------------------------------------------------------------------------------- Many in number (pleiones). Comparative predicate adjective, "more than one," in succession, not simultaneously. -------------------------------------------------------------------------------- Because they are hindered (dia to kτluesthai). Articular infinitive (present passive) with dia and the accusative case, "because of the being hindered." -------------------------------------------------------------------------------- By death (thanatτi). Instrumental case. -------------------------------------------------------------------------------- From continuing (paramenein). Present active infinitive of the compound (remain beside) as in Philippians 1:25 and in the ablative case. Hebrews 7:24 Hebrews 7:24 -------------------------- οG3588 δεG1161 BUT HE, διαG1223 BECAUSE OF τοG3588 μενεινG3306 [G5721] αυτονG846 HIS ABIDING ειςG1519 τονG3588 FOR αιωναG165 EVER, απαραβατονG531 εχειG2192 [G5719] HAS τηνG3588 THE ιερωσυνηνG2420 . But: Οδε G1161, But he, that is, Christ, because he continueth ever, hath απαραβατον G531, ιερωσυνην G2420, a priesthood that passeth not away from him. he continueth: Hebrews 7:8-25, Hebrews 7:28, Hebrews 13:8, Isaiah 9:6, Isaiah 9:7, John 12:34, Romans 6:9, Revelation 1:18 hath: 1 Samuel 2:35 an unchangeable priesthood: or, a priesthood which passeth not from one to another Numbers 16:48 - General Numbers 20:26 - General Numbers 20:28 - died there Joshua 1:2 - Moses Joshua 24:33 - died 2 Chronicles 7:3 - For he is Jeremiah 32:40 - I will make Zechariah 1:5 - General Zechariah 6:12 - behold Zechariah 6:13 - a priest Galatians 2:17 - is Hebrews 7:16 - the power Hebrews 7:25 - ever 1 John 2:1 - we have Hebrews 7:24. ---------------------- This man refers to Christ who continueth ever because He never died after becoming a priest. Unchangeable means the priesthood did not pass or change from one man to another, hence it necessarily was a stronger system. Hebrews 7:24 -------------------------------------------------------------------------------- Hath an unchangeable priesthood (ἀπαράβατονἔχειτὴνἱερωσύνην) Rend. hath his priesthood unchangeable. The A.V. misses the possessive force of the article, his priesthood, and the emphasis is on unchangeable ἀπαράβατος, N.T.o. olxx. This may be explained either as inviolable, or which does not pass over to another. Comp. Exodus 32:8; Sir 23:18. Usage is in favor of the former meaning, but the other falls in better with the course of thought. Hebrews 7:24 -------------------------------------------------------------------------------- Because he abideth (dia to menein auton). Same idiom as in Hebrews 7:23, "because of the abiding as to him" (accusative of general reference, auton). -------------------------------------------------------------------------------- Unchangeable (aparabaton). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and parabainτ, valid or inviolate. The same idea in Hebrews 7:3. God placed Christ in this priesthood and no one else can step into it. See Hebrews 7:11 for hierτsunη. Hebrews 7:25 Hebrews 7:25 -------------------------- οθενG3606 WHENCE καιG2532 ALSO σωζεινG4982 [G5721] TO SAVE ειςG1519 τοG3588 παντελεςG3838 δυναταιG1410 [G5736] HE IS ABLE τουςG3588 THOSE WHO προσερχομενουςG4334 [G5740] διG1223 BY αυτουG846 τωG3588 HIM θεωG2316 TO GOD, παντοτεG3842 ALWAYS ζωνG2198 [G5723] LIVING ειςG1519 τοG3588 εντυγχανεινG1793 [G5721] TO υπερG5228 FOR αυτωνG846 THEM. he is: Hebrews 2:18, Hebrews 5:7, Isaiah 45:22, Isaiah 63:1, Daniel 3:15, Daniel 3:17, Daniel 3:29, Daniel 6:20, John 5:37-40, John 10:29, John 10:30, Ephesians 3:20, Philippians 3:21, 2 Timothy 1:12, Jude 1:24 to the uttermost: or, evermore come: Hebrews 7:19, Hebrews 11:6, Job 22:17, Job 23:3, Psalms 68:31, Psalms 68:32, Isaiah 45:24, Jeremiah 3:22 by him: Hebrews 13:15, John 14:6, Romans 5:2, Ephesians 2:18, Ephesians 3:12, 1 John 2:1, 1 John 2:2 ever: Hebrews 7:8, Hebrews 7:16, Hebrews 7:24 to make: Hebrews 9:24, Isaiah 53:12, Isaiah 59:16, Daniel 9:16, John 14:13, John 14:16, John 16:23, John 16:24, John 17:9-26, Romans 8:34, 1 Timothy 2:5, 1 John 2:1, 1 John 2:2, Revelation 8:3, Revelation 8:4 Genesis 17:1 - Almighty Exodus 28:12 - the shoulders Exodus 30:8 - a perpetual Exodus 37:25 - General Exodus 37:29 - incense Exodus 40:26 - General Leviticus 16:13 - the cloud Leviticus 16:20 - live goat Leviticus 24:7 - pure Numbers 16:46 - from off Numbers 16:48 - General Numbers 20:28 - died there Numbers 35:25 - abide in it Deuteronomy 33:10 - they shall put incense 1 Samuel 2:25 - who shall 2 Chronicles 7:3 - For he is Job 42:8 - my servant Job shall Psalms 21:2 - General Psalms 72:12 - For Isaiah 62:1 - Zion's Zephaniah 3:17 - is mighty Zechariah 1:12 - the angel Zechariah 6:13 - a priest Matthew 1:21 - for Mark 10:27 - for Luke 5:12 - if Luke 9:41 - Bring Luke 19:10 - General Luke 22:32 - I have Luke 23:43 - To day John 3:15 - whosoever John 6:37 - I will John 10:10 - more abundantly John 10:28 - they John 11:42 - I knew John 14:19 - because Romans 5:10 - we shall Romans 6:9 - Christ Romans 14:4 - he shall Romans 16:25 - to him Ephesians 5:2 - as Ephesians 6:11 - able Colossians 3:3 - your 1 Timothy 1:15 - that 1 Timothy 1:16 - for a Hebrews 2:3 - so Hebrews 4:14 - that is Hebrews 10:14 - he Hebrews 10:19 - to enter James 4:12 - able 1 Peter 1:21 - by Revelation 1:18 - that liveth Revelation 4:9 - who Hebrews 7:25. ---------------------- An advocate or representative may start pleading for a client, and be getting the case in good shape. Then if something makes it needful to change representatives, he may be unable to do as satisfactory a service as the previous one because of the break in the procedure. Christ never died and hence he is always on the case and is at all times "up to date" on the conditions. Hebrews 7:25 -------------------------------------------------------------------------------- To the uttermost (εἰςτὸπαντελὲς) Παντελής all complete, only here and Luke 13:11. Not perpetually, but perfectly. -------------------------------------------------------------------------------- Come unto God (προσερχομένουςτῳθεῳ) The verb oP., and in this sense only in Hebrews and 1 Peter 2:4. See a peculiar usage in 1 Timothy 6:3. Comp. ἐγγίζειν to draw near, James 4:8; Hebrews 7:19. -------------------------------------------------------------------------------- To make intercession for them (εἰςτὸἐντυγχάνεινὑπὲραὐτῶν) The verb only here in Hebrews. Comp. ὑπερεντυγχάνειν, Romans 8:26, See also on ἐντεύξεις supplications, 1 Timothy 2:1. The idea is not intercession, but intervention. It includes every form of Christ's identifying himself with human interests. The attempt has been made to trace this idea to Philo, who alludes to the λόγοςἱκέτης the supplicant Logos, and the λόγοςπαράκλητος the advocate-Logos. But the Logos is not treated by Philo as a divine-human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is the visible Cosmos striving to realize its ideal. Hebrews 7:25 -------------------------------------------------------------------------------- Wherefore (hothen). Since he alone holds this priesthood. -------------------------------------------------------------------------------- To the uttermost (eis to panteles). Old idiom, in N.T. only here and Luke 13:10. Vulgate renders it in perpetuum (temporal idea) or like pantote. This is possible, but the common meaning is completely, utterly. -------------------------------------------------------------------------------- Draw near (proserchomenous). Present middle participle of proserchomai, the verb used in Hebrews 4:16 which see. -------------------------------------------------------------------------------- To make intercession (eis to entugchanein). Purpose clause with eis and the articular present active infinitive of entugchanτ for which verb see Romans 8:34. "His intercession has red blood in it, unlike Philo's conception" (Moffatt). Hebrews 7:26 Hebrews 7:26 -------------------------- τοιουτοςG5108 γαρG1063 FOR SUCH ημινG2254 US επρεπενG4241 [G5707] BECAME αρχιερευςG749 A HIGH PRIEST, οσιοςG3741 HOLY, ακακοςG172 , αμιαντοςG283 , κεχωρισμενοςG5563 [G5772] αποG575 FROM τωνG3588 αμαρτωλωνG268 SINNERS, καιG2532 AND υψηλοτεροςG5308 HIGHER τωνG3588 THAN THE ουρανωνG3772 HEAVENS γενομενοςG1096 [G5637] BECOME : such: Hebrews 7:11, Hebrews 8:1, Hebrews 9:23-26, Hebrews 10:11-22 became: Hebrews 2:10, Luke 24:26, Luke 24:46 holy: Hebrews 4:15, Hebrews 9:14, Exodus 28:36, Isaiah 53:9, Luke 1:35, Luke 23:22, Luke 23:41, Luke 23:47, John 8:29, John 14:30, Acts 3:14, Acts 4:27, 2 Corinthians 5:21, 1 Peter 1:19, 1 Peter 2:22, 1 John 2:2, 1 John 3:5, Revelation 3:7 made: Hebrews 1:3, Hebrews 4:14, Hebrews 8:1, Hebrews 12:2, Psalms 68:18, Matthew 27:18, Mark 16:19, Ephesians 1:20-22, Ephesians 4:8-10, Philippians 2:9-11, 1 Peter 3:22, Revelation 1:17, Revelation 1:18 Genesis 23:8 - entreat Exodus 12:5 - be without Exodus 28:2 - holy garments Exodus 29:1 - without Exodus 29:30 - that son Exodus 39:30 - the plate Exodus 40:10 - most holy Leviticus 1:3 - a male Leviticus 1:14 - of fowls Leviticus 2:4 - the oven Leviticus 4:32 - a lamb Leviticus 4:35 - and the priest shall make Leviticus 8:14 - he brought Leviticus 12:6 - a lamb Leviticus 15:14 - General Leviticus 16:4 - holy linen coat Leviticus 16:10 - to make Leviticus 21:8 - for I Leviticus 21:17 - blemish Numbers 8:14 - separate Numbers 11:2 - the fire Numbers 19:2 - no blemish Numbers 19:9 - clean Deuteronomy 9:20 - General Deuteronomy 26:3 - the priest Deuteronomy 33:8 - with thy Deuteronomy 33:16 - separated 1 Samuel 2:35 - I will raise Psalms 8:1 - thy Psalms 18:20 - cleanness Psalms 45:2 - fairer Psalms 45:7 - Thou Son 5:10 - beloved Isaiah 42:6 - called Jeremiah 30:21 - engaged Ezekiel 44:27 - he shall offer Ezekiel 45:18 - without blemish Daniel 9:24 - the most Malachi 1:9 - beseech Matthew 1:18 - of the Matthew 3:15 - for Matthew 27:4 - the innocent Mark 15:14 - Why Luke 11:32 - a greater Luke 18:19 - General Luke 23:14 - have found John 8:46 - convinceth John 15:10 - even John 16:23 - Whatsoever John 19:4 - that ye Romans 1:1 - separated Galatians 3:13 - redeemed Ephesians 4:10 - ascended Philippians 2:15 - and Hebrews 1:9 - loved Hebrews 2:3 - so Hebrews 2:18 - he is Hebrews 3:1 - and Hebrews 9:24 - but Hebrews 10:21 - an 1 Peter 2:24 - being 1 John 2:1 - the righteous 1 John 2:29 - he Isaiah 1 John 3:3 - even Hebrews 7:26. ---------------------- Became us means it was fitting that we of the last dispensation should have a High Priest having the best of qualifications. Holy, harmless, undefiled all means a character that is perfect, and Christ has such because He is separate from sinners; has no association with them. Higher refers to rank or importance rather than bodily position; Jesus is more lofty as a High Priest than all the heavens. Hebrews 7:26 -------------------------------------------------------------------------------- Became us (ἡμῖνἔπρεπεν) See on Hebrews 2:10. For the verb see on Titus 2:1. There was an essential fitness in the gift of our great high priest. Comp. Hebrews 2:17. -------------------------------------------------------------------------------- Holy (ὅσιος) See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; Acts 13:35; of a bishop, Titus 1:8. -------------------------------------------------------------------------------- Harmless (ἄκακος) Rend. guileless. Free from malice and craft. Only here and Romans 16:18. Undefiled (ἀμίαντος), see on 1 Peter 1:4. -------------------------------------------------------------------------------- Separate (κεχωρισμένος) Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Romans 6:10. -------------------------------------------------------------------------------- Higher than the heavens (ὑψηλότεροςτῶνοὐρανῶν) Comp. Ephesians 4:10, Hebrews 4:14. Hebrews 7:26 -------------------------------------------------------------------------------- Became us (hηmin eprepen). Imperfect active indicative of prepτ as in Hebrews 2:10, only there it was applied to God while here to us. "Such" (toioutos) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (Hebrews 2:17-18) as just explained in Hebrews 7:24-25 Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. -------------------------------------------------------------------------------- Holy (hosios). Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35. -------------------------------------------------------------------------------- Guileless (akakos). Without malice, innocent. In N.T. only here and Romans 16:18. -------------------------------------------------------------------------------- Undefiled (amiantos). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus 21:10-15), but real ethical cleanness. -------------------------------------------------------------------------------- Separated from sinners (kechτrismenos apo tτn hamartτlτn). Perfect passive participle. Probably referring to Christ's exaltation (Hebrews 9:28). -------------------------------------------------------------------------------- Made higher than the heavens (hupsηloteros tτn ouranτn genomenos). "Having become higher than the heavens." Ablative case (ouranτn) after the comparative adjective (hupsηloteros). Hebrews 7:27 Hebrews 7:27 -------------------------- οςG3739 WHO ουκG3756 εχειG2192 [G5719] HAS NOT καθG2596 ημερανG2250 DAY BY DAY αναγκηνG318 , ωσπερG5618 AS οιG3588 THE αρχιερειςG749 HIGH PRIESTS, προτερονG4386 FIRST υπερG5228 FOR τωνG3588 OWN ιδιωνG2398 HIS αμαρτιωνG266 SINS θυσιαςG2378 αναφερεινG399 [G5721] TO OFFER UP, επειταG1899 THEN τωνG3588 FOR THOSE τουG3588 OF THE λαουG2992 PEOPLE; τουτοG5124 γαρG1063 FOR THIS εποιησενG4160 [G5656] HE DID εφαπαξG2178 ONCE FOR ALL, εαυτονG1438 HIMSELF ανενεγκαςG399 [G5660] HAVING OFFERED UP. daily: Hebrews 10:11, Exodus 29:36-42, Numbers 28:2-10 first: Hebrews 5:3, Hebrews 9:7, Leviticus 4:3-35, Leviticus 9:7-24, Leviticus 16:6, Leviticus 16:11 and then: Leviticus 4:13-16, Leviticus 9:15, Leviticus 16:15 this: Hebrews 9:12, Hebrews 9:14, Hebrews 9:25, Hebrews 9:28, Hebrews 10:6-12, Isaiah 53:10-12, Romans 6:10, Ephesians 2:22, Titus 2:14 Exodus 29:38 - two lambs Leviticus 6:20 - the offering Leviticus 8:2 - bullock Leviticus 8:34 - General Leviticus 9:2 - a young Leviticus 10:19 - this day Leviticus 16:5 - General Leviticus 16:10 - to make Numbers 6:2 - When Numbers 29:11 - beside Ezra 6:20 - killed Ezekiel 43:19 - a young Ezekiel 46:15 - a continual Zechariah 3:9 - remove Malachi 1:9 - beseech Galatians 3:13 - redeemed Hebrews 1:3 - by himself Hebrews 8:3 - General Hebrews 9:11 - an high priest Hebrews 9:26 - he appeared 1 Peter 2:22 - did Hebrews 7:27. ---------------------- There are two contrasts between Christ and the Levitical priests, namely, they had to offer sacrifices daily and also needed to atone for their own sins. Christ had to offer a sacrifice only once for the people, and not one time for Himself for he had no sins for which to make atonement. Hebrews 7:27 -------------------------------------------------------------------------------- Who needeth not daily (καθ' ἡμέραν) Apparently inconsistent with Hebrews 9:7 : but the sense is, "who hath no need day by day as the high priest had (year by year) to offer sacrifices," etc. The great point is repetition, whether daily or yearly. -------------------------------------------------------------------------------- Once (ἐφάπαξ) Rend. once for all. Contrasted with daily. -------------------------------------------------------------------------------- When he offered up himself (ἑαυτὸνανενέγκας) A new thought. For the first time Christ appears as victim. Comp. Hebrews 9:12; Hebrews 9:14; Ephesians 5:2. Hebrews 7:27 -------------------------------------------------------------------------------- First (proteron). Regular adverb for comparison between two, though prτton often occurs also (John 1:41), with epeita (then) following. -------------------------------------------------------------------------------- For the sins (ton). Only the article in the Greek with repetition of huper or of hamartiτn. -------------------------------------------------------------------------------- When he offered up himself (heauton anenegkas). First aorist active participle of anapherτ, to offer up. See same idea in Hebrews 9:14 where heauton prosηnegken is used. Old verb for sacrifice to place on the altar (1 Peter 2:5; 1 Peter 2:24). Hebrews 7:28 Hebrews 7:28 -------------------------- οG3588 νομοςG3551 γαρG1063 FOR THE LAW ανθρωπουςG444 MEN καθιστησινG2525 [G5719] αρχιερειςG749 HIGH PRIESTS, εχονταςG2192 [G5723] " WHO " HAVE ασθενειανG769 ; οG3588 λογοςG3056 δεG1161 BUT THE WORD τηςG3588 OF THE ορκωμοσιαςG3728 OF THE OATH, τηςG3588 WHICH "IS" μεταG3326 AFTER τονG3588 THE νομονG3551 LAW, υιονG5207 A SON ειςG1519 τονG3588 FOR αιωναG165 EVER τετελειωμενονG5048 [G5772] HAS . the law maketh: Hebrews 5:1, Hebrews 5:2, Exodus 32:21, Exodus 32:22, Leviticus 4:3 the word: Hebrews 7:21, Psalms 110:4 maketh the: Hebrews 7:3, Hebrews 1:2, Hebrews 3:6, Hebrews 4:14, Hebrews 5:5, Hebrews 5:8 who: Hebrews 7:21, Hebrews 7:24 consecrated: Gr. perfected, Hebrews 2:10, Hebrews 5:9, Luke 13:32, John 19:30,*Gr. Exodus 28:41 - and consecrate them Exodus 29:27 - General Leviticus 8:35 - the tabernacle Leviticus 9:7 - offer thy Leviticus 16:5 - General Numbers 3:3 - whom he consecrated Romans 4:14 - For if Hebrews 7:16 - the power Hebrews 7:28. ---------------------- The priests made under the law were infirm in that they were subject to death. Word of the oath came after the law since David (to whom the oath was made) lived some centuries after Moses (through whom the law was given). The point is that since the oath came after the law, it proves that document was not considered absolutely perfect. This later act (the oath) maketh the Eon (High Priest). The grand total conclusion is our High Priest has a service that continues evermore. Hebrews 7:28 -------------------------------------------------------------------------------- Summarizing the contents of Heb 7:26-27.— The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. Ἀνθρώπους men, many in number as contrasted with one Son. Ἔχονταςἀσθένειαν having infirmity, stronger than ἀσθενεῖς weak, which might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on John 16:22. -------------------------------------------------------------------------------- A son Again the high-priesthood is bound up with sonship, as in Hebrews 5:5-6. Hebrews 7:28 -------------------------------------------------------------------------------- After the law (meta ton nomon). As shown in Hebrews 7:11-19, and with an oath (Psalms 110:4). -------------------------------------------------------------------------------- Son (huion). As in Psalms 2:7; Hebrews 1:2 linked with Psalms 110:4. Perfected (teteleiτmenon). Perfect passive participle of teleioτ. The process (Hebrews 2:10) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (Hebrews 2:17-18; Hebrews 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice. "THE EPISTLE TO THE HEBREWS" Chapter Eight Having demonstrated Jesus’ superiority to prophets, angels, Moses, and Levi, the author summarizes: we have a High Priest at God’ s right hand who is Minister and Mediator of a better covenant established on better promises (Hebrews 8:1-6). Our attention is then directed toward that New Covenant which has replaced the Old Covenant (Hebrews 8:7-13). POINTS TO PONDER * The main point of all that has been said: "We have such a High Priest..." * The two covenants (the first and old, replaced by the second and new) REVIEW 1) What are the main points of this chapter?- The new ministry of Christ - Hebrews 8:1-6- The new covenant of Christ - Hebrews 8:7-13 2) Where is our High Priest? In what does He minister? (Hebrews 8:1-2)- Seated at the right hand of God; the sanctuary and true tabernacle build by God 3) If Jesus were on earth, what could He not be? (Hebrews 8:4)- A priest 4) What served as a copy and shadow of the true tabernacle? (Hebrews 8:5)- The earthly tabernacle Moses was instructed to build 5) In what way has Jesus obtained a more excellent ministry? (Hebrews 8:6)- He is the Mediator of a better covenant, established on better promises 6) Why was it necessary to replace the first covenant with the second? (Hebrews 8:7-8)- The first was not faultless; there was fault with those under the first 7) Which covenant was the first, old covenant? (Hebrews 8:9)- That made with Israel when God led them out of Egypt (i.e., Mosaic Covenant) 8) List characteristics of God’ s new covenant foretold by Jeremiah. (Hebrews 8:10-12)- God’ s laws will be in their minds and written on their hearts - He will be their God, and they shall be His people - None shall teach his neighbor to know the Lord, for all will know Him - He will be merciful, and remember their sins no more 9) With the new covenant, what happened to the old covenant? (Hebrews 8:13)- It had been made obsolete, old, and ready to vanish awayHEBREWS CHAPTER EIGHT. The Two Testaments. SUMMARY.--Our Glorious High Priest. His Sacrifice. The True Tabernacle Above. Christ the Mediator of the New Covenant. The Old Covenant Imperfect. Removed to Give Place to the New. 1, 2. This is the sum. The crowning truth. We have such an high priest. Such as has been set forth in the preceding chapters: sympathizing, sinless, unchangeable, mighty to save, divine. Set on the right hand.He has offered his sacrifice and sat down in the heavens at God's right hand. Concerning the significance of sitting at the right hand of God, see notes on Ephesians 1:20. 2. A minister of the sanctuary. Not of any earthly temple, but of the sanctuary above. The true tabernacle, the tabernacle made of God, whose Holy of Holies is in the heavens, of which the earthly tabernacle was only a feeble pattern. The earthly tabernacle had an outer court, with the altar, a holy place, and a Holy of Holies. These parts have been understood to be typical (1) of the world, from whence we pass by the altar of sacrifice, the blood of Christ into (2) the holy place, the church, and from the holy place the high priest passed beyond the vail into (3) the Most Holy Place, typical of heaven itself. There our high priest, having rent the vail that all in the church may follow, dwells and intercedes for us. There he presented his offering, the blood of his atonement. 3-7. For every high priest is ordained, etc. It is his appointment to offer gifts and sacrifices. That is his office. Hence, if Jesus is a High Priest, he must have an offering, but his offering must be presented in the true Holy of Holies above. 4. On earth, he should not be a priest. The law required all the priests who served in the temple to be of the tribe of Levi, but he was not of the tribe of Levi, or of the priests appointed to serve at the altar, hence could not serve at an earthly altar, or in an earthly sanctuary. The law was in force as long as he was on earth and that excluded him. 5. Who serve unto the example and shadow, etc.The service of the priests and of the temple is after the example of, and a shadowing forth of heavenlythings. See . . . that thou make all things, etc. A pattern was shown Moses. All must be made after that pattern . Hence the tabernacle made according to that plan shadowed forth heavenly things. The earthly high priest was a type of the great high priest in the heavens. 6. Now hath he obtained a more excellent ministry. More excellent than that of the Levitical priesthood. He serves in the heavenly sanctuary. Mediator of a better covenant. The high priest was a mediator, interceding with God for the people. Christ is the mediator of the better covenant with its more glorious promises; viz., the Gospel. 7. For if that first covenant. The covenant of Sinai, the Law of Moses, the Old Testament. It was faulty and could not make men perfect. See note on Hebrews 7:18. 8-12. I will make a new covenant. By the mouth of Jeremiah the Lord declared that he would make a new covenant which would take the place of the old covenant. This shows that the old did not meet the full needs of men. 9. Not according to the covenant, etc. It shall differ from the covenant of Sinai made while the Lord was leading Israel up from Egypt. Because they continued not in my covenant.Israel had broken the covenant, and been unfaithful. 10. This is the covenant that, etc. This shall be a principle of the new covenant. I will put my laws in their mind. Under the new covenant the minds and hearts shall be given to the Lord and filled with his law. They shall "worship in spirit and in truth." Write them in their hearts. Instead of upon tables of stone. 11. They shall not teach every man his neighbor.Under the old covenant children were born into covenant relation. As they grew up they had to be taught of the Lord, or they would never know him. As a matter of fact, many did not learn to know him. But under the new covenant all must learn to know God and the Son whom he hath sent before they can enter the covenant. Every one must enter by faith in Christ, repentance of sin, and surrender to the will of God. Hence all members of the new covenant know God, from the least to the greatest. 12. For I will be merciful, etc. When they enter into covenant relation through the Gospel every sin will be blotted out. 13. In that he saith, a new covenant. This language implies that the other covenant, the one made at Sinai, is the old covenant. That which . . . waxeth old. This language implies that the old covenant is to pass away. That it has done so is shown in the next chapter. Hebrews 8 Verse 1 1. Κεφάλαιονδὲκ.τ.λ. Rather than A.V., “the chief point in what we are saying is this.” The word κεφάλαιον may mean, in its classical sense, “ chief point,” and that must be the meaning here, because these verses are not a summary and they add fresh particulars to what he has been saying. Dr Field renders it “ now to crown our present discourse” ; because κεφάλαιονἐπιθεῖναι, like fastigium imponere, is to crown a pillar with its capital, and a building with its coping-stone. Tyndale and Cranmer, “pyth.” τοιοῦτον. “Such as I have described.” τοιόσδε is prospective, τοιοῦτος is retrospective. ἐκάθισεν, “sat”— a mark of preeminence (Hebrews 10:11-12, Hebrews 12:2). In St Stephen’ s Vision our Lord appears standing to aid the Martyr. τοῦθρόνου. This conception seems to be the origin of the Jewish word Metatron (μεταθρόνιος), a sort of Prince of all the Angels, near the throne. τῆςμεγαλωσύνηςἐντοῖςοὐρανοῖς. A very Alexandrian expression. See note on Hebrews 1:3. Verses 1-6 1– 6. HAVING THE TWO , AND SHEWN THE OF THE AARONIC TO THAT OF CHRIST AS “ A HIGH PRIEST FOR EVER AFTER THE ORDER OF ,” THE WRITER NOW TO THE TWO . AFTER FIXING THE OF HIS READERS ON CHRIST AS THE HIGH PRIEST OF THE TRUE Verses 1-13 CH. 8. Having compared the two Priesthoods, and shewn the inferiority of the Aaronic priesthood to that of Christ as “ a High Priest for ever after the order of Melchisedek,” the writer now proceeds to contrast the two Covenants. After fixing the attention of his readers on Christ as the High Priest of the True Sanctuary (1– 6) he shews that God, displeased with the disobedience of those who were under the Old Covenant, had by the prophet Jeremiah promised a New Covenant (7– 9) which should be superior to the Old in three respects. i. Because the Law of it should be written on the heart [10]. ii. Because it should be universal [11], and iii. because it should be a covenant of forgiveness [12]. The decrepitude of the Old Covenant, indicated by its being called “ old,” is a sign of its approaching and final evanescence [13]. Verse 2 2. λειτουργός. From this word comes our “ liturgy.” τῶνἀγίων, “of the sanctuary.” This is the only tenable rendering of the word in this Epistle. καί. The “ and” does not introduce something new; it merely furnishes a more definite explanation of the previous word. τῆςσκηνῆςτῆςἀληθινῆς, “of the genuine tabernacle.” The word ἀληθινὸς means “genuine,” and in this Epistle “ideal,” “archetypal.” It is the antithesis not to what is spurious, but to what is material, secondary and transient. Ἀληθὴς is the opposite to ψευδής, but ἀληθινὸς to κίβδηλος. So Christ Himself is the “ real” Vine, that which corresponds to the true idea, of which the Earthly Vine is only the transient symbol. The Alexandrian Jews, as well as the Christian scholars of Alexandria, had adopted from Plato the doctrine of Ideas, which they regarded as Divine and eternal archetypes of which material and earthly things were but the imperfect copies. They found their chief support for this introduction of Platonic views into the interpretation of the Bible in Exodus 25:40; Exodus 26:30 (quoted in Hebrews 8:5). Accordingly they regarded the Mosaic tabernacle as a mere sketch, copy, or outline of the Divine Idea or Pattern. The Idea is the perfected Reality of its material shadow. They extended this conception much farther: “ What if earth Be but the shadow of heaven, and things therein Each to the other like, more than on earth is thought?” The “ genuine tabernacle” is the Heavenly Ideal (Hebrews 9:24) shewn to Moses. To interpret it of “ the glorified body of Christ” by a mere verbal comparison of Joh 2:19, is to adopt the all-but-universal method of perverting the meaning of Scripture by the artificial elaborations and inferential afterthoughts of a scholastic theology. ἔπηξεν. Lit., “fixed.” οὐκἄνθρωπος. Not a mere human being, as Moses was. Comp. Hebrews 9:11; Hebrews 9:24. Verse 3 3. καθίσταται. “Is appointed.” δῶράτεκαὶθυσίας. See note on Hebrews 5:1. καὶτοῦτον. “That He too.” It would be better as in the R.V. to avoid introducing the word “ man” which is not in the original, and to say “ that this High Priest.” ὃπροσενέγκῃ. In Attic prose relatives with the conj. mood usually have ἂν, but this is sometimes omitted in the N.T., James 2:10, ὅστις … τηρήσῃ; Matthew 10:33, ὅστιςἀρνήσηταίμε. It is essential to the conception of a priest that he should have an offering,— the aorist denotes the one past act, not that there is a continual offering, or representation of the offering. Christ’ s offering is mainly the blood of this one sacrifice, i.e. His vivifying life outpoured for, and imparted to, His people. The point is one of the extremest importance, and though the writer does not pause to explain what was the sacrifice which Christ offered as High Priest, he purposely introduces the subject here to prepare for his subsequent development of it in Hebrews 9:12, Hebrews 10:5-7; Hebrews 10:11-12. Similarly St Paul tells us “ Christ … hath given Himself for us, an offering and a sacrifice to God for a sweet-smelling savour” (Ephesians 5:2). Verse 4 4. εἰμὲνοὖνἦν. “Now if He were still on earth.” ἐπὶγῆς. His sanctuary must be a heavenly one, for in the earthly one He had no standpoint. οὐδʼ ἂνἦνἱερεύς. He would not even be so much as a Priest at all; still less a High Priest; for He was of the Tribe of Judah (Hebrews 7:14), and the Law had distinctly ordained that “ no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord” (Numbers 16:40). ὄντωντῶνπροσφερόντωνκ.τ.λ. “Since there are (already) those who offer their gifts according to the Law.” The writer could not possibly have used these present tenses if the Epistle had been written after the Fall of Jerusalem. Jewish institutions are, indeed, spoken of in the present tense, after the fall of Jerusalem, by Barnabas and Clement of Rome; but they are merely using an every-day figure of speech. In the case of the Epistle to the Hebrews the argument would have gained such indefinite force and weight in passages like this by appealing to a fact so startling as the annulment of the Mosaic system by God Himself, working by the unmistakable demonstrations of history, that no writer similarly circumstanced could possibly have passed over such a point in silence. Verse 5 5. οἵτινεςκ.τ.λ. Namely, the priests— who are ministering in that which is nothing but a copy and shadow (Hebrews 10:1; Colossians 2:17) of the heavenly things. The verb λατρεύειν usually takes a dative of the person to whom the ministry is paid. Here and in Hebrews 13:10 the dative is used of the thing in which the service is done. It is conceivable that there is a shade of irony in this— they serve not a Living God, but a dead tabernacle. And this tabernacle is only a sketch, an outline, a ground pattern (1 Chronicles 28:11) as it were— at the best a representative image— of the Heavenly Archetype. τῶνἐπουρανίων. “Of the heavenly things,” R.V. Perhaps rather “ of the heavenly sanctuary” (Hebrews 9:23-24). κεχρημάτισται. “ Even as Moses, when about to complete the tabernacle, has been divinely admonished …” On this use of the perfect see note on Hebrews 4:8, &c. χρηματίζω is used of Divine intimations in Matthew 2:12; Luke 2:26; Acts 10:22, &c. Ὅρα … ποιήσεις. This is not a classical idiom, though not absolutely unknown to classical Greek (Lobeck, Phryn. p. 734). It is here taken from the LXX. (Exodus 25:40). Ποιήσῃς would be better Greek. πάντα. This expression is not found either in the Hebrew or the LXX. of the passages referred to (Exodus 25:40; Exodus 26:30); it seems to be due to Philo (De Leg. Alleg. III. 33), who may, however, have followed some older reading. κατὰτὸντύπονκ.τ.λ. Here, as is so often the case in comments on Scripture, we are met by the idlest of speculations, as to whether Moses saw this “ pattern” in a dream or with his waking eyes; whether the pattern was something real or merely an impression produced upon his senses; whether the tabernacle was thus a copy or only “ a copy of a copy and a shadow of a shadow,” &c. Such questions are otiose, because, even if they were worth asking at all, they do not admit of any answer, and involve no instruction, and no result of the smallest value. The Palestinian Jews in their slavish literal way said that there was in Heaven an exact literal counterpart of the Mosaic Tabernacle with “ a fiery Ark, a fiery Table, a fiery Candlestick,” &c., which descended from heaven for Moses to see; and that Gabriel, in a workman’ s apron, shewed Moses how to make the candlestick,— an inference which they founded on Numbers 8:4, “ And this work of the candlestick” (Menachoth, f. 29. 1). Without any such fetish-worship of the letter it is quite enough to accept the simple statement that Moses worked after a pattern which God had brought before his mind. The chief historical interest in the verse is the fact that it was made the basis for the Scriptural Idealism by which Philo and the Alexandrian Jews tried to combine Judaism with the Platonic philosophy, and to treat the whole material world as a shadow of the spiritual world. It is one of several narrow points on which were built huge inverted pyramids of inference, which even when it was intrinsically tenable, could still not be deduced from the passages quoted. Verse 6 6. νυνὶδέ, i.e. but as it is. τέτυχεν. This form is often found in ancient grammarians. See Veitch, Greek Verbs, p. 578. διαφορωτέραςκ.τ.λ. “A ministry more excellent in proportion as He is also.” This proportional method of stating results runs throughout the Epistle (see Hebrews 1:4, Hebrews 3:3, Hebrews 7:22). It might be said with truth that the gist of his argument turns on the word “how much more.” He constantly adopts the argumentum a minori ad majus (Hebrews 7:19; Hebrews 7:22, Hebrews 9:11; Hebrews 9:14; Hebrews 9:23, Hebrews 10:29). For his object was to shew the Hebrews that the privileges of Judaism to which they were looking back with such longing eyes were but transitory outlines and quivering shadows of the more blessed and more eternal privileges, which they enjoyed as Christians. Judaism was but a shadow of which Christianity was the substance; Judaism was but a copy of which Christianity was the permanent Idea, and heavenly Archetype; it was but a scaffolding within which the genuine Temple had been built; it was but a chrysalis from which the inward winged life had departed. μεσίτης. Hebrews 9:15, Hebrews 12:24; 1 Timothy 2:5. κρείττοσιν. “Better,” because not physical but spiritual, and not temporal but heavenly and eternal. Bengel notices that the main words in the verse are all Pauline. Romans 9:4; 1 Timothy 2:5. Verse 7 7. Εἰγὰρ … ἄμεμπτος. Whereas it was as he has said ἀσθενής and ἀνωφελής and σαρκίνη (Hebrews 7:16; Hebrews 7:18). The difference between the writer’ s treatment of the relation between Christianity and Judaism and St Paul’ s mode of dealing with the same subject consists in this:— to St Paul the contrast between the Law and the Gospel was that between the Letter and the Spirit, between bondage and freedom, between Works and Faith, between Command and Promise, between threatening and mercy. All these polemical elements disappear almost entirely from the Epistle to the Hebrews, which regards the two dispensations as furnishing a contrast between Type and Reality. This was the more possible to Apollos, or one of similar training to his, because he regards Judaism not so much in the light of a Law as in the light of a Priesthood and a system of worship. Like those who had been initiated into the ancient mysteries the Christian convert from Judaism could say ἔφυγονκακόν, εὗρονἄμεινον—“ I fled the bad, I found the better” ; not that Judaism was in any sense intrinsically and inherently “bad” (Romans 7:12), but that it became so when it was preferred to something so much more Divine. οὐκἂνἐζητεῖτο. There would not have been— as we know there was— any demand for a second. Verses 7-13 7– 13. OF THE NEW TO THE OLD , AS BY BEING A PROOF THAT THE “ ” OF THE NEW ARE “ BETTER.” Verse 8 8. μεμφόμενοςγὰραὐτοῖς. The “for” introduces his proof that “ place for a better covenant was being sought for.” The persons blamed are not expressed, unless we read αὐτούς. Perhaps the meaning is “ blaming the first covenant, He says to them” (who were under it). The “ He” is God speaking to the Prophet. This would (reading αὐτοῖς) however have been expressed more naturally by πρὸςαὐτούς. If it can mean “ He says to them,” the blame is, with delicate rhetoric, transferredfrom the covenant to those who received it. Ἰδοὺκ.τ.λ. The quotation is from Jeremiah 31:31-34. συντελέσω. “I will accomplish.” The Hebrew word means literally “ I will cut,” alluding perhaps to the slaying of victims at the inauguration of a covenant. But the LXX. and the writer of the Epistle substitute a less literal word. Verse 9 9. ἐπιλαβομένου. See note on Hebrews 2:16. The construction is harsh but is taken from the LXX. of Jeremiah 31:32, and represents the infinitive. Winer, p. 714. οὐκἐνέμειναν. The disobedience of the Israelites was a cause of nullifying the covenant which they had transgressed (Judges 2:20-21; 2 Kings 17:15-18). Comp. Hosea 1:9, “ Ye are not my people, and I will not be your God.” ἠμέλησααὐτῶν. These words correspond to the “ though I was a husband unto them” of the original. The quotation is from the LXX., who perhaps followed a slightly different reading. Rabbi Kimchi holds that the rendering of the LXX. is justifiable even with the present reading. Verse 10 10. ἐπὶκαρδίας. The gift of an inner law, not written on granite slabs, but on the fleshen tablets of the heart, is the first promise of the New Covenant. It involves the difference between the Voice of the Spirit of God in the Conscience and a rigid external law: the difference, that is, between spirituality and legalism. This is brought out in Ezekiel 36:26-29. ἔσομαιαὐτοῖςεἰςθεόν. The phrase εἶναι, γίγνεσθαιεἰς (fieri, mutari in aliq.) became an established formula in the LXX. Verse 11 11. οὐμὴδιδάξωσιν. Dawes’ s canon that only the second aor. subj. act. and mid. is used after οὐμὴ is at any rate inapplicable to the N.T. (see Revelation 18:14), nor does Hermann’ s canon on the difference of meaning between οὐμὴ with the fut. and with the aor. subj. remain valid in Hellenistic Greek. See Winer, pp. 635, 636. τὸνπολίτηναὐτοῦ. Lit., “his fellow-citizen.” The repetition ἕκαστος … καὶἕκαστος is a sort of echo of the Hebrew idiom “ the man to his brother,” Winer, p. 217. πάντες. The second promise of the New Covenant is that there shall be no appropriation of knowledge; no sacerdotal exclusiveness; no learned caste that shall monopolise the keys of knowledge, and lock out those that desire to enter in. “All thy children shall be taught of the Lord” (Isaiah 54:13), and all shall be “ a chosen generation, a royal priesthood, a peculiar people.” εἰδήσουσιν. This form of the future εἰδήσω from εἰδέω is Ionic and extremely rare. It is found in Isocrates, but does not occur elsewhere in the LXX. or N.T.: see Veitch, Greek Verbs, p. 187. εἰδήσουσίνμε. By virtue of the anointing of the Holy Spirit, which “ teaches us of all things” (1 John 2:27). ἀπὸμικροῦκ.τ.λ. That is, from the eldest to the youngest (Genesis 19:11; Acts 8:10, &c.). Verse 12 12. ἵλεωςἔσομαι. Comp. Romans 11:27. The third promise of the New Covenant is the forgiveness of sins, with a fulness and reality which could not be achieved by the sacrifices of the Old Covenant (see Hebrews 2:15, Hebrews 9:9; Hebrews 9:12, Hebrews 10:1-2; Hebrews 10:4; Hebrews 10:22). Under the Old Covenant there had been a deep feeling of the nullity of sacrifices in themselves, which led to an almost startling disparagement of the sacrificial system (1 Samuel 15:22; Psalms 40:6;Psalms 50:8-10; Psalms 51:16; Micah 6:6-7; Isaiah 1:11; Hosea 6:6; Amos 5:21-22, &c.). Verse 13 13. πεπαλαίωκεν. “He hath rendered obsolete.” The very expression, “ a New Covenant,” used in the disparaging connexion in which it stands, superannuates the former covenant, and stamps it as antiquated. The verse is a specimen of the deep sense which it was the constant object of the Alexandrian interpreters to deduce from Scripture. The argument is analogous to that of Heb 7:11. τὸδὲπαλαιούμενονκ.τ.λ. Lit., “Now that which is becoming antiquated and waxing aged, is near obliteration.” The expression “near evanescence” again shews that the Epistle was written before the Fall of Jerusalem, when the decree of dissolution which had been passed upon the Old Covenant was carried into effect. Even the Rabbis, though they made the Law an object of superstitious and extravagant veneration, yet sometimes admitted that it would ultimately cease to be— namely, when “ the Evil Impulse” (Deuteronomy 31:21) should be overcome. ἐγγὺςἀφανισμοῦ. Compare the expression ἐγγὺςκατάρας (Hebrews 6:8), and Dr Kay points out the curious fact that “ curse” and “ obliteration” (ἀφανισμὸςhere alone in the N. T.) appear in juxtaposition in 2 Kings 22:19 . "THE EPISTLE TO THE HEBREWS" Our Glorious High Priest (Hebrews 8:1-6) 1. With the beginning of chapter eight, we come to the close of the first major section of "The Epistle To The Hebrews"... a. In which the key thought is "The Superiority of Christ"b. In which Jesus is shown to be superior to: 1) To the prophets - Hebrews 1:1-32) To angels - Hebrews 1:4 to Hebrews 2:183) To Moses - Hebrews 3:1-54) To Aaron and his Levitical priesthood - Hebrews 5:1-10; Hebrews 7:1-28 2. The next major section really begins in earnest with Hebrews 8:7... a. In which the key thought will be "The Superiority of the New Covenant"b. In which this covenant is shown to be based upon: 1) Better promises - Hebrews 8:7-132) A better sanctuary - Hebrews 9:1-283) A better sacrifice - Hebrews 10:1-18 3. In Hebrews 8:1-6, we find a transition... a. In which the main point of the first section is summarized b. In which the main points of the next section are introduced -- Indeed, these six verses truly summarize what the author seeks to establish in the first ten chapters of this epistle! 4. It can all be summarized in these words: "We have such a High Priest..."a. In Jesus, we have a High Priest b. Not just any High Priest, but "such" a High Priest; i.e., a glorious High Priest! [In what ways is Jesus "Our Glorious High Priest"? First, He is...] I. SEATED AT THE RIGHT HAND OF GOD (Hebrews 8:1) A. THE PHRASE "THE MAJESTY IN THE HEAVENS"...1. A Jewish circumlocution meaning "God" (Believers' Study Bible) 2. I.e., a roundabout way of referring to God - cf. Hebrews 1:3 B. MANY REFER TO JESUS AT GOD'S RIGHT HAND...1. David prophesied that the Messiah would sit at God's right hand - Psalms 110:12. Jesus said that He would sit at the right hand of God - Mark 14:60-623. When He ascended to heaven, He then sat down at God's right hand - Mark 16:19; Hebrews 12:24. At God's right hand, He poured forth the Holy Spirit - Acts 2:335. Peter preached Jesus as being exalted to be at God's right hand as our Prince and Savior - Acts 5:30-316. Paul taught that Jesus is at God's right hand, interceding for us - Romans 8:347. He is at God's right hand, "waiting till His enemies are made His footstool" - Hebrews 10:12-138. Yet while He sits and waits, He rules! - Psalms 110:1-2; Psalms 110:5; cf. 1 Corinthians 15:24-269. For at God's right hand, He is above all other authority - Ephesians 1:20-22; 1 Peter 3:22-- In one place, we read of Jesus "standing at the right hand of God" (Acts 7:55-56); was Jesus showing His respect for Stephen, the first Christian martyr? [Exalted to such a place of honor and authority, we truly have a "glorious" High Priest, one who is "the ruler over the kings of the earth" (Revelation 1:5)! As we look at the next verse in our text, we see that He is also...] II. A OF THE TRUE (Hebrews 8:2-5) A. ERECTED BY GOD, NOT MAN...1. We are now introduced to a contrast between two "tabernacles" a. There had been the earthly sanctuary or tabernacle 1) As ordained under the first covenant (i.e., the Law) - cf. Hebrews 9:1 ff2) It was built by man b. But now we read of one "which the Lord erected"; i.e., a heavenly tabernacle 2. The heavenly tabernacle is none other than heaven itself! - cf. Hebrews 9:11-12; Hebrews 9:23-24 B. IN WHICH HE OFFERS "SERVICE"...1. As a High Priest, it is necessary for Him to have something to offer - Hebrews 8:3a. Every high priest is appointed for this purpose - Hebrews 5:1b. What Jesus has to offer is not mention here, but will be later - cf. Hebrews 9:122. This service He renders in heaven, not on the earth - Hebrews 8:4a. If He were on earth, He couldn't be a priest! b. For the Law required priests from the tribe of Levi, and Jesus was from Judah 3. As for priests on the earth... a. They serve only the copy and shadow of the heavenly things - Hebrews 8:5b. For Moses had been told by God to build the earthly tabernacle according to pattern shown to him on the mountain - cf. Exodus 25:40 [As "Our Glorious High Priest", then, Jesus renders service in the true tabernacle, which is heaven itself. This thought will be expanded upon in chapters nine and ten. But consider also how He is...] III. THE OF A BETTER (Hebrews 8:6) A. HE HAS A MORE ...1. In contrast with the ministry of the Levitical priests 2. Their ministry was simply a shadow and copy of His ministry - cf. Colossians 2:16-17 B. AS OF A BETTER ...1. The word "mediator"... a. The Greek is "mesites" \ b. It means "one who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant" 2. By His death on the cross, Jesus has become the Mediator of the new covenant - cf. Hebrews 9:15; Hebrews 12:243. This new covenant is here referred to as "a better covenant" a. Better than what? Better than the "first covenant" - cf. Hebrews 8:7b. I.e., what had been established through Moses C. ON BETTER ...1. What makes the new covenant better than the old are its promises 2. Some of those promises are explained later - cf. Hebrews 8:10-123. But Peter describes the promises we receive as "exceedingly great and precious promises" - cf. 2 Peter 1:3-4 1. With this transition passage, then, we are introduced to things that will be expounded upon as we proceed through the epistle... a. The better covenant we have in Christ, based upon its better promises b. The better ministry Christ renders as our High Priest in heaven, seated at God's right hand 2. When such things are properly understood, we can see how Jesus is truly "Our Glorious High Priest"! a. One who stands ready to minister in our behalf b. He is "able to save to the uttermost those who come to God through Him" - Hebrews 7:25c. He is "able to aid those who are tempted" - Hebrews 2:18 Have you accepted Jesus as your High Priest by obeying His gospel? He is truly... "...the author of eternal salvation to all who obey Him." (Hebrews 5:9) For those who have not obeyed His gospel, we find this awesome warning: "...and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those WHO DO NOT OBEY THE GOSPEL OF OUR LORD JESUS CHRIST. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power..." (2 Thessalonians 1:7-9) Please render obedience to the gospel today if you have not yet done so! - cf. Acts 2:36-39 Hebrews 8:2 Hebrews 8:2 -------------------------- τωνG3588 OF THE αγιωνG39 HOLIES λειτουργοςG3011 , καιG2532 AND τηςG3588 OF THE σκηνηςG4633 τηςG3588 αληθινηςG228 TRUE ηνG3739 WHICH επηξενG4078 [G5656] PITCHED οG3588 THE κυριοςG2962 LORD καιG2532 AND ουκG3756 NOT ανθρωποςG444 MAN. minister: Hebrews 9:8-12, Hebrews 10:21, Exodus 28:1, Exodus 28:35, Luke 24:44, Romans 15:8 the sanctuary: or, holy things the true: Hebrews 9:11, Hebrews 9:23, Hebrews 9:24 which: Hebrews 11:10, 2 Corinthians 5:1, Colossians 2:11 Exodus 26:1 - the tabernacle with ten curtains Exodus 26:30 - rear up the tabernacle Exodus 36:1 - for the service Exodus 38:21 - tabernacle of testimony Psalms 102:19 - the height John 2:21 - he John 6:55 - meat Acts 7:44 - that he Romans 8:34 - who is even Galatians 2:17 - is Hebrews 8:2. ---------------------- The building used in the Mosaic system was regarded as a sanctuary (holy place) and a tabernacle as truly as is the one in the service under Christ. The difference is in the description given in the rest of this verse. True tabernacle means that of which the first one was a type. tched is defined by Thayer as follows: "To make fast, to fix; to fasten together, to build by fastening together." The Lord directed the building of the Old Testament tabernacle, but it was made of literal material and the work was actually done by human hands (See Exodus 36-40.) The last tabernacle employed the services of man also, but the materials were not literal and the formation of the system was the handiwork of God. Hebrews 8:2 -------------------------------------------------------------------------------- A minister (λειτουργὸς) Sat down as a minister. From an old adjective λεῖτος or λέϊτος (found only in this compound), belonging to the people, and ἔργον work. Hence, originally, the service of the state in a public office. In lxx and N.T. λειτουργὸς minister, λειτουργεῖν to minister, and λειτουργία ministry are used both of priestly service to God and of service to men. Λειτουργία in lxx rarely of the service of the priests, often of the Levites. See 1 Kings 1:4; 1 Kings 19:21; 2 Kings 4:43; 2 Kings 6:15. Λειτουργοὺς Hebrews 1:7, in the general sense of servants of God. -------------------------------------------------------------------------------- Of the sanctuary (τῶνἁγίων) The heavenly sanctuary. Τὰἅγια the most holy place, Hebrews 9:8; Hebrews 9:12; Hebrews 9:25; Hebrews 10:19; Hebrews 13:11. Comp. ἅγιαἀγίων holy of holies, Hebrews 9:3. Ἅγια holy places generally, but with special reference to the innermost sanctuary, Hebrews 9:24. -------------------------------------------------------------------------------- The true tabernacle (τῆςσκηνῆςτῆςἀλυθινῆς) Explanatory of τῶνἁγίων. The form of expression is emphatic: the tabernacle, the genuine one, as compared with the tabernacle in the wilderness. For ἀλιθινός real, genuine, see on John 1:9. Σκηνή a tent. For different shades of meaning, comp. Matthew 17:4; Luke 16:9; Acts 7:43. In this epistle always of the tabernacle in the wilderness. Hebrews 8:2 -------------------------------------------------------------------------------- Minister (leitourgos). See notes on §Romans 13:6; §Philippians 2:25. -------------------------------------------------------------------------------- Of the sanctuary (tτn hagiτn). "Of the holy places" (ta hagia), without any distinction (like Hebrews 9:8-9; Hebrews 10:19; Hebrews 13:11) between the holy place and the most holy place as in Hebrews 9:2-3. -------------------------------------------------------------------------------- Of the true tabernacle (tηs skηnηs tηs alηthinηs). By way of explanation of tτn hagiτn. For skηnη see Matthew 17:4 and skηnos (2 Corinthians 5:1), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see John 1:9 for alηthinos. -------------------------------------------------------------------------------- Pitched (epηxen). First aorist active indicative of pηgnumi, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. Numbers 24:6. Hebrews 8:3 Hebrews 8:3 -------------------------- παςG3956 γαρG1063 FOR EVERY αρχιερευςG749 HIGH PRIEST ειςG1519 τοG3588 FOR προσφερεινG4374 [G5721] TO OFFER δωραG1435 GIFTS τεG5037 BOTH καιG2532 AND θυσιαςG2378 καθισταταιG2525 [G5743] IS ; οθενG3606 WHENCE "IT IS" αναγκαιονG316 εχεινG2192 [G5721] TO HAVE τιG5100 καιG2532 ALSO "FOR" τουτονG5126 THIS ONE οG3739 WHICH προσενεγκηG4374 [G5661] HE MAY OFFER. serve, Hebrews 5:1, Hebrews 7:27 have: Hebrews 9:14, Hebrews 10:9-12, John 6:51, Ephesians 5:2, Titus 2:14 Leviticus 6:20 - the offering Zechariah 6:12 - behold Galatians 3:25 - we Hebrews 2:9 - Jesus Hebrews 10:5 - but Hebrews 8:3. ---------------------- Every high priest refers to those under the Old Testament line. Thayer defines ordained, "To appoint one to administer an office." Gifts and sacrifices were in the same general class, but the first refers especially to articles that were not intended to be used as victims on the altar. This man means Christ who was called upon to make a somewhat offering. That is, Christ offered many contributions to the New Testament service, and then made the "supreme sacrifice" of himself on the cross just before ascending from earth to his Father in Heaven. Hebrews 8:3 -------------------------------------------------------------------------------- A priest is appointed to offer gifts and sacrifices. Therefore Christ, a high priest, must have gifts and sacrifices to offer, and a sanctuary in which to offer them. -------------------------------------------------------------------------------- Wherefore it is of necessity (ὅενἀναγκαῖον) Rend. wherefore it is necessary. -------------------------------------------------------------------------------- Somewhat to offer (ὃπροσενέγκῃ) Lit. what he may offer. The construction is unusual. Comp. Acts 21:16. The statement is a truism, unless it be assumed that the Hebrew Christians were ignorant of the doctrine of Christ's priesthood. Hebrews 8:3 -------------------------------------------------------------------------------- Is appointed (kathistatai). As in Hebrews 5:1. -------------------------------------------------------------------------------- To offer (eis to prospherein). Articular infinitive accusative case with eis as is common while hina prospherηi (hina with present active subjunctive) for purpose in Hebrews 5:1, with dτra te kai thusias as there. -------------------------------------------------------------------------------- It is necessary (anagkaion). A moral and logical necessity (from anagkη necessity) as seen in Acts 13:46; Philippians 1:24. -------------------------------------------------------------------------------- This high priest also (kai touton). "This one also," no word for high priest, accusative of general reference with the infinitive echein (have). -------------------------------------------------------------------------------- Somewhat to offer (ti hτ prosenegkηi). Second aorist active subjunctive of prospherτ (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. Hebrews 8:4 Hebrews 8:4 -------------------------- ειG1487 μενG3303 IF INDEED γαρG1063 FOR ηνG2258 [G5713] HE WERE επιG1909 ON γηςG1093 EARTH, ουδG3761 NOT EVEN ανG302 HE BE ηνG2258 [G5713] WOULD ιερευςG2409 A PRIEST, οντωνG5607 [G5752] THERE BEING τωνG3588 THE ιερεωνG2409 PRIESTS τωνG3588 WHO προσφεροντωνG4374 [G5723] OFFER καταG2596 TO τονG3588 THE νομονG3551 LAW ταG3588 THE δωραG1435 GIFTS, he should: Hebrews 7:11-15, Numbers 16:40, Numbers 17:12, Numbers 17:13, Numbers 18:5, 2 Chronicles 26:18, 2 Chronicles 26:19 there are priests: or, they are priests gifts: Δωρα G1435, gifts, or offerings, comprehended propitiatory sacrifices as well as freewill-offerings., See, Hebrews 11:4 Leviticus 6:20 - the offering Numbers 3:10 - and the stranger Hebrews 8:4. ---------------------- If he were on earth. This means as long as Christ was on earth he could not act as a priest. That is because the law was in force all the time He was on earth, and it already had its priests to offer according to that law. Hebrews 8:4 -------------------------------------------------------------------------------- Rend. "Now if he were on earth he would not be a priest at all, seeing that there are those who offer the gifts according to the law." Christ could not be a priest on earth, because there is an order of priests already established by law; and as Christ was not of the tribe of Levi (Hebrews 7:13-14) he could have nothing in common with them. Hebrews 8:4 -------------------------------------------------------------------------------- On earth (epi gηs). As opposed to en tois ouranois (Hebrews 8:1). Condition of second class, determined as unfulfilled. -------------------------------------------------------------------------------- He would not be a priest at all (oud’ an ηn hiereus). "Not even would he be a priest." Conclusion of second class condition with an and imperfect indicative (ηn). -------------------------------------------------------------------------------- Seeing there are those (ontτn tτn). Genitive absolute with ontτn (from eimi) and the articular present active participle of prospherτ (Hebrews 8:3). Jesus was not of the tribe of Levi and so could not serve here. Hebrews 8:5 Hebrews 8:5 -------------------------- οιτινεςG3748 WHO υποδειγματιG5262 "THE" καιG2532 AND σκιαG4639 SHADOW λατρευουσινG3000 [G5719] SERVE τωνG3588 OF THE επουρανιωνG2032 , καθωςG2531 AS κεχρηματισταιG5537 [G5769] WAS μωσηςG3475 MOSES μελλωνG3195 [G5723] BEING ABOUT επιτελεινG2005 [G5721] TO τηνG3588 THE σκηνηνG4633 ; οραG3708 [G5720] γαρG1063 FOR, SEE, φησινG5346 [G5748] SAYS HE, ποιησηςG4160 [G5661] THOU MAKE πανταG3956 ALL THINGS καταG2596 TO τονG3588 THE τυπονG5179 PATTERN τονG3588 WHICH δειχθενταG1166 [G5685] WAS SHEWN σοιG4671 THEE ενG1722 IN τωG3588 THE ορειG3735 . unto: Υποδειγματικαι G2532, σκια G4639, or, with the representation and shadow, as Dr. Macknight renders. the example: Hebrews 9:9, Hebrews 9:23-24, Hebrews 10:1, Colossians 2:17 See: Exodus 25:40, Exodus 26:30, Exodus 27:8, Numbers 8:4, 1 Chronicles 28:12, 1 Chronicles 28:19, Acts 7:44 pattern: Τυπον G5179, type, plan, or form. Exodus 25:9 - the pattern of the tabernacle Exodus 39:32 - according Joshua 22:28 - Behold 1 Kings 8:13 - a settled 1 Chronicles 28:11 - the pattern 2 Chronicles 4:7 - according to Psalms 119:18 - wondrous Son 2:17 - the shadows Ezekiel 43:11 - show them Ephesians 1:3 - heavenly Hebrews 3:5 - for Hebrews 12:25 - See Hebrews 8:5. ---------------------- The institutions of the Mosaic system were examples and shadows (patterns or types) of the heavenly things (t h e institutions under Christ). Who means the priests mentioned in the preceding verse. In Exodus 25:40 is the instruction that God gave Moses to make all things according to the "pattern" shown to him in the mount. The idea is that when God mentioned this pattern for the tabernacle service, He had in mind that it was to be a type or pattern of the greater things to come, as well as to serve the purpose of that first dispensation. Hebrews 8:5 -------------------------------------------------------------------------------- Who serve unto the example and shadow of heavenly things (οἵτινεςὑποδείγματικαίσκιᾳλατρεύουσιντῶνἐπουρανίων) The connection is, "there are those who offer the gifts according to the law, such as (οἵτινες) serve," etc. For λατρεύουσιν serve, see on 2 Timothy 1:3. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For ὑπόδειγμα copy, see on 1 Peter 5:3; see on 2 Peter 2:6. Comp. Hebrews 9:23. Τῶνἐπουρανίων "of heavenly things." Τὰἐπουράνια in N.T. usually "heavenly places." See Ephesians 1:3; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12 : "heavenly things," John 3:12; Philippians 2:10; Hebrews 9:23. -------------------------------------------------------------------------------- As Moses was admonished (καθὼςκεχρημάτισταιΜωυσῆς) By God. This, and the remainder of the verse, explain the words copy and shadow. For χρηματίζειν see on Matthew 2:12; see on Luke 2:26; see on Acts 11:26. Comp. χρηματισμός answer (of God), Romans 11:4. In Exodus 40:1, where Moses is commanded to make the tabernacle, God is expressly named. -------------------------------------------------------------------------------- To make (ἐπιτελεῖν) The margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or execute the plan given to him. -------------------------------------------------------------------------------- For, See (ὅραγάρ) Γάρ for is not a part of the quotation, but is argumentative. Moses was admonished, for God said "See," etc. -------------------------------------------------------------------------------- That thou make (ποιήσεις) A direct command. "See, thou shalt make." -------------------------------------------------------------------------------- Pattern (τύπον) See on 1 Peter 5:3. The meaning is that, in all essential features, the Levitical system of worship was a copy of a heavenly reality. This was pressed into an absurd literalism by the Rabbins, who held that there were in heaven original models of the tabernacle and of all its appurtenances, and that these were shown to Moses in the Mount. The writer draws out of this vulgar conception the thought that the material tabernacle was an emblem of a spiritual, heavenly sanctuary. The Levitical priests, therefore, serve only a copy and shadow. Hebrews 8:5 -------------------------------------------------------------------------------- Serve (latreuousin). Present active indicative of latreuτ for which verb see note on Matthew 4:10. -------------------------------------------------------------------------------- A copy (hupodeigmati). Dative case after latreuousin. See already in notes on John 13:15; Hebrews 4:11 for this interesting word. -------------------------------------------------------------------------------- Shadow (skiβi). Dative case. Old word for which see already Matthew 4:16; Mark 4:32; Colossians 2:17. See same idea in Hebrews 9:23. For difference between skia and eikτn see Hebrews 10:1. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). -------------------------------------------------------------------------------- Is warned of God (kechrηmatistai). Perfect passive indicative of chrηmatizτ, old verb (from chrηma, business) for which see notes on Matthew 2:12; Matthew 2:22; Luke 2:26. The word "God" is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in LXX, Josephus, and the papyri. -------------------------------------------------------------------------------- For saith he (gar phηsi). Argument from God's command (Exodus 25:40). -------------------------------------------------------------------------------- See that thou make (Horβ poiηseis). Common Greek idiom with present active imperative of horaτ and the volitive future of poieτ without hina (asyndeton, Robertson, Grammar, p. 949). -------------------------------------------------------------------------------- The pattern (ton tupon). The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For tupos see already John 20:25; Romans 6:17, etc. The tabernacle was to be patterned after the heavenly model. Hebrews 8:6 Hebrews 8:6 -------------------------- νυνιG3570 δεG1161 BUT NOW διαφορωτεραςG1313 A MORE τετευχενG5177 [G5758] HE HAS λειτουργιαςG3009 οσωG3745 BY SO MUCH AS καιG2532 ALSO κρειττονοςG2909 OF A BETTER εστινG2076 [G5748] HE IS διαθηκηςG1242 μεσιτηςG3316 , ητιςG3748 WHICH επιG1909 UPON κρειττοσινG2909 BETTER επαγγελιαιςG1860 νενομοθετηταιG3549 [G5769] HAS BEEN . obtained: Hebrews 8:7-13, 2 Corinthians 3:6-11 the mediator: Hebrews 7:22, Hebrews 12:24, Galatians 3:19, Galatians 3:20 covenant: or, testament, Hebrews 7:22, Hebrews 9:15-20 was established: Νενομοθηται G3549, was ordained (or established) by law. upon: Hebrews 8:10-12, Romans 9:4, Galatians 3:16-21, Titus 1:2, 2 Peter 1:4 Deuteronomy 5:2 - General Deuteronomy 9:11 - the tables of the covenant Deuteronomy 27:3 - thou shalt 2 Kings 17:35 - With whom 2 Chronicles 5:10 - the Lord 2 Chronicles 34:31 - made a covenant Psalms 103:18 - To such Isaiah 42:6 - and give Isaiah 49:8 - give thee Isaiah 54:10 - the covenant Isaiah 59:21 - this Jeremiah 14:21 - remember Jeremiah 31:31 - I Jeremiah 50:5 - that shall Luke 22:20 - This Acts 6:14 - change Acts 13:38 - that Galatians 4:24 - the two 1 Timothy 2:5 - and Hebrews 1:14 - ministering Hebrews 7:19 - a better Hebrews 11:40 - better Hebrews 8:6. ---------------------- Several words of comparison in the second degree are used in this verse which should not be misapplied. God never made any mistakes and all that He ever did was good from the standpoint of being righteous. But the purposes to be accomplished by His plans were not always considered as final. He had a terminal to be reached in the preparation of mankind for the Hereafter, and until the final plan had been reached (that which was "perfect" 1 Corinthians 13:10), each step in the unfolding of the divine plan may be considered as looking forward to something 'more excellent and better. Hebrews 8:6 -------------------------------------------------------------------------------- But now (νῦνδὲ) Νῦνis logical: as the case now stands. The statement of Heb 8:4 is taken up. "If he were on earth he could not be a priest," etc., but now, since Christ is a priest, and must have a sanctuary and an offering, he has a more excellent ministry. -------------------------------------------------------------------------------- He hath obtained a more excellent ministry (διαφορωτέραςτέτυχενλειτουργίας) The ministry of the heavenly sanctuary. -------------------------------------------------------------------------------- He is the mediator of a better covenant (κρείττονόςἐστινδιαθήκηςμεσίτης) For μεσίτης mediator, see on Galatians 3:19. Both here and in the following chapter, the ideas of the sanctuary and the covenant are closely united. God's covenant was embodied in the sanctuary. The ark was "the ark of the covenant"; the tables of the law were "the tables of the covenant." The essence of a covenant is the establishment of a relationship. The sanctuary was the meeting-place of God and man. The ritual of sacrifice adjusted the sinner's relation to a holy God. All the furniture and all the ordinances of the tabernacle assumed the covenant between God and his people. Thus the two ideas belong together. The minister of the Levitical sanctuary was the mediator of the old covenant. A new covenant implies a new ministry, a better covenant implies a better ministry. Christ's priesthood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant because it -------------------------------------------------------------------------------- Was established upon better promises (ἐπὶκρείττοσινἐπαγγελίαιςνενομοθέτηται) For established rend. enacted. Νομοθετεῖν to enact a law, only here and Hebrews 7:11. A few times in lxx: Νομοθεσία enacting, only Romans 9:4 νομοθέτης lawgiver, only James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law— the perfect law, the law of liberty, James 1:25. Hebrews 8:6 -------------------------------------------------------------------------------- But now (nun de). Logical use of nun, as the case now stands, with Jesus as high priest in heaven. -------------------------------------------------------------------------------- Hath he obtained (tetuchen). Perfect active indicative of tugchanτ with the genitive, a rare and late form for teteuchen (also teteuchηken), old verb to hit the mark, to attain. -------------------------------------------------------------------------------- A ministry the more excellent (diaphorτteras leitourgias). "A more excellent ministry." For the comparative of diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. -------------------------------------------------------------------------------- By how much (hosτi). Instrumental case of the relative hosos between two comparative adjectives as in Hebrews 1:4. -------------------------------------------------------------------------------- The mediator (mesitηs). Late word from mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19-29 and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with diathηkη. -------------------------------------------------------------------------------- Of a better covenant (kreittonos diathηkηs). Called "new" (kainηs, neas in Hebrews 9:15; Hebrews 12:24). For diathηkη see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. -------------------------------------------------------------------------------- Hath been enacted (nenomothetηtai). Perfect passive indicative of nomotheteτ as in Hebrews 7:11 which see. -------------------------------------------------------------------------------- Upon better promises (epi kreittosin epaggeliais). Upon the basis of (epi). But how "better" if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in Hebrews 10:19 to Hebrews 12:3 with great passion and power. Thus it is seen that "better" (kreissτn) is the keynote of the Epistle. At every point Christianity is better than Judaism. "THE EPISTLE TO THE HEBREWS" The Promises Of God's New Covenant (Hebrews 8:7-13) 1. Up to this point, the focus of "The Epistle To The Hebrews" has been on Christ... a. His superiority to prophets, angels, Moses b. The superiority of His priesthood to the Levitical priesthood 2. With the transition in Hebrews 8:1-6, the focus shifts to the New Covenant... a. A new covenant in which Jesus has already been described as: 1) The "surety" (guarantor) - Hebrews 7:222) The "Mediator" (one who intervenes) - Hebrews 8:6b. In both passages, this covenant was described as a "better" covenant 3. Better than what? Better in what way? In Hebrews 8, we learn the answer... a. Better than the "first covenant" - cf. Hebrews 8:7b. Better because of the "promises" contained in it - cf. Hebrews 8:6 [In this study, "The Promises Of God's New Covenant", we shall examine our text (Hebrews 8:7-13) to ascertain how the New Covenant is better, especially with regard to its promises. Let's begin by noticing...] I. GOD'S PROMISE OF A NEW (Hebrews 8:7-9; Hebrews 8:13) A. THE FIRST WAS NOT ... (Hebrews 8:7)1. Otherwise, there would have been no need for a second covenant 2. We have already seen concerning the first covenant that... a. The Levitical priesthood could not bring perfection - Hebrews 7:11b. The Law made nothing perfect, and was therefore annulled due to its weakness and unprofitableness - Hebrews 7:18-193. This inadequacy has special reference to the sacrifices of the first covenant... a. They could not make those who approach perfect - Hebrews 10:1-3b. The blood of animals offered by the priests could not take away sins - Hebrews 10:4; Hebrews 10:11 B. THE PEOPLE OF THE FIRST WERE ALSO AT FAULT... (Hebrews 8:8-9)1. God found fault because they did not continue in His covenant - cf. Jeremiah 11:7-102. For this reason He disregarded them, allowing them to be taken away by their enemies - cf. Jeremiah 11:11-14-- Even so, He did not leave them without some hope, for through the prophet Jeremiah He made a promise... C. GOD A NEW ... (Hebrews 8:8-9)1. Promised in Jeremiah 31:31-342. In which God would make a "new covenant" with Israel and Judah 2. A covenant different than the one made at Mt. Sinai (how, we shall see in a moment) D. THE NEW HAS MADE THE FIRST "" ... (Hebrews 8:13)1. By even calling the promised covenant "new", God made the first covenant obsolete a. The old covenant actually continued on for about 500 years after Jeremiah b. But with the promise of the new, attention would be taken away from the old covenant and directed toward the new one that was coming! 2. Its obsolescence was especially seen in the days of the Hebrew writer... a. It was "becoming obsolete and growing old" 1) The death of Jesus rendered the sacrifices of the first covenant unnecessary 2) Before long, the temple itself would be destroyed, and along with it, the last vestiges of the Levitical priesthood b. Truly, it was "ready to vanish away" [So God promised a "new covenant" to replace the "old covenant"; and Jesus is the "Mediator" of this covenant, which is "a better covenant". Better in what way? Better because it "was established on better promises". Let's now consider some of...] II. GOD'S THE NEW (Hebrews 8:10-12) A. IT WILL BE INWARD AND ... (Hebrews 8:10)1. "I will put My laws in their mind and write them on their hearts"2. The first covenant had its laws written on tablets of stone; the new covenant is one that requires God's laws be written in our hearts 3. It is not enough to have God's Word in our hands, on our coffee tables, etc. a. We must plant God's Word into our hearts - cf. James 1:21b. For only then can we truly be born again by the incorruptible seed, the word of God - 1 Peter 1:22-23-- Are you living up to intent of the New Covenant, or are you little different than those under the first covenant, who had the Word, but not on their hearts? B. IT WILL PROVIDE A CLOSER WITH GOD... (Hebrews 8:10)1. "I will be their God, and they shall be My people"2. The actual terms of this promise is really nothing new - cf. Exodus 6:7; Leviticus 26:123. But in each successive "age", its promise is filled with fresh meaning; for example... a. In "this age", we enjoy a closer relationship with God - cf. 2 Corinthians 6:16-18; 1 Peter 2:9-10b. But even more so, in the "age to come", which is in eternity - cf. Revelation 21:1-7-- Are you utilizing the blessings whereby you can have a closer relationship with God? C. IT WILL BE WITH PEOPLE WHO KNOW THE LORD... (Hebrews 8:11)1. "None of them shall teach...saying, 'Know the Lord', for all shall know Me..."2. The New Covenant will be with people who have already come to know the Lord a. Unlike the first covenant, in which people entered it at birth; as they grew up, they needed to be taught about the Lord b. In the new covenant, one must come to know the Lord before they can enter the covenant 3. So it is that one must believe in Jesus before they can enter into a covenant relationship with their Lord through baptism - cf. Acts 8:36-38-- Does not this feature of the New Covenant preclude the practice of infant baptism? D. IT WILL PROVIDE TRUE FOR SIN... (Hebrews 8:12)1. "For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more"2. Here is the ultimate basis of the blessing previously described; by virtue of the forgiveness of sins can we truly be God's people, and He our God! 3. Thus the New Covenant provides what the first covenant could not: true forgiveness of sins! - cf. Hebrews 10:1-4; Hebrews 10:11 1. Such are "The Promises Of God's New Covenant"... a. As foretold through the prophet Jeremiah b. Now fulfilled through the coming of Jesus and His death on the cross -- By virtue of "better promises", Christ is truly the Mediator of a "better covenant"! 3. But there is more to be said about why the New Covenant is a better covenant... a. It also has a better sanctuary b. It also has a better sacrifice -- But consideration of these things will be saved for later At this point it might be appropriate to ask: Have you truly entered into a covenant relationship with the Lord? The entrance terms of this New Covenant are simple: They involve faith in Christ and a confession of that faith (Romans 10:9-10), along with repentance of sins and baptism into Christ (Acts 2:36-39). The promised blessings of the New Covenant await any and all who are willing to so respond to the gospel of Christ! Hebrews 8:8 Hebrews 8:8 -------------------------- μεμφομενοςG3201 [G5740] γαρG1063 FOR FINDING FAULT, αυτοιςG846 TO THEM λεγειG3004 [G5719] HE SAYS, ιδουG2400 [G5628] LO, ημεραιG2250 DAYS ερχονταιG2064 [G5736] ARE COMING λεγειG3004 [G5719] SAITH "THE" κυριοςG2962 LORD, καιG2532 AND συντελεσωG4931 [G5692] I WILL RATIFY επιG1909 AS REAGRDS τονG3588 THE οικονG3624 HOUSE ισραηλG2474 OF ISRAEL καιG2532 AND επιG1909 AS REGARDS τονG3588 THE οικονG3624 HOUSE ιουδαG2448 OF JUDAH διαθηκηνG1242 A καινηνG2537 NEW; he saith: Jeremiah 31:31-34 the days: Hebrews 10:16, Hebrews 10:17, Jeremiah 23:5, Jeremiah 23:7, Jeremiah 30:3, Jeremiah 31:27, Jeremiah 31:31-34, Jeremiah 31:38, Luke 17:22 a new: Hebrews 9:15, Hebrews 12:24, Matthew 26:28, Mark 14:24, Luke 22:20, 1 Corinthians 11:25, 2 Corinthians 3:6 covenant: Isaiah 55:3, Jeremiah 32:40, Jeremiah 33:24-26, Ezekiel 16:60, Ezekiel 16:61, Ezekiel 37:26 Deuteronomy 5:3 - General 2 Kings 23:3 - made a covenant Psalms 25:10 - keep Isaiah 43:1 - thou art mine Jeremiah 11:4 - I commanded Ezekiel 36:11 - will do Daniel 9:27 - confirm Hosea 8:1 - transgressed Zechariah 11:10 - that Luke 5:38 - General John 1:17 - the law Romans 11:27 - this Hebrews 7:18 - the weakness Hebrews 8:13 - A new Hebrews 8:8. ---------------------- (recorded in 1 Kings 12). The tribes were destined to be reunited after the captivity, but the two parts are named to show that every Jew (as well as the Gentiles) was to be included in the new covenant. Hebrews 8:8 -------------------------------------------------------------------------------- For finding fault with them (μεμφόμενοςαὐτοὺς) Them signifies the possessors of the first covenant. The prophet says what follows by way of blame. The passage cited is Jeremiah 31:31-34, lxx (A.V. 31:31-34). The writer assumes that Jeremiah's new covenant means the Christian covenant. -------------------------------------------------------------------------------- I will make (συντελέσω) Rend. I will conclude or consummate. See on Luke 4:13. Only here in Hebrews, and once in Paul, Romans 9:28, a citation. -------------------------------------------------------------------------------- With the house (ἐπὶ) The preposition marking direction toward. -------------------------------------------------------------------------------- A new covenant (διαθήκηνκαινήν) Always καινὴ in the phrase new covenant, except Hebrews 12:24, where we have νέα. For the distinction see note there, and see on Matthew 26:29. Hebrews 8:8 -------------------------------------------------------------------------------- Finding fault with them (memphomenos autous). Present middle participle of memphomai (cf. amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in LXX Jeremiah 31:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). -------------------------------------------------------------------------------- I will make (suntelesτ). Future active of sunteleτ, old compound verb to accomplish as in Mark 13:4; Romans 9:28. -------------------------------------------------------------------------------- A new covenant (diathηkηn kainηn). In Hebrews 12:24 we have diathηkηs neas, but kainηs in 1 Corinthians 11:25. Kainos is fresh, on new lines as opposed to the old (palaios) as in 2 Corinthians 3:6; 2 Corinthians 3:14; neos is young or not yet old. Hebrews 8:9 Hebrews 8:9 -------------------------- ουG3756 NOT καταG2596 TO τηνG3588 THE διαθηκηνG1242 ηνG3739 WHICH εποιησαG4160 [G5656] I MADE τοιςG3588 πατρασινG3962 αυτωνG846 WITH THEIR FATHERS, ενG1722 IN "THE" ημεραG2250 DAY επιλαβομενουG1949 [G5637] μουG3450 τηςG3588 OF MY TAKING HOLD OF χειροςG5495 αυτωνG846 THEIR HAND εξαγαγεινG1806 [G5629] TO LEAD αυτουςG846 THEM εκG1537 OUT OF "THE" γηςG1093 LAND αιγυπτουG125 OF EGYPT; οτιG3754 BECAUSE αυτοιG846 THEY ουκG3756 ενεμεινανG1696 [G5656] DID NOT ενG1722 IN τηG3588 διαθηκηG1242 μουG3450 MY καγωG2504 AND I ημελησαG272 [G5656] αυτωνG846 THEM, λεγειG3004 [G5719] SAITH "THE" κυριοςG2962 LORD. the covenant: Hebrews 9:18-20, Exodus 24:3-11, Exodus 34:10, Exodus 34:27, Exodus 34:28, Deuteronomy 5:2, Deuteronomy 5:3, Deuteronomy 29:1, Deuteronomy 29:12, Galatians 3:15-19, Galatians 4:24 I took: Genesis 19:16, Job 8:20, *marg. Son 8:5, Isaiah 41:13, Isaiah 51:18, Mark 8:23, Acts 9:8, Acts 13:11 to lead: Exodus 19:4, Exodus 19:5, Psalms 77:20, Psalms 78:52-54, Psalms 105:43, Psalms 136:11-14, Isaiah 40:11, Isaiah 63:9, Isaiah 63:11-13 they continued: Exodus 32:8, Deuteronomy 29:25, Deuteronomy 31:16-18, Joshua 23:15, Joshua 23:16, 2 Kings 17:15-18, Psalms 78:10, Psalms 78:11, Psalms 78:57, Isaiah 24:5, Isaiah 24:6, Jeremiah 11:7, Jeremiah 11:8, Jeremiah 22:8, Jeremiah 22:9, Jeremiah 31:32, Ezekiel 16:8, Ezekiel 16:59, Ezekiel 20:37, Ezekiel 20:38 regarded: Judges 10:13, Judges 10:14, Lamentations 4:16, Amos 5:22, Malachi 2:13 Leviticus 26:9 - for I Leviticus 26:15 - break Deuteronomy 17:2 - in transgressing 1 Kings 19:14 - forsaken Psalms 50:16 - thou shouldest Jeremiah 11:10 - the house of Israel Ezekiel 44:7 - broken Hosea 6:7 - transgressed Micah 7:18 - the remnant John 8:31 - If 2 Corinthians 5:17 - old Hebrews 8:9. ---------------------- The day refers to the period in general when Sinai was the principal place of interest. (See Jeremiah 34:13-14.) The shortcomings of the Israelites was the reason on the human side for a change. (See Hebrews 8:7.) Hebrews 8:9 -------------------------------------------------------------------------------- In the day when I took (ἐνἡμέρᾳἐπιλαβομένουμου) An unusual construction. Lit. in the day of me having taken hold. Comp. John 4:39. Hebrews 8:9 -------------------------------------------------------------------------------- In the day that I took them (en hηmerβi epilabomenou mou). Genitive absolute (mou and second aorist middle participle of epilambanτ), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after hηmerβi in place of en hηi epelabomen, occurring also in Barn. 2:28. -------------------------------------------------------------------------------- By the hand (tηs cheiros). Technical use of the genitive of the part affected. -------------------------------------------------------------------------------- To lead them forth (exagagein autous). Second aorist active infinitive of exagτ to denote purpose. -------------------------------------------------------------------------------- For they continued not (hoti autoi ouk enemeinan). First aorist active indicative of emmenτ, old verb to remain in (Acts 14:22). The Israelites broke the covenant. Then God annulled it. -------------------------------------------------------------------------------- I regarded not (ηmelηsa). "I neglected" as in Hebrews 2:3. The covenant was void when they broke it. Hebrews 8:10 Hebrews 8:10 -------------------------------- οτιG3754 BECAUSE αυτηG3778 THIS "IS" ηG3588 THE διαθηκηG1242 ηνG3739 WHICH διαθησομαιG1303 [G5695] I WILL τωG3588 WITH οικωG3624 THE HOUSE ισραηλG2474 OF ISRAEL μεταG3326 AFTER ταςG3588 ημεραςG2250 εκειναςG1565 THOSE DAYS, λεγειG3004 [G5719] SAYS κυριοςG2962 "THE" LORD, διδουςG1325 [G5723] GIVING νομουςG3551 μουG3450 MY LAWS ειςG1519 INTO τηνG3588 διανοιανG1271 αυτωνG846 THEIR MIND καιG2532 ALSO επιG1909 UPON καρδιαςG2588 HEARTS αυτωνG846 THEIR επιγραψωG1924 [G5692] I WILL αυτουςG846 THEM; καιG2532 AND εσομαιG2071 [G5704] I WILL BE αυτοιςG846 TO THEM ειςG1519 FOR θεονG2316 GOD, καιG2532 AND αυτοιG846 THEY εσονταιG2071 [G5704] SHALL BE μοιG3427 TO ME ειςG1519 FOR λαονG2992 PEOPLE. this is: Hebrews 10:16, Hebrews 10:17 I will put: Gr. I will give, Exodus 24:4, Exodus 24:7, Exodus 34:1, Exodus 34:27, Deuteronomy 30:6, Jeremiah 31:33, Jeremiah 32:40, Ezekiel 11:19, Ezekiel 36:26, Ezekiel 36:27, 2 Corinthians 3:3, 2 Corinthians 3:7, 2 Corinthians 3:8, James 1:18, James 1:21, 1 Peter 1:23 in: or, upon I will be: Hebrews 11:16, Genesis 17:7, Genesis 17:8, Son 2:16, Jeremiah 24:7, Jeremiah 31:1, Jeremiah 31:33, Jeremiah 32:38, Ezekiel 11:20, Ezekiel 36:28, Ezekiel 37:27, Ezekiel 39:22, Hosea 1:10, Hosea 2:23, Zechariah 8:8, Zechariah 13:9, Matthew 22:32, 1 Corinthians 6:16 they shall: Exodus 19:5, Exodus 19:6, Romans 9:25, Romans 9:26, Titus 2:14, 1 Peter 2:9 Exodus 32:16 - General Deuteronomy 9:10 - written with Deuteronomy 17:2 - in transgressing 1 Chronicles 17:24 - a God Ezra 7:27 - put such Psalms 37:31 - law Psalms 74:20 - Have Psalms 119:29 - grant me Psalms 119:77 - for thy Son 6:3 - my beloved's Isaiah 42:21 - he will Isaiah 51:16 - Thou art Isaiah 52:6 - my people Isaiah 54:13 - all Jeremiah 11:4 - ye be Jeremiah 30:22 - General Jeremiah 34:13 - I made Jeremiah 50:20 - the iniquity Ezekiel 14:11 - that they Ezekiel 16:60 - I will establish Matthew 13:23 - good Mark 14:62 - the Son Luke 6:45 - treasure Luke 10:27 - Thou John 6:45 - And they John 20:17 - your God Romans 5:5 - because Romans 6:14 - sin Romans 7:22 - I delight Romans 8:7 - for it 1 Corinthians 9:21 - not 2 Corinthians 6:16 - I will be Colossians 2:13 - having 1 Thessalonians 4:9 - ye need Hebrews 7:11 - perfection Hebrews 8:6 - upon 1 John 2:14 - the word 1 John 2:27 - and ye 1 John 5:3 - and Revelation 21:3 - they shall Revelation 21:7 - and I Hebrews 8:10 : ---------------------- This verse states one of the main differences between the old and the, new covenant. When a male child was eight clays old he was cir-cumcized. and that made him a full member of the covenant, notwithstanding he had no mind to receive anything: the law was put in the flesh instead of the mind. The new covenant laws were to be put in the mind (or heart) instead of the flesh. Hebrews 8:10 -------------------------------------------------------------------------------- The covenant which I will make (ἡδιαθήκηἣνδοαθήσομαι) The noun and the verb are cognate—the arrangement which I will arrange. A covenant (διαθήκη) is something arranged (διατίθεσθαι) between two parties. See the same combination, Acts 3:25. -------------------------------------------------------------------------------- I will put my laws (διδοὺςνόμουςμου) Lit. giving my laws: const. with I will make: "the covenant which I will make by giving my laws." -------------------------------------------------------------------------------- Mind (διάνοιαν) The moral understanding. See on Mark 12:30; see on Luke 1:51. Hearts, καρδίας, see on Romans 1:21; see on Romans 10:10. -------------------------------------------------------------------------------- A God— a people (εἰςθεόν—εἰςλαόν) Lit. unto a God, etc. A Hebraistic form of expression, εἰς signifying the destination of the substantive verb. The sense is, I will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp. Matthew 19:5; 2 Corinthians 6:18; Hebrews 1:5. Hebrews 8:10 -------------------------------------------------------------------------------- This (hautη). The "new" one of Heb 8:8. -------------------------------------------------------------------------------- That I will make (hηn diathηsomai). Future middle of diatithηmi, "that I will covenant," cognate accusative (hηn), using the same root in the verb as in diathηkη. -------------------------------------------------------------------------------- I will put (didous). "Giving," present active participle of didτmi, to give. -------------------------------------------------------------------------------- Into their mind (eis tηn dianoian autτn). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians 1:21; Ephesians 4:18). -------------------------------------------------------------------------------- On their heart (epi kardias autτn). Either genitive singular or accusative plural. Kardia is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature. -------------------------------------------------------------------------------- A god (eis theon). Note the Hebraistic use of eis in the predicate instead of the usual nominative theos as in "a people" (eis laon). This was the ideal of the old covenant (Exodus 6:7), now at last to be a fact. Hebrews 8:11 Hebrews 8:11 -------------------------------- καιG2532 AND ουG3756 μηG3361 NOT AT ALL διδαξωσινG1321 [G5661] SHALL THEY TEACH εκαστοςG1538 τονG3588 EACH πλησιονG4139 αυτουG846 HIS, καιG2532 AND εκαστοςG1538 EACH τονG3588 αδελφονG80 αυτουG846 HIS BROTHER, λεγωνG3004 [G5723] SAYING, γνωθιG1097 [G5628] KNOW τονG3588 THE κυριονG2962 LORD; οτιG3754 BECAUSE παντεςG3956 ALL ειδησουσινG1492 [G5692] SHALL KNOW μεG3165 ME, αποG575 FROM "THE" μικρουG3398 LITTLE αυτωνG846 "ONE" OF THEM εωςG2193 TO "THE" μεγαλουG3173 GREAT "ONE" αυτωνG846 OF THEM they shall: Isaiah 2:3, Isaiah 54:13, Jeremiah 31:34, John 6:45, 1 John 2:27 Know the: 2 Kings 17:27, 2 Kings 17:28, 1 Chronicles 28:9, 2 Chronicles 30:22, Ezra 7:25 for all: Isaiah 54:13, Jeremiah 24:7, Ezekiel 34:30, Habakkuk 2:14, 1 John 5:20 from: Jeremiah 6:13, Jeremiah 42:1, Jeremiah 42:8, Jeremiah 44:12, Acts 8:10 2 Chronicles 33:13 - knew Psalms 36:10 - that Psalms 119:29 - grant me Isaiah 52:6 - my people Jeremiah 23:35 - General Jeremiah 34:13 - I made Hosea 2:20 - and John 17:3 - this John 17:25 - the world 1 Thessalonians 4:9 - ye need Titus 2:12 - Teaching 1 John 2:20 - and ye Hebrews 8:11. ---------------------- Samuel was a full "brother" to Eli although he "did not yet know the Lord" (1 Samuel 3:7); his circumcision introduced him into the brotherhood (Genesis 17:9-14). That is why it was necessary for Eli to make his brother Samuel acquainted with the Lord. It was done in verse 9 of the same chapter where he told Samuel to say, "Speak, Lord: for thy servant heareth," which is the same as know the Lord in our present verse. Such an introduction in the brotherhood under Christ will not be necessary because all shall know me from the least to the greatest. That is because under the New Testament system a person cannot become a member until he is old enough and has mind enough to receive the law of Christ intelligently. This would completely rule out all such conditions as "cradle rolls" or infant church membership in the New Testament church. All must have mind enough to "know the Lord" through the law of the Gospel before they can come into the church. Hebrews 8:11 -------------------------------------------------------------------------------- His neighbor (τὸνπολίτην) Lit. his citizen: his fellow-citizen. -------------------------------------------------------------------------------- Know the Lord (γνῶθιτὸνκύριον) As if commending God to the knowledge of one who is ignorant of him. -------------------------------------------------------------------------------- All shall know (πάντεςεἰδήσουσιν) Observe the two words for know: γνῶθι of the recognition of a stranger; εἰδήσουσιν of an absolute acquaintance as of one born under God's covenant. -------------------------------------------------------------------------------- From the least to the greatest (ἀπὸμικροῦἕωςμεγάλουαὐτῶν). Lit. from the little unto the great of them. This knowledge of God will be without distinction of age or station. Hebrews 8:11 -------------------------------------------------------------------------------- They shall not teach (ou mη didaxτsin). Strong double negative (ou mη) with the first aorist active (futuristic) subjunctive of didaskτ. -------------------------------------------------------------------------------- His fellow-citizen (ton politηn autou). See Luke 15:15; Luke 19:14. -------------------------------------------------------------------------------- Know the Lord (Gnτthi ton kurion). Second aorist active imperative of ginτskτ. In the new covenant all will be taught of God (Isaiah 54:13; John 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in 2 Corinthians 3:7-18. -------------------------------------------------------------------------------- Shall know (eidηsousin). Future perfect active, old form of oida (note ginτskτ just before of recognizing God), one of the rare future perfects (cf. Hebrews 2:13, esomai pepoithτs). Hebrews 8:12 Hebrews 8:12 -------------------------- οτιG3754 BECAUSE ιλεωςG2436 εσομαιG2071 [G5704] I WILL BE ταιςG3588 αδικιαιςG93 αυτωνG846 TO THEIR , καιG2532 AND τωνG3588 αμαρτιωνG266 αυτωνG846 THEIR SINS καιG2532 AND τωνG3588 ανομιωνG458 αυτωνG846 THEIR ουG3756 μηG3361 IN NO WISE μνησθωG3415 [G5686] WILL I ετιG2089 MORE. Hebrews 10:16, Hebrews 10:17, Psalms 25:7, Psalms 65:3, Isaiah 43:25, Isaiah 44:22, Jeremiah 33:8, Jeremiah 50:20, Micah 7:19, Acts 13:38, Acts 13:39, Romans 11:27, Ephesians 1:7, Colossians 1:14, 1 John 1:7-9, 1 John 2:1, 1 John 2:2, Revelation 1:5 Jeremiah 14:10 - he will Jeremiah 31:34 - for I Ezekiel 18:22 - his transgressions Zechariah 3:4 - I have Mark 14:62 - the Son Luke 18:13 - God John 17:3 - this Hebrews 8:12. ---------------------- This verse contains a likeness and a contrast between the two covenants. God showed mercy under the old, and the passages that show It are too numerous to mention. (It should be stated what was overlooked at verse 10, that another likeness between them is that in each case the relation of God and people holds good.) The contrast in this verse is that the sins would be remembered no more. The word "against" Is often added in quoting this subject which is incorrect, for God never did remember a sin against a man after he had been forgiven. This point will be dealt with in detail by the comments on Hebrews 10:3. Hebrews 8:12 -------------------------------------------------------------------------------- Merciful (ἵλεως) Only here and Matthew 16:22, see note. -------------------------------------------------------------------------------- Unrighteousness (ἀδικίαις) Unrighteousnesses. The only occurrence of the word in the plural. For ἀδικία see on 2 Peter 2:13. -------------------------------------------------------------------------------- Their sins and their iniquities (τῶνἁμαρτιῶναὐτῶν) Omit and their iniquities. For ἁμαρτία sin, see on Matthew 1:21; and for both ἀδικία and ἁμαρτία, see on 1 John 1:9. Comp. 1 John 5:17. -------------------------------------------------------------------------------- Will I remember no more (οὐμὴμνησθῳἔτι) Lit. I will by no means remember any more. Hebrews 8:12 -------------------------------------------------------------------------------- Merciful (hileτs). Old Attic adjective for hilaos, common in the LXX, only here in N.T., from which hilaskomai comes (Luke 18:13). -------------------------------------------------------------------------------- Will I remember no more (ou mη mnηsthτ eti). Double negative ou mη with first aorist passive subjunctive (volitive) of mimnηskτ, to recall. Hebrews 8:13 Hebrews 8:13 -------------------------- ενG1722 IN τωG3588 THE λεγεινG3004 [G5721] SAYING καινηνG2537 NEW, πεπαλαιωκενG3822 [G5758] HE HAS MADE OLD τηνG3588 THE πρωτηνG4413 FIRST; τοG3588 δεG1161 BUT THAT WHICH παλαιουμενονG3822 [G5746] GROWS OLD καιG2532 AND γηρασκονG1095 [G5723] AGED εγγυςG1451 "IS" NEAR αφανισμουG854 . A new: Hebrews 8:8 he hath: Hebrews 7:11, Hebrews 7:12, Hebrews 7:18, Hebrews 7:19, Hebrews 9:9, Hebrews 9:10 ready: Isaiah 51:6, Matthew 24:35, 1 Corinthians 13:8, 2 Corinthians 5:17 Numbers 29:17 - General Ezekiel 16:61 - but not Mark 14:62 - the Son Acts 13:38 - that 2 Corinthians 3:11 - if Ephesians 2:15 - the law Colossians 2:14 - the handwriting Hebrews 9:15 - the first Hebrews 8:13. ---------------------- The main point in this verse is a conclusion based on the term new covenant: it proves that the other one was considered old. Since old things are expected to disappear. the conclusion is that the old covenant was to be replaced by the New Testament. Hebrews 8:13 -------------------------------------------------------------------------------- In that he saith a new covenant (ἐντῳλέγεινκαινήν) Lit. "in his saying new." -------------------------------------------------------------------------------- He hath made the first old (πεπαλαίωκεντὴνπρώτην) Παλαιοῦν to make old, only in Hebrews and Luke 12:33. Comp. Hebrews 1:11. -------------------------------------------------------------------------------- Now that which decayeth and waxeth old (τὸδὲπαλαιούμενουκαὶγηράσκον) Rend. but that which is becoming old and waxing aged. Γηράσκειν (only here and John 21:18) adds the idea of infirmity to that of age. -------------------------------------------------------------------------------- Is ready to vanish away (ἐγγύςἀφανισμοῦ) Lit. is nigh unto vanishing. Ἀφανισμός vanishing, N.T.o. Often in lxx. Class. rare and late. The whole statement indicates that the writer regarded the Sinaitic covenant, even in Jeremiah's time, as obsolete, and that Jeremiah himself so regarded it. When God announced a new covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant. The following are its provisions: (1) The law will no more be merely external, but a law written in the heart. Comp. 2 Corinthians 3:8. (2) The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general. (3) Sin will be dealt with more radically and effectively. Hebrews 8:13 -------------------------------------------------------------------------------- In that he saith (en tτi legein). Locative case of the articular present active infinitive of legτ, "in the saying as to him." -------------------------------------------------------------------------------- He hath made the first old (pepalaiτken tηn prτtηn). Perfect active indicative of palaioτ, old verb from palaios (in contrast with kainos, fresh, new), to treat as old and out of date. The conclusion is to the point. -------------------------------------------------------------------------------- That which is becoming old and waxeth aged (to palaioumenon kai gηraskon). Gηraskτ is old verb from gηras (age) like gerτn (old man) and refers to the decay of old age so that both ideas appear here in opposition to kainos (palaios) and neos (geraios). -------------------------------------------------------------------------------- Is nigh unto vanishing away (eggus aphanismou). Genitive case with eggus and late word for disappearance (from aphanizτ, Matthew 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"? "THE EPISTLE TO THE HEBREWS" Chapter Nine To appreciate the difference between the two covenants, their respective sanctuaries and divine services are compared. First the earthly sanctuary and the limitations of its divine services are reviewed (Hebrews 9:1-10); then the greater and more perfect heavenly sanctuary with emphasis on its better sacrifice, the blood of Christ Himself (Hebrews 9:11-28). POINTS TO PONDER * The symbolism of the earthly tabernacle and its divine services * The superiority of the heavenly High Priest and His sacrifice REVIEW 1) What are the main points of this chapter?- The earthly sanctuary and its service - Hebrews 9:1-10- The heavenly sanctuary and its sacrifice - Hebrews 9:11-28 2) Describe the two parts of the earthly tabernacle and what they contained (Hebrews 9:2-5)- Holy place: lampstand, table of showbread, altar of incense (cf. Exodus 30:1-7) - Holiest of All: ark of the covenant, with the items in it, and the mercy seat 3) What were the limitations of the earthly tabernacle and its services? (9-10)- Symbolic, and could not make one perfect in regard to the conscience - Imposed only until the time of reformation 4) Of what was Christ the High Priest? (Hebrews 9:11; Hebrews 9:24)- Of good things to come, of the greater and more perfect tabernacle (heaven) 5) What sacrifice did Jesus offer? (Hebrews 9:12; Hebrews 9:14)- His own blood, offered without spot 6) What does the sacrifice of Christ accomplish? (Hebrews 9:12; Hebrews 9:14-15; Hebrews 9:26; Hebrews 9:28)- Eternal redemption (even for transgressions under the first covenant) - Cleansing consciences from dead works to serve the living God - To put away sin, once and for all 7) When did the new covenant (testament) come into force? (Hebrews 9:15-17)- Not until Jesus died on the cross 8) What is appointed for men? (Hebrews 9:27)- To die once, and then the judgment 9) For whom will Christ appear a second time for salvation? (Hebrews 9:28)- Those who eagerly wait for Him HEBREWS CHAPTER NINE. The Old and New Testament.SUMMARY.--The Tabernacle. Its Furniture. The Significance of Its Service. The Greater Tabernacle and Its High Priest. The Two Testaments. When the New Testament Came into Force. The Dedication of the First Testament. This a Pattern of Heavenly Things. Christ, Our High Priest, Hath Entered the Perfect Tabernacle. 1-5. The first covenant had also ordinances of divine service. The two covenants, the Mosaic and the Christian, have been named in chapter 8 . Here they are contrasted. The first, or Mosaic, had its ordinances, and a sanctuary, or tabernacle of worship, in this world. 2. For there was a tabernacle made.The tabernacle prepared at Sinai. See Exod. chapter 26 . The first. The first room, or division, called the holy place. Wherein was the candlestick. See Exodus 25:31-40 . It was made of gold and had seven lamps for burning olive oil. Our space will not allow a discussion of the symbolical meaning of the furniture. Also in the holy place was a table on which were kept twelve loaves of bread, called shew bread. This table was overlaid with gold. See Leviticus 24:5 to Leviticus 9:3. After the second vail. The first vail was over the door into the holy place. The second vail separated the holy place from the Most Holy Place, with the innermost recess, the Holiest Place in the worship of Israel. 4. Which had the golden censer. The critics are divided whether theword rendered censer refers to the golden censer or to the altar of incense. Both our versions have adopted censer, which is probably correct. In the golden censer was burned incense in the Most Holy Place, when the High Priest entered it once a year . The altar of incense stood against the vail of the Most Holy Place. The ark of the covenant. See Exodus 25:10-16 . This chest, made of acacia wood and overlaid with gold, was the most sacred thing in the tabernacle. Wherein was the gold pot that had manna . Aaron's rod . The tables of the covenant . The two stone tables of the law. All these but the tables had been removed before the temple was built . Many hold that they were by the ark, not in it. See Deuteronomy 31:26 Numbers 17:10 . The ark itself disappeared when the temple was destroyed by Nebuchadnezzar. 5. And over it the cherubim. These symbolic figures, made of gold, hovered over the lid of the ark, called the mercy seat. Cannot now speak particularly. Cannot discuss the significance of each of these objects. The cherubim were angels. See Genesis 3:24 . 6-10. The priests go in continually. The present tense used in the Greek as in the Revision. The temple, which was a copy of the tabernacle, was still standing when the Epistle was written. Into the first tabernacle. Into the holy place. The priests went in every day in the service. 7. But into the second. Into the second part, the Most Holy Place, none entered but the high priest alone, he only once a year at the feast of the atonement, and then carrying the blood of the atonement, which he offered for his own sins as well as those of the people. See Leviticus 16:11-15 Exodus 30:10-25 . The errors of the people. Their sins of ignorance and mistakes. High handed, open defiance of God's law was not atoned for. 8. The Holy Ghost this signifying. The divine arrangement, which suffered only the high priest to enter into the Holiest of all, signified that the way into the Holy of Holies above had not yet been made manifest or revealed to men. It required the Gospel to open the way. The vail was yet over the mystery of redemption. While as the first tabernacle was yet standing. So long as the first tabernacle or temple worship stood as the divine service, the true and living way opened up through Christ was not made manifest. Even the high priest himself could go to the "mercy seat" only once a year. 9. Which was a figure. The Jewish rites were not the true and complete divine service but only figures, types. Both gifts and sacrifices were symbols. Nor could they make the worshiper perfect. They could not cleanse him from all sin, deliver him from all fear, and make his conscience clear. They were not perfect sacrifices but pointed to the perfect sacrifice. The Jewish sacrifices only removed ceremonial impurities and sins of ignorance. 10. Being only. See the Revision, which is much clearer. They pertained to the flesh, were outward, did not renew the spirit, and were temporal, imposed until the time of reformation. That is, until the new covenant was ushered in. Divers washings. "Baptisms" in the Greek. Immersions of the whole body were often required in the Jewish service. For examples see Leviticus 1:1 Exodus 29:4 Leviticus 16:4 Numbers 19:7 Numbers 19:9 , etc. These washings were all carnal ordinances for ceremonial purification. 11-14. But Christ being come. The tabernacle service having been described, Christ's work is now placed in contrast. Through a greater and more perfect tabernacle. The high priest below passed through the first tabernacle to the Holy of Holies; Christ, our high priest, through a greater one not made with hands, not a material building. What is meant? Various answers have been given, none of which are entirely satisfactory. It seems impossible to limit the meaning to his body, or to the church, or to the world, as some have done. Rather the reference is to the rites of the true and great tabernacle service by which "good things," heavenly blessings are secured, in contrast with those of the earthly tabernacle. The earthly high priest, by complying with its rites, which were only a figure, entered into the Holiest of all; Christ by his sacrifice, the rites of the greater tabernacle service, entered into the true Holiest of all of which the earthly most holy place was only a symbol. It is shown in the next verse that the reference is to the sacrifice by which he entered. 12. By his own blood. The high priest always carried into the Most Holy Place the blood of the atonement, but Christ carried his own blood when he entered the Holy of Holies above. Obtained eternal redemption. By his offering. His ransom was complete, and for all time. 13. For if the blood of bulls and goats. This was shed for the purification of the people on the day of atonement. The ashes of an heifer. See Numbers 19:21 . The red heifer was burned, the ashes were put in water, and this water sprinkled on the people for their ceremonial purification. 14. How much more shall the blood of Christ. If the blood of animals had any efficacy to purify, how much more the blood of Christ? Through the eternal Spirit. Led by the Divine Spirit. He was dragged to the sacrifice like the victims, but laid down his own life to take it up again. This he did as God's Anointed, anointed with the Spirit, acting by its power. Your conscience from dead works. Cleanse it from the guilt of works which deserve death. To serve the living God? If the sacrifices of the tabernacle cleansed from ceremonial pollution so that men could engage in its service, will not the blood of Christ cleanse you so that you can join in the acceptable service of the living God? 15. For this cause he is the mediator of the new covenant. Covenant here rather than testament. Diatheekeemeans both "covenant" and "testament," but here "mediator" shows that covenant is referred to. That by means of death. His own death. Transgressions that were under the first covenant. None under the old covenant could have complete redemption except by the death of Christ. Those who served God under it offered sacrifices which were types of Christ's sacrifices, but they could not be made efficacious without Christ. It is by his death that they which are called, of every dispensation, have the promise of eternal inheritance.16-17. For where a testament is. An inheritance has just been spoken of . That suggests a last will and testament, one meaning of the Greek word diatheekee used in verse 15 . A testament has no force until the testator is dead. 17. Is of force after men are dead. As soon as a man dies, his last will and testament comes into force, but has no force whatever while he lives. The application of this is that Christ's testament, the new covenant, came into force when he died. The old covenant was in force to the cross; it was then "nailed to the cross," and Christ having died, the New Testament came into force. It has been urged against this view that the making of wills was not a custom of Israel. It was, however the custom of the whole Roman Empire, and Judea was now a Roman province. The Roman customs had made provinces of the empire familiar with the use of wills. 18-22. Neither the first testament was dedicated without blood. The death and shedding of the blood of Christ was necessary to the inauguration of the New Testament, as has just been shown. Even when the First was inaugurated, Christ died in type and blood was shed. I believe that the apostle means to say that even in the inauguration of the Old Testament death was necessary, the death of a victim, which pointed to Christ's death. 19. For when Moses. For the events alluded to, see Exodus 24:1-8 . All that God had proclaimed in the ten commandments and the accompanying precepts was written in the book of the covenant. This was read to the people, and they promised obedience. Then the book and all the people were sprinkled with blood. 20. This is the blood of the testament. The covenant had been dedicated by blood. It is well to note that this covenant embraced the Decalogue, yet it was the covenant done away to make room for the covenant of Christ. The tabernacle worship had not yet been set up. 21. Moreover he sprinkled with blood. Afterwards, about a year later, when the tabernacle was ready, both it and its furniture were sprinkled . 22. Almost all things. See Leviticus 16:16 Leviticus 16:19 Leviticus 16:33 . Under the law almost every thing was purified by blood, lest it had been defiled. Without shedding of blood is no remission. Every sin under the law required atonement, and no atonement could be made without blood. 23-26. The patterns of things in the heavens. See chapter 8:5 . The tabernacle and all its service were shadows. These were purified, as we have just seen, by blood. The heavenly things with better sacrifices.By the heavenly things are meant all of which the tabernacle was typical. The holy place was a type of the church, which is cleansed with the blood of Christ. Perhaps, too, there is a reference to the redeemed church above, in the heavens, which eternally praises him who cleansed it with his blood. 24. The holy places made with hands. The tabernacle on earth. Figures of the true. Pictures, copies. Into heaven itself.The true Holy of Holies. There, in the presence of God, Christ intercedes for us, as the high priest below interceded before the Shekinah. 25. Nor yet, etc. The high priest entered once a year with the blood of a victim. Not so Christ, our High Priest. 26. For then. In that case he must have suffered many times. But now once. Only once did he offer sacrifice, viz., himself. In the end of the world. At the end of the Jewish dispensation; literally, "the end of the ages," the end of the antediluvian, patriarchal and Jewish ages. 27, 28. As it is appointed unto men once to die, etc. The fixed order for all men is to die once only, and to be judged after death. When they die, finality is stamped, on their life work. 28. So Christ was once offered. Died once as a sin offering. But judgment followed, and he was justified and vindicated by his resurrection. He died once, and after it was the judgment, that made him the King of glory. His work of redemption was done once for all. So unto them that look for him. All the saints who desire his appearing; to them he shall appear a second time, at his second advent, sinless and the mighty Savior. He becomes a sin offering but once, and appears the second time without a sin offering, because he hath done the work once and forever. Hebrews 9 Verse 1 1. ֵἶקו לὲם ןὖם ך.פ.כ. “To resume then, even the first (היבט�ךח) had its ordinances.” No substantive is expressed with “ first,” but the train of reasoning in the last chapter sufficiently shews that “ Covenant,” not “ Tabernacle,” is the word to be supplied. וἶקו. Although he often refers to the Levitic ordinances as still continuing, he here contemplates them as obsolete and practically annulled. פ� פו ἅדיןם ךןףליך�ם. “And its sanctuary— a material one.” The word ךןףליך�ם, rendered “ worldly,” means that the Jewish Sanctuary was visible and temporary— a mundane structure in contrast to the Heavenly, Eternal Sanctuary. The adjective only occurs here and in Titus 2:12. Some editors, both here and in Josephus (B. J. IV. 5, § 2), render it “complete,” i.e. in perfect order. It is impossible to render with the A.V. “ a worldly sanctuary,” for the N.T. writers keep the rule about the attributive adj. being placed before the article or after the noun. ךןףליך�ם is in apposition, and some regard it as a sort of substantive. See Winer, p. 166. Verses 1-10 1– 10. AFTER THUS TRACING THE BETWEEN THE TWO , THE WRITER TO SHEW THE BETWEEN THEIR OF Verses 1-28 CH. 9. After thus tracing the contrast between the Two Covenants, the writer proceeds to shew the difference between their ordinances of ministration (Hebrews 9:1 to Hebrews 10:18). He contrasts the sanctuary (1– 5), the offering, and the access (6, 7) of the Levitical Priests, in their shadowy and inefficacious ritual (9, 10), with the sanctuary [11], the offering, and the access of Christ [12], stating how far superior was the efficacy of Christ’ s work (13, 14). In the remainder of the chapter (15– 28) he explains the perfection and indispensableness of Christ’ s one sacrifice for sin. His object in this great section of the Epistle is to prove to the Hebrews that Christ is “ the end of the Law” ; that by His sacrifice all other sacrifices have been rendered needless; and that unlike the brief, intermittent, and partial access of the High Priest to the Holy of Holies on the Day of Atonement, we have through Christ a perfect, universal, and continuous access to God. Verse 2 2. ךבפוףךוץ�ףטח. “Was prepared” or “established.” He treats of the Sanctuary in 2– 5, and of the Services in 6– 10. ἡ נס‏פח. By this is not meant the Tabernacle in contrast with the Temple, but “the outer chamber (or Holy Place).” It is however true that the writer is thinking exclusively of the Tabernacle of the Wilderness, which was the proper representative of the worship of the Old Covenant. He seems to have regarded the later Temples as deflections from the Divine pattern, and he wanted to take all that was Judaic at its best. His description applies to the Tabernacle only. It is doubtful whether the seven-branched candlestick was preserved in the Temple of Solomon; there was certainly no ark or mercy-seat, much less a Shechinah, in the Herodian Temple of this period. When Pompey profanely forced his way into the Holy of Holies he found to his great astonishment nothing whatever (vacua omnia). ἐם ᾗ. Understand “ is.” The whole tabernacle is ideally present to the writer’ s imagination. ἥ פו כץקם�ב. Exodus 25:31-39; Exodus 37:17-24. The word would more accurately be rendered “ lampstand.” In Solomon’ s temple there seem to have been ten (1 Kings 7:49). There was indeed one only in the Herodian temple (1Ma 1:21; 1Ma 4:49; Jos. Antt. XII. 7, § 6, and allusions in the Talmud). It could not however have exactly resembled the famous figure carved on the Arch of Titus (as Josephus hints in a mysterious phrase, Jos. B. J. VII. 5, § 5), for that has marine monsters carved upon its pediment, which would have been a direct violation of the second commandment. ךבὶἡ פס�נוזב. Exodus 25:23-30; Exodus 37:10-16. There were ten such tables of acacia-wood overlaid with gold in Solomon’ s temple (2 Chronicles 4:8; 2 Chronicles 4:19). ἡ נס�טוףיע פῶם ἄספשם. Rendered by the LXX. ἄספןי פῆע נסןט�ףושע. Lit., “the setting forth of the loaves.” The Hebrew name for it is “ the bread of the face” (i.e. placed before the presence of God), Exodus 25:23-30; Leviticus 24:5-9. ἅדיב. Neut. plur. ἅדיב ἁד�שם represents the Hebr. superlative קֹרֶשׁ הַקֳּרָשִׁים. In the O. T. Kodesh is “ the Holy Place.” ἅדיב ἁד�שם. Lit., “the Holy of Holies,” a name which, like the Latin Sancta Sanctorum, is the exact translation of the Hebrew Kodesh Hakkodashim. In Solomon’ s Temple it was called “ the Oracle.” Verse 3 3. לופὰ הὲ פὸ הו‎פוסןם ךבפבנ�פבףלב. “Behind the second veil.” There were two veils in the Tabernacle— one called מָסָךְ (Exodus 26:36-37, LXX. ך�כץללב, or ἐנ�ףנבףפסןם) which hung before the entrance; and “ the second,” called פָּרֹכֶת (LXX. ךבפבנ�פבףלב), which hung between the Holy Place and the Holiest (Exodus 26:31-35). The Rabbis invent two curtains between the Holy Place and the Holiest with a space of a cubit between them, to which they give the name Tarkesin, which is of uncertain origin. They had many fables about the size and weight of this curtain— that it was a handbreadth thick, and took 300 priests to draw it, &c. &c. Verse 4 4. קסץףןῦם … טץליבפ�סיןם. It has been long disputed whether טץליבפ�סיןם means Censer or Altar of Incense. It does not occur in the Greek version of the Pentateuch (except as a various reading), where the “ altar of incense” is rendered by טץףיבףפ�סיןם טץלי�לבפןע (Exodus 30:27; comp. Luke 1:11); but it is used by the LXX. in 2 Chronicles 26:19; Ezekiel 8:11, and there means “ censer” ; and the Rabbis say that “ a golden censer” was used by the High Priest on the Day of Atonement only (Yoma, IV. 4). “ Censer” accordingly is the rendering of the word in this place in the Vulgate, Syriac, Arabic, and Aethiopic versions; and the word is so understood by many commentators ancient and modern. On the other hand (which is very important) both in Josephus (Antt. III. 6, § 8) and in Philo (Opp. I. 504) the word טץליבפ�סיןם means “the Altar of Incense,” which, like the table, might be called “ golden,” because it was overlaid with gold; and this is the sense of the word in other Hellenistic writers of this period down to Clemens of Alexandria. The Altar of Incense was so important that it is most unlikely to have been left unmentioned. Further, it is observable that we are not told of any censer kept in the Tabernacle, but only in the Temple. The incense in the days of the Tabernacle was burnt in a מַחְתָּה (נץסוῖןם, “ brazier,” Leviticus 16:12); nor could the censer have been kept in the Holiest Place, for then the High Priest must have gone in to fetch it before kindling the incense, which would have been contrary to all the symbolism of the ritual. But it is asserted that the writer is in any case mistaken, for that neither the censer nor the “ altar of incense” was in the Holiest. But this is not certain as regards the censer. It is possible that some golden censer-stand may have stood in the Holiest, on which the High Priest placed the small golden brazier (machettah, LXX. נץסוῖןם), which he carried with him. There is indeed no doubt that the “ Altar of Incense” was not in the Holiest Place, but as all authorities combine in telling us, in the Holy Place. But there was a possibility of mistake about the point, because in Exodus 26:35 only the table and the lampstand are mentioned; and Exodus 30:6 is a little vague. Yet the writer does not say that the altar of incense was in the Holiest. It was impossible that any Jew should have made such a mistake, unless he were, as Delitzsch says, “ a monster of ignorance” ; and if he had been unaware of the fact otherwise, he would have found from Philo in several places (De Victim. Offer. § 4; Quis rer. div. haer. § 46) that the Altar, which Philo also calls טץליבפ�סיןם, was outside the Holiest. Josephus also mentions this, and it was universally notorious (B. J. Hebrews 9:5, § 5). Accordingly, the writer only says that the Holiest “had” the Altar of Incense, in other words that the Altar in some sense belonged to it. And this is rigidly accurate; for in 1 Kings 6:22 the Altar is described as “ belonging to” the Oracle (lit. the Altar which was to the Oracle, laddebמr), and on the Day of Atonement the curtain was drawn, and the Altar was intimately associated with the High Priest’ s service in the Holiest Place. Indeed the Altar of Incense (since incense was supposed to have an atoning power, Numbers 16:47) was itself called “ Holy of Holies” (A. V. “ most holy,” Exodus 30:10), and is expressly said (Exodus 30:6; Exodus 40:5) to be placed “before the mercy-seat.” In Isaiah 6:1-8 a seraph flies from above the mercy-seat to the Altar. The writer then, though he is not entering into details with pedantic minuteness, has not made any mistake; nor is there the smallest ground for the idle conjecture that he was thinking of the Jewish Temple at Leontopolis. The close connexion of the Altar of Incense with the service of the Day of Atonement in the Holiest Place is illustrated by 2Ma 2:1-8, where the Altar is mentioned in connexion with the Ark. פὴם ךיגשפ�ם. This, as we have seen, applies only to the Tabernacle and to Solomon’ s Temple. “ There was nothing whatever,” as Josephus tells us, in the Holiest Place of the Temple after the Exile (B. J. Hebrews 9:5, § 5). The stone on which the Ark had once stood, called by the Rabbis “ the stone of the Foundation,” alone was visible. נ�םפןטום. The word rendered “ round about” means literally “on all sides,” i.e. “ within and without” (Exodus 25:11). קסץף�ῳ. The diminutive קסץף�ῳ here used for gold seems to imply nothing distinctive. Diminutives always tend to displace the simple forms in late dialects. ףפ�לםןע קסץףῆ. The Palestine Targum says that it was an earthen jar, but Jewish tradition asserted that it was of gold. The LXX. inserts the word “ golden” in Exodus 16:33 and so does Philo. It contained an “ omer” of the manna, which was the daily portion for each person. The writer distinctly seems to imply that the Ark contained three things— a golden jar (ףפ�לםןע) containing a specimen of the manna, Aaron’ s rod that budded, and the Stone Tables of the Decalogue. Here again it is asserted that he made a mistake. Certainly the Stone Tables were in the Ark, and the whole symbolism of the Ark represented the Cherubim bending in adoration over the blood-sprinkled propitiatory which covered the tables of the broken moral law. But Moses was only bidden to lay up the jar and the rod “before the Testimony,” not “in the Ark” ; and in 1 Kings 8:9, 2 Chronicles 5:10 we are somewhat emphatically informed that “ there was nothing in the Ark” except these two tables, which we are told (Deuteronomy 10:2; Deuteronomy 10:5) that Moses placed there. All that can be said is that the writer is not thinking of the Temple of Solomon at all, and that there is nothing impossible in the Jewish tradition here followed, which supposes that “ before the Testimony” was interpreted to mean “ in the Ark.” Rabbis like Levi Ben Gershom and Abarbanel had certainly no desire to vindicate the accuracy of the Epistle to the Hebrews, and yet they say that the pot and the rod were actually at one time in the Ark, though they had been removed from it before the days of Solomon. ἡῥבגה�ע. Numbers 17:6-10. Verse 5 5. ׳וסןץגו�ם. “The Cherubim,” since im is the Hebrew plural termination . ה�מחע. Not “ the glorious Cherubim” but “the Cherubim of the Shechinah” or cloud of glory. This was regarded as the symbol of God’ s presence, and was believed to rest between their outspread wings (see 1 Samuel 4:22; 2 Kings 19:15; Haggai 2:7-9; Sir 49:8). They were emblems of all that was highest and best in animated nature— the grandest products of creation combined in one living angelic symbol (Ezekiel 10:4)— upholding the throne of the Eternal as on “ a chariot” and bending in adoring contemplation of the moral law as the revelation of God’ s will. פὸἱכבףפ�סיןם, “the propitiatory,” is the translation used by the LXX. for the Hebrew cappפreth or “ covering.” The word probably meant no more than “ lid” or “ cover” ; but the LXX. understood it metaphorically of the covering of sins or expiation, because the blood of the expiatory offering was sprinkled upon it. ךבפὰ ל�סןע. “Severally,” rather than “ particularly” (A. V.), “ in detail.” It was no part of the writer’ s immediate purpose to enter upon an explanation of that symbolism of the Tabernacle which has largely occupied the attention of Jewish historians and Talmudists as well as of modern writers. Had he done so he would doubtless have thrown light upon much that is now obscure. But he is pressing on to his point, which is to shew that even the most solemn and magnificent act of the whole Jewish ritual— the ceremony of the Day of Atonement— bears upon its face the signs of complete transitoriness and inefficiency when compared with the work of Christ. Verse 6 6. װן‎פשם הὲ ןὕפשע ךבפוףךוץבףל�םשם. “Since then these things have been thus arranged.” וἰע לὲם פὴם נס‏פחם … ἐניפוכןῦםפוע. “Into the outer tabernacle the priests enter continually in performance of their ministrations.” Their ordinary ministrations were to offer sacrifice, burn incense, and light the lamps, and in the performance of these they certainly entered the Holy Place twice daily, and apparently might do so as often as they saw fit. No inference can be securely drawn as to the continued existence of the Temple service from the present וἰף�בףים, because the present is used by the writer of things ideally existent on the page of Scripture (Hebrews 7:3; Hebrews 7:5, Hebrews 9:22, &c.). Verse 7 7. פὴם הוץפ�סבם, i.e. “the inner,” “ the Holiest.” There was a graduated sanctity in the Tabernacle and in the Temple. In the Temple any one might go into the Outer Court or Court of the Gentiles; Jews into the Second Court; men only into the Third; priests only in their robes into the Holy Place; and only the High Priest into the inmost shrine (Jos. c. Apion. II. 8). ἅנבמ פןῦἐםיבץפןῦ, i.e. only on one day of the whole year, viz. on the tenth day of the seventh month Tisri, the Day of Atonement. In the course of that day he had to enter it at least three, and possibly four times, namely [1] with the incense, [2] with the blood of the bullock offered for his own sins, [3] with the blood of the goat for the sins of the people, and perhaps [4] to remove the censer (Leviticus 16:12-16; Yoma, Hebrews 5:2). But these entrances were practically one. נסןףצ�סוי. A vivid present. ὑנὲס … ἀדםןחל�פשם. Lit., “for the ignorances,” but the word seems to be used in the LXX. to include sins as well as errors (Hebrews 5:2-3; Exodus 34:7; Leviticus 16:2; Leviticus 16:11; Leviticus 16:34; Numbers 15:27-31). Verse 8 8. פὴם פῶם ἁד�שם ὁה�ם. Entrance into the Holiest symbolised direct access to God, and the “ way” into it had not been made evident until He came who is “ the way, the truth, and the life” (John 14:6). He is “ the new and living way” (Hebrews 10:19-20). פῆע נס‏פחע ףךחםῆע ἐקן‎ףחע ףפ�ףים. “While yet the outer Tabernacle is still standing,” i.e. so long as there is— for the Temple, which represented the continuity of the Tabernacle and the Old Covenant, had not sunk in flames, as it did a few years later— an outer Tabernacle, through which not even a Priest was ever allowed to enter into the Holiest. Hence the deep significance of the rending of the veil of the Temple from the top to the bottom at the Crucifixion (Matthew 27:51). Verse 9 9. ἤפיע נבסבגןכὴ וἰע פὸם ךביסὸם פὸם ἐםוףפחך�פב. ἥפיע. It is perhaps better, with Mr Rendall, to refer this to ףפ�ףים rather than to ףךחםῆע “ while this outer tabernacle is still holding a position which &c.” It is more often understood to mean “ and this outer Tabernacle is a parable for the present time.” By “ the present time” he means the prae-Christian epoch in which the unconverted Jews were still practically living. The full inauguration of the New Covenant, of which Christ had prophesied as His Second Coming, began with the final annulment of the Old, which was only completed when the Temple fell, and when the observance of the Levitic system thus became (by the manifest interposition of God in history) a thing simply impossible. A Christian was already living in “ the Future Aeon” (Ha-olam habba); a Jew who had not embraced the Gospel still belonged to “ the present time” (Ha-olam hazzeh, ὁ ךביסὸע ὁἐםוףפחך‏ע). The meaning of the verse is that the very existence of an outer Tabernacle emphasized the fact that close access to God (of which the entrance of the High Priest into the Holiest was a symbol) was not permitted under the Old Covenant. ךבטʼ ἥם. The true reading is not ךבטʼ ὃם but ךבטʼ ἥם, so that the “ which” refers to the word “ parable” or “ symbol,” “ in accordance with which symbolism of the outer Tabernacle both gifts and sacrifices are being offered, such as (לὴ) are not able, so far as the conscience is concerned, to perfect the worshipper.” He says “ are offered” and “ him that does the service,” using the present (not as in the A.V. the past tense), because he is throwing himself into the position of the Jew who still clings to the Old Covenant. The introduction of “ a clear conscience” (or moral consciousness) into the question may seem like a new thought, but it is not. The implied argument is this: only the innocent can “ ascend the hill of the Lord, and stand in His Holy Place” : the High Priest was regarded as symbolically innocent by virtue of minute precautions against any ceremonial defilement, and because he carried with him the atonement for his own sins and those of the people: he therefore, but he alone, was permitted to approach God by entering the Holiest Place. The worshippers in general were so little regarded as “ perfected in conscience” that only the Priests could enter even the outer “ Holy” (Hebrews 7:18-19, Hebrews 10:1-4; Hebrews 10:11). לὴ הץם�לוםבי. The fig. indicates the thought of the writer, quae non valeant; ןὐ הץם�לוםבי (comp. Hebrews 10:1) would have been equally admissible, and would have emphasized the fact of their being inherently unable to perfect the conscience (quae non valent). Verse 10 10. ל�םןם ἐנ�. The “ which” of the A.V. refers to the “ present time.” The Greek is here elliptical. The meaning is that the “ gifts and sacrifices” consist only in meats and drinks and divers washings— being ordinances of the flesh, imposed (only) till the season of reformation. גס‏לבףים. Exodus 12; Leviticus 11; Numbers 6. נ�לבףים. Leviticus 10:8-9; Leviticus 11:34; Numbers 6:2-3. היבצ�סןיע גבנפיףלןῖע. Leviticus 8:6; Leviticus 8:12; Exodus 40:31-32; Numbers 19 and the Levitical law passim. All these things had already been disparaged by Christ as meaning nothing in themselves (Mark 7:1-15); and St Paul had written “ Let no man judge you in meat, or in drink … which are a shadow of things to come; but the body is of Christ” (Colossians 2:16-17). [ךבὶ] היךבי‏לבפב ףבסך�ע. The ךבὶ should be omitted, and for the היךבי‏לבףי of the Text. receptus we should read היךבי‏לבפב. It stands in apposition to the sentence in general, and to the “ gifts and sacrifices” of the last verse; they could not assure the conscience, because they had only to do with meats, &c.— being only ordinances of the flesh, i.e. outward, transitory, superficial. ל�קסי ךביסןῦ היןסט‏ףושע. The season of reformation is that of which Jeremiah prophesied: it is in fact the New Covenant, see Hebrews 8:7-12. The “ yoke of bondage,” which consists of a galling and wearisome externalism, was then changed for “ an easy yoke and a light burden” (Matthew 11:30). ἐניךו�לוםב. There is no need for the “ on them” of the A.V. The verb means “ imposed as a burden,” “ lying as a yoke.” Comp. Acts 15:10; Acts 15:28; Galatians 5:1. Verse 11 11. נבסבדום�לוםןע. “Being come among us.” פῶם לוככ�םפשם ἀדבטῶם. Another and perhaps better reading is “of the good things that have come” (דוםןל�םשם BD, not לוככ�םפשם). The writer here transfers himself from the Jewish to the Christian standpoint. The “ good things” of which the Law was only “ the shadow” (Hebrews 10:1) were still future to the Jew, but to the Christian they had already come. Bleek takes פῶם לוככ. ἀד. to be a gen. of dependence or reference, Delitzsch and Alford regard it as a gen. of the object. הי�. The preposition rendered “ by” may mean either “through”— in which case “ the greater and better tabernacle” means the outer heavens through which Christ (anthropomorphically speaking) passed (see Hebrews 9:24 and Hebrews 4:14); or “by means of”— in which case “ the better tabernacle” is left undefined, and may heremean either the human nature in which for the time “ He tabernacled” (Hebrews 10:20; John 1:14; John 2:19; Colossians 2:9; 2 Corinthians 5:1), or as in Hebrews 8:2, the Ideal Church of the firstborn in heaven (comp. Ephesians 1:3). ןὐ קויסןנןי�פןץ. Because whatever tabernacle is specifically meant it is one which “ the Lord pitched, not man.” ןὐ פב‎פחע פῆע ךפ�ףושע. The word ךפ�ףיע may mean either “building” or “creation.” If the latter, then the meaning is that the better tabernacle, through which Christ entered, does not belong to the material world. But since ךפ�זש means “ to build,” ךפ�ףיע may mean “building,” and then the word פב‎פחע by a rare idiom means “ vulgar,” “ ordinary” (Field, Otium Norvicense, III. 142); otherwise the clause would be a mere tautology. Verses 11-14 11– 14. OF , THE OF ACCESS TO GOD, WAS SECURED THROUGH CHRIST ALONE Verse 12 12. ןὐה�. “Nor yet.” היʼ בἵלבפןע פס�דשם ךבὶ ל�ףקשם. “By means of the blood of goats and calves” (this is the order of the words in the best MSS.). It is not meant that the sacrifices of the Old Covenant were useless, but only that when they were regarded as meritorious in themselves— apart from the faith, and the grace of God, by which they could be blessed to sincere and humble worshippers— they could neither purge the conscience, nor give access to God. When the Prophets speak of sacrifices with such stern disparagement they are only denouncing the superstition which regarded the mere opus operatum as sufficient apart from repentance and holiness (Hosea 6:6; Isaiah 1:10-17, &c.). היὰ הὲ פןῦἰה�ןץ בἵלבפןע. His own blood (i.e. His essential life poured out for us) was the offering by which He was admitted as our High Priest and Eternal Redeemer into the Holy of Holies of God’ s immediate presence (Hebrews 13:20; Revelation 5:6). ִיὰ expresses the means by which Christ entered. ἐצ�נבמ. “Once for all.” וἰע פὰἅדיב, i.e. into the Holiest, as in Leviticus 16:2-3. בἰשם�בם כ‎פסשףים, i.e. the forgiveness of sins (Ephesians 1:7), and ransom from sinful lives (1 Peter 1:18-19) to the service of God (Revelation 5:9). It should always be borne in mind that the Scriptural metaphors of Ransom and Propitiation describe the Atonement by its blessed effects as regards man. All speculation as to its bearing on the counsels of God, all attempts to frame a scholastic scheme out of metaphors only intended to indicate a transcendent mystery by its results for us, have led to heresy and error. To whom was the ransom paid? The question is idle, because “ ransom” is only a metaphor of our deliverance from slavery. For nearly a thousand years the Church was content with the most erroneous and almost blasphemous notion that the ransom was paid by God to the devil, which led to still more grievous aberrations. Anselm who exploded this error substituted for it another— the hard forensic notion of indispensable satisfaction. Such terms as those of “ substitution,” “ vicarious punishment,” “ reconciliation of God to us” , have no sanction in Scripture, which only reveals what is necessary for man, and what man can understand, viz. that the love of God in Christ has provided for him a way of escape from ruin, and the forgiveness of sins. וὑס�לוםןע. “Having obtained.” The “for us” is rightly supplied in the A.V.; but the middle voice of the verb shews that Christ in His love to us also regarded the redemption as dear to Himself. וὑס�לחם is the aor. mid. for וὑס�לחם. It is also found in Pausanias, and is due to a kind of false analogy with the form of the 1st aor. Verse 13 13. וἰ דὰס פὸ בἶלב ך.פ.כ. The writer has designedly chosen the two most striking sacrifices and ceremonials of the Levitical Law, namely the calf and the goat offered for the sins of people and priest on the Day of Atonement (Leviticus 16), and “ the water of separation,” or rather “ of impurity,” i.e. “ to remove impurity” “ as a sin-offering,” described in Numbers 19:1-22 (comp. Hebrews 7:26). The blood of Christ is described as having at once a cleansing (1 John 1:7, Revelation 7:14) and an atoningefficacy, and by blending the two distinct types of the great yearly Atonement and of the Red Heifer, the writer here combines this twofold efficacy of expiation and purification into one. הבל�כושע. The Jews have the interesting legend that nine such red heifers had been slain between the time of Moses and the destruction of the Temple. פןὺע ךוךןיםשל�םןץע. Those that have become ceremonially defiled, especially by having touched a corpse. נסὸע פὴם פῆע ףבסךὸע ךבטבס�פחפב, i.e. if these things are adequate to restore a man to ceremonial cleanness which was a type of moral purity. So much efficacy they had; they did make the worshipper ceremonially pure before God: their further and deeper efficacy depended on the faith and sincerity with which they were offered, and was derived from the one offering of which they were a type. Verse 14 14. נ�ףῳ לᾶככןם. Again we have the characteristic word— the keynote as it were— of the Epistle. פὸ בἷלב פןῦ ׳סיףפןῦ. Which is typified by “ the fountain opened for sin and for uncleanness” (Zechariah 13:1). היὰ נםו‎לבפןע בἰשם�ןץ. If “through the Eternal Spirit” be the right rendering the reference must be to the fact that Christ was “ quickened by the Spirit” (1 Peter 3:18); that “ God gave not the Spirit by measure unto Him” (John 3:34); that “ the Spirit of the Lord was upon Him” (Luke 4:18); that He “ by the Spirit of God” cast out devils (Matthew 12:28). For this view of the meaning see Pearson on the Creed, Art. III., and it is represented by the reading “ Holy” for Eternal in some cursive MSS. and some versions. It may however be rendered “ by an Eternal Spirit,” namely by His own Spirit— by that burning love which proceeded from His own Spirit— and not by a mere “ ordinance of the flesh” (Hebrews 9:10). In the Levitic sacrifices involuntary victims bled; but Christ’ s sacrifice was offered by the will of His own Eternal Spirit. ἄלשלןם. Christ had that sinless perfection which was dimly foreshadowed by the unblemished victims which could alone be offered under the Levitic law. ἀנὸ םוךסῶם ἔסדשם. See Hebrews 6:1. If sinful works are meant, they are represented as affixing a stain to the conscience; they pollute as the touching of a dead thing polluted ceremonially under the Old Law (Numbers 19:11-16). But all works are “ dead” which are done without love. This seems to be the meaning, for the Writer speaks of the conscience as cleansed. It is the conscience which impels a man to work, but all works done in slavish obedience even to conscience uncleansed are dead. It is to be observed that the writer— true to the Alexandrian training which instilled an awful reverence respecting Divine things … attempts even less than St Paul to explain the modus operandi. He tells us that the Blood of Christ redeems and purifies us as the old sacrifices could not do. Sacrifices removed ceremonial defilement— they thus “ purified the flesh” : but the Blood of Christ perfects and purifies the conscience (Hebrews 10:22) and so admits us into the Presence of God, because the Blood of Christ means the Life of Christ which vivifies the soul. The “how can this be?” belongs to the secret things which God has not revealed; we only know and believe that so it is. וἰע פὸ כבפסו‎וים טוῷ זῶםפי. Not to serve “ dead works” or a mere material tabernacle, or fleshly ordinances, but to serve the Living God who can only be truly served by those who are “alive from the dead” (Romans 6:13). Verse 15 15. היὰ פןῦפן, i.e. on account of the grandeur of His offering. היבט�ךחע ךביםῆע לוף�פחע. “A mediator of a NEW Covenant.” Moses had been called by Philo “ the Mediator” of the Old Covenant, i.e. he who came between God and Israel as the messenger of it. But Christ’ s intervention— His coming as One who revealed God to man— was accompanied with a sacrifice so infinitely more efficacious that it involved a NEW Covenant altogether. טבם�פןץ דוםןל�םןץ. The rendering of the A.V. makes the passage entirely unintelligible. The true rendering and explanation of this highly condensed and elliptical clause seem to be as follows: “ And on this account He is a Mediator of a New Covenant, that— since death” [namely the death of sacrificial victims] “ occurred for the redemption of the transgressions which took place under the first covenant— those who have been called [whether Christians, or faithful believers under the Old Dispensation] may [by virtue of Christ’ s death, which the death of those victims typified] receive [i.e. actually enjoy the fruition of, Hebrews 6:12; Hebrews 6:17, Hebrews 10:36, Hebrews 11:13] the promise of the Eternal Inheritance.” Volumes of various explanations have been written on this verse, but the explanation given above is very simple. The verse is a sort of reason why Christ’ s death was necessary. The ultimate, a priori, reason he does not attempt to explain, because it transcends all understanding; but he merely says that since under the Old Covenant death was necessary, and victims had to be slain in order that by their blood men might be purified, and the High Priest might enter the Holiest Place, so, under the New Covenant, a better and more efficacious death was necessary, both to give to those old sacrifices the only real validity which they possessed, and to secure for all of God’ s elect an eternal heritage. פῶם … נבסבג�ףושם. The gen. of the object, sin-redemption, i.e. redemption from sins. Winer, p. 231. Verses 15-28 15– 28. THE AND OF THE DEATH OF CHRIST Verse 16 16. ὅנןץ דὰס היבט�ךח. In these two verses (16, 17), and these only, היבט�ךח is used in its Greek and Roman sense of “ a will,” and not in its Hebrew sense of “ a covenant.” The sudden and momentary change in the significance of the word explains itself, for he has just spoken of an inheritance, and of the necessity for a death. It was therefore quite natural that he should be reminded of the fact that just as the Old Covenant (היבט�ךח) required the constant infliction of death upon the sacrificed victims, and therefore (by analogy) necessitated the death of Christ under the New, so the word היבט�ךח in its other sense of “Will” or “ Testament” (which was by this epoch familiar also to the Jews) involved the necessity of death, because a will assigns the inheritance of a man who is dead. This may be called “ a mere play on words” ; but such a play on words is perfectly admissible in itself; just as we might speak of the “ New Testament” (meaning the Book) as “ a testament” sealed by a Redeemer’ s blood. An illustration of this kind was peculiarly consonant with the deep mystic significance attached by the Alexandrian thinkers to the sounds and the significance of words. Philo also avails himself of both meanings of היבט�ךח (De Nom. Mutat. § 6; De Sacr. Abel, Opp. I. 586, 172). The passing illustration which thus occurs to the writer does not indeed explain or attempt to explain the eternal necessity why Christ must die; he leaves that in all its awful mystery, and merely gives prominence to the fact that the death was necessary, by saying that since under the Old Covenant death was required, so the New Covenant was inaugurated by a better death; and since a “ Will” supposes that some one has died, so this “ Will,” by which we inherit, involves the necessity that Christ must die. The Old Covenant could not be called “ a Will” in any ordinary sense; but the New Covenant was, by no remote analogy, the Will and Bequest of Christ. צ�סוףטבי. Wherever there is a will the supposition that the maker of the will has died is implied, or legally involved (צ�סוףטבי, constare). Verse 17 17. ἐנὶ םוךסןῖע. Lit., “over the dead.” The A.V. rendering expresses the meaning rightly— a will is only valid “ in cases of death,” “ in the case of men who are dead.” Ex vi termini, “ a testament” is the disposition which a man makes of his affairs with a view to his death. The attempt to confine the word היבט�ךח to the sense of “covenant,” which it holds throughout the rest of the Epistle, has led to the most strained and impossible distortion of these words ἐנὶ םוךסןῖע in a way which is but too familiar in Scripture commentaries. They have been explained to mean “ over dead victims,” &c.; but all such explanations fall to the ground when the special meaning of היבט�ךח in these two verses is recognised. The author thinks it worth while to notice, in passing, that death is the condition of inheritance by testament, just as death is necessary to ratify a covenant (Genesis 15:7-10; Jeremiah 34:18). To his readers, in all probability, the momentary change of sense would have been at once intelligible; and especially if they were readers of Philo. The unusual expression ἐנὶ םוךסןῖע, where ἐנὶ פןῖע ἀנןטבםןῦףים might have been more intelligible, is due to the silent parallel between the “ testament” and the “ covenant” which is passing through the author’ s mind. Ἐנὶ often implies supposition or condition; ἐנὶ ם. over dead persons, i.e. not until there are dead persons, when death has taken place. Winer, p. 491. ἐנוὶ … ל�נןפו ἰףק‎וי …; The words are perhaps better taken as a question—“ Since is there any validity in it at all while the testator is alive?” This is an appeal to the reader’ s own judgement. The לὴ is thus accounted for, which we must otherwise explain by the fact that he is not thinking of any particular testament, Winer, p. 602. As a matter of fact, however, though we should here have expected the absolute denial of ןὔנןפו, later writers constantly use לὴ after ἐנו�. Verse 18 18. ὅטום. “Wherefore” ; because both “ a covenant” and “ a testament” involve the idea of death. ןὐהʼ. “Not even.” ἐםךוךב�םיףפבי. Lit., “has been handselled” or “ inaugurated.” The word is from the same root as “ Encaenia,” the name given to the re-dedication of the Temple by the Maccabees (John 10:22. Comp. Deuteronomy 20:5; 1 Kings 8:63; LXX.). The perfect is used by the author, as in so many other instances where we should have expected an aorist. Verse 19 19. ךבὶ פῶם פס�דשם. This is not specially mentioned, but it may be supposed that “ goats” were among the burnt-offerings mentioned in Exodus 24:5. ὕהבפןע ךבὶἐס�ןץ ךןךך�םןץ ךבὶὑףף‏נןץ. These again are not mentioned in Exodus 24:6, but are perhaps added from tradition on the analogy of Exo 12:22; Numbers 19:6; and Leviticus 14:4-6. ὑףף‏נןץ. The dry stalks of a plant resembling marjoram. בὐפ� פו פὸ גיגכ�ןם. See Exodus 24:6-8, where however it is not specially mentioned that the Book was sprinkled. The Jewish tradition was that it lay upon the altar (see Exodus 24:7). The “ book” seems to have been the written record of what was uttered to Moses in Exodus 20:22 to Exodus 23:33. This is one of several instances in which the writer shews himself learned in the Jewish legends (Haggadoth). Verse 20 20. װןῦפן. In the Hebrew “ Behold!” Some have supposed that the writer adopted the variation from a reminiscence of our Lord’ s words—“ This is my blood of the new covenant which is shed for many for the remission of sins” (Matthew 26:28). But if such a reference or comparison had been at all present to his mind, he would hardly have been likely to pass it over in complete silence. ἧע ἐםופו�כבפן נסὸע ὑלᾶע ὁ טו�ע. “Which God commanded with regard to you,” i.e. which (covenant) Jehovah commanded me to deliver to you. Verse 21 21. ךבὶ פὴם ףךחםὴם ה�. This again is not mentioned in the scene to which the writer seems to be referring (Exodus 24:6-8), which indeed preceded the building of the Tabernacle. It is nowhere recorded in Scripture that the Tabernacle was sprinkled, although it is perhaps implied that on a later occasion this may have been done (Exodus 40:9-10); and Josephus, closely following the same Haggadah as the writer, says that such was the case (Jos. Antt. III. 8, § 6). נ�םפב פὰ ףךו‎ח. This again is not mentioned, though we are told that Aaron and his sons, and the altar, were consecrated by such a sprinkling (Leviticus 8:30), and that the “ propitiatory” was so sprinkled on the Day of Atonement (Leviticus 16:14). By these references to unrecorded traditions the writer shews that he had been trained in Rabbinic Schools. Verse 22 22. ףקוהὸם … נ�םפב. There were a few exceptions (Exodus 19:10; Leviticus 5:11-13; Leviticus 15:5; Leviticus 16:26. &c.). The word ףקוהὸם, “ almost,” is only found in two other passages of the N. T. (Acts 13:44; Acts 19:26). קשסὶע בἱלבפוךקץף�בע. “ Without shedding of blood.” This, and not “pouring out of blood” at the foot of the altar (Exodus 29:16, &c.), is undoubtedly the true rendering. Comp. Leviticus 17:11; Luke 22:20. The Rabbis have a proverb, “ no expiation except by blood.” (Yoma, f. 5. 1; Menachoth, f. 93. 2.) The writer merely mentions this as a revealed fact: he does not attempt to construct any theory to account for the necessity. Verse 23 23. ὑנןהו�דלבפב. “Copies,” or outlines—Abbilden (not Urbilden) Hebrews 4:11, Hebrews 8:5. בὐפὰ הὲ פὰἐנןץס�םיב. Not “ the New Covenant,” or “ the Church,” or “ ourselves as heirs of heaven,” but apparently the Ideal Tabernacle in the Heavens, which was itself impure before Him to whom “the very heavens are not clean.” If this conception seem remote we must suppose that by the figure called Zeugma the verb “ purified” passes into the sense of “ handselled,” “ dedicated.” ךסו�פפןףים טץף�ביע. The plural is here only used generically to express a class. He is alluding to the one transcendent sacrifice. Verse 24 24. ןὐ דὰס וἰע קויסןנן�חפב ך.פ.כ. “For not into any Material Sanctuary did Christ enter— a (mere) imitation of the Ideal,— but into Heaven itself, now to be visibly presented before the face of God for us.” The Ideal or genuine Tabernacle is the eternal uncreated Archetype as contrasted with its antitype made with hands. The Ideal in the Alexandrian philosophy, so far from being an antithesis of the real, meant that which alone is absolutely and eternally real; it is the antithesis of the material which is but a perishing imitation of the Archetype. ἐלצבםיףטῆםבי. The inf. of purpose. The aor. is used to call attention to the special moment of the God-man’ s manifestation before the Presence of God. The word “ to be visibly presented” (ἐלצבםיףטῆםבי) is not the same as that used in Hebrews 9:26 , nor with that used in Hebrews 9:28, though all these are rendered in English by the verb “ appear.” Verse 25 25. ךבפʼ ἐםיבץפ�ם. In this entrance of the High Priest once a year, on the Day of Atonement, into the Holiest Place culminated all that was gorgeous and awe inspiring in the Jewish ritual. The writer therefore purposely chose it as his point of comparison between the ministrations of the Two Covenants. For if he could shew that even the ceremonies of this day— called by the Jews “the Day”— were a nullity compared with the significance of the Gospel, he was well aware that no other rite would be likely to make a converted Hebrew waver in his faith. The Day of Atonement was called “ the Sabbath of Sabbatism” or “ perfect Sabbath.” It was the one fast-day of the Jewish Calendar. The 70 bullocks offered during the Atonement-week were regarded as a propitiation for all the 70 nations of the world. On that day the very Angels were supposed to tremble. It was the only day on which perfect pardon could be assured to sins which had been repented of. On that day alone Satan had no power to accuse, which is inferred by “Gematria” from the fact that “the Accuser” in Hebrew was numerically equivalent to 364, so that on the 365th day of the year he was forced to be silent. On the seven days before the Day of Atonement the High Priest was scrupulously secluded, and was kept awake all the preceding night to avoid the chance of ceremonial defilement. Till the last 40 years before the Fall of Jerusalem it was asserted that the tongue of scarlet cloth tied round the neck of the goat “ for Azazel” used to turn white in token of the Remission of Sins. The function of the High Priest was believed to be attended with much peril, and the people awaited his reappearance with deep anxiety. The awful impression made by the services of the day is shewn by the legends which grew up respecting them, and by such passages as Sir 50:5-16; Sir 45:6-22. See an Excursus on this subject in my Early Days of Christianity, II. 549– 552. ἐם בἵלבפי ἀככןפס�ῳ. “With blood not his own,” namely that of the goat and bullock. See Hebrews 9:22. The ἐם expresses that with which any one is furnished. Comp. 1 Corinthians 4:21. A Rabbinic book says “ Abraham was circumcised on the Day of Atonement; and on that Day God annually looks on the blood of the Covenant of the Circumcision as atoning for all our iniquities.” Verse 26 26. ἔהוי. Sub. ἂם. “It would have been necessary for Him.” The omission of ἂם only calls more forcible attention to the necessity in the case supposed. See Winer, p. 356. נןככ�ךיע. Since He could not have entered the Sanctuary of God’ s Holiest in the Heavens without some offering of atoning blood. ἅנבמ. “ Once for all.” This is emphasized several times in the Epistle. ἐנὶ ףץםפוכו�ᾳ פῶם בἰ‏םשם. The phrase of the A. V. “ in the end of the world” hardly conveys the meaning of the Greek, which is “ at the consummation of the ages” (Matthew 13:39; Matthew 13:49; Matthew 24:3; Matthew 28:20), in other words “ when God’ s full time was come for the revelation of the Gospel” (comp. Hebrews 1:1; 1 Corinthians 10:11). וἰע ἀט�פחףים ἁלבספ�בע. “ For the annulment of sin.” Into this one word is concentrated the infinite superiority of the work of Christ. The High Priest even on the Day of Atonement could offer no sacrifice which could even put away (ἀצביסוῖם) sin (Hebrews 10:4), but Christ’ s sacrifice was able to annul (ἀטופוῖם) sin altogether. היὰ פῆע טץף�ףע בὐפןῦ. “By His sacrifice.” If the A. V. rendering “ by the sacrifice of Himself” had been correct we should have had ἑבץפןῦ. The object of the sacrifice was, as St Peter tells us, “ to bring us to God” (1 Peter 3:18). נוצבם�סשפבי. Lit., “He has been manifested”— namely, “ in the flesh” at the Incarnation (1 Timothy 3:16; 1 Peter 1:20, &c.). Verse 27 27. ךבטʼ ὅףןם. “Inasmuch as.” ἀנ�ךויפבי. “It is reserved” ; lit., “ it is laid up for.” ךס�ףיע. “A judgement.” By this apparently is not meant “ a day in the which He will judge the world in righteousness” (Acts 17:31), but a judgement which follows immediately after death. Verse 28 28. ὁ ׳סיףפ�ע. “ The Christ” ; the Anointed High Priest. ἅנבמ נסןףוםוקטו�ע. “Having been once offered.” Christ may also be said as in Hebrews 9:14 “to offer Himself” ; just as He is said “ to be delivered for us” (Romans 4:25) and “ to deliver up Himself” (Ephesians 5:2). נןככῶם. “ Many” is only used as an antithesis to “ few.” Of course the writer does not mean to contradict the lesson which runs throughout the N. T. that Christ died for all. Once for all One died for all who were “ many” (see my Life of St Paul, II. 216). ἀםוםודךוῖם. “ To carry them with Him on to the Cross,” as in 1 Peter 2:24 : or as probably in Isaiah 53:12 “ to take them away.” קשס�ע. Not merely “ without (ἄפוס)” but “apart from (קשסὶע) sin,” i.e. apart from all connexion with it, because He shall have utterly triumphed over, and annulled it (Hebrews 9:26; Daniel 9:24-25; Isaiah 25:7-8). The words do not go with “ the second time,” for at Christ’ s first coming He appeared without sin indeed, but not “ apart from sin,” seeing that “ He was numbered with the transgressors” (Isaiah 53:12) and was “ made sin for us” (2 Corinthians 5:21). וἰע ףשפחס�בם. “ It shall be said in that day, Lo, this is our God; … we have waited for Him, we will be glad and rejoice in His salvation” (Isaiah 25:9). It is remarkable that the Sacred writers— unlike the Mediaeval painters and moralists— almost invariably avoid the more terrible aspects of the Second Advent. “ How shall He appear?” asks St Chrysostom on this passage, “ As a Punisher? He did not say this, but the bright side.” The parallelism of these verses is: Man dies once, and is judged; Christ died once, and shall return— he might have said “ to be man’ s judge” (Acts 17:31)— but he does say “ He shall return … for salvation.” We may sum up some of the contrasts of this previous chapter as follows. The descendants of Aaron were but priests; Christ, like Melchisedek, was both Priest and King. They were for a time; He is a Priest for ever. They were but links in a long succession, inheriting from forefathers, transmitting to descendants; He stands alone, without lineage, without successor. They were established by a transitory ordinance, He by an eternal oath. They were sinful, He is sinless. They weak, He all-powerful. Their sacrifices were ineffectual, His was perfect. Their sacrifices were offered daily. His once for all. Theirs did but cleanse from ceremonial defilement, His purged the conscience. Their tabernacle was but a copy, and their service a shadow; His tabernacle was the Archetype, and His service the substance. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/itwsb/ Hebrews 9:2 Hebrews 9:2 -------------------------- σκηνηG4633 γαρG1063 FOR A κατεσκευασθηG2680 [G5681] WAS , ηG3588 THE πρωτηG4413 FIRST, ενG1722 IN ηG3739 WHICH "WERE" ηG3588 τεG5037 BOTH THE λυχνιαG3087 καιG2532 AND ηG3588 THE τραπεζαG5132 TABLE καιG2532 AND ηG3588 THE προθεσιςG4286 τωνG3588 OF THE αρτωνG740 LOAVES, ητιςG3748 WHICH λεγεταιG3004 [G5743] IS CALLED αγιαG39 HOLY; a tabernacle: Exodus 26:1-30, Exodus 29:1, Exodus 29:35, Exodus 36:8-38, Exodus 39:32-34, Exodus 40:2, Exodus 40:18-20 the first: Exodus 25:23-40, Exodus 26:35, Exodus 37:10-24, Exodus 39:36-38, Exodus 40:4, Exodus 40:22-24 the table: Exodus 40:4, Leviticus 24:5, Leviticus 24:6 the showbread: Exodus 25:23, Exodus 25:30 the sanctuary: or, holy, Exodus 26:33 Exodus 25:8 - a sanctuary Exodus 25:31 - a candlestick Exodus 37:17 - the candlestick of Exo 38:21 - tabernacle of testimony Exodus 40:23 - General Leviticus 24:4 - the pure 1 Chronicles 23:29 - for the showbread 1 Chronicles 28:11 - the houses 2 Chronicles 29:16 - the inner part Romans 3:24 - through Galatians 3:3 - having Revelation 13:6 - and his Hebrews 9:2. ---------------------- This verse names what was in the first part of the tabernacle, the part called "worldly sanctuary" in the preceding verse. This room is called the sanctuary because the word means "holy," a type of the church which is said to be holy (Ephesians 5:27). The placing of the articles named is recorded in Exodus 40:4. Hebrews 9:2-------------------------------------------------------------------------------- <>Was made (κατεσκευάσθη) See <>on Hebrews 3:3. -------------------------------------------------------------------------------- <>The first The first tabernacle, that is, the first division of the tabernacle. He speaks of the two divisions as two tabernacles. -------------------------------------------------------------------------------- <>Candlestick (λυχνία) Rend. lampstand. See <>on Matthew 5:15 <>; see <>on Revelation 1:12 <>. Description in Exodus 25:31-37 <>. Comp. Zechariah 4 <>. -------------------------------------------------------------------------------- <>The table and the shewbread (ἡτράπεξακαὶἡπρόθεσιςτῶνἀρτῶν) See Exodus 25:23-30; Exodus 35:13 <>; 2 Chronicles 2:4; 2 Chronicles 13:11 <>. The table and the loaves are treated as one item. Lit. the table and the setting forth of the loaves, that is, the table with its loaves set forth. See <>on Mark 2:26 <>; see <>on Acts 11:23 <>. -------------------------------------------------------------------------------- <>Which is called the sanctuary (ἥτις—ἅγια) Since it was thus furnished. See <>on Hebrews 8:2. Hebrews 9:2 -------------------------------------------------------------------------------- A tabernacle the first (skηnη hη prτtη). See Hebrews 8:2 for skηnη. Large tents usually had two divisions (the outer and the inner or the first and the second). Note prτtη for the first of two as with the first covenant (Hebrews 8:7; Hebrews 8:13; Hebrews 9:1). The large outer tent was entered first and was called Hagia (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. -------------------------------------------------------------------------------- Was prepared (kateskeuasthη). First aorist passive of kataskeuazτ. See Hebrews 3:3. For the furniture see Exodus 25; Exodus 26. Three items are named here: the candlestick (hη luchnia, late word for luchnion) or lampstand, necessary since there were no windows (Exodus 25:31-39); the table (hη trapeza, old word, Matthew 15:27) for the bread (Exodus 25:23-30; Leviticus 24:6 of pure gold); the shewbread (hη prothesis tτn artτn) as in Exodus 25:30; Exodus 40:23; Leviticus 24:5-9. Probably a hendiadys for the table with the loaves of God's Presence. Hebrews 9:3 Hebrews 9:3 -------------------------- μεταG3326 AFTER δεG1161 BUT τοG3588 THE δευτερονG1208 SECOND καταπετασμαG2665 VEIL σκηνηG4633 A ηG3588 WHICH λεγομενηG3004 [G5746] "IS" CALLED αγιαG39 HOLY αγιωνG39 OF HOLIES, the second: Hebrews 6:19, Hebrews 10:20, Exodus 26:31-33, Exodus 36:35-38, Exodus 40:3, Exodus 40:21, 2 Chronicles 3:14, Isaiah 25:7, Matthew 27:51 the Holiest: Hebrews 9:8, Hebrews 10:19, 1 Kings 8:6 Exodus 26:33 - the holy place Exodus 26:36 - hanging Exodus 30:6 - veil Exodus 38:21 - tabernacle of testimony Leviticus 16:2 - he come not Leviticus 16:15 - bring Numbers 4:5 - they shall Numbers 18:7 - within Numbers 29:17 - General 1 Kings 6:16 - built them 1 Kings 6:19 - to set 2 Chronicles 3:8 - the most holy Ezekiel 41:4 - This Mark 15:38 - General Luke 23:45 - and the veil Romans 9:4 - the service Hebrews 9:3. ---------------------- After the second vail. The entrance to the tabernacle was enclosed with a vail (Exodus 26:36). That makes the next one the second as it is called here, and it is described in Exodus 26:31-33. The room of the tabernacle enclosed by this vail is called Holiest of all. It is so called because it contained the ark and was a type of Heaven, into which our High Priest (Christ) has gone (chapter 6:19, 20). This service of Christ will be considered further when we come to verse 24 of this chapter. Hebrews 9:3 -------------------------------------------------------------------------------- After the second veil (μετὰτὸδεύτερονκαταπέτασμα) According to Exodus 26:31-37 there were two veils, the one before the door of the tent and the other before the sanctuary. After passing the first veil and entering the tent, the worshipper would see before him the second veil behind which was the holy of holies. The writer calls this also a tabernacle, Hebrews 9:2. Hebrews 9:3 -------------------------------------------------------------------------------- After the second veil (meta to deuteron katapetasma). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies (Hagia Hagiτn). The word katapetasma is from numi, to spread down, and we have already had it in Hebrews 6:1katapetan. Cf. also Matthew 27:51. Hebrews 9:4 Hebrews 9:4 -------------------------- χρυσουνG5552 A GOLDEN εχουσαG2192 [G5723] HAVING θυμιατηριονG2369 CENSER, καιG2532 AND τηνG3588 THE κιβωτονG2787 ARK τηςG3588 OF THE διαθηκηςG1242 , περικεκαλυμμενηνG4028 [G5772] HAVING BEEN COVERED ROUND παντοθενG3840 IN EVERY PART χρυσιωG5553 WITH GOLD, ενG1722 IN ηG3739 WHICH σταμνοςG4713 " WAS THE " POT χρυσηG5552 GOLDEN εχουσαG2192 [G5723] HAVING τοG3588 THE μανναG3131 MANNA, καιG2532 AND ηG3588 THE ραβδοςG4464 ROD ααρωνG2 OF AARON ηG3588 THAT βλαστησασαG985 [G5660] , καιG2532 AND αιG3588 THE πλακεςG4109 TABLETS τηςG3588 OF THE διαθηκηςG1242 ; the golden: Leviticus 16:12, 1 Kings 7:50, Revelation 8:3 the ark: Exodus 25:10-16, Exodus 26:33, Exodus 37:1-5, Exodus 39:35, Exodus 40:3, Exodus 40:21 was: Exodus 16:33, Exodus 16:34 and Aaron's: Numbers 17:5, Numbers 17:8, Numbers 17:10, Psalms 110:2, Psalms 110:3 and the: Exodus 25:16, Exodus 25:21, Exodus 26:33, Exodus 34:29, Exodus 40:3, Exodus 40:20, Exodus 40:21, Deuteronomy 10:2-5, 1 Kings 8:9, 1 Kings 8:21, 2 Chronicles 5:10 Exodus 16:15 - It is manna Exodus 24:12 - tables Exodus 30:6 - veil Leviticus 10:1 - censer Deuteronomy 4:13 - he wrote Deuteronomy 9:11 - the tables of the covenant Deuteronomy 10:1 - make thee Joshua 3:14 - bearing the ark 1 Samuel 4:3 - the ark 1 Kings 6:19 - to set 1 Chronicles 15:29 - as the ark 2 Chronicles 5:7 - to the oracle 2 Chronicles 6:11 - I put the ark 2 Corinthians 3:7 - written Revelation 11:19 - the ark Hebrews 9:4. ---------------------- Golden censer. According to Leviticus 16:12 the high priest burned incense in the most holy place on the day of atonement. A censer is a vessel to be carried in the hand and used in the manner of fumigating. This instrument was necessary because the golden altar of incense was in the first room or holy place of the tabernacle. As proof of this we read in Exodus 40:24 that the candlestick was placed in the "tent" of the congregation. Then in verse 26 it says the golden altar also was in the "tent" or the same place where the candlestick was. Hence, the golden altar of incense was in the holy place or first room of the tabernacle, making it necessary to have this censer in the most holy place. Ark of the covenant is so called because it contained the tables of the covenant (Deuteronomy 10:1-2). For the history of the pot of manna and Aaron's rod, see Exodus 16:32-34 and Numbers 17:1-11. Hebrews 9:4 -------------------------------------------------------------------------------- The golden censer (χρυσοῦνθυμιατήριον) The noun N.T.o. It may mean either censer or altar of incense. In lxx the altar of incense is called θυσιαστήριονθυμιάματος Exodus 30:1; Exodus 30:27; Leviticus 4:7 : comp. Luke 1:11. Θυμιατήριον is used of a censer, 2 Chronicles 26:19; Ezekiel 8:11; 4Ma 7:11. These are the only instances of the word in lxx: accordingly, never in lxx of the altar of incense. Josephus uses it for both. The golden censer is not mentioned in O.T. as a part of the furniture of the holy of holies. The facts of the case then are as follows: (a) according to Exodus 31 the incense-altar was in the holy place, not in the holy of holies; (b) Philo and Josephus use θυμιατήριον for the altar of incense; (c) there is no mention in O.T. of a censer set apart for the day of atonement; (d) the high priest was to enter with incense, so that the ark might be veiled by the smoke (Leviticus 16:12). Hence the censer could not have been kept in the holy of holies; (e) the writer clearly speaks of an abiding-place of the θυμιατήριονin a particular division of the tabernacle. There is evidently a discrepancy, probably owing to the fact that the writer drew his information from the O.T. by which he might have been led into error. Thus Exodus 26:35, there are mentioned in the holy place without the veil only the candlestick and the table, and not the incense-altar. Again, when the standing-place of the incense altar was mentioned, the expressions were open to misconstruction: see Exodus 30:6; Exodus 40:5. On the day of atonement, the incense-altar, like the most holy place, was sprinkled with blood. This might have given rise to the impression that it was in the holy of holies. -------------------------------------------------------------------------------- With gold (χρυσίῳ) Properly, wrought gold. -------------------------------------------------------------------------------- Wherein (ἐνᾑ) But according to Exodus 16:34; Numbers 17:10, neither the pot of manna nor Aaron's rod was in the ark, but "before the testimony"; while in Exodus 25:16, Moses was commanded to put only the tables of the law into the ark; and in 1 Kings 8:9 it is said of the ark in the temple, "there was nothing in the ark save the two tables of stone." The writer follows the rabbinical tradition that the pot of manna and the rod were inside of the ark. -------------------------------------------------------------------------------- Golden pot (στάμοςχρυσῆ) Σταμος, N.T.o, a few times in lxx, rare in Class. Golden is an addition of the lxx. Comp. Exodus 16:33. Hebrews 9:4 -------------------------------------------------------------------------------- Having a golden censer (chrusoun echousa thumiatηrion). The present active participle echousa (feminine singular) agrees with skηnη (the Holy of Holies). It is not certain whether thumiatηrion here means censer or altar of incense. In the LXX (2 Chronicles 26:19; Exodus 8:11; 4Ma 7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has thusiastηrion tou thumiatos (Exodus 30:1-10). Apparently the altar of incense was in the Holy Place, though in Exodus 30:1-10 it is left quite vague. B puts it in Hebrews 9:2. So we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). -------------------------------------------------------------------------------- The ark of the covenant (tηn kibτton tηs diathηkηs). A box or chest four feet long, two and a half broad and high (Exodus 25:10-11). The Scotch have a "meal-ark." -------------------------------------------------------------------------------- Wherein (en hηi). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see Exodus 16:32-34. For Aaron's rod that budded (hη blastηsasa, first aorist active participle of blastanτ) see Numbers 17:1-11. For the tables of the covenant see Exodus 25:16-17; Exodus 31:18; Deuteronomy 9:9; Deuteronomy 10:5. Not definitely clear about these items in the ark, but on front, except that 1 Kings 8:9 states that it did contain the tables of the covenant. For plakes (tables) see 2 Corinthians 3:3 (only other N.T. example). Hebrews 9:5 Hebrews 9:5 -------------------------- ץנוסבםשG5231 הוG1161 AND ABOVE בץפחעG846 IT "THE" קוסןץגילG5502 הןמחעG1391 OF GLORY ךבפבףךיבזןםפבG2683 [G5723] פןG3588 THE יכבףפחסיןםG2435 MERCY SEAT; נוסיG4012 שםG3739 WHICH ןץךG3756 NOT " THE TIME " וףפיםG2076 [G5748] IT IS םץםG3568 NOW כודויםG3004 [G5721] TO SPEAK ךבפבG2596 לוסןעG3313 IN DETAIL. over: Exodus 25:17-22, Exodus 37:6-9, Leviticus 16:2, Numbers 7:89, 1 Samuel 4:4, 1 Kings 8:6, 1 Kings 8:7, 2 Kings 19:15, Psalms 80:1, Psalms 99:1, Ephesians 3:10, 1 Peter 1:12 the mercyseat: Hebrews 4:16, Leviticus 16:2, Leviticus 16:13, 1 Chronicles 28:11 Exodus 25:18 - two cherubims of gold Exodus 26:34 - put the mercy seat Exodus 30:6 - before the mercy seat that is over the testimony Exodus 39:35 - the mercy seat 1 Kings 7:29 - cherubims 1 Chronicles 28:18 - the chariot 2 Chronicles 5:7 - to the oracle Romans 3:25 - to be Hebrews 9:5. ---------------------- The mercy seat was made of solid gold and served as a covering for the ark as well as a resting place for the cherubims. (See Exodus 25:17-21.) Cannot speak particularly means he was not ready to enter into detail about the separate services of these parts. Hebrews 9:5 -------------------------------------------------------------------------------- Cherubim of glory (קוסןץגוὶם הόמחע) Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as זῶב. Hence usually with the neuter article פὰ. See Isaiah 6:2-3; Ezekiel 1:5-10; Ezekiel 10:5-20, and comp. Revelation 4:6-8. Nothing could be more infelicitous than the A.V. rendering of זῶב beasts. -------------------------------------------------------------------------------- Shadowing the mercy-seat (ךבפבףךיάזןםפב פὸἱכבףפήסיןם) �בפבףךיάזוים, N.T.o, olxx, occasionally in Class. Throwing their shadow down upon the mercy-seat. For, ἱכבףסήסיןם, see on Romans 3:25. Used in lxx to translate ‏כַּפֹרֶט‎, the place of covering sin, the throne of mercy above the ark. -------------------------------------------------------------------------------- Particularly (ךבפὰ לέסןע) In detail; his main point being the twofold division of the tabernacle. The phrase N.T.o. Note the completeness of the list of articles of furniture in the tabernacle, even to the inclusion of things which had no connection with worship; also the emphasis on the costliness of the articles— gold. The writer will say all that can be said for this transitory, shadowy tabernacle; but all that he can say about the costliness of the apparatus only emphasizes the inferior and unspiritual character of the worship. The vessels are superior to the service. Hebrews 9:5 <>-------------------------------------------------------------------------------- Above it (huperanפ autחs). Up above, in local sense as in Ephesians 4:10 <>, with ablative case autחs (it, the ark). -------------------------------------------------------------------------------- Cherubim of glory (Cheroubein doxחs). Hebrew word (dual form), two in number, made of gold (Exodus 25:18-22 <>). They are called zפa (living creatures) in the LXX (Isaiah 6:2-3 <>; Ezekiel 1:5-10 <>; Ezekiel 10:5-20 <>). -------------------------------------------------------------------------------- Overshadowing (kataskiazonta). Present active participle of kataskiazפ, old verb to shadow down on, cover with shade, only here in the N.T. -------------------------------------------------------------------------------- The mercy seat (to hilastחrion). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective hilastחrios has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Romans 3:25 <>(Deissmann, Bible Studies, pp. 124-35). -------------------------------------------------------------------------------- Severally (kata meros). In detail, distributive use of kata with meros (part). Hebrews 9:6 Hebrews 9:6 -------------------------- τουτωνG5130 δεG1161 NOW THESE THINGS ουτωςG3779 THUS κατεσκευασμενωνG2680 [G5772] HAVING BEEN , ειςG1519 μενG3303 INTO τηνG3588 THE πρωτηνG4413 FIRST σκηνηνG4633 διαπαντοςG1275 AT ALL TIMES εισιασινG1524 [G5748] ENTER οιG3588 THE ιερειςG2409 PRIESTS, ταςG3588 THE λατρειαςG2999 επιτελουντεςG2005 [G5723] ; the priests: Exodus 27:21, Exodus 30:7, Exodus 30:8, Numbers 28:3, 2 Chronicles 26:16-19, Daniel 8:11, Luke 1:8-11 Exodus 40:33 - up the court Luke 1:9 - his Hebrews 9:6. ---------------------- Ordained signifies to be prepared or made ready, and refers to the articles in the two rooms of the tabernacle. The priests went always is said in the sense of going daily or frequently, in contrast with "once a year" as in the next verse. First tabernacle refers to the first room or the tabernacle, and the common priests might enter this place any time it was necessary, and they were the ones who did most of the service of that room. Hebrews 9:6 -------------------------------------------------------------------------------- The inferiority of the ancient system was proved by the old tabernacle itself: by its division into two parts, both of which were inaccessible to the people. -------------------------------------------------------------------------------- Always (διὰπαντὸς) Rend. continually. The phrase is usually found in connection with matters involving relations to God— worship, sacrifice, etc. See Matthew 18:10; Luke 24:53; Acts 2:25; Acts 10:2; 2 Thessalonians 3:16; Hebrews 13:5. -------------------------------------------------------------------------------- Accomplishing (ἐπιτελοῦντες) See on Hebrews 8:5, and see on Galatians 3:3. The verb is used of performing religious services by Herodotus. See i. 167; ii. 63, 122; iv. 186. Hebrews 9:6 -------------------------------------------------------------------------------- These things having been thus prepared (toutτn houtτs kateskeuasmenτn). Genitive absolute with the perfect passive participle of kataskeuazτ for which verb see Hebrews 9:2. A mere summary has been made of the furniture. -------------------------------------------------------------------------------- Go in (eisiasin). Present active indicative of eiseimi, to go in, old verb, in N.T. only here, Acts 3:3; Acts 21:18; Acts 21:26. -------------------------------------------------------------------------------- Accomplishing (epitelountes). Present active participle of epiteleτ for which see Hebrews 8:5. Hebrews 9:7 Hebrews 9:7 -------------------------- ειςG1519 δεG1161 BUT INTO τηνG3588 THE δευτερανG1208 SECOND απαξG530 ONCE τουG3588 ενιαυτουG1763 IN THE YEAR μονοςG3441 ALONE οG3588 THE αρχιερευςG749 HIGH PRIEST, ουG3756 NOT χωριςG5565 APART FROM αιματοςG129 BLOOD, οG3739 WHICH προσφερειG4374 [G5719] HE OFFERS υπερG5228 FOR εαυτουG1438 HIMSELF καιG2532 AND τωνG3588 THE τουG3588 OF THE λαουG2992 PEOPLE αγνοηματωνG51 SINS OF : into: Hebrews 9:24, Hebrews 9:25, Exodus 30:10, Leviticus 16:2-20, Leviticus 16:34 not: Hebrews 5:3, Hebrews 7:27, Hebrews 10:19, Hebrews 10:20 errors: Leviticus 5:18, 2 Samuel 6:7, 2 Chronicles 33:9, Psalms 19:12, Psalms 95:10, Isaiah 3:12, Isaiah 9:16, Isaiah 28:7, Isaiah 29:14, Hosea 4:12, Amos 2:14 Exodus 40:33 - up the court Leviticus 4:2 - through Leviticus 9:7 - offer thy Leviticus 16:6 - which Leviticus 16:14 - General Leviticus 16:15 - Then shall Leviticus 16:17 - no man Romans 10:4 - Christ Hebrews 6:19 - entereth Hebrews 9:12 - he entered Hebrews 9:14 - offered Hebrews 10:3 - a remembrance 1 John 5:6 - blood Hebrews 9:7. ---------------------- The second means the most holy place which was "within the vail" (Hebrews 6:19-20), and no one but the high priest was permitted to enter this room while it was in service. Once every year means on the one day only, for he made more than one entrance into the most holy place on that day. (See Leviticus 16.) Not without blood. The passage just cited explains where and how he got the blood. Offered for himself. That was necessary because those priests were all erring creatures (contrary to our High Priest). The people signifies that the service performed in the most holy place by the high priest was for the sake of the nation as a whole. If any individual was personally indebted to the Lord because of his sin, he was required to attend to that as his own personal duty. (See Leviticus 4:27-35.) Hebrews 9:7 -------------------------------------------------------------------------------- Errors (ἀγνοημάτων) Lit. ignorances. See on Hebrews 5:2. Hebrews 9:7 -------------------------------------------------------------------------------- Alone (monos). Predicate adjective with ho archiereus. -------------------------------------------------------------------------------- Once in the year (hapax tou eniautou). Once for each year (not pote, at any time) with genitive of time. -------------------------------------------------------------------------------- Not without blood (ou chτris haimatos). According to Leviticus 16:14-15. Not even he could enter the second tent (Holy of Holies) without blood. -------------------------------------------------------------------------------- The errors of the people (tτn tou laou agnoηmatτn). Late word from agnoeτ, not to know (Hebrews 5:2), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors (agnoηmata) and crimes (harmartηmata). In Genesis 43:12 agnoηma is "an oversight." But these sins of ignorance (agnoηmata) were sins and called for atonement. See Hebrews 10:26 for wilful sinning. Hebrews 9:8 Hebrews 9:8 -------------------------- τουτοG5124 THIS δηλουντοςG1213 [G5723] τουG3588 THE πνευματοςG4151 SPIRIT τουG3588 THE αγιουG40 HOLY, μηπωG3380 "THAT" NOT YET πεφανερωσθαιG5319 [G5771] HAS BEEN MADE τηνG3588 THE τωνG3588 OF THE αγιωνG39 HOLIES οδονG3598 WAY, ετιG2089 STILL τηςG3588 THE πρωτηςG4413 FIRST σκηνηςG4633 εχουσηςG2192 [G5723] HAVING στασινG4714 A ; Holy Ghost: Hebrews 3:7, Hebrews 10:15, Isaiah 63:11, Acts 7:51, Acts 7:52, Acts 28:25, Galatians 3:8, 2 Peter 1:21 the way: Hebrews 9:3, Hebrews 4:15, Hebrews 4:16, Hebrews 10:19-22, John 10:7, John 10:9, John 14:6, Ephesians 2:18 Exodus 26:35 - the table Exodus 39:35 - the mercy seat Leviticus 10:19 - this day Leviticus 16:2 - he come not Son 2:9 - he standeth Isaiah 25:7 - he will Luke 24:44 - in the law John 14:2 - I go John 14:26 - Holy Ghost Galatians 3:24 - the law Galatians 5:1 - entangled Hebrews 3:5 - for Hebrews 8:2 - minister Hebrews 11:40 - they without Hebrews 9:8. ---------------------- The Holy Ghost (or Spirit) inspired the writers of the Bible, and in the present case it signified something by the "setting" of things in the tabernacle. The thing signified was the idea that the way into the holiest--the way by which man could reach the holiest place, or Heaven--was still unrevealed. The vail is what kept the most holy place out of sight, for the high priest only was ever permitted to enter that room, and that on one day of the year only. As long as that tabernacle was standing the vail also was standing between. But the death of Christ and his resurrection, after which He entered Heaven, was equivalent to removing the vail to the extent at least of giving others a glimpse (by the eye of faith) into Heaven. That is why the vail was rent from top to bottom at the death of Christ (Matthew 27:51). This vail is connected with the flesh of Christ in chapter 10:19, 20. Hebrews 9:8 The Holy Ghost Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this. -------------------------------------------------------------------------------- The way into the holiest of all (τὴντῶνἁγίωνὁδὸν) Lit. the way of the holies. For the construction comp. ὸδὸνἐθνῶν way of the Gentiles, Mark 10:5. The phrase N.T.o. Τῶνἀγίων as in Hebrews 9:12; Hebrews 9:24-25; Hebrews 10:19. -------------------------------------------------------------------------------- While as the first tabernacle was yet standing (ἔτιτῆςπρώτηςσκηνῆςἐχούσηςστάσιν) By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Εξούσηςστάσιν, lit. had standing. The phrase N.T.o. Στάσις everywhere in N.T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A.V. implies, but remained a recognized institution. Hebrews 9:8 -------------------------------------------------------------------------------- The Holy Ghost this signifying (touto dηlountos tou pneumatos tou hagiou). Genitive absolute with present active participle of dηloτ, to make plain. Used as in Hebrews 12:27. -------------------------------------------------------------------------------- The way into the Holy place (tηn tτn hagiτn hodon). Here as in Hebrews 9:12; Hebrews 9:25 tτn hagiτn is used for the very Presence of God as in Hebrews 8:2 and is in the objective genitive. Hodon is the accusative of general reference with the infinitive. -------------------------------------------------------------------------------- Hath not yet been made manifest (mηpτ pephanerτsthai). Perfect passive infinitive of phaneroτ, to make plain (phaneros) in indirect discourse after dηlountos with negative mηpτ. -------------------------------------------------------------------------------- While as the first tabernacle is yet standing (eti tηs prτtηs skηnηs echousηs stasin). Another genitive absolute with present active participle of echτ (having standing stasin), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (Hebrews 9:3) kept the priests out of the Holy of Holies (the very Presence of God). Hebrews 9:9 Hebrews 9:9 -------------------------- ητιςG3748 WHICH "IS" παραβοληG3850 A SMILE ειςG1519 FOR τονG3588 THE καιρονG2540 τονG3588 TIME ενεστηκοταG1764 [G5761] PRESENT, καθG2596 IN ονG3739 WHICH δωραG1435 τεG5037 BOTH GIFTS καιG2532 AND θυσιαιG2378 προσφερονταιG4374 [G5743] ARE OFFERED, μηG3361 NOT δυναμεναιG1410 [G5740] BEING ABLE καταG2596 AS TO συνειδησινG4893 τελειωσαιG5048 [G5658] TO PERFECT τονG3588 HIM WHO λατρευονταG3000 [G5723] SERVES, " " a figure: Hebrews 9:24, Hebrews 11:19, Romans 5:14, 1 Peter 3:21 the time: Hebrews 7:11, Hebrews 11:39, Hebrews 11:40, 1 Peter 1:11, 1 Peter 1:12 gifts: Hebrews 5:1 that could: Hebrews 9:13, Hebrews 9:14, Hebrews 7:18, Hebrews 7:19, Hebrews 10:1-4, Hebrews 10:11, Psalms 40:6, Psalms 40:7, Galatians 3:21 as pertaining: Psalms 51:16-19 Exodus 25:9 - the pattern of the tabernacle Exodus 26:1 - the tabernacle with ten curtains Exodus 26:35 - the table Leviticus 6:28 - General Deuteronomy 23:11 - wash himself 2 Chronicles 3:8 - the most holy Son 2:9 - he standeth Jeremiah 3:16 - The ark John 3:31 - he that is Acts 6:14 - change Acts 10:15 - What Acts 13:38 - that Acts 13:39 - from which Acts 15:10 - which Galatians 3:3 - having Ephesians 2:15 - the law Colossians 2:14 - the handwriting Colossians 2:17 - a shadow 1 Timothy 4:8 - little Hebrews 7:16 - the law Hebrews 8:5 - the example Hebrews 8:13 - he hath Hebrews 9:23 - the patterns Hebrews 10:4 - not Hebrews 13:9 - not with Hebrews 9:9. ---------------------- Which was a figure means these things were types of the institutions of Christ. Gifts and sacrifices is explained at Hebrews 8:3. Not make him . . . perfect. A popular notion is that sins were not forgiven under the Mosaic law. This subject will be dealt with fully when we come to Hebrews 10:4. Hebrews 9:9 -------------------------------------------------------------------------------- Which (ἥτις) The first division of the tabernacle. The double relative directs attention to the emphasis which belongs to the first tabernacle. The way into the holiest was not yet manifest while the first tabernacle continued to be a recognized institution, seeing that the first tabernacle was a parable, etc. -------------------------------------------------------------------------------- A figure (παραβολὴ) Outside of the Synoptic Gospels, only here and Hebrews 11:19. Here of a visible symbol or type. See on Matthew 13:3. -------------------------------------------------------------------------------- For the time then present (εικςτὸνκαιρὸντὸνἐνεστηκότα) Rend. now present, as contrasted with the "time of reformation," Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις for; with reference to; applying to. Καιρὸς season is used instead of αἰὼν age, because "the time" is conceived by the writer as a critical point,— a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22. -------------------------------------------------------------------------------- In which (καθ' ἥν) The A.V. wrongly assumes a reference to the tabernacle; whereas the reference is to the parable. Rend. according to which. -------------------------------------------------------------------------------- Were offered— could not (προσφέρονταιμὴδυνάμεναι) Rend. "are offered" or "are being offered"; and for "could not," "cannot." -------------------------------------------------------------------------------- Make him that did the service perfect (τελειῶσαιτὸνλατρεύοντα) Rend. as Rev. "make the worshipper perfect." See Hebrews 7:11. -------------------------------------------------------------------------------- As pertaining to the conscience (κατὰσυνείδησιν) Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the "perfection" which is the ideal of true religion. That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial uncleanness, or the formal expiation of sins. Comp. Matthew 23:25-26. For συνείδησις conscience, see on 1 Peter 3:16. Hebrews 9:9 -------------------------------------------------------------------------------- Which (hηtis). "Which very thing," the first tent (tηs prτtηs skηnηs, division of the tabernacle), a parenthesis and explanation. -------------------------------------------------------------------------------- A parable (parabolη). Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on §Matthew 13:3 for the word (from paraballτ, to place alongside). Here like tupos (type or shadow of "the heavenly reality," Moffatt). -------------------------------------------------------------------------------- For the time now present (eis ton kairon ton enestηkota). "For the present crisis " (kairon, not aiτna, age, not chronon, time). Perfect active articular (repeated article) participle of enistηmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between enestτta and mellonta. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. -------------------------------------------------------------------------------- According to which (kath’ hηn). Here the relative refers to parabolη just mentioned, not to skηnηs. See Hebrews 5:1; Hebrews 8:3. -------------------------------------------------------------------------------- As touching the conscience (kata suneidηsin). For suneidηsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). -------------------------------------------------------------------------------- Make the worshipper perfect (teleiτsai ton latreuonta). First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). Hebrews 9:10 Hebrews 9:10 ------------------------------- μονονG3440 ONLY επιG1909 IN βρωμασινG1033 MEATS καιG2532 AND πομασινG4188 DRINKS καιG2532 AND διαφοροιςG1313 DIVERS βαπτισμοιςG909 , καιG2532 AND δικαιωμασινG1345 σαρκοςG4561 OF FLESH, μεχριG3360 UNTIL καιρουG2540 "THE" TIME διορθωσεωςG1357 OF SETTING THINGS RIGHT επικειμεναG1945 [G5740] IMPOSED. in meats: Hebrews 13:9, Leviticus 11:2-47, Deuteronomy 14:3-21, Ezekiel 4:14, Acts 10:13-15, Colossians 2:16 divers: Hebrews 6:2,*Gr: Hebrews 10:22, Exodus 29:4, Exodus 30:19-21, Exodus 40:12, Leviticus 14:8, Leviticus 14:9, Leviticus 16:4, Leviticus 16:24, Leviticus 17:15, Leviticus 17:16, Leviticus 22:6, Numbers 19:7-21, Deuteronomy 21:6, Deuteronomy 23:11 carnal: Hebrews 9:1, Hebrews 7:16, Galatians 4:3, Galatians 4:9, Ephesians 2:15, Colossians 2:20-22 ordinances: or, rites, or, ceremonies until: Hebrews 2:5, Hebrews 6:5, Galatians 4:4, Ephesians 1:10 Exodus 38:8 - the laver Leviticus 6:28 - General Leviticus 8:6 - washed Leviticus 11:8 - they are unclean Leviticus 11:25 - and be unclean Leviticus 13:6 - wash Leviticus 13:58 - be washed Numbers 8:7 - Sprinkle Numbers 19:2 - the ordinance Numbers 19:21 - General 1 Kings 7:38 - ten lavers Psalms 50:5 - made Ezekiel 16:9 - washed Zechariah 9:11 - by the blood of thy covenant Matthew 3:6 - were Mark 7:4 - except Mark 7:15 - nothing John 2:6 - after John 3:25 - about John 3:31 - he that is John 13:10 - He Acts 10:15 - What Acts 13:39 - from which Acts 21:24 - and purify Romans 8:34 - It is Christ Romans 9:4 - the service Romans 14:2 - that 2 Corinthians 1:20 - all Galatians 2:14 - the truth Galatians 3:3 - having Colossians 2:14 - the handwriting 1 Timothy 4:8 - little Hebrews 7:18 - the weakness Hebrews 8:13 - he hath Hebrews 9:23 - the patterns Hebrews 10:14 - he Hebrews 9:10. ---------------------- Meats and drinks has reference to the regulations under the law of Moses concerning what they were to eat and drink. Washings is explained at chapter 6:2 on the word "baptisms." Carnal ordinances refers to the outward ceremonies such as animal sacrifices and burning of incense, not that they were "carnal" in the sense of being sinful. Imposed is not used in the sense of forcing something unjustly upon them in the sense that we usually understand the word. Its meaning is that the ordinances were put in force over the people of that dispensation. Time of reformation means the institution of Christ. It is so called because Christ remodeled (reformed) the scheme of human redemption, by bringing into the world the last or final religious plan, of which those in force under the Mosiac system were types or figures, which were to be used until the Lord was ready to set up the completed form. Hebrews 9:10 -------------------------------------------------------------------------------- The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances. -------------------------------------------------------------------------------- Which stood in (ἐπὶ) The passage should be read thus: "according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the conscience, being mere ordinances of the flesh on the ground of (ἐπὶ resting upon) meats," etc. -------------------------------------------------------------------------------- Meats and drinks and divers washings (βρώμασινκαὶπόμασινκαὶδιαφόροιςβαπτισμοῖς) Βρώμασιν, clean and unclean meats. πόμασιν drinks, concerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Numbers 6:3; Leviticus 10:9. For βαπτισμοῖς washings see on Hebrews 6:2. -------------------------------------------------------------------------------- And carnal ordinances (δικαιώματασαρκὸς) Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh. -------------------------------------------------------------------------------- Imposed (ἐπικείμενα) Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Acts 15:10. This, however, is not probable. -------------------------------------------------------------------------------- Until the time of reformation (μέχρικαιροῦδιορθώσεως) Διόρθωσις N.T.o , olxx, occasionally in Class. Διόρθωμα correction, amendment, Acts 24:2. Διόρθωσις lit. making straight: used by medical writers of straightening a distorted limb. The verb διορθοῦν (not in N.T.) in lxx of mending one's ways, Jeremiah 7:3; Jeremiah 7:5; Wisd. 9:18. Of setting up or establishing, Isaiah 16:5; Isaiah 42:7. "The time of reformation" is the Christian age, when God made with his people a better covenant. It was inaugurated by the death of Christ. See on Hebrews 1:2. The gifts and offerings were only provisional, to tide the people over to the better time. Hebrews 9:10 -------------------------------------------------------------------------------- Only with meats and drinks and divers washings (monon epi brτmasin kai pomasin kai diaphorois baptismois). The parenthesis of the Revised Version here is unnecessary. The use of epi here with the locative case is regular, "in the matter of" (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (diaphorois, late adjective, in N.T. only in Hebrews 1:4; Hebrews 8:6; Hebrews 9:10; Romans 12:6) say "different" or "various." Baptismois is, of course, the Jewish ceremonial immersions (cf. Mark 7:4; Exodus 29:4; Leviticus 11:25; Leviticus 11:28-29; Numbers 8:7; Revelation 6:2). -------------------------------------------------------------------------------- Carnal ordinances (dikaiτmasin sarkos). But the correct text is undoubtedly simply dikaiτmata sarkos (nominative case), in apposition with dτra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for dikaiτmata. -------------------------------------------------------------------------------- Imposed (epikeimena). Present middle or passive participle of epikeimai, old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16. -------------------------------------------------------------------------------- Until a time of reformation (mechri kairou diorthτseτs). Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in Galatians 3:15-22. Diorthτsis is a late word, here alone in N.T. (from diorthoτ, to set right or straight), used by Hippocrates for making straight misshapen limbs like anorthoτ in Hebrews 12:12. Here for reformation like diorthτma (reform) in Acts 24:2-3. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Galatians 3; Romans 9). "THE EPISTLE TO THE HEBREWS" The Superior Sanctuary (Hebrews 9:11-28) 1. In the current section of "The Epistle To The Hebrews", the focus is on the superiority of the New Covenant which provides... a. Better promises - Hebrews 8:7-13b. A better sanctuary - Hebrews 9:1-28c. A better sacrifice - Hebrews 10:1-18 2. Our previous study considered "The Earthly Sanctuary" of the Old Covenant, that tabernacle which... a. Served as copy and shadow of the heavenly things - Hebrews 9:9; Hebrews 8:5b. Involved fleshly ordinances imposed until the time of reformation - Hebrews 9:10...and was therefore limited in its ability to provide what man truly needed! - Hebrews 9:9 b 3. In the second half of the ninth chapter, we are now introduced to "The Heavenly Sanctuary" of the New Covenant... a. The true tabernacle in which Christ is a minister - Hebrews 8:2b. The true tabernacle "which the Lord erected, and not man" - Hebrews 8:2 [As such it is "The Superior Sanctuary", which becomes apparent as we make our way through the rest of the ninth chapter...] I. IT IS (Hebrews 9:11; Hebrews 9:24) A. A GREATER AND MORE PERFECT ...1. A tabernacle "not made with hands"2. A tabernacle "not of this creation"-- Where then is this tabernacle? Look ahead to Hebrews 9:24... B. IN HEAVEN ITSELF...1. Christ has not entered the earthly tabernacle "made with hands" 2. It is "into heaven itself" that Christ has entered! 3. He now appears "in the presence of God"-- Therefore "The Superior Sanctuary" is none other than heaven, where God dwells! [In this heavenly sanctuary Christ serves as "High Priest of the good things to come". The "good things" likely includes the promises of Jer 31:31-34, especially the one pertaining to forgiveness of sin, for the author explains how with "The Superior Sanctuary"...] II. ITS DEALS WITH SIN (Hebrews 9:12-15) A. ETERNAL IS (Hebrews 9:12)1. Christ entered the "Most Holy Place" (heaven) a. Just as the high priest entered the Most Holy Place in the earthly sanctuary b. With these two major differences: 1) Jesus took not the blood of goats and calves, but His own blood 2) Jesus entered "once for all", not once a year 2. With His blood, He "obtained eternal redemption" a. This is why He does not need to offer His blood every year - cf. Hebrews 10:10-12b. But His redemption is "eternal" in another sense, as seen later in Hebrews 9:15 B. THE IS PURGED OF SIN (Hebrews 9:13-14)1. The blood of animals was able to purify the flesh of an unclean person 2. But the blood of Christ is able to purge the conscience from dead works (i.e., sin) to serve the living God a. The animal sacrifices could not do this - Hebrews 9:9-10; Hebrews 10:1-2b. For the daily and annual sacrifices constantly reminded them of sin - Hebrews 10:3c. Therefore Christ not only removes the "legal" guilt of sin, but also the "inward" (or emotional) guilt of sin! C. THERE IS FOR SINS UNDER THE FIRST (Hebrews 9:15)1. His role as Mediator of the New Covenant is not limited to those who lived after it became of force 2. His death covers not only sinners since His death, but also those who lived under the first covenant, who were called to receive the promise of eternal inheritance! -- In providing atonement for those before and after His death, Jesus has truly "obtained eternal redemption" [The service rendered by its High Priest certainly makes the "heavenly sanctuary" a superior one! As one contemplates the meaning of Christ's death in its relation to the heavenly sanctuary, there is much to consider, and the author proceeds to explain further why...] III. ITS A COSTLY (Hebrews 9:16-22) A. TO A NEW (Hebrews 9:16-17)1. A testament, or will, requires the death of the one who makes it 2. It does not become of force until the testator dies -- The New Covenant with its heavenly sanctuary is like a testament, requiring Jesus' death for it to become of force B. TO A NEW (Hebrews 9:18-23)1. Consider what was done with the first covenant... a. It was dedicated with the blood of calves and goats b. Its tabernacle and furniture were purified with the sprinkling of such blood 2. Should the new covenant require any less? a. The first covenant contained only "copies of the things in the heavens" b. Therefore the heavenly things required purification by "better sacrifices" (i.e., Jesus' own blood) c. Exactly what is meant by "heavenly things" is unclear 1) Some point to passages like Colossians 1:20, where even "things in heaven" are reconciled to God by Jesus' blood 2) Some believe it has reference to the church, of which the Holy Place in the earthly tabernacle was typical 3) B. W. Johnson comments: "By the heavenly things are meant all of which the tabernacle was typical. The holy place was a type of the church, which is cleansed with the blood of Christ. Perhaps, too, there is a reference to the redeemed church above, in the heavens, which eternally praises him who cleansed it with his blood."(The People's New Testament) [It was the "better sacrifices" (i.e., Jesus' blood) that initiated the new covenant and made the heavenly sanctuary superior to the earthly one. More will be said about Christ's sacrifice in chapter ten, but we finally note concerning "The Superior Sanctuary" that...] IV. ITS IS FINAL AND (Hebrews 9:24-28) A. CHRIST IS NOW IN THE OF GOD FOR US...1. No longer is a high priest serving in a tabernacle "made with hands" 2. No longer is one serving in what was only a "copy" -- In God's presence, Jesus is ministering as High Priest in that which is the "true" holy place! B. HE ONLY NEEDED TO OFFER HIMSELF ONCE...1. The all-sufficiency of His sacrifice is seen that He only needed to offer Himself once a. Otherwise, He would have needed to "suffer often from the foundation of the world" b. Like the high priests of old, who entered the Most Holy Place each year 2. Therefore, at the "end of the ages", He came to put away sin once for all! a. The phrase "end of the ages" is equivalent to the "last days" - Hebrews 1:2b. I.e., the final period of the world's history - 1 Corinthians 10:11; 1 Peter 1:203. Just as man dies only once, so Jesus needed to be offered for sin only once C. WHEN HE COMES AGAIN, IT WILL BE FOR , NOT SIN...1. With His first coming, He was primarily the "sin-bearer" a. He came "to bear the sins of many"b. Which He did by dying on the cross for our sins - 1 Peter 2:242. His second coming will be "apart from sin"a. To bring salvation (from the wrath of God to come - Romans 5:9) b. To those who eagerly await for Him - cf. 1 Thessalonians 1:9-10 1. How is the sanctuary of the New Covenant superior? a. By virtue of its nature: heavenly, not physical b. By virtue of its ministry: 1) Dealing effectively with sin 2) Providing complete and final deliverance 2. Why should we be interested in the ministry of "The Superior Sanctuary"? a. Because death is our appointed lot (unless Christ comes first) - Hebrews 9:27b. And then comes the judgment - cf. 2 Corinthians 5:10-- The ministry of Christ prepares us for that coming judgment! 3. Are you prepared to stand before the judgment seat of Christ? a. Preparation involves obedience, for Jesus is "the author of eternal salvation to all who obey Him" - Hebrews 5:9b. Preparation involves allowing the blood of Christ to "purge your conscience from dead works to serve the living God" - Hebrews 9:14 Through obedience to the precious gospel of Christ, we can "eagerly wait for Him", knowing that for us He is coming to bring salvation and not condemnation! - cf. 1 Thessalonians 1:10 Hebrews 9:12 Hebrews 9:12 -------------------------- ουδεG3761 NOR διG1223 BY αιματοςG129 BLOOD τραγωνG5131 OF GOATS καιG2532 AND μοσχωνG3448 CALVES, διαG1223 δεG1161 BUT BY τουG3588 ιδιουG2398 αιματοςG129 HIS OWN BLOOD, εισηλθενG1525 [G5627] ENTERED εφαπαξG2178 ONCE FOR ALL ειςG1519 INTO ταG3588 THE αγιαG39 HOLIES, αιωνιανG166 ETERNAL λυτρωσινG3085 ευραμενοςG2147 [G5642] HAVING FOUND. by the: Hebrews 9:13, Hebrews 10:4, Leviticus 8:2, Leviticus 9:15, Leviticus 16:5-10 by his: Hebrews 1:3, Hebrews 10:9-14, Acts 20:28, Ephesians 1:7, Colossians 1:14, Titus 2:14, 1 Peter 1:18, 1 Peter 1:19, Revelation 1:5, Revelation 5:9 he entered: Hebrews 9:7, Hebrews 9:24-26, Hebrews 10:12, Hebrews 10:19 once: Hebrews 9:26, Hebrews 9:28, Hebrews 10:10, Zechariah 3:9 having: Hebrews 9:15, Hebrews 5:9, Daniel 9:24, Mark 3:29, Galatians 3:13, Galatians 3:14, 1 Thessalonians 1:10 Exodus 28:30 - upon his heart Exodus 28:35 - goeth in Exodus 39:1 - holy place Exodus 40:29 - the altar Leviticus 4:16 - General Leviticus 4:31 - a sweet Leviticus 6:30 - General Leviticus 12:7 - make Leviticus 16:3 - Aaron Leviticus 16:15 - bring Leviticus 23:28 - General Numbers 3:50 - General Numbers 35:25 - abide in it Numbers 35:28 - after the death Deuteronomy 9:26 - which thou hast brought forth 1 Kings 8:13 - a settled 2 Chronicles 6:2 - I have built Psalms 111:9 - sent Isaiah 51:6 - my salvation Isaiah 53:5 - But he was Luke 21:23 - woe 1 Corinthians 1:30 - redemption 1 Corinthians 6:20 - ye Galatians 4:5 - redeem 1 Timothy 2:6 - gave Hebrews 4:14 - that is Hebrews 6:20 - for Hebrews 7:27 - this Hebrews 9:14 - the blood Hebrews 9:19 - the blood Hebrews 9:23 - the heavenly Hebrews 9:25 - as Revelation 13:6 - and his Hebrews 9:12. ---------------------- This verse states another of the contrasts between the two dispensations. The first used the blood of dumb animals, while the second used that of the High Priest himself. Eternal redemption contains the special idea of spiritual benefits, and not those that pertain to bodily or fleshly ones. Since this redemption is eternal and hence is endless, it. was necessary for Christ to provide it only once. Hebrews 9:12 -------------------------------------------------------------------------------- By the blood of goats and calves (δι' αἵματοςτράγωνκαὶμόσχων) Διὰ with, as Hebrews 9:11. Μόσχος originally a tender shoot or sprout: then offspring generally. Everywhere in the Bible calf or bullock, and always masculine. -------------------------------------------------------------------------------- His own blood The distinction is not between the different bloods, but between the victims. The difference of blood is unimportant. Regarded merely as blood, Christ's offering is not superior to the Levitical sacrifice. If Christianity gives us only the shedding of blood, even Christ's blood, it does not give us a real or an efficient atonement. Whatever significance may attach to the blood is derived from something else. See on Hebrews 9:4. -------------------------------------------------------------------------------- Once (ἐφάπαξ) Rend. once for all. -------------------------------------------------------------------------------- Having obtained eternal redemption (αἰωνίανλύτρωσινεὑράμενος) Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain "entered the sanctuary after having obtained redemption by his life, death, and resurrection"; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Romans 6). Even in the old sanctuary the rite of the Day of Atonement was not complete until the blood had been offered in the sanctuary. Eternal, see or Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Λύτρωσιν redemption, only here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4. Hebrews 9:12 -------------------------------------------------------------------------------- Through his own blood (dia tou idiou haimatos). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. -------------------------------------------------------------------------------- Once for all (ephapax). In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). -------------------------------------------------------------------------------- Into the holy place (eis ta hagia). Here, as in Hebrews 9:8; Hebrews 9:24 heaven itself. -------------------------------------------------------------------------------- Having obtained (heuramenos). First aorist middle (indirect) participle of heuriskτ, simultaneous action with eisηlthen, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Lutrτsis (from lutroτ) is a late word for the act of ransoming (cf. lutron, ransom), in O.T. only here and Luke 1:68; Luke 2:38. But apolutrτsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For "eternal" (aiτnian, here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (Hebrews 9:13 to Hebrews 10:18) already introduced. Hebrews 9:13 Hebrews 9:13 -------------------------- ειG1487 γαρG1063 FOR IF τοG3588 THE αιμαG129 BLOOD ταυρωνG5022 OF BULLS καιG2532 AND τραγωνG5131 OF GOATS, καιG2532 AND σποδοςG4700 ASHES δαμαλεωςG1151 OF A HEIFER ραντιζουσαG4472 [G5723] τουςG3588 THE κεκοινωμενουςG2840 [G5772] DEFILED, αγιαζειG37 [G5719] προςG4314 FOR τηνG3588 THE τηςG3588 OF THE σαρκοςG4561 FLESH καθαροτηταG2514 PURITY, if: Leviticus 16:14, Leviticus 16:16 and: Numbers 19:2-21 the purifying: Numbers 8:7, Numbers 19:12, 2 Chronicles 30:19, Psalms 51:7, Acts 15:9, 1 Peter 1:22 Exodus 12:5 - be without Exodus 12:7 - General Exodus 29:12 - the blood Leviticus 5:16 - and the priest Leviticus 14:7 - sprinkle Leviticus 16:30 - General Numbers 19:4 - sprinkle Numbers 19:9 - clean Numbers 19:21 - General 2 Chronicles 35:6 - sanctify Psalms 51:2 - Wash Isaiah 6:7 - thine iniquity Isaiah 52:15 - sprinkle Ezekiel 36:25 - will I Ezekiel 37:23 - will cleanse Ezekiel 44:26 - General Zechariah 13:1 - a fountain John 3:25 - about John 11:55 - to purify John 17:19 - I sanctify John 19:34 - came Acts 11:9 - What Hebrews 9:9 - that could Hebrews 9:12 - by the Hebrews 10:2 - once Hebrews 10:4 - not Hebrews 10:22 - sprinkled Hebrews 10:29 - wherewith Hebrews 13:12 - sanctify Hebrews 9:13. ---------------------- The cleansing of fleshly or bodily impurities (which might be either physical or "ceremonial" or both), is fully described in Numbers 19 which should be carefully read. With that ceremony as a background it will be easier to appreciate the argument of our verse and the next. one. Hebrews 9:13-14 -------------------------------------------------------------------------------- Justifying the preceding words, and answering the question, What has Christ to offer? -------------------------------------------------------------------------------- Hebrews 9:13 -------------------------------------------------------------------------------- Ashes of a heifer (σποδόςδαμάλεως) Σποδός ashes, only here, Matthew 11:21; Luke 10:13, in both instances in the phrase sackcloth and ashes. Often in lxx. Δαμάλις heifer, N.T.o. The two examples selected cover the entire legal provision for removing uncleanness, whether contracted by sin or by contact with death. "The blood of bulls and goats" refers to the sin-offerings, perhaps especially to the annual atonement (Leviticus 16); "the ashes of a heifer" to the occasional sacrifice of the red heifer (Numbers 19) for purification from uncleanness contracted by contact with the dead. The Levitical law required two remedies: the Christian economy furnishes one for all phases of defilement. -------------------------------------------------------------------------------- Sprinkling the unclean (ῥαντίζουσατοὺςκεκοινωμένους) For sprinkling see on 1 Peter 1:2. The verb only in Hebrews, except Mark 7:4. For the unclean rend. them that have been defiled. The literal rendering of the participle brings out better the incidental or occasional character of the defilement. Hebrews 9:13 -------------------------------------------------------------------------------- Ashes (spodos). Old word, in N. T. only here, Matthew 11:21; Luke 10:13. Common in LXX. -------------------------------------------------------------------------------- Of a heifer (damaleτs). Old word (damalis), a red heifer whose ashes mingled with water (meta hudatos, Hebrews 9:19) were sprinkled (rantizousa, present active participle of rantizτ, in LXX, though rainτ more common) on the contaminated or defiled ones (Numbers 19) as the blood of bulls and goats was offered for sins (Leviticus 16). -------------------------------------------------------------------------------- Sanctify (hagiazei). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (katharotηta, old word here only in N.T.) of the flesh," but not for the conscience (Hebrews 9:9). The cow was amτmon, the individual katharos. Hebrews 9:14 Hebrews 9:14 -------------------------- ποσωG4214 HOW MUCH μαλλονG3123 RATHER τοG3588 THE αιμαG129 BLOOD τουG3588 OF THE χριστουG5547 CHRIST οςG3739 WHO διαG1223 THROUGH "THE" πνευματοςG4151 SPIRIT αιωνιουG166 ETERNAL εαυτονG1438 HIMSELF προσηνεγκενG4374 [G5656] OFFERED αμωμονG299 τωG3588 θεωG2316 TO GOD, καθαριειG2511 [G5692] τηνG3588 SHALL PURIFY συνειδησινG4893 υμωνG5216 YOUR αποG575 FROM νεκρωνG3498 DEAD εργωνG2041 WORKS ειςG1519 τοG3588 FOR λατρευεινG3000 [G5721] TO SERVE θεωG2316 GOD "THE" ζωντιG2198 [G5723] LIVING! How: Deuteronomy 31:27, 2 Samuel 4:11, Job 15:16, Matthew 7:11, Luke 12:24, Luke 12:28, Romans 11:12, Romans 11:24 the blood: Hebrews 9:12, 1 Peter 1:19, 1 John 1:7, Revelation 1:5 who: Isaiah 42:1, Isaiah 61:1, Matthew 12:28, Luke 4:18, John 3:34, Acts 1:2, Acts 10:38, Romans 1:4, 1 Peter 3:18 eternal: Deuteronomy 33:27, Isaiah 57:15, Jeremiah 10:10, Romans 1:20, 1 Timothy 1:17 offered: Hebrews 9:7, Hebrews 7:27, Matthew 20:28, Ephesians 2:5, Ephesians 5:2, Titus 2:14, 1 Peter 2:24, 1 Peter 3:18 without: Leviticus 22:20, Numbers 19:2-21, Numbers 28:3, Numbers 28:9, Numbers 28:11, Deuteronomy 15:21, Deuteronomy 17:1, Isaiah 53:9, Daniel 9:24-26, 2 Corinthians 5:21, 1 Peter 1:19, 1 Peter 2:22, 1 John 3:5 spot: or, fault purge: Hebrews 9:9, Hebrews 1:3, Hebrews 10:2, Hebrews 10:22 dead works: Hebrews 6:1 to serve: Luke 1:74, Romans 6:13, Romans 6:22, Galatians 2:19, 1 Thessalonians 1:9, 1 Peter 4:2 the living: Hebrews 11:21, Deuteronomy 5:26, 1 Samuel 17:26, 2 Kings 19:16, Jeremiah 10:10, Daniel 6:26, Acts 14:15, 2 Corinthians 6:16, 1 Timothy 3:15 Exodus 12:5 - be without Exodus 12:7 - General Exodus 12:22 - a bunch Exodus 29:12 - the blood Exodus 38:1 - the altar Leviticus 1:3 - a male Leviticus 3:7 - offer it Leviticus 4:19 - General Leviticus 4:20 - an atonement Leviticus 4:31 - a sweet Leviticus 4:32 - without blemish Leviticus 4:35 - and the priest shall make Leviticus 5:16 - and the priest Leviticus 8:27 - upon Aaron's Leviticus 15:5 - General Leviticus 15:27 - General Leviticus 16:12 - from off Leviticus 16:30 - General Leviticus 22:19 - General Numbers 19:4 - sprinkle Numbers 19:9 - a water of separation Numbers 19:11 - toucheth the dead Numbers 19:18 - General Numbers 19:21 - General Deuteronomy 16:1 - the passover 2 Chronicles 4:6 - but the sea 2 Chronicles 35:6 - sanctify Psalms 51:2 - Wash Psalms 51:7 - and Psalms 65:3 - transgressions Isaiah 6:7 - thine iniquity Isaiah 40:28 - the everlasting Isaiah 52:15 - sprinkle Isaiah 53:10 - when thou shalt make his soul Ezekiel 36:25 - will I Ezekiel 37:23 - will cleanse Ezekiel 44:26 - General Ezekiel 45:18 - without blemish Zechariah 13:1 - a fountain Matthew 5:8 - are Matthew 26:28 - my Matthew 27:50 - yielded John 3:25 - about John 6:57 - the living John 11:55 - to purify Acts 11:9 - What Acts 15:9 - purifying Acts 24:16 - General Romans 5:9 - being Romans 16:26 - everlasting 2 Corinthians 3:3 - the living Galatians 1:4 - gave Ephesians 5:26 - he Ephesians 5:27 - not Colossians 2:13 - dead 1 Timothy 1:5 - a good 1 Timothy 6:14 - without Titus 1:15 - their Hebrews 7:26 - holy Hebrews 8:3 - have Hebrews 9:18 - dedicated Hebrews 9:23 - the heavenly Hebrews 9:25 - offer Hebrews 9:26 - the sacrifice Hebrews 10:14 - he Hebrews 12:22 Hebrews 13:12 - sanctify 1 Peter 1:22 - through 1 Peter 3:16 - a good 2 Peter 1:9 - that he 1 John 5:6 - blood Revelation 7:14 - and have Hebrews 9:14. ---------------------- The Hebrews admitted that the blood of animals could cleanse the bodies of men from outward impurity. That should enable them to believe in the greater sterilizing power of the blood of Christ. The animals used under the old law were required to be without spot. Likewise the sacrifice of Christ was perfect since He had no blemish either in body or mind or spirit. This sacrifice was made possible through the Spirit, which was necessary because the literal blood of Christ was poured out on the ground and never reclaimed. But the spiritual worth of it was taken into the Most Holy place (Heaven) by Him (verse 12). From dead works means to draw the Christians from the works of the law. (See comments at chapter 6:1.) To serve the living God in this age can be done only by accepting the perfect sacrifice made through the Son. Hebrews 9:14 -------------------------------------------------------------------------------- Through the eternal spirit (διὰπνεύματοςαἰωνίου) For the rend. an. Διὰ through = by virtue of. Not the Holy Spirit, who is never so designated, but Christ's own human spirit: the higher element of Christ's being in his human life, which was charged with the eternal principle of the divine life. Comp. Romans 1:4; 1 Corinthians 15:45; 1 Peter 3:18; Hebrews 7:16. This is the key to the doctrine of Christ's sacrifice. The significance and value of his atonement lie in the personal quality and motive of Christ himself which are back of the sacrificial act. The offering was the offering of Christ's deepest self— his inmost personality. Therein consists the attraction of the cross, not to the shedding of blood, but to Christ himself. This is Christ's own declaration, John 12:32. "I will draw all men unto me." Therein consists its potency for men: not in Christ's satisfaction of justice by suffering a legal penalty, but in that the cross is the supreme expression of a divine spirit of love, truth, mercy, brotherhood, faith, ministry, unselfishness, holiness,— a spirit which goes out to men with divine intensity of purpose and yearning to draw them into its own sphere, and to make them partakers of its own eternal quality. This was a fact before the foundation of the world, is a fact today, and will be a fact so long as any life remains unreconciled to God. Atonement is eternal in virtue of the eternal spirit of Christ through which he offered himself to God. -------------------------------------------------------------------------------- Offered himself without spot (ἑαυτὸνπροσήνεγκενἄμωμον) The two other elements which give superior validity to Christ's sacrifice. It was voluntary, a self-offering, unlike that of brute beasts who had no volition and no sense of the reason why they were offered. It was spotless. He was a perfectly righteous, sinless being, perfectly and voluntarily obedient to the Father's will, even unto the suffering of death. The legal victims were only physically unblemished according to ceremonial standards. Ἄμωμος in lxx, technically, of victims, Exodus 29:1; Leviticus 1:3; Leviticus 1:10, etc. -------------------------------------------------------------------------------- Purge your conscience (καθαριεῖτὴνσυνείδησινἡμῶν) For your rend. our. The superior nature of Christ's sacrifice appears in its deeper effect. While the Levitical sacrifice accomplished only formal, ritual expiation, leaving the inner man unaffected, while it wrought externally and dealt with specific sins the effect of Christ's sacrifice goes to the center of the moral and spiritual life, and cleanses the very fountainhead of being, thus doing its work where only an eternal spirit can do it. Καθαρίζειν to purge is not a classical word. In Class. καθαιρεῖν (also in lxx): but καθαρίζειν appears in inscriptions in a ritual sense, and with ἀπὸ from, as here, thus showing that the word was not confined to biblical and ecclesiastical Greek. -------------------------------------------------------------------------------- From dead works (ἀπὸνεκρῶνἔργων) The effect of Christ's sacrifice upon the conscience transmits itself to the works, and fills them with the living energy of the eternal spirit. It changes the character of works by purging them of the element of death. This element belongs not only to works which are acknowledged as sinful and are committed by sinful men, but to works which go under the name of religious, yet are performed in a merely legal spirit. None the less, because it is preeminently the religion of faith, does Christianity apply the severest and most radical of tests to works. Professor Bruce truthfully says that "the severest test of Christ's power to redeem is his ability to loose the bonds springing out of a legal religion, by which many are bound who have escaped the dominion of gross, sinful habits." Hebrews 9:14 -------------------------------------------------------------------------------- How much more (posτi mallon). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. -------------------------------------------------------------------------------- Through the eternal Spirit (dia pneumatos aiτniou). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. -------------------------------------------------------------------------------- Offered himself (heauton prosηnegken). Second aorist active indicative of prospherτ (used so often as in Hebrews 5:1; Hebrews 5:3; Hebrews 8:3). The voluntary character of Christ's death is again emphasized. -------------------------------------------------------------------------------- Without blemish (amτmon). Old compound adjective (Colossians 1:22; 1 Peter 1:19) as the sacrifice had to be (Exodus 29:1; Leviticus 1:3; Leviticus 1:10). -------------------------------------------------------------------------------- Shall cleanse from conscience (kathariei tηn suneidηsin humτn). Future active indicative of katharizτ. Some MSS. have hηmτn (our). The old Greek used kathairτ, not katharizτ (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing. -------------------------------------------------------------------------------- From dead works (apo nekrτn ergτn). As in Hebrews 6:1. "A pause might be made before ergτn, from dead— (not bodies but) works." Hebrews 9:15 Hebrews 9:15 -------------------------- καιG2532 AND διαG1223 τουτοG5124 FOR THIS REASON διαθηκηςG1242 OF A καινηςG2537 NEW μεσιτηςG3316 εστινG2076 [G5748] HE IS, οπωςG3704 SO THAT, θανατουG2288 DEATH γενομενουG1096 [G5637] HAVING TAKEN PLACE ειςG1519 FOR απολυτρωσινG629 τωνG3588 OF THE επιG1909 UNDER τηG3588 THE πρωτηG4413 FIRST διαθηκηG1242 παραβασεωνG3847 , τηνG3588 THE επαγγελιανG1860 PROMISE λαβωσινG2983 [G5632] MIGHT RECEIVE οιG3588 THEY WHO κεκλημενοιG2564 [G5772] HAVE BEEN CALLED τηςG3588 OF THE αιωνιουG166 ETERNAL κληρονομιαςG2817 . the mediator: Hebrews 7:22, Hebrews 8:6, Hebrews 12:24, 1 Timothy 2:5 the new: Hebrews 8:8, 2 Corinthians 3:6 means: Hebrews 9:16, Hebrews 9:28, Hebrews 2:14, Hebrews 13:20, Isaiah 53:10-12, Daniel 9:26 for: Hebrews 9:12, Hebrews 11:40, Romans 3:24-26, Romans 5:6, Romans 5:8, Romans 5:10, Ephesians 1:7, 1 Peter 3:18, Revelation 5:9, Revelation 14:3, Revelation 14:4 the first: Hebrews 9:1, Hebrews 8:7, Hebrews 8:13 they which: Hebrews 3:1, Romans 8:28, Romans 8:30, Romans 9:24, 2 Thessalonians 2:14 promise: Hebrews 6:13, Hebrews 11:13, Hebrews 11:39, Hebrews 11:40, James 1:12, 1 John 2:25 eternal: Psalms 37:18, Matthew 19:29, Matthew 25:34, Matthew 25:36, Mark 10:17, Luke 18:18, John 10:28, Romans 6:23, 2 Timothy 2:10, Titus 1:2, Titus 3:7, 1 Peter 1:3, 1 Peter 1:4, 1 Peter 5:10 Genesis 17:8 - everlasting Leviticus 4:31 - a sweet Numbers 35:28 - after the death Psalms 119:111 - Thy testimonies Isaiah 42:6 - and give Isaiah 51:6 - my salvation Jeremiah 30:21 - and I Jeremiah 31:31 - I Daniel 9:27 - confirm Mark 14:24 - This Acts 2:39 - as many Acts 20:32 - and to give Acts 26:18 - inheritance Romans 3:25 - remission 1 Corinthians 11:25 - the new Galatians 3:13 - redeemed Galatians 3:22 - that Galatians 4:5 - redeem Galatians 4:24 - the two Colossians 3:24 - ye shall 2 Timothy 1:1 - the promise Hebrews 5:9 - eternal Hebrews 10:36 - ye might 2 Peter 1:4 - are given Hebrews 9:15. ---------------------- The argument of this verse will receive further attention when we come to Hebrews 10:4. For the present it is well to state that whenever a man was forgiven under the Mosiac exercises, the sins were charged up against the blood of Christ (not "rolled forward"). Hence when Jesus came into the world in the form of flesh, it was necessary for Him to make all of those instances good by His own blood. Thus Christ was not required merely to give "a pint of blood" but He was made to give it all, and thus assure the whole world of the possibility for eternal inheritance. Hebrews 9:15 -------------------------------------------------------------------------------- The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See Hebrews 8:6-13. That covenant involves his death. -------------------------------------------------------------------------------- For this cause (διὰτοῦτο) Indicating the close relation between the cleansing power of Christ's blood and the new covenant. -------------------------------------------------------------------------------- Mediator of the new testament (διαθήκηςκαινῆςμεσίτης) For the new testament rend. a new covenant. See on next verse. For μεσίτης mediator, see on Galatians 3:19-20. -------------------------------------------------------------------------------- By means of death (θανάτουγενομένου) Rend. a death having taken place. -------------------------------------------------------------------------------- For the redemption of the transgressions (εἰςἀπολύτρωσιντῶνπαραβάσεων) The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Romans 8:23; Ephesians 1:14. Only once in lxx, Daniel 4:32. For παράβασις transgression, see on Romans 2:23. -------------------------------------------------------------------------------- Under the first testament (ἐπὶ) On the basis of: estimated according to the standard of the provisions of the first covenant, and to be atoned for in the way which it prescribed. By this expression he emphasizes the insufficiency of every other atoning provision, selecting the system which represented the most elaborate and complete atonement for sin prior to Christ. The intimation is in the same direction with that of the phrase through an eternal spirit—that the ideal redemption must be eternal. -------------------------------------------------------------------------------- They which are called (οἱκεκλημένοι) Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts 2:39. In Hebrews 3:1, the readers are addressed as "partakers of a heavenly calling," which corresponds with "eternal inheritance" here. Those who obtain this inheritance are designated as "called." See Ephesians 1:18; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 1 Peter 3:9. -------------------------------------------------------------------------------- Of eternal inheritance (τῆςαἰωνίουκληρονομίας) Rend. "the eternal inheritance": something recognized as a fact. For κληρονομία inheritance, see on 1 Peter 1:4, and comp. Ephesians 1:14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation. Hebrews 9:15 -------------------------------------------------------------------------------- Mediator of a new covenant (diathηkηs kainηs mesitηs). See Hebrews 8:6 for this phrase with kreittonos instead of kainηs. -------------------------------------------------------------------------------- A death having taken place (thanatou genomenou). Genitive absolute, referring to Christ's death. -------------------------------------------------------------------------------- For the redemption (eis apolutrτsin). -------------------------------------------------------------------------------- Of the transgressions (tτn parabaseτn). Really ablative case, "from the transgressions." See Hebrews 9:12, lutrτsin. -------------------------------------------------------------------------------- Under the first covenant (epi tηi prτtηi diathηkηi). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him. So then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. -------------------------------------------------------------------------------- That they may receive (hopτs labτsin). Purpose clause (God's purpose in the rites and symbols) with hopτs and the second aorist active subjunctive of lambanτ. Hebrews 9:16 Hebrews 9:16 -------------------------- οπουG3699 γαρG1063 FOR WHERE διαθηκηG1242 " THERE IS " A , θανατονG2288 " FOR THE " DEATH αναγκηG318 "IT IS" φερεσθαιG5342 [G5745] TO COME IN τουG3588 OF THE διαθεμενουG1303 [G5642] . be: or, be brought in, Hebrews 9:16 Hebrews 1:3 - by himself Hebrews 9:15 - means Hebrews 9:20 - testament Hebrews 13:20 - covenant Hebrews 9:16-17. ---------------------- This paragraph may-he regarded as a companion passage of Heb 8:4, in that the New Testament which is the covenant or will of Christ was not in force until after His death. This is a rule that is generally recognized concerning testaments (or wills) that men make, in that such wills are not in force during the lifetime of the men who make them. Hebrews 9:16 For where a testament is (ὅπουγὰρδιαθήκη) "The English Version has involved this passage in hopeless obscurity by introducing the idea of a testament and a testator." This statement of Rendall (Epistle to the Hebrews, p. 159) is none too strong. That interpretation, however, is maintained by a very strong array of modern expositors. It is based upon κληρονομία inheritance; it being claimed that this word changes the whole current of thought. Hence it is said that the new covenant established by Christ is here represented as a testamentary disposition on his part, which could become operative in putting the heirs in possession of the inheritance only through the death of Christ. See Additional Notes at the end of this chapter. -------------------------------------------------------------------------------- There must also of necessity be the death of the testator (θάνατουἀνάγκηφέρεσθαιτοῦδιαθεμένου) Rend. it is necessary that the death of the institutor (of the covenant) should be borne. With the rendering testament, φέρεσθαι is well-nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary that the institutor die, he might better have used γένεσθαι: "it is necessary that the death of the institutor take place"; but he meant to say that it was necessary that the institutor die representatively; that death should be borne for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to, for which θάνατουφέρεσθαι is a very unusual and awkward expression. Hebrews 9:16 -------------------------------------------------------------------------------- A testament (diathηkη). The same word occurs for covenant (Hebrews 9:15) and will (Hebrews 9:16). This double sense of the word is played upon also by Paul in Galatians 3:15-16. We say today "The New Testament" (Novum Testamentum) rather than " The New Covenant." Both terms are pertinent. -------------------------------------------------------------------------------- That made it (tou diathemenou). Genitive of the articular second aorist middle participle of diatithηmi from which diathηkη comes. The notion of will here falls in with klηronomia (inheritance, 1 Peter 1:4) as well as with thanatos (death). -------------------------------------------------------------------------------- Of force (bebaia). Stable, firm as in Hebrews 3:6; Hebrews 3:14. -------------------------------------------------------------------------------- Where there hath been death (epi nekrois). "In the case of dead people." A will is only operative then. -------------------------------------------------------------------------------- For doth it ever avail while he that made it liveth? (epei mη pote ischuei hote zηi ho diathemenos;). This is a possible punctuation with mη pote in a question (John 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read tote (then) instead of pote. The use of mη in a causal sentence is allowable (John 3:18, hoti mη). Hebrews 9:17 Hebrews 9:17 -------------------------- διαθηκηG1242 γαρG1063 FOR A επιG1909 νεκροιςG3498 IN THE CASE OF "THE" DEAD βεβαιαG949 , επειG1893 SINCE μηποτεG3379 IN NO WAY ισχυειG2480 [G5719] IT IS OF FORCE οτεG3753 WHEN ζηG2198 [G5719] IS LIVING οG3588 THE διαθεμενοςG1303 [G5642] . Genesis 48:21, John 14:27,*Gr: Galatians 3:15 Luke 22:20 - This Hebrews 9:20 - testament Hebrews 13:20 - covenant Hebrews 9:16-17. ---------------------- This paragraph may-he regarded as a companion passage of Heb 8:4, in that the New Testament which is the covenant or will of Christ was not in force until after His death. This is a rule that is generally recognized concerning testaments (or wills) that men make, in that such wills are not in force during the lifetime of the men who make them. Hebrews 9:17 -------------------------------------------------------------------------------- For a testament is of force after men are dead (διαθήκηγὰρἐπὶνεκροῖςβεβαία) Rend. "for a covenant is of force (or sure) over (or upon) dead (victims)." Comp. Soph. Elect. 237; Eurip. Ion. 228; Aesch. Eumen. 316; Hdt. iv. 162. See also Leviticus 21:5. -------------------------------------------------------------------------------- Otherwise it is of no strength at all while the testator liveth (ἐπεὶμὴτότεἰσχύειὅτεζῃὁδιαθέμενος) Rend. "since it hath not then force when the institutor is alive": until he has been representatively slain. Hebrews 9:18 Hebrews 9:18 -------------------------- οθενG3606 WHENCE ουδG3761 NEITHER ηG3588 THE πρωτηG4413 FIRST χωριςG5565 APART FROM αιματοςG129 BLOOD εγκεκαινισταιG1457 [G5769] HAS BEEN . the first: Hebrews 8:7-9, Exodus 12:22, Exodus 24:3-8 dedicated: or, purified, Hebrews 9:14, Hebrews 9:22 Exodus 24:6 - the blood he Exodus 24:7 - the book Exodus 24:8 - sprinkled Leviticus 8:15 - Moses Jeremiah 31:32 - Not John 17:19 - I sanctify Ephesians 2:13 - are Hebrews 8:9 - the covenant Hebrews 13:12 - sanctify Hebrews 9:18. ---------------------- Death is the central idea in this part of Paul's argument, hence he states that the first testament was dedicated. (consecrated) with blood. Since the shedding of blood requires the death of the creature furnishing it, the circumstance makes the type and antitype complete. The animals died in order to dedicate (or put into force) the Old Testament or covenant, and Christ died and gave his blond to dedicate and render forceful His New Testament. (See Matthew 26:28). Therefore the animals slain In sacrifice under the law constituted the testator of that system. Hebrews 9:18 -------------------------------------------------------------------------------- Whereupon (ὅθεν) Rend. wherefore, or for which reason: on the general principle that a covenant must be ratified by death. -------------------------------------------------------------------------------- Neither the first testament was dedicated without blood (οὐδὲἡπρώτηχωρὶςαἵματοςἐνκεκαίνισται) Rend. "neither hath the first (covenant) been inaugurated without blood." There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Hebrews 9:16-17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. Ἐνκαινίζειν only here and Hebrews 10:20. lxx, to renew, 1 Samuel 11:14; 2 Chronicles 15:8; Psalms 51:10 : to dedicate, 1 Kings 8:63; 1Ma 4:36. Comp. τὰἐνκαίνια the feast of dedication, John 10:22. Rend. οὐδὲ neither, as A.V., and not not even, in which case the meaning would be, "not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience," a thought which would be foreign to the point, which is merely the analogy in the matter of death. Hebrews 9:18 -------------------------------------------------------------------------------- The first covenant (hη prτtη). Supply diathηkη as in Hebrews 9:1. -------------------------------------------------------------------------------- Has been dedicated (enkekainistai). Stands dedicated. Perfect passive indicative of enkainizo, a late verb in LXX, one papyrus, and in N.T. only here and Hebrews 10:20. It means to renew, to inaugurate (1 Samuel 11:14; 2 Chronicles 15:8) and in 1 Kings 8:63 to dedicate. Note ta enkainia (John 10:22) for the feast of dedication. Hebrews 9:19 Hebrews 9:19 -------------------------- λαληθεισηςG2980 [G5685] HAVING BEEN SPOKEN γαρG1063 FOR πασηςG3956 EVERY εντοληςG1785 καταG2596 TO νομονG3551 LAW υποG5259 BY μωυσεωςG3475 MOSES παντιG3956 TO ALL τωG3588 THE λαωG2992 PEOPLE, λαβωνG2983 [G5631] HAVING TAKEN τοG3588 THE αιμαG129 τωνG3588 BLOOD μοσχωνG3448 OF CALVES καιG2532 AND τραγωνG5131 OF GOATS, μεταG3326 WITH υδατοςG5204 WATER καιG2532 AND εριουG2053 WOOL κοκκινουG2847 SCARLET καιG2532 AND υσσωπουG5301 HYSSOP, αυτοG846 τεG5037 BOTH ITSELF τοG3588 THE βιβλιονG975 BOOK καιG2532 AND πανταG3956 ALL τονG3588 THE λαονG2992 PEOPLE ερραντισενG4472 [G5656] HE , the blood: Hebrews 9:12, Hebrews 10:4, Exodus 24:5, Exodus 24:6, Exodus 24:8-11, Leviticus 1:2, Leviticus 1:3, Leviticus 1:10, Leviticus 3:6, Leviticus 16:14-18 scarlet: or, purple, Leviticus 14:4-6, Leviticus 14:49-52, Numbers 19:6, Matthew 27:28, Mark 15:17, Mark 15:20, John 19:2, John 19:5 hyssop: Exodus 12:22, Numbers 19:18, Psalms 51:7 sprinkled: Hebrews 12:24, Exodus 24:8, Isaiah 52:15, Ezekiel 36:25, 1 Peter 1:2 Exodus 29:20 - sprinkle Leviticus 7:2 - and the Leviticus 14:7 - sprinkle Deuteronomy 4:13 - And he Deuteronomy 5:2 - General Joshua 2:18 - scarlet thread 1 Kings 4:33 - the hyssop Son 4:3 - scarlet John 2:6 - after Hebrews 10:22 - sprinkled Hebrews 11:28 - the sprinkling Hebrews 13:12 - sanctify Hebrews 9:19. ---------------------- In keeping with the truth just referred to, Moses used blood to put into force the words of the law after he had spoken them. Regardless of the excellence of the words of that law, it required the blood of the testator (the animals) to render them valid. Likewise the words of Christ spoken in his personal ministry and to be spoken by the apostle afterwards, required the blood of Him who was to be the testator of the new law or new covenant. Hebrews 9:19 -------------------------------------------------------------------------------- The statement of Heb 9:18 historically confirmed by the story of the establishment of the law-covenant, Exodus 24. -------------------------------------------------------------------------------- Of calves and goats (τῶνμόσχωνκαὶτῶντράγων) Not mentioned in the O.T. account. The goat was always for a sin-offering, and the sacrifices on this occasion were oxen, and are described as burnt offerings and sacrifices of peace, Exodus 24:5. In the original covenant with Abraham a she-goat and a heifer are specially mentioned, Genesis 15:9. -------------------------------------------------------------------------------- Water, scarlet wool, hyssop— sprinkled the book (ὕδατος, ἐρίουκοκκίνου, ὑσσώπουαὐτότετὸβιβλίονἐράντισεν) None of these are mentioned in the O.T. account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in Hebrews 9:5; Hebrews 9:10. It will also be observed that the sacrifices on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, Exodus 24:5. For κόκκινος scarlet, see on Matthew 27:6. Ὕσσωπος hyssop appears in Exodus 12:22; Leviticus 14:4; Leviticus 14:6; Leviticus 14:49; Numbers 19:6; Numbers 19:18; Psalms 51:9; John 19:29. Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled. Hebrews 9:19 -------------------------------------------------------------------------------- When every commandment had been spoken (lalηtheisηs). Genitive absolute with first aorist passive participle feminine singular of laleτ. The author uses the account in Exodus 24:3-4 "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool (erion, diminutive of eros, eiros, old word, here and in Revelation 1:14; for kokkinos see notes on §Matthew 27:6; §Matthew 27:28), and hyssop (hussτpou, a plant mentioned in John 19:29). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers 10:2-10). -------------------------------------------------------------------------------- Both the book itself (auto te to biblion). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Exodus 40:9-10; Leviticus 8:10-11 and applies blood to all the details. -------------------------------------------------------------------------------- Sprinkled (erantisen). First aorist active indicative from rantizτ (from rantos and this from rainτ), like baptizτ from baptτ. Cf. Mark 7:4; Hebrews 10:22; Revelation 19:13. Hebrews 9:20 Hebrews 9:20 -------------------------- λεγωνG3004 [G5723] SAYING, τουτοG5124 THIS "IS" τοG3588 THE αιμαG129 BLOOD τηςG3588 OF THE διαθηκηςG1242 ηςG3739 WHICH ενετειλατοG1781 [G5662] προςG4314 TO υμαςG5209 οG3588 YOU θεοςG2316 GOD. This: Hebrews 13:20, Zechariah 9:11, Matthew 26:28 testament: Rather, covenant. Hebrews 9:16, and Hebrews 9:17, may be better rendered, For where a covenant is, there must necessarily be the death of that by which it is confirmed; for a covenant is confirmed over dead victims, and does not avail while that by which it is confirmed liveth. Deuteronomy 29:12, Joshua 9:6 Exodus 24:8 - Behold Deuteronomy 4:13 - And he Hebrews 10:29 - the blood Hebrews 9:20. ---------------------- This language is similar to that spoken by Jesus when he was instituting the ceremony that was to symbolize the dedicating virtue of the New Testament. (See Matthew 26:28 and 1 Corinthians 11:25.) Hebrews 9:20 -------------------------------------------------------------------------------- This is (touto). Instead of idou of the LXX (Exodus 24:8), just like our Lord's words in Mark 14:24, a possible reminiscence of the Master's words (Dods). The author also has eneteilato (he commanded) for dietheto of the LXX. Hebrews 9:21 Hebrews 9:21 -------------------------- καιG2532 AND τηνG3588 THE σκηνηνG4633 δεG1161 TOO καιG2532 AND πανταG3956 ALL ταG3588 THE σκευηG4632 VESSELS τηςG3588 OF THE λειτουργιαςG3009 τωG3588 WITH αιματιG129 BLOOD ομοιωςG3668 IN LIKE MANNER ερραντισενG4472 [G5656] HE ; Exodus 29:12, Exodus 29:20, Exodus 29:36, Leviticus 8:15, Leviticus 8:19, Leviticus 9:8, Leviticus 9:9, Leviticus 9:18, Leviticus 16:14-19, 2 Chronicles 29:19-22, Ezekiel 43:18-26 Leviticus 4:7 - the horns Leviticus 14:7 - sprinkle 2 Chronicles 29:22 - sprinkled 2 Chronicles 35:11 - the priests Ezekiel 43:20 - thus shalt Hebrews 12:24 - to the blood Hebrews 9:21. ---------------------- The passages in Exodus and Leviticus that record this use of the blood of animals are too numerous even to cite at this place. Hebrews 9:21 -------------------------------------------------------------------------------- In like manner with the blood (tτi haimati homoiτs). Instrumental case of haima (blood). But the use of the article does not necessarily refer to the blood mentioned in Hebrews 9:19. In Exodus 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Exo 24:5-6. Josephus (Ant. III. 8, 6) gives a tradition that blood was used also at this dedication. Blood was used annually in the cleansing rites on the day of atonement. Hebrews 9:22 Hebrews 9:22 -------------------------- καιG2532 AND σχεδονG4975 ALMOST ενG1722 WITH αιματιG129 BLOOD πανταG3956 ALL THINGS καθαριζεταιG2511 [G5743] ARE καταG2596 TO τονG3588 THE νομονG3551 LAW, καιG2532 AND χωριςG5565 APART FROM αιματεκχυσιαςG130 BLOOD ουG3756 γινεταιG1096 [G5736] THERE IS NO αφεσιςG859 . almost: Leviticus 14:6, Leviticus 14:14, Leviticus 14:25, Leviticus 14:51, Leviticus 14:52 and without: Leviticus 4:20, Leviticus 4:26, Leviticus 4:35, Leviticus 5:10, Leviticus 5:12, Leviticus 5:18, Leviticus 6:7, Leviticus 17:11 Genesis 4:4 - the firstlings Exodus 12:7 - General Exodus 29:12 - the blood Exodus 29:21 - shall be Exodus 29:36 - cleanse Exodus 30:10 - Aaron Leviticus 4:25 - put Leviticus 8:24 - Moses sprinkled Leviticus 9:9 - General Leviticus 16:16 - an atonement Leviticus 16:18 - General Numbers 8:12 - atonement 2 Samuel 21:3 - wherewith 2 Chronicles 29:22 - sprinkled 2 Chronicles 35:11 - the priests Isaiah 6:6 - which Ezekiel 45:15 - to make Ezekiel 45:18 - and cleanse Matthew 26:28 - shed Luke 24:26 - General John 1:17 - grace John 13:8 - If John 19:30 - It is John 19:34 - came Acts 13:38 - that Romans 5:9 - being 1 Corinthians 15:17 - ye are Ephesians 1:7 - whom Colossians 1:14 - whom Hebrews 9:18 - dedicated Hebrews 11:4 - a more Hebrews 9:22. ---------------------- Paul confirms the remark made in the preceding paragraph, by the general statement that almost all things are by the law purged with blood. He was therefore considering only the blood of animals when he said without the shedding of blood there is no remission. He had no reference to the blood of Christ in this statement. His blood is not even referred to until the latter part of the next verse, and then indirectly only. The statement is frequently quoted by brethren when presiding at the Lord's table and applied to the blood of Christ. Such a use of the passage is not only a perversion of it, but it destroys the interesting argument the apostle is making. Hebrews 9:22 -------------------------------------------------------------------------------- The historical facts are summed up, emphasizing one point— cleansing by blood. -------------------------------------------------------------------------------- Almost all things (σχεδον—πάντα) The A.V. is wrong. Σξεδὸν almost or nearly is prefixed to the entire clause, and applies to both its members. Rend. "and I may almost say, it is in blood," etc. Almost provides for such exceptions as Exodus 19:10; Exodus 32:30-32; Exodus 5:11-13; Leviticus 15:5; Leviticus 16:26-28; Leviticus 22:6; Numbers 16:46-48; Numbers 31:23-24; Psalms 51:1-17; Psalms 32:1-2. -------------------------------------------------------------------------------- And without shedding of blood is no remission (καὶχωρὶςαἱματεκχυσίαςοὐγίνεταιἄφεσις) This sentence also is covered by "I may almost say." It does not state that without shedding of blood there is no remission of sins, which "would be in conflict with the history and literature of the Old Testament." See exceptions above. Ἁιματεκχυσία shedding of blood, N.T.o , olxx, oClass. Οὐγίνεταιἄφεσις, lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. Hebrews 9:22 -------------------------------------------------------------------------------- I may almost say (schedon). Old adverb, only three times in the N.T., here, Acts 13:44; Acts 19:26. Here it qualifies the entire clause, not just panta. -------------------------------------------------------------------------------- With blood (en haimati). In blood. There were exceptions (Exodus 19:10; Exodus 32:30-31; Leviticus 5:11-12; Leviticus 15:5; Numbers 16:46-47; Numbers 31:23-24, etc.). Apart from shedding of blood (chτris haimatekchusias). A double compound first found here (coined by the writer) and later in ecclesiastical writers (haima, blood, ek, out, cheτ, to pour, like ekchusis haimatos 1 Kings 18:28). "Pouring out of blood." The author seems to have in mind Christ's words in Matthew 26:28 : "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon. Hebrews 9:23 Hebrews 9:23 -------------------------- αναγκηG318 "IT IS" ουνG3767 THEN "FOR" ταG3588 μενG3303 THE υποδειγματαG5262 τωνG3588 OF THE THINGS ενG1722 IN τοιςG3588 THE ουρανοιςG3772 HEAVENS τουτοιςG5125 WITH THESE καθαριζεσθαιG2511 [G5745] TO BE , αυταG846 δεG1161 BUT ταG3588 THE επουρανιαG2032 κρειττοσινG2909 WITH BETTER θυσιαιςG2378 παραG3844 THAN ταυταςG3778 THESE. the patterns: Hebrews 9:9, Hebrews 9:10, Hebrews 9:24, Hebrews 8:5, Hebrews 10:1, Colossians 2:17 the heavenly: Hebrews 9:11, Hebrews 9:12, Hebrews 9:14, Hebrews 9:24, Hebrews 10:4, Hebrews 10:10-17, Luke 24:26, Luke 24:46, John 14:3, 1 Peter 1:19-21, Revelation 5:9 Exodus 26:1 - the tabernacle with ten curtains Exodus 26:30 - according to the fashion Exodus 29:36 - cleanse Exodus 30:10 - Aaron Leviticus 8:35 - the tabernacle Leviticus 9:9 - General Leviticus 16:10 - to make Leviticus 16:16 - an atonement Leviticus 16:18 - General Numbers 8:4 - the pattern 2 Chronicles 4:6 - but the sea 2 Chronicles 29:16 - the inner part Psalms 84:1 - How Psalms 102:19 - the height Ezekiel 45:15 - to make John 3:25 - about John 13:8 - If John 14:2 - I go Ephesians 1:3 - heavenly Ephesians 2:15 - the law Ephesians 4:10 - ascended Ephesians 5:2 - a sacrifice Hebrews 7:26 - such Hebrews 8:2 - the true Hebrews 10:19 - to enter Hebrews 11:40 - better Hebrews 9:23. ---------------------- It was therefore necessary, etc. Paul is still speaking about the patterns or types in the Old Testament, that even they had to be purified or dedicated by these, meaning the blood of animal sacrifies. The blood of Christ has not been considered as yet. Then the apostle introduces by inference only the necessity of the blood of Christ. If the patterns or types of heavenly things required such blood (without the shedding of which there was no remission for the Hebrews), then the heavenly things themselves--the things pertaining to the New Testament called for better sacrifices. This is Paul's introduction for the blood and sacrifice of Christ, which has not been the subject for several verses. Hebrews 9:23 The heavenly sanctuary required a better purification than the Levitical. -------------------------------------------------------------------------------- The patterns of things in the heavens The earthly tabernacle and its furniture. See on Hebrews 8:5. -------------------------------------------------------------------------------- With these (τούτοις) Things specified in Hebrews 9:19. -------------------------------------------------------------------------------- With better sacrifices (κρείττοσιθυσίαις) How can it be said that the heavenly things needed cleansing? It is not easy to answer. Various explanations have been proposed, which the student will find collected in Alford's note on this passage. The expression is rhetorical and figurative, and appears to be founded on that feature of the Levitical ritual according to which the high priest was required, on the Great Day of Atonement, to make an atonement for the sanctuary, "because of the uncleanness of the children of Israel." He was to do this also for the tabernacle of the congregation, and for the great altar. See Leviticus 16:16 ff. The rite implied that even the holy of holies had contracted defilement from the people's sin. Similarly, the atoning blood of Christ is conceived as purifying the things of the heavenly sanctuary which had been defiled by the sins of men. "If the heavenly city of God, with its Holy Place, is, conformably with the promise, destined for the covenant-people, that they may there attain to perfect fellowship with God, then their guilt has defiled these holy things as well as the earthly, and they must be purified in the same way as the typical law appointed for the latter, only not by the blood of an imperfect, but of a perfect sacrifice" (Delitzsch). Hebrews 9:23 -------------------------------------------------------------------------------- The copies (ta hupodeigmata). See Hebrews 8:5 for this word, the earthly (Hebrews 8:4; Hebrews 9:1) tabernacle. -------------------------------------------------------------------------------- With these (toutois). Instrumental case of houtos, like the rites above described (Hebrews 9:19), perhaps with some disparagement. -------------------------------------------------------------------------------- Themselves (auta). The heavenly realities (Hebrews 8:2; Hebrews 8:5; Hebrews 9:11-12). -------------------------------------------------------------------------------- With better sacrifices (kreittosin thusiais). Instrumental case again. Point of this section (Hebrews 9:13 to Hebrews 10:18). -------------------------------------------------------------------------------- Than these (para tautas). Use of para and the accusative case after a comparative as in Hebrews 1:4; Hebrews 1:9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical. Hebrews 9:24 Hebrews 9:24 -------------------------- ουG3756 γαρG1063 ειςG1519 FOR NOT INTO χειροποιηταG5499 MADE BY HANDS αγιαG39 HOLIES εισηλθενG1525 [G5627] ENTERED οG3588 THE χριστοςG5547 CHRIST, αντιτυπαG499 FIGURES τωνG3588 OF THE αληθινωνG228 TRUE "ONES" αλλG235 BUT ειςG1519 INTO αυτονG846 τονG3588 ITSELF ουρανονG3772 HEAVEN, νυνG3568 NOW εμφανισθηναιG1718 [G5683] TO APPEAR τωG3588 προσωπωG4383 τουG3588 BEFORE THE FACE θεουG2316 OF GOD υπερG5228 FOR ημωνG2257 US : the holy: Hebrews 9:11, Mark 14:58, John 2:19-21 the figures: Hebrews 9:9, Hebrews 9:23, Hebrews 8:2 but: Hebrews 1:3, Hebrews 6:20, Hebrews 7:26, Hebrews 8:2, Hebrews 8:5, Hebrews 12:2, Psalms 68:18, Mark 16:19, Luke 24:51, John 6:62, John 16:28, Acts 1:9-11, Acts 3:21, Ephesians 1:20-22, Ephesians 4:8-11, Colossians 3:2, 1 Peter 3:22 appear: Hebrews 7:25, Exodus 28:12, Exodus 28:29, Zechariah 3:1, Romans 8:33, 1 John 2:1, 1 John 2:2, Revelation 8:3 Exodus 24:2 - General Exodus 26:1 - the tabernacle with ten curtains Exodus 28:30 - upon his heart Exodus 30:8 - a perpetual Exodus 40:5 - the altar Leviticus 8:35 - the tabernacle Leviticus 9:23 - came out Leviticus 16:3 - Aaron Leviticus 16:10 - to make Leviticus 16:13 - the cloud Deuteronomy 5:5 - General Deuteronomy 33:10 - they shall put incense 1 Kings 8:13 - a settled 2 Chronicles 29:16 - the inner part Psalms 61:7 - abide Psalms 84:1 - How Psalms 102:19 - the height Isaiah 25:7 - he will Isaiah 53:12 - made Jeremiah 15:1 - stood Jeremiah 30:21 - engaged Daniel 2:34 - was cut Daniel 7:13 - and they Luke 1:10 - General John 17:9 - pray for John 17:11 - I am Acts 1:2 - the day Romans 8:34 - who also 1 Corinthians 10:6 - examples 2 Corinthians 5:1 - an 2 Corinthians 12:2 - caught Ephesians 4:10 - ascended Colossians 2:11 - without Hebrews 3:5 - for Hebrews 4:14 - that is Hebrews 7:8 - he liveth Hebrews 9:7 - into Hebrews 9:12 - he entered Hebrews 11:19 - from the 1 Peter 3:21 - like Revelation 9:13 - a voice Revelation 13:6 - and his Hebrews 9:24. ---------------------- Christ never did any official or priestly services in the temple at Jerusalem while on earth, for the priests of the law were still in that service (Hebrews 8:4). Hence He entered that place of which the one made with hands was a figure or type. He is there to be in the presence of God for us or on our behalf as our High Priest. This is another item in Paul's reasoning with the Hebrew Christians. He is showing them that in clinging to the service of the Levitical priesthood, the Judaizers are repudiating the One who has actually entered into the presence of God. Hebrews 9:24 -------------------------------------------------------------------------------- Under the old covenant, the bloodshedding was symbolical: the death of the institutor was by proxy. In the ratification of the new covenant, Christ himself was the covenant-victim, and a real cleansing power attaches to his blood as the offering of his eternal spirit. -------------------------------------------------------------------------------- The holy places made with hands (χειροποίηταἅγια) For holy places rend. a holy place, the plural being used of the sanctuary. Christ is not entered into a hand-made sanctuary. -------------------------------------------------------------------------------- Figures (ἀντίτυπα) Or. figure. Only here and 1 Peter 3:21, see note. Answering to the patterns in the heavens, Hebrews 8:5. Rev. like in pattern. -------------------------------------------------------------------------------- Now to appear (νῦνἐμφανισθῆναι) Now, not only in contrast with the time of the old, typical economy, but also implying a continually-present manifestation, for us, now, as at his first entrance into the heavenly sanctuary. Ἐμφανισθῆναι, rend. to be manifested. Better than to appear, because it exhibits the manifestation of Christ as something brought about as the result of a new and better economy, and distinctly contemplated in the institution of that economy. Christ is made openly manifest before the face of God. The Levitical priest was compelled to shroud the ark and the shekinah with incense-smoke, that he might not look upon God face to face. Hebrews 9:24 -------------------------------------------------------------------------------- Made with hands (cheiropoiηta). See Hebrews 9:11 for this word. -------------------------------------------------------------------------------- Like in pattern to the true (antitupa tτn alηthinτn). Late compound word, only twice in N.T. (here, 1 Peter 3:21). Polybius uses antitupos for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a tupos (model) of the heavenly realities and he made an antitupon on that model, "answering to the type" (Dods) or model. In 1 Peter 3:21 antitupos has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods). -------------------------------------------------------------------------------- Now to appear (nun emphanisthηnai). Purpose clause by the first aorist passive infinitive of emphanizτ (Matthew 27:53; John 14:21-22). For the phrase see Psalms 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Hebrews 7:25; Romans 8:34; 1 John 2:1-2. Hebrews 9:25 Hebrews 9:25 -------------------------- ουδG3761 NOR ιναG2443 THAT πολλακιςG4178 OFTEN προσφερηG4374 [G5725] HE SHOULD OFFER εαυτονG1438 HIMSELF, ωσπερG5618 EVEN AS οG3588 THE αρχιερευςG749 HIGH PRIEST εισερχεταιG1525 [G5736] ENTERS ειςG1519 INTO ταG3588 THE αγιαG39 HOLIES κατG2596 ενιαυτονG1763 YEAR BY YEAR ενG1722 WITH αιματιG129 BLOOD αλλοτριωG245 ANOTHER'S; offer: Hebrews 9:7, Hebrews 9:14, Hebrews 9:26, Hebrews 10:10 as: Hebrews 9:12, Exodus 30:10, Leviticus 16:2-34 Exodus 39:1 - holy place Leviticus 16:3 - Aaron Leviticus 16:14 - General Leviticus 16:15 - Then shall Leviticus 16:34 - once a year Numbers 16:46 - from off Numbers 29:11 - beside Isaiah 53:10 - when thou shalt make his soul Zechariah 3:9 - remove Romans 3:25 - remission Hebrews 7:8 - he liveth Hebrews 7:27 - this Hebrews 9:28 - was Hebrews 9:25. ---------------------- Another contrast is in the frequency with which the two priests performed their services in the most holy place. The high priests of the Levitical order had to repeat theirs often (every year). Blood of others means that the high priest of that law used the blood of a victim and not his own blood. Hebrews 9:25 -------------------------------------------------------------------------------- Nor yet that (οὐδ' ἵνα) Supply did he enter. "Nor yet did he enter that he might offer," etc. -------------------------------------------------------------------------------- He should offer himself often (πολλάκιςπροσφέρῃἑαυτόν) His offering did not need repetition like the Levitical sacrifices. Offer himself refers rather to Christ's entrance into the heavenly sanctuary and presentation of himself before God, than to his offering on the cross. See on Hebrews 9:14. The sacrifice on the cross is described by παθεῖν suffer, Hebrews 9:26, and is introduced as a distinct thought. The point is that, being once in the heavenly sanctuary, Christ was not compelled to renew often his presentation of himself there, since, in that case, it would be necessary for him to suffer often. Each separate offering would necessitate a corresponding suffering. Hebrews 9:25 -------------------------------------------------------------------------------- That he should offer himself often (hina pollakis prospherηi heauton). Purpose clause with hina and present active subjunctive of prospherτ (keep on offering himself, like Hebrews 5:1; Hebrews 5:3). -------------------------------------------------------------------------------- With blood not his own (en haimati allotriτi). So-called instrumental use of en (accompaniment). allotrios means "belonging to another," "not one's own" (Luke 16:12). Hebrews 9:26 Hebrews 9:26 -------------------------- επειG1893 SINCE εδειG1163 [G5900] IT WAS FOR αυτονG846 HIM πολλακιςG4178 OFTEN παθεινG3958 [G5629] TO HAVE αποG575 FROM "THE" καταβοληςG2602 κοσμουG2889 OF "THE" WORLD. νυνG3568 δεG1161 BUT NOW απαξG530 ONCE επιG1909 IN συντελειαG4930 "THE" τωνG3588 OF THE αιωνωνG165 AGES, ειςG1519 FOR "THE" αθετησινG115 PUTTING AWAY αμαρτιαςG266 OF SIN διαG1223 BY τηςG3588 θυσιαςG2378 αυτουG846 HIS πεφανερωταιG5319 [G5769] HA HAS BEEN . the foundation: Matthew 25:34, John 17:24, 1 Peter 1:20, Revelation 13:8, Revelation 17:8 in: Hebrews 1:2, Isaiah 2:2, Daniel 10:14, Micah 4:1, 1 Corinthians 10:11, Galatians 4:1, Ephesians 1:10, 1 Peter 1:20 he appeared: Hebrews 9:12, Hebrews 7:27, Hebrews 10:4, Hebrews 10:10, Leviticus 16:21, Leviticus 16:22, 2 Samuel 12:13, 2 Samuel 24:10, Job 7:21, Daniel 9:24, John 1:29, 1 Peter 2:24, 1 Peter 3:18, 1 John 3:5 the sacrifice: Hebrews 9:14, Hebrews 10:12, Hebrews 10:26, Ephesians 5:2, Titus 2:14 Leviticus 9:3 - Take ye Leviticus 11:24 - General Leviticus 14:7 - let Leviticus 15:5 - General Leviticus 15:21 - General Leviticus 16:15 - Then shall Leviticus 23:28 - General Numbers 9:3 - at even Numbers 16:46 - from off Deuteronomy 16:6 - at even Joshua 20:6 - until Joshua 24:33 - died Son 8:1 - find thee Isaiah 53:10 - when thou shalt make his soul Isaiah 53:12 - he bare Ezekiel 46:15 - a continual Zechariah 3:9 - remove Matthew 24:3 - the end John 17:19 - I sanctify Romans 3:25 - remission Romans 5:6 - in due time Romans 6:10 - he died unto Galatians 3:13 - redeemed Titus 3:4 - appeared Hebrews 1:3 - by himself Hebrews 4:3 - from Hebrews 9:25 - offer Hebrews 9:26. ---------------------- If the sacrificial service of Christ was exactly like that of the Levitical priests, then He would have been required not to wait so long before beginning it. He would have needed to begin it at the same time the world (inhabitants of the earth) began to exist. Since one time only was necessary because the sacrifices of the old system were taking care of the sins for the time (to be explained at Hebrews 10:4), He could wait until the end of the world to perform His. World in this place is from AIONION which means age or dispensation. Jesus died in the last weeks of the Jewish Dispensation; fifty days after His death the Holy Spirit came upon the apostles, thus cancelling the Old and ushering in the New Testament Dispensation. Unlike the high priests of the Levitical system, Christ performed his by the sacrifice of himself. Hebrews 9:26 -------------------------------------------------------------------------------- Since the foundation of the world (ἀπὸκαταβολῆςκόσμου) For, from the foundation of the world, sin required atonement by sacrifice; and, therefore, if Christ had been a victim like others, which must be offered repeatedly, he would have had to suffer repeatedly from the foundation of the world. If his sacrifice, like the animal atonements, had availed for a time only, he would have been obliged to repeat his offering whenever that time expired; and, since his atonement was designed to be universal, it would have been necessary for him to appear repeatedly upon earth, and to die repeatedly from the foundation of the world. Comp. 1 Peter 1:20; Revelation 13:8. -------------------------------------------------------------------------------- In the end of the world (ἐπὶσυντελείᾳτῶναἰώνων) In N.T συντέλεια consummation, always with αἰὼν age. With the plural αἰώςων only here. Everywhere else συντέλειααἰῶνος. The A.V. gives a wrong impression as of the end of this visible world. The true sense is the consummation of the ages: that is to say, Christ appeared when the former ages had reached their moral consummation under the old Levitical economy. Comp. Hebrews 1:2. -------------------------------------------------------------------------------- To put away sin (εἰςἀθίτησιντῆςἁμαρτίας) Lit. for the putting away of sin. For ἀθέτησις see on Hebrews 7:18. Note the singular number, sin. The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions. Hebrews 9:26 -------------------------------------------------------------------------------- Else must he often have suffered (epei edei auton pollakis pathein). A common elliptical use of epei after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with edei is without an (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with an occurs in Hebrews 10:2. See also 1 Corinthians 5:10. "Since, if that were true, it would be necessary for him to suffer often." -------------------------------------------------------------------------------- Since the foundation of the world (apo katabolηs kosmou). See Hebrews 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1 Peter 1:19-20; Revelation 13:8). -------------------------------------------------------------------------------- At the end (epi sunteleiβi). Consummation or completion as in Matthew 13:39-40 which see. -------------------------------------------------------------------------------- Hath he been manifested (pephanerτtai). Perfect passive indicative of phaneroτ, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in 1 Timothy 3:16 and also 1 Peter 1:20. Jesus came once for all (Hebrews 1:2). -------------------------------------------------------------------------------- To put away sin (eis athetηsin tηs hamartias). See Hebrews 7:18 for the word athetηsis. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent). Hebrews 9:27 Hebrews 9:27 -------------------------- καιG2532 AND καθG2596 οσονG3745 FOR AS MUCH AS αποκειταιG606 [G5736] τοιςG3588 IT IS ανθρωποιςG444 TO MEN απαξG530 ONCE αποθανεινG599 [G5629] TO DIE, μεταG3326 AFTER δεG1161 AND τουτοG5124 THIS, κρισιςG2920 ; as: Genesis 3:19, 2 Samuel 14:14, Job 14:5, Job 30:23, Psalms 89:48, Ecclesiastes 3:20, Ecclesiastes 9:5, Ecclesiastes 9:10, Ecclesiastes 12:7, Romans 5:12 but: Hebrews 6:2, Job 19:25, Ecclesiastes 11:9, Ecclesiastes 12:14, Matthew 25:31-46, John 5:26-29, Acts 17:31, Romans 2:5, Romans 14:9-12, 1 Corinthians 4:5, 2 Corinthians 5:10, 2 Timothy 4:1, Jude 1:15, Revelation 20:11 Genesis 5:5 - and he died Genesis 47:29 - must die Genesis 50:24 - I die Joshua 23:14 - I am going Joshua 24:33 - died 1 Samuel 26:10 - his day 1 Kings 2:2 - I go 2 Kings 7:4 - we shall but die Job 3:19 - The small Job 21:33 - every man Psalms 49:10 - wise Ecclesiastes 2:16 - how Ecclesiastes 3:18 - concerning Ecclesiastes 6:6 - do Ecclesiastes 7:2 - that Ecclesiastes 8:8 - is no Ecclesiastes 12:5 - because Ezekiel 31:14 - delivered Zechariah 1:5 - General Matthew 22:25 - General Luke 20:32 - died John 12:48 - judge John 16:11 - judgment Acts 24:25 - judgment Romans 2:16 - God Romans 5:14 - death Romans 8:10 - the body 1 Corinthians 15:56 - sting Hebrews 7:8 - men Hebrews 12:23 - God Revelation 11:18 - and the time Hebrews 9:27. ---------------------- The preceding verse maintains that Christ needed to make his sacrifice only once. However, that is on the ground that man will go through death and the judgment but once. Hence this verse proceeds on that principle to affirm that it is appointed unto man to die once, and the judgment will come afterwards. Hebrews 9:27 -------------------------------------------------------------------------------- That there is no place for a repeated offering of Christ is further shown by reference to the lot of men in general. The very idea is absurd; for men die once, and judgment follows. Christ was man, and Christ died. He will not come to earth to live and die again. Christ died, but judgment did not follow in his case. On the contrary, he became judge of all. -------------------------------------------------------------------------------- It is appointed (ἀπόκειται) Lit. is laid by in store. Comp. Luke 19:20; Colossians 1:5 (see note); 2 Timothy 4:8. Hebrews 9:27 -------------------------------------------------------------------------------- It is appointed (apokeitai). Present middle (or passive) of apokeimai, "is laid away" for men. Cf. same verb in Luke 19:20; Colossians 1:5; 2 Timothy 4:8 (Paul's crown). -------------------------------------------------------------------------------- Once to die (hapax apothanein). Once for all to die, as once for all to live here. No reincarnation here. -------------------------------------------------------------------------------- After this cometh judgement (meta touto krisis). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Matthew 25:31-46; John 5:25-29). Hebrews 9:28 Hebrews 9:28 -------------------------- ουτωςG3779 THUS οG3588 THE χριστοςG5547 CHRIST, απαξG530 ONCE προσενεχθειςG4374 [G5685] HAVING BEEN OFFERED ειςG1519 τοG3588 FOR πολλωνG4183 OF MANY ανενεγκεινG399 [G5629] TO BEAR "THE" αμαρτιαςG266 SINS, εκG1537 δευτερουG1208 A SECOND TIME χωριςG5565 APART FROM αμαρτιαςG266 SIN οφθησεταιG3700 [G5701] SHALL APPEAR τοιςG3588 TO THOSE THAT αυτονG846 HIM απεκδεχομενοιςG553 [G5740] AWAIT ειςG1519 FOR σωτηριανG4991 . was: Hebrews 9:25, Romans 6:10, 1 Peter 3:18, 1 John 3:5 to bear: Leviticus 10:17, Numbers 18:1, Numbers 18:23, Isaiah 53:4-6, Isaiah 53:11, Isaiah 53:12, Matthew 26:28, Romans 5:15, 1 Peter 2:24 them: Philippians 3:20, 1 Thessalonians 1:10, 2 Timothy 4:8, Titus 2:13, 2 Peter 3:12 he appear: Zechariah 14:5, John 14:3, Acts 1:11, 1 Thessalonians 4:14-16, 2 Thessalonians 1:5-9, 2 Thessalonians 2:1, 1 John 3:2, Revelation 1:7 without: Romans 6:10, Romans 8:3 unto: Isaiah 25:9, Romans 8:23, 1 Corinthians 15:54, Philippians 3:21, 1 Thessalonians 4:17, 2 Thessalonians 1:10 Genesis 22:9 - bound Exodus 28:38 - bear the iniquity Leviticus 7:18 - bear Leviticus 16:22 - bear upon Leviticus 16:23 - General Leviticus 17:16 - General Numbers 9:13 - bear his sin Isaiah 8:17 - I will look Isaiah 35:4 - behold Isaiah 66:5 - but Ezekiel 4:4 - thou shalt bear Ezekiel 18:20 - bear Daniel 9:27 - confirm Matthew 20:8 - when Matthew 20:28 - and to Luke 19:12 - and John 1:29 - which John 12:48 - judge Acts 3:20 - General Romans 4:25 - Who was 1 Corinthians 1:7 - waiting 1 Corinthians 11:26 - till Galatians 3:13 - redeemed Colossians 3:4 - appear 2 Thessalonians 1:7 - when 2 Thessalonians 3:5 - and into 1 Timothy 6:14 - until 2 Timothy 4:1 - at Hebrews 7:27 - this Hebrews 9:12 - once Hebrews 9:15 - means Hebrews 10:10 - the offering Hebrews 12:2 - Looking 1 Peter 1:5 - unto 1 Peter 1:13 - the grace 1 Peter 2:22 - did 2 Peter 3:14 - seeing 1 John 2:28 - when Revelation 22:20 - Amen Hebrews 9:28. ---------------------- Having but one sacrifice offer, Christ waited until the typical dispensation was at its end before He did it. Bear the sins of many. The sacrifice of Christ was for the sins of the whole world (John 1:29). That means that by His one great sacrifice Christ made provision for the remission of sins for all men who will avail themselves of it under whatever dispensation they live. The rest of the verse is a beautiful likeness drawn from the procedure of the high priest of the Mosaic system. While he was in the tabernacle (or temple) performing the services for the people, they were on the outside waiting for him. After the services were completed he would come out and bless the waiting throng. (See Leviticus 9:15-24; Numbers 16:15-17; Luke 1:9-10.) Likewise faithful servants of God who are looking (with pleasure 2 Timothy 4:8) for Christ, will see Him come to earth the second time. Without sin means He will not come to make another sacrifice for sin. (One offering was all that was necessary.) When He comes it will be unto salvation; that is to complete the salvation of those who will be faithfully looking for Him. Hebrews 9:28 -------------------------------------------------------------------------------- Christ Emphasizing him, as the figure to which the old economy pointed. -------------------------------------------------------------------------------- Was once offered (ἅπαξπροσενεχθεὶς) Lit. having been offered once for all. Note the passive in contrast with offer himself, Hebrews 9:25. He was appointed to die as truly as we. Comp. Luke 24:26; Matthew 26:53-54; Psalms 40:7-8. -------------------------------------------------------------------------------- To bear (ἀνενεγκεῖν) Not in the sense of bearing a sin offering up to the cross; for ἁμαρτία never means a sin-offering; nor in the sense of putting away; but signifying to take upon himself and bear as a burden. -------------------------------------------------------------------------------- Unto them that look for him (τοῖςαὐτὸνἀπεκδεχομένοις) Rend. await him. For the verb, see on Philippians 3:20. This second coming with salvation is only for those who await him in faith. -------------------------------------------------------------------------------- Shall he appear (ὀφθήσεται) The usual verb for the appearance of Christ after his resurrection. -------------------------------------------------------------------------------- The second time (ἐκδευτέρου) A phrase quite common in N.T., but not in Paul. The idea is, beginning from the second: the second in a series taken as the point of departure. As among men judgment follows as the second thing after death, so, when Christ shall appear for the second time, he will appear as the sinless Savior. -------------------------------------------------------------------------------- Unto salvation (εἰςσωτηρίαν) Not as a sinner to be judged, but as the Savior of mankind. It is not said that he will appear as judge, but only that he will not share the judgment which befalls all men after death. Still the phrase may imply that he will award salvation, as judge, to such as have believed on him. Hebrews 9:28 -------------------------------------------------------------------------------- Once (hapax). "Once for all" (Hebrews 9:26) as already stated. -------------------------------------------------------------------------------- Shall appear a second time (ek deuterou ophthηsetai). Future passive indicative of horaτ. Blessed assurance of the Second Coming of Christ, but this time "apart from sin" (chτris hamartias, no notion of a second chance then). -------------------------------------------------------------------------------- Unto salvation (eis sτtηrian). Final and complete salvation for "them that wait for him" (tois auton apekdechomenois). Dative plural of the articular participle present middle of apekdechomai, the very verb used by Paul in Philippians 3:20 of waiting for the coming of Christ as Saviour. "THE EPISTLE TO THE HEBREWS" Chapter Ten The animal sacrifices of the Law (the first covenant) are shown to be insufficient, while the death of Christ fulfills the will of God and perfects those who are being sanctified (Hebrews 10:1-18). A three-fold exhortation based on what Christ has done (Hebrews 10:19-25) is followed by the fifth of six warnings, this one against despising God’ s grace with willful sin (Hebrews 10:26-39). POINTS TO PONDER * Why Christ’ s sacrifice is superior to animal sacrifices * The importance of drawing near to God and assembling with brethren * The terrifying condition of Christians who persist in willful sin REVIEW 1) What are the main points of this chapter?- The superiority of Christ’ s sacrifice - Hebrews 10:1-18- Exhortation to draw near and hold fast - Hebrews 10:19-25- A warning against despising - Hebrews 10:26-39 2) Why were animal sacrifices insufficient? (Hebrews 10:1-4)- They did not make one perfect, because they could not take away sins 3) In coming to do the will of God, what has Jesus done? (Hebrews 10:9)- He took away the first (covenant) that He may establish the second (covenant) 4) What distinguishes Christ’ s sacrifice from those of OT priests? (Hebrews 10:11-14)- He offered one sacrifice for all time, capable of perfecting those being sanctified 5) What three-fold exhortation is based on what Jesus has done? (Hebrews 10:22-24)- Let us draw near, let us hold fast, let us consider one another 6) What should we not forsake? (Hebrews 10:25)- The assembling of ourselves together 7) What’ s meant by "sin willfully"? What’ s the consequence of doing so? (Hebrews 10:26-27)- To knowingly persist in sin (i.e., presumptuous, rebellious sin) - No sacrifice for sin, certain fearful expectation of judgment and fiery indignation 8) Of what is one guilty when they persist in sin? Why should one be afraid? (Hebrews 10:29-31)- Trampling the Son of God underfoot, counting the blood by which one is sanctified a common thing, insulting the Spirit of grace - God will judge His people, it is a fearful thing to fall into the hands of the living God 9) What three things do we need to receive the promise of God? (Hebrews 10:35-39)- Confidence, endurance, faith HEBREWS CHAPTER TEN. Christ's Sacrifice Offered Once for All.SUMMARY.--The Imperfection of the Sacrifices of the Law. In Such Sacrifices God Had No Pleasure. Christ's Sacrifice Offered Once for All. The Holiest of All Opened by the Blood of Christ. Exhortation to Faithful Perseverance. If Christ is Rejected, No More Sacrifice. 1-4. The Law. The law of Moses. Having a shadow of the good things to come. It did not contain the good things, but only the shadow of them. They were typified in the law but exist in the gospel. Can never . . . make the comers thereunto perfect. That is, free them from sin, and thus perfect their consciences. 2. For then would they not, etc. If the legal sacrifices secured complete forgiveness, they would not have been offered over and over. The fact that it was done showed that there was still a consciousness of sin. 3. There is a remembrance, etc. Besides the daily sacrifices, and the individual sacrifices, there was repeated every year the atonement for the whole nation. There were daily, monthly, and yearly sacrifices. 4. For it is not possible. The blood of bulls and goats, the animals offered in the sacrifices, had no power to cleanse from sin. In their essence the only real efficacy of the bloody sacrifices of the altar was the moral effect upon the people and the fact that they pointed forward to the Lamb of God. 5-10. When he cometh into the world. Since the Levitical sacrifices could not cleanse from sin, Christ, the Redeemer from sin, said when he entered upon his mission, Sacrifice and offering thou wouldest not.Quoted from Psalms 40:6-8 . Since the sacrifices and offerings of the Jewish altar did not meet God's will. A body hast thou prepared me for an offering. This is Christ's offering. 6. In burnt offerings. Burnt offerings were wholly consumed. See Leviticus 1:17 . Sacrifices for sin. See Leviticus 4:1 to Leviticus 5:13 . They were so called because of their special reference to sin. In neither had God pleasure; that is, they did not fully meet his will. 7. Then said I, Lo, I come. The Psalmist represents Christ, who comes simply to do the will of God, completely surrendered to his will. In the volume of the book. In the roll of the law it is written of me; that is, there I am predicted. 8, 9. Then said he. He said, first, "The Levitical sacrifices do not please God;" then he said, second; Lo, I come to do thy will. This is pleasing to God. Hence he taketh away the first, the old covenant with its sacrifices, and establishes the second, the new covenant inaugurated by complete submission to the will of God. 10. By which will we are sanctified. By this complete submission our sins are removed from us and we are made holy. The meaning of "sanctified" here is remission of sin. Through the offering of the body of Jesus Christ. In Christ's surrender his body was offered on the cross, once for all for sin, and by that offering our sins are remitted. 11-14. Every priest standeth daily ministering. Christ offered his sacrifice "once for all," but Levitical priests offer daily their sacrifices which can never take way sins. 12. But this man. Jesus, after . . . one sacrifice, himself on the cross, sat down, which implies that he needeth to make no more offering. On the right hand of God. Honored forever. 13. From henceforth expecting. Waiting until every enemy is conquered. See note on 1:13. 14. For by one offering, that of the cross, he hath perfected forever. Given them perfect consciences free from a sense of the guilt of sin. Them that are sanctified. All Christ's brethren are sanctified ; so are all whose sins are forgiven ( Hebrews 10:10 Hebrews 10:29 , also verse 29); all saints are sanctified ; hence all Christians are called the "sanctified." 15-18. Whereof the Holy Ghost is also a witness. It testifies that Christ perfects the sanctified. See, too, that it bears witness in words. He spoke in Jeremiah the prophet. 16, 17. This is the covenant, etc.See Jeremiah 31:33 Jeremiah 31:34 ; also notes on 8:10. Their sins and iniquities will I remember no more. It is thus God "perfects the sanctified," by forgiving all their sins. 18. Where remission of these is.Hence, since there is complete remission, no more offering for sin is required. 19-22. Having therefore, brethren, boldness. It has now been shown that Christ has, as our high priest, opened the way into the holiest of all, the heavens, for us. Hence we may follow with boldness. We have the assurance of heaven. 20. By a new and living way. Christ is the way. The way for us is not only pointed out but opened through his flesh. His rent body poured out the redeeming blood, and thus the veil before the holiest of all was rent open that we might enter in. For us the rent veil is the body of Christ. 21. And having an high priest. Our high priest hath opened the way by rending the veil. He is priest over the House of God, the church on earth, and our high priest in the Holiest of all above. 22. Let us draw near, the altar of incense, the open veil, and to God who dwelleth in the Holiest of all. With a true heart. Sincere and pure heart. In full assurance of faith. Filled with trust in our high priest. Our hearts sprinkled from an evil conscience. By the blood of Christ through which we realize that our sins are forgiven. Our bodies washed with pure water. See Titus 3:5 and Acts 22:16 . Alford, Prof. Stuart, Delitzch, Moll, Meyer and most commentators refer the passage to baptism. That is undoubtedly the thought of the sacred writer; the heart and spirit are cleansed by the blood of Christ and the body sanctified by washing in pure water, effecting the purification of the whole man. 23. Let us hold fast. The thought is, cling to the faith professed and the hope in the soul without wavering. 24, 25. Consider one another. Let each care for others and exhort others to love and to do good works both by word and example. 25. Not forsaking the assembling of ourselves. In times of persecution there was a great temptation to stay away from the church assemblies, and some had fallen into dangerous neglect. As ye see the day approaching. There were signs that the Hebrew Christians could see that the day was near at hand. They probably thought that Christ would come in person at that day. He did come in judgment on the Jewish nation. As that awful time of trial seemed near at hand they should be zealous in exhorting each other. Macknight, Stuart, Milligan, Meyer and many others refer "day" to the destruction of the Jewish nation. 26-31. For if we sin wilfully. Deliberately trample under foot Christ's will; apostasize from the faith in life. Remaineth no more sacrifice. We have, in that case, rejected Christ, the only sacrifice for sin. 27.There remains instead a looking for of judgment. Cut off from hope of salvation by rejecting Christ, one has only judgment and punishment to look forward to. 28. He that despised Moses' law. He who wilfully rebelled against the law of Moses had no remission. When proved guilty by two or three witnesses his fate was death. See Numbers 15:30-36 Deuteronomy 13:6-10 . There was mercy for the ignorant, the mistaken, those "overtaken," but not for the deliberate despiser. 29. Of how much sorer punishment. Where much is given much is required. How great the sin of the apostate! Trodden under foot the Son of God. Despised him instead of Moses. Counted the blood of the covenant, the blood of Christ, the blood by which he was sanctified (cleansed from the guilt of sin), treated this blood as if it was unholy. Done despite unto the spirit of grace. Rejected all the work, the words, the preaching, the pleadings of the Holy Spirit. 30. We know him that hath said. We know what God hath said. He promises vengeance and judgment upon sinners. Vengeance. See Deuteronomy 32:35 . The Lord shall judge. See Deuteronomy 32:36 . 31. It is a fearful thing, etc.A fearful thing for the sinner who has despised God's mercy; for the apostate who has trampled it under foot. 32-36. Call to remembrance the former days. Some former day of persecution, after they were enlightened (Revision) by the gospel. Possibly the great persecution at the death of Stephen is referred to, or that of Act 12:1-3 . 33. Made a gazing stock. Looked upon with reproach, abused and afflicted personally. Companions. Sharing the suffering of those who were persecuted. 34. For ye had compassion on them in bonds (Revision). And actively showed their sympathy. Took joyfully the spoiling of your goods. The losses made necessary by becoming Christians. Knowing. Knowing that if they lost on earth they would gain in heaven. 35. Cast not away therefore. In as much as formerly ye endured so well, be faithful now. Some great period of trial was evidently being endured. 36. For ye have need of patience.Patience is an essential element of patient endurance. See Romans 5:3-5 . 37-39. For yet a little while. Quoted from Habakkuk, chapter 2 , and applied to Christ. Soon Christ will come, either in person or by his providence, in such a way as to bring relief. He did thus come very soon after and ended Jewish persecution by the overthrow of the nation. This is a frequent sense of oft-repeated allusions to the coming of the Lord found both in the Old Testament and New Testament. SeeHabakkuk, chapter 2 . The passage there quoted refers to the destruction of Jerusalem by Nebuchadnezzar, and is here applied to the destruction by the Romans. 38. Now the just shall live by faith.Habakkuk 2:4 . Those who continued to walk in the full assurance of faith shall live by faith. If any man draw back. He who draws back through fear, or because of trial, in him God hath no pleasure. See Psalms 5:4 . 39. But we are not of them. The apostle has confidence that the Hebrew saints are of those who "shall live by faith" rather than those who draw back to perdition. He that draweth back is lost. Hebrews 10 Verse 1 1. ׃ךי�ם. The ףךי� is the opposite to the וἰך‏ם, and the two words sum up the whole of the preceding argument. פῶם לוככ�םפשם ἀדבטῶם. Of the good things which Christ had now brought into the world (Hebrews 9:11). ןὐך בὐפὴם פὴם וἰך�םב. “ The Law,” says St Ambrose, “ had the shadow; the Gospel the image; the Reality itself is in Heaven.” By the word image is meant the true historic form. The Gospel was as much closer a resemblance of the Reality as a statue is a closer resemblance than a pencilled outline. פבῖע בὐפבῖע טץף�ביע. Not “ with those” (as in A. V.), but “with the same sacrifices, year by year, which they offer continuously, make perfect them that draw nigh,” i.e. the Priests can never with their sacrifices, which are the same year by year, perfect the worshippers. Some have given a fuller sense to the words “ the same,” as though it meant that even the sacrifices of the Day of Atonement cannot make any one perfect, being as they are, after all, the same sacrifices in their inmost nature as those which are offered every morning and evening. וἰע פὸ היחםוך�ע. “To perpetuity.” See Hebrews 10:12, &c. ןὐה�נןפו ה‎םבפבי. This may be the right reading, though the plural ה‎םבםפבי “they are never able,” is found in some MSS. If the latter be the true reading the sentence begins with an unfinished construction (anakoluthon). Verses 1-14 1– 14. THE ONE AND THE MANY Verses 1-39 CH. 10. The first eighteen verses of this chapter are a summary, rich with fresh thoughts and illustrations, of the topics on which he has been dwelling; namely [1] The one sacrifice of Christ compared with the many Levitic sacrifices (1– 10). [2] The perfectness of His finished work (11– 18). The remainder of the chapter is occupied with one of the earnest exhortations (19– 25) and solemn warnings (26– 31), followed by fresh appeals and encouragements (32– 39), by which the writer shews throughout that his object in writing is not speculative or theological, but essentially practical and moral. Verse 2 2. ἐנב‎ףבםפן נסןףצוס�לוםבי. The participle is classically used after נב‎וףטבי, Winer, p. 323. ףץםו�החףים. “Consciousness.” ךוךבטבסיףל�םןץע. “Having been cleansed,” by these sacrifices, once for all. Verse 3 3. ἀם�לםחףיע ἁלבספיῶם. This view of sacrifices— that they are “a calling to mind of sins yearly”— is very remarkable. It seems to be derived from Numbers 5:15, where “ the offering of jealousy” is called “ an offering of memorial, bringing iniquity to remembrance.” Philo also speaks of sacrifices as providing “ not an oblivion of sins, but a reminding of them.” De plant. Noe, § 25. De Vit. Mos. III. § 10 (Opp. I. 345, II. 246). But if the sacrifices thus called sins to remembrance, they also daily symbolised the means of their removal, so that when offered obediently with repentance and faith they became valid symbols. Verse 4 4. ἀה‎םבפןם ד�ס. This plain statement of the nullity of sacrifices in themselves, and regarded as mere outward acts, only expresses what had been deeply felt by many a worshipper under the Old Covenant. It should be compared with the weighty utterances on this subject in the O.T., 1 Samuel 15:22; Isaiah 1:11-17; Jeremiah 6:20; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8; Psalms 40:6-8 (quoted in the next verses), and Psalms 50, 51; and above all Hosea 6:6, which, being a pregnant summary of the principle involved, was a frequent quotation of our Lord. Any value which the system of sacrifices possessed was not theirs intrinsically (propriג virtute) but relatively and typically (per accidens). “ By a rudely sensuous means,” says L�nemann, “ we cannot attain to a high spiritual good.” Philo in one of his finest passages shews how deeply he had realised that sacrifices were valueless apart from holiness, and that no mere external acts can cleanse the soul from moral guilt. He adds that God accepts the innocent even when they offer no sacrifices, and delights in unkindled altars if the virtues dance around them (De plant. Noe). The heathen had learnt the same high truths. Horace (Od. III. 23) sings, “ Immunis aram si tetigit manus Non sumptuosג blandior hostiג Mollivit aversos Penates Farre pio et saliente micג.” Verse 5 5. וἰףוסק�לוםןע וἰע פὸם ך�ףלןם כ�דוי. The quotation is from Psalms 40:6-8. The words of the Psalmist are ideally and typologically transferred to the Son, in accordance with the universal conception of the O. T. Messianism which was prevalent among the Jews. It made no difference to their point of view that some parts of the Psalm (e.g. in Hebrews 10:12) could only have a primary and contemporary significance. The “ coming into the world” is here regarded as having been long predetermined in the Divine counsels; it is regarded, as Delitzsch says, “ not as a point but as a line.” ָץף�בם ךבὶ נסןףצןסὰם ןὐך ἠט�כחףבע. “Thou caredst not for slain beast or bloodless oblation.” This is in accordance with the many magnificent declarations which in the midst of legal externalism declares its nullity except as a means to better things (Isaiah 1:11; Jeremiah 6:20; Hosea 6:6; Amos 5:21; 1 Samuel 15:22, &c.). ףῶלב הὲ ךבפחספ�ףש לןי. “But thou didst prepare a body for me.” This is the rendering of the LXX. In the Hebrew it is “But ears hast thou digged for me.” The text of the Hebrew does not admit of easy alteration, so that either [1] the reading of the Greek text in the LXX. must be a clerical error, e.g. �ֱװַׁװֹ׃ֱ׃�´ֱ for �ֱװַׁװֹ׃ֱ׃�װֱֹ, or [2] the LXX. rendering must be a sort of Targum or explanation. They regarded “ a body didst Thou prepare” as equivalent to “ Ears didst thou dig.” The explanation is usually found in the Hebrew custom of boring a slave’ s ear if he preferred to remain in servitude (Exodus 21:6; Deuteronomy 15:17), so that the “ bored ear” was a symbol of willing obedience. But the Hebrew verb means “ to dig” rather than “ to bore,” and the true explanation seems to be “ thou hast caused me to hear and obey.” So in Isaiah 48:8 we have “ thine ear was not opened,” and in Isaiah 50:5, “ God hath opened my ear and I was not rebellious.” Thus in the two first clauses of each parallelism in the four lines we have the sacrifices which God does not desire; and in the second clause the obedience for which He does care. “ The prepared body” is “ the form of a servant,” which Christ took upon Him in order to “ open His ears” to the voice of God (Philippians 2:7). See Revelation 18:13, where “ bodies” means “ slaves,” St Paul says, “ Ye are become dead to the law by the body of Christ” (Romans 7:4). Verse 6 6. ὁכןךבץפ‏לבפב. Lit., “Holocausts.” The word occurs here alone in the N. T. These “ whole burnt offerings” typified absolute self-dedication; but the holocaust without the self-sacrifice was valueless. נוסὶἁלבספ�בע. “Sin-offerings.” An ellipse for טץף�בע נוסὶἁל. derived from the LXX. (Leviticus 7:27 [37]). Verse 7 7. Ἰהןὺἥךש. “I am come.” This 40th Psalm is one of the special Psalms for Good Friday. ἐך ךוצבכ�הי גיגכ�ןץ. The word ךוצבכ�ע, here rendered volume, does not occur elsewhere in the N. T. It means the knob (umbilicus) of the roller on which the vellum was rolled. The word in the Hebrew is מְנִלָּה, “ a roll.” See LXX. Ezekiel 2:9; Ezekiel 3:1. It cannot be rendered “ in the chief part” or “ in the beginning.” The words “ it is written of me” may mean in the Hebrew “it has been prescribed to me,” and others take the clause to mean “ I am come with the roll of the book which is written for me.” If we ask what was “ the book” to which the author of the Psalm referred the answer is not easy; it may have been the Law, or the Book of God’ s unwritten counsels, as in Psalms 139:16. The writer of the Epistle, transferring and applying David’ s words to Christ, thought doubtless of the whole O. T. (comp. Luke 24:26-27, “ He expounded unto them in all the Scriptures the things concerning Himself” ). פןῦ נןיῆףבי ὁ טוὸע פὸ ט�כחל� ףןץ. The writer has omitted the words “ I delight” (LXX. ἠגןץכ�טחם) and has made the gen. of purpose depend on ἥךש. Slavish accuracy in quotation is never aimed at by the sacred writers, because they had no letter-worshipping theory of verbal inspiration. They held that the inspiration lay in the sense and in the thoughts of Scripture, not in its ipsissima verba. Hence they often consider it sufficient to give the general tendency of a passage, and frequently vary from the exact words. Verse 8 8. ךבפὰ ם�לןם. “According to the Law.” A whole argument is condensed into these words, which the context would enable readers to develop for themselves. Verse 9 9. פ�פו וἴסחךום. Lit., “Then he has said.” פὸ נסῶפןם. Namely, Sacrifices, &c. פὸ הו‎פוסןם. Namely, the Will of God. Verse 10 10. ἡדיבףל�םןי ἐףל�ם. “We have been sanctified.” As we have already seen, the word ἁדיבףלὸע is not used of progressive sanctification, but of consecration in a pure state to God’ s service (Hebrews 2:11, Hebrews 13:12, &c., and comp. John 17:19; 1 Thessalonians 4:3, “ This is the will of God, even your sanctification” ). פןῦ ף‏לבפןע. The “ body” is a reference to Hebrews 10:5. And because Christ thus offered His body we are bidden to offer our bodies as “ a living sacrifice, holy, well-pleasing to God” (Romans 12:1). Verse 11 11. נᾶע לὲם ἱוסו‎ע. The better reading seems to be ἀסקיוסו‎ע, “ High Priest.” ἕףפחךום. None were permitted to sit in the Holy Place. Christ sat in the Holiest, far above all Heavens. נןככ�ךיע. “ Day by day for a continual burnt-offering” (Numbers 28:3; comp. Hebrews 7:27). נוסיוכוῖם. This is a much stronger word than ἀצביסוῖם in Hebrews 10:4. It means “at once to strip away,” as though sin were some close-fitting robe (see Hebrews 12:1) . Verse 12 12. ἐם הומיᾷ. Hebrews 1:13; Hebrews 8:1. Verse 13 13. ἕשע פוטῶףים. The more usual construction of ἕשע when no definite time is indicated would be ἕשע ἄם; but ἂם is frequently omitted, and especially in later Greek. 2 Peter 1:19 ἔשע ןὗἡל�סב היבץד�ףῃ. Winer, p. 371. ὑנןנ�היןם. Psalms 110:1; 1 Corinthians 15:25. Verse 14 14. פופוכו�שךם. Hebrews 7:11; Hebrews 7:25. פןὺע ἁדיבזןל�םןץע. “Those who are in the way of sanctification” (Hebrews 2:11; comp. Acts 2:47). Verse 15 15. ה�. “But.” The A.V. inserts “ whereof” in italics to make the connexion easier. פὸ נםוῦלב פὸἅדיןם. “ For holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). לופὰ דὰס פὸ וἰסחך�םבי. There is no direct completion of this sentence, but the words “ again He saith” are found in some editions before Hebrews 10:17. They have no manuscript authority, but were added by Dr Paris (from the Philoxenian Syriac) in the margin of the Cambridge Bible of 1762. Verse 16 16. ֱὕפח ἡ היבט�ךח. Jeremiah 31:33-34 (comp. Hebrews 8:10-12). Verse 17 17. ןὐ לὴ לםחףט�ףןלבי ἔפי. This oblivion of sin is illustrated by many strong metaphors in Isaiah 44:22; Isaiah 38:17; Jeremiah 50:20; Psalms 103:12; Micah 7:19, &c. Verse 18 18. ןὐך�פי נסןףצןסὰ נוסὶἁלבספ�בע. Since the object of all sacrifices is the purging of the soul from guilt, sacrifices are no longer needed when sins have been annulled (Hebrews 9:26). Those words form the triumphant close of the argument. To revert to Judaism, to offer sacrifices, meant henceforth faithlessness as regards Christ’ s finished work. And if sacrifices were henceforth abolished there was obviously an end of the Aaronic Priesthood, and therewith of the whole Covenant. The shadow had now been superseded by the substance, the sketch by the reality. And thus the writer has at last made good his opening words, that “ at this end of the days God had revealed Himself to us by His Son,” and that the New Covenant thus revealed was superior to the First, alike in its Agent (Hebrews 7:1-25), its Priesthood (Hebrews 7:25 to Hebrews 9:12), its Tabernacle, and its sacrificial ordinances (Hebrews 9:13 to Hebrews 10:18). Verse 19 19. ἀהוכצן�. Hebrews 3:1; Hebrews 3:12, Hebrews 13:22. נבססחף�בם וἰע פὴם וἴףןהןם ך.פ.כ. “Confidence in the blood of Jesus, for our entrance into the Holiest.” This right of joyful confidence in our access to God through Christ is dwelt upon in Ephesians 2:18; Ephesians 3:12. Verses 19-25 19– 25. AN TO AND Verse 20 20. נס�ףצבפןם. The word rendered “new” both in A. V. and R. V. is substituted for ךביםὸע (recens) which is used throughout the Epistle, probably because ἐםוךב�םיףום (“He dedicated” or inaugurated, comp. Hebrews 9:18) immediately precedes. ׀ס�ףצבפןע by its derivation means “newly-slain.” It may be doubted however whether the writer intended the oxymoron “newly-slain yet living.” That the road was “ new” has already been shewn in Hebrews 9:8-12. It is called “ living” not as “ life-giving” or “ enduring,” but because “ the Lord of life” is Himself the way (John 14:6; comp. Ephesians 3:12). היὰ פןῦ ךבפבנופ�ףלבפןע ך.פ.כ. There is here a passing comparison of Christ’ s human body to the Parocheth or Veil (Hebrews 6:19, Hebrews 9:3) through which the Priest passed into the Holiest, and which was rent at the crucifixion (Matthew 27:51). It was through His Suffering Humanity that He passed to His glory. Verse 21 21. ἱוס�ב ל�דבם. Lit., “ a great Priest” (as in Leviticus 21:10), by which is meant not only a High Priest, but also a Kingly Priest (Zechariah 6:11-13). ἐנὶ פὸם ןἶךןם פןῦ טוןῦ. See Hebrews 3:6; 1 Timothy 3:15. Verse 22 22. נסןףוסק‏לוטב. We have seen throughout that the notion of free access and approach to God is prominent in the writer’ s mind. ἐם נכחסןצןס�ᾳ. See Hebrews 6:11. ῥוסבםפיףל�םןי ך.פ.כ. In verbs beginning with ס the MSS. vary in their method of writing both the augmented and the reduplicated tenses. Thus we find both ἐῤῥיל�םןי and ῥוס. The ἀנὸ means that we are so sprinkled as to be removed from the evil conscience (Winer, p. 736). The words mean “ having our souls— our inmost consciousness— sprinkled as it were with the blood of Christ (Hebrews 9:14, Hebrews 12:24, 1 Peter 1:2) and so cleansed from the consciousness of guilt.” So the Jewish priests were purified from ceremonial defilement by being sprinkled with blood (Exodus 29:21; Leviticus 8:30). כוכןץל�םןי. The perfect participles in these clauses—“having been sprinkled,” “having been washed”— imply that it is to be done once and for ever. All Christians are priests to God (Revelation 1:5-6); and therefore Christian Priests, before being permitted to approach to God, must, like the Jewish Priests (Exodus 30:20), be sprinkledwith the blood of Christ, and bathed in the water of baptism (Ephesians 5:26; Titus 3:5; 1 Peter 3:21). ὕהבפי ךבטבסῷ. “ I will sprinkle clean water upon you, and ye shall be clean” (Ezekiel 36:25). Verse 23 23. פὴם ὁלןכןד�בם פῆע ἐכנ�הןע. “The confession of our Hope.” Here we have the same trilogy of Christian graces as in St Paul— Faith (Hebrews 10:22), Hope (Hebrews 10:23), and Love (Hebrews 10:24). ἀךכיםῆ. “So that it do not bend.” It must be not only “ secure” (Hebrews 3:6; Hebrews 3:14), but not even liable to be shaken. ניףפὸע ד�ס. Hebrews 6:13, Hebrews 11:11, Hebrews 12:26. The writer felt the necessity of insisting upon this point, because the sufferings of the Hebrew converts, and the long delay (as it seemed to them) of Christ’ s return, had shaken their constancy. Verse 24 24. וἰע נבסןמץףלὸם ἀד�נחע. “For provocation to love.” The word נבסןמץףל�ע is more generally used in a bad sense, like the English word “ provocation” (see Acts 15:39; Deuteronomy 29:28, LXX.). And perhaps the writer here chose the word to remind them that the “ provocation” at present prevailing among them was to hatred not to love. Verse 25 25. פὴם ἐניףץםבדשדὴם ἑבץפῶם, i.e. “ our Christian gatherings.” Apparently the flagging zeal and waning faith of the Hebrews had led some of them to neglect the Christian assemblies for worship and Holy Communion (Acts 2:42). Ἐניףץםבדשדὴ only occurs in 2 Thessalonians 2:1, and is perhaps chosen to avoid the Jewish word “ synagogue” ; and the more so because the duty of attending “ the synagogue” was insisted on by Jewish teachers. In the neglect of public worship the writer saw the dangerous germ of apostasy. ךבטὼע ἔטןע פיף�ם. This neglect of attending the Christian gatherings may have been due in some cases to fear of the Jews. It shewed a fatal tendency to waver in the direction of apostasy. נבסבךבכןῦםפוע. Though the active is used it implies the duty of mutual encouragement. פὴם ἡל�סבם. The Day which Christians expected was the Last Day (1 Corinthians 3:13). They failed to see that the Day which the Lord had primarily in view in His great eschatological discourse (Matthew 24) was the Close of the Old Dispensation in the Fall of Jerusalem. The signs of this were already in the air, and that approaching Day of the Lord was destined to be “ the bloody and fiery dawn” of the Last Great Day—“ the Day of days, the Ending-day of all days,” the Settling-day of all days, the Day of the promotion of Time into Eternity, the Day which for the Church breaks through and breaks off the night of this present world” (Delitzsch). Verse 26 26. Ἑךןץף�שע ד�ס. The word “wilfully” stands in contrast with sins of weakness, ignorance and error in Hebrews 5:2. If the writer meant to say that, after the commission of wilful and heinous sins, “ there remaineth no more sacrifice for sins,” this would not only be the most terrible passage in Scripture, but would do away with the very object of Redemption, and the possibility of any Forgiveness of Sins. It would, as Kurtz says, “ be in its consequences truly subversive and destructive of the whole Christian soteriology.” But the meaning rather is, “If we are willing sinners,” “ if we are in a state of deliberate and voluntary defiance to the will of God.” He is alluding not only to those sins which the Jews described as being committed presumptuously “ with uplifted hand” (Numbers 15:30; Psalms 19:13; see Hebrews 6:4-8, Hebrews 12:16-17), but to the deliberate continuity of such sins as a self-chosen law of life; as for instance when a man has closed against himself the door of repentance and said “ Evil, be thou my good.” Such a state is glanced at in 2 Peter 2:20-21; Matthew 12:43-45. פὴם ἐנ�דםשףים. “The full knowledge of the truth.” Something more is meant than mere historical knowledge. He is contemplating Christians who have made some real advance, and then have relapsed into “ desperation or the wretchlessness of unclean living.” ןὐך�פי נוסὶἁלבספיῶם ἀנןכו�נופבי טץף�ב. Lit., “no sacrifice for sins is any longer left for them.” They have rejected the work of Christ, and it cannot be done for them over again. There is one atoning sacrifice, and that they have repudiated. He does not say that they have exhausted the infinite mercy of God, nor can we justly assert that he held such a conclusion; he only says that they have, so long as they continue in such a state, put themselves out of God’ s covenant, and that there are no other covenanted means of grace. For they have trampled under foot the offer of mercy in Christ and there is no salvation in any other (Acts 4:12). Verses 26-31 26– 31. A SOLEMN WARNING OF THE PERIL OF WILFUL Verse 27 27. צןגוסὰ ה� פיע ἐךהןק�. All that is left for willing apostates when they have turned their backs on the sole means of grace is “some terror-causing expectance of a judgement.” They are “ heaping up to themselves wrath against the day of wrath” (Romans 2:5). צןגוסὸע means “inspiring fear,” not “feeling fear.” Ἐךהןקὴ is a ἄנבמ כוד�לוםןם in the N. T. The פיע adds strong emphasis to the expression = “ a very terrible.” Comp. Lucian צןגוס�ם פי ט�בלב. Diod. Sic. ἐנ�נןם�ע פיע ג�ןע. ךבὶ נץסὸע זῆכןע. Lit., “and a jealousy of fire.” He is thinking of God “ as a consuming fire” (Hebrews 12:29) and of the question “ Shall thy jealousy burn like fire?” Psalms 79:5 (comp. Ezekiel 36:5). ἐףט�וים ל�ככןםפןע פןὺע ὑנוםבםפ�ןץע. “Destined” (by prophecy) “to devour opponents.” “ Yea, let fire devour thine enemies” (Isaiah 26:11). It has so long been the custom to interpret such passages of “ eternal torments” that we lose sight of the fact that such a meaning, if we may interpret Scripture historically, was in most cases not consciously present to the mind of the writers. The constant repetition of the same metaphor by the Prophets with no reference except to temporal calamities and the overthrow of cities and nations made it familiar in this sense to the N. T. writers. By “ the adversaries” here are not meant “ sinners,” but impenitent Jews and wilful apostates who would perish in the Day of the Lord (2 Thessalonians 1:8). It is at least doubtful whether the writer meant to imply anything beyond that prophecy of doom to the heirs of the Old Covenant which was fulfilled a few years later when the fire of God’ s wrath consumed the whole system of a Judaism which had rejected its own Messiah. The word for “ adversaries” only occurs besides in the N. T. in Colossians 2:14. Verse 28 28. ἀטופ�ףבע פיע. Especially by being guilty of the sin of idolatry (Deuteronomy 17:2-7). Literally, it is “any one, on setting at nought Moses’ law.” קשסὶע ןἰךפיסלῶם. The Mosaic law pronounced on offenders an inexorable doom. “ The letter killeth” (2 Corinthians 3:6). ἐנὶ הץףὶם ἤ פסיףὶם ל�ספץףים, i.e. by the testimony of at least two (John 8:17; 2 Corinthians 13:1). Comp. the use of ἐנὶ “ on the condition of” in Hebrews 9:17. ἀנןטם�ףךוי. Lit., “dies.” Here is another of the favourite Jewish exegetical arguments a minori ad majus. Verse 29 29. הןךוῖפו. This word is parenthetic, and does not affect the construction. פילשס�בע. The word for “ punishment” in the N.T. is in every other passage ך�כבףיע, which means, in accordance with its definition, and in much of its demonstrable usage, “remedial punishment.” Here the word (though the difference is not observed by our A. V., which has created so many needless variations, and obliterated so many necessary distinctions) means “ vengeance” or “ retribution.” It need hardly be said that “vindictive punishment” can only be attributed to God by the figure of speech known as anthropopathy, i.e. the representation of God by metaphors drawn from human passions. It is also obvious that we misuse Scripture when we press casual words to unlimited inferences. “ Vengeance” is here used because [1] the author is alluding to defiant and impenitent apostates, in language derived from the earthly analogies, and [2] because he is referring to the temporal ruin and overthrow of the Jewish polity at the fast-approaching Day of Christ’ s Coming. The passage which he proceeds to quote (Deuteronomy 32:35) refers directly to national and temporal punishments. The verb פילשסוῖם is only used twice in the N. T. (Acts 22:5;Acts 26:11)— both times of the persecution of Christians by Saul. ךבפבנבפ�ףבע. The writer could hardly use stronger language to imply the extremity of wilful rebellion which he has in view. It scarcely applies to any except blaspheming infidels and to those Jews who have turned the very name of Jesus in Hebrew into an anagram of malediction, and in the Talmud rarely allude to Him except in words of scorn and execration. פὸ בἶלב פῆע היבט�ךחע. He uses the same phrase in Hebrews 13:20; and naturally, since the thoughts are full of the analogy of Jewish sacrifices. ךןים�ם. Lit., “a common thing,” i.e. either “ unclean” or “ valueless.” Clearly such conduct as this must be the nearest approach we can conceive to “ the sin against the Holy Ghost,” “ the unpardonable sin,” “ the sin unto death,” for which no remedy is provided in any earthly means of grace (Matthew 12:31; 1 John 5:16). ἐםץגס�ףבע. Lit., “insulted” ; e.g. “ by blasphemy against the Holy Ghost” (Matthew 12:31-32). It is possible to grieve utterly that Holy Spirit (Ephesians 4:30) and so to become “ reprobate.” The apostates whose case is here imagined despise alike the Father (Hebrews 5:5), the Son, and the Holy Spirit (Hebrews 6:4-6). They reject the very promises of their baptismal profession and abnegate the whole economy of grace. The verb ἐםץגס�זוים occurs here only in the N. T. It may also govern the dative. Verse 30 30. Ἐלןὶἐךה�ךחףיע. The Scripture warrant adduced in support of this stern language is Deuteronomy 32:35, and a similar phrase is used in Psalms 94:1-2. It is remarkable that the citation does not agree either with the Hebrew or the LXX., but is quoted in the same form as in Romans 12:19, where however the application is quite different, for it is there used as an argument against avenging our own wrongs. The writer of this Epistle, as a friend of St Paul and one who was of his school, may have been familiar with this form of the quotation, or may have read it in the Epistle to the Romans, with which he seems to have been familiar (comp. Hebrews 13:1-6 with Romans 12:1-21); and indeed there are traces that the quotation in this form was known in the Jewish schools. Perhaps it had become proverbial. The words “ saith the Lord” are omitted in א, D, and most ancient versions, and may have been added from Romans 12:19. ךבὶ נ�כים. Deuteronomy 32:36. �סיםוῖ ך‎סיןע. In the original passage the “ judgement” consists in saving His people from their enemies, as also in Psalms 135:14. Verse 31 31. צןגוס�ם. Fearful for the deliberate apostate and even for the penitent sinner (1 Chronicles 21:13; 2 Samuel 24:14; LXX. Sir 2:18), and yet better in any case than to fall into the hands of man. טוןῦ זῶםפןע. Hebrews 3:12. Verse 32 32. ἀםבלילם�ףךוףטו ה�. “But keep in remembrance.” Here, as in Hebrews 6:9-12, he mingles appeal and encouragement with the sternest warnings. The “ former days” are those in which they were in the first glow of their conversion. צשפיףט�םפוע. The word צשפ�זוים “ to enlighten” only became a synonym for “ to baptize” at a later period. Naturally however in the early converts baptism was synchronous with the reception of the gifts of the Holy Spirit (see Hebrews 6:4). For the metaphor— that “ God hath shined in our hearts”— see 2 Corinthians 4:6; 1 Peter 2:9. נןככὴם ἄטכחףים … נבטחל�פשם. “Much wrestling of sufferings.” Ἄטכחףיע occurs here only in the N. T. The sufferings were doubtless due to the uncompromising hostility of the Jewish community (see 1 Thessalonians 2:14-16), which generally led to persecutions from the Gentiles also. To the early Christians it was given “ not only to believe on Christ, but also to suffer for His sake” (Philippians 1:29). Verses 32-39 32– 39. WORDS OF APPEAL AND Verse 33 33. פןῦפן לὲם … פןῦפן ה�. Distributive formula, used adverbially, Winer. טובפס�זןלוםןי. Lit., “being set upon a stage.” The same metaphor is used in 1 Corinthians 4:9 (“ We became a theatre,” comp. 1 Corinthians 15:32). It was however fearfully literal to many Christians in the Neronian and later persecutions in which Christian youths had to undertake on the stage the characters of Hercules and Mucius and Laureolus, displaying to the blood-corrupted spectators a horrible realism of agony; and even Christian maidens had to appear in the characters of Dirce or the Danaids. See Sueton. Nero, 12, Caius, 57; Juv. Sat. VIII. 186; Mart. X. 25, VIII. 30, Spectac. VII.; Clem. Rom. ad Cor. i. 6 דץםבῖךוע ִבםבְהוע ךבὶ ִ�סךבי. And see Renan L’ Antיchrist, pp. 168– 175. ךןיםשםן�. “Partakers.” ןὕפשע ἀםבףפסוצןל�םשם. “Who lived in this condition of things.” Verse 34 34. פןῖע הוףל�ןיע ףץםונבט�ףבפו. “Ye pitied the prisoners.” The other reading of the A.V. had more to do than anything else with the common assumption that this Epistle was written by St Paul. The true reading however undoubtedly is not פןῖע הוףלןῖע לןץ, but פןῖע הוףל�ןיע, “ ye sympathised with the prisoners.” The reading of our text was probably introduced from Colossians 4:18; Philippians 1:7, &c. In the first persecutions many confessors were thrown into prison (Acts 26:10), and from the earliest days Christians were famed for their kindness to their brethren who were thus confined. See too Hebrews 13:3. The verb ףץלנבטוῖם occurs only here and in Hebrews 4:15. St Paul uses ףץלנ�ףקוים “ to suffer with” in Romans 8:17. The extreme care and attention paid by Christians to imprisoned confessors is illustrated in the letters of Ignatius, and in those of Cyprian. It had even attracted the astonished notice of the heathen, and Lucian in his satirical romance De Morte Peregrini indicates that it was one of the motives for the sham-conversion of that charlatan. פὴם ἀסנבד�ם. Christians were liable to be thus plundered by lawless mobs. Epictetus, by whose time Stoicism had become unconsciously impregnated with Christian feeling, says, “ I became poor at thy will, yea and gladly.” On the supposition that the letter was addressed to Rome, “ the spoiling of goods” has been referred to the edict of Claudius which expelled the Jews (and with them the Christian Jews) from Rome; or to the Neronian persecution. But the supposition is improbable; and indeed confiscation was one of the most ordinary incidents of persecution, as we see in the letters of Cyprian. דים‏ףךןםפוע ἔקוים ἑבץפןὺע ךסו�ףףןםב ὕנבסמים. The “ in heaven” (of the A. V.) is almost certainly a spurious gloss, and the “ in” before “ yourselves” should be unquestionably omitted. If the true reading be ἑבץפןῖע, the meaning is “ recognising that ye have for yourselves,” but if we may accept ἑבץפן‎ע, the reading of א, we have the very beautiful and striking thought—“ recognising that ye have yourselves as a better possession and an abiding.” He points them to the tranquil self-possession of a holy heart (Luke 9:25; Luke 21:19), the acquisition of our own souls, as a sufficiently present consolation for the loss of earthly goods (Hebrews 11:26), independently of the illimitable future hope (Matthew 6:20; Romans 8:18; 1 Peter 1:4-8). Verse 35 35. נבססחף�בם. Hebrews 3:6, Hebrews 4:16. ἥפיע. “ Seeing that it has” (quippe quae). ליףטבנןהןף�בם. Hebrews 2:2, Hebrews 11:26; comp. Hebrews 11:6. Verse 36 36. ὑנןלןםῆע. Few graces were more needed in the terrible trials of that day (Hebrews 6:12; Luke 21:19; Colossians 1:11; James 1:3-4). נןי�ףבםפוע. The meaning perhaps rather is “ by doing,” or “ by having done, the will of God ye may win the fruition of the promise.” The apparently contradictory expressions, about “ receiving” and “ not receiving” the promise or the promises, arise in part from the fact that “ promise” is used both for the verbal promise, and for its actual fulfilment (Hebrews 9:15, Hebrews 11:39). Verse 37 37. ליךסὸם ὅףןם ὅףןם. A very emphatic phrase to imply the nearness of Christ’ s return, “ yet but a very very little while” (lit., “ little, how very, how very.” Comp. Arist. Vesp. 213 ὅףןם ὅףןם ףפ�כחם = quantillum; Arrian, Indic. XXIX. 15 ὀכ�דןי הὲ בὐפῶם ףנו�סןץףים ὅףןם פῆע ק‏סבע). The phrase occurs in the LXX. in Isaiah 26:20. The quotations in this and the next verse are adapted from Habakkuk 2:3-4. In the original it is “ the vision” which will not tarry, but the writer quotes from the LXX., only inserting the definite article before ἐסק�לוםןע, and applying it to the Messiah. “ The coming one” was a Messianic title (Matthew 11:3; Luke 7:19; comp. Daniel 7:13, &c.). In Matthew 24:34 our Lord has said, “This generation shall not pass till all these things be fulfilled” ; and by the time that this Epistle was written few still survived of the generation which had seen our Lord. Hence, Christians felt sure that Christ’ s coming was very near, though it is probable that they did not realise that it would consist in the close of the Old Dispensation, and not as yet in the End of the World. It is most probable that by the time this Epistle was written the Roman eagles were already beginning to gather to the carcase of a corrupted nationality and a decadent religionism; so that no wise man could overlook the indications of the rapidly approaching end. Verse 38 38. ὁ הὲ ה�ךבי�ע לןץ ך.פ.כ. The true reading here (though not in the Hebrew) perhaps is, “ But my righteous one shall live by faith” (as in א, A, H), and this is all the more probable because the “ my” is omitted by St Paul, and therefore might be omitted here by the copyists. In D, as in some MSS. of the LXX., “ my” is found after “ faith.” In the original Hebrew the passage seems to mean “ But the righteous shall live by his fidelity.” On the deeper meaning read into the verse by St Paul see my Life of St Paul, I. 369. The Rabbis said Habakkuk had compressed into this one rule the 365 negative and 218 positive precepts of the Law. ךבὶἐὰם ὑנןףפו�כחפבי. “And if he shrink back.” The A.V. renders this “ but if any man draw back.” But it is clear that ὁ ה�ךביןע is understood, not ἄםטסשנןע. The introduction of the words “ any man” is wholly unwarrantable, and at first sight looks as if it were due to dogmatic bias and a desire to insinuate the Calvinistic doctrine of the “ indefectibility of grace.” But throughout this Epistle there is not a word which countenances the dogma of “ final perseverance.” The true rendering is “ And if he draw back My soul approveth him not” ; i.e. “ if my just man draw back” . The verb ὑנןףפ�ככוףטבי implies that shrinking from a course once begun which is used of St Peter in Galatians 2:12. It means primarily “ to strike or shorten sail,” and then to withdraw or hold back (comp. Acts 20:20; Acts 20:27). This quotation follows the LXX. in here diverging very widely from the Hebrew of Hab 2:4, which has, “ Behold his (the Chaldean’ s) soul in him is puffed up, it is not humble ; but the righteous shall live by his faithfulness.” All that we have seen of previous quotations shews us how free was the use made, by way of illustration, of Scripture language. Practically the writer here applies the language of the old Prophet, not in its primary sense, but to express his own conceptions (Calvin). On the possible defection of “ the righteous” see Article 16. of our Church. Verse 39 39. ןὐך ἐףלὲם ὑנןףפןכῆע ך.פ.כ. “But we are not of defection unto perdition, but of faith unto gaining of the soul.” (The genitives are genitives which imply a property, as in 1 Corinthians 14:33, ןὐ ד�ס ἐףפים ἀךבפבףפבף�בע ὁ טו�ע.) “ Faith,” says Delitzsch, “ saves the soul by linking it to God … The unbelieving man loses his soul; for not being God’ s neither is he his own.” He does not possess himself. The word נוסינן�חףיע is also found in Ephesians 1:14. In these words the writer shews that in his awful warnings against apostasy he is only putting a hypothetical case. “ His readers,” he says, “ though some of them may have gone towards the verge, have not yet passed over the fatal line.” The word Faith is here introduced with the writer’ s usual skill to prepare for the next great section of the Epistle. "THE EPISTLE TO THE HEBREWS" The Superior Sacrifice (Hebrews 10:1-18) 1. In showing the superiority of the New Covenant, we have seen the author discuss... a. The better promises - Hebrews 8:7-13b. The better sanctuary - Hebrews 9:1-28 2. The author now reaches a climax in his discussion with a look at "the better sacrifice"... a. Not that he hasn't already made mention of it - Hebrews 7:26-27; 9:11-14,24-26b. But now there is a contrast to the Old Covenant sacrifices in the clearest of terms 3. In this section, we will find the author... a. Bring together the main ideas he has alluded to earlier b. Add a further thought not stressed before [In the first four verses of chapter ten, then, we find...] I. THE : ITS NEED (Hebrews 10:1-4) A. ANIMAL DID NOT PROVIDE TRUE OF SIN...1. The Law was only "a shadow of the good things to come" - Hebrews 10:1 aa. Its gifts and sacrifices were a "copy and shadow" of the heavenly things - Hebrews 8:4-5b. They symbolized what Jesus would actually do - Hebrews 9:11-12, 24c. The "good things" included such things as: 1) His better sacrifice 2) The better hope 3) The eternal redemption and the eternal inheritance 2. The sacrifices did not make the worshippers "perfect" - Hebrews 10:1-2a. Perfect in regard to the conscience - Hebrews 9:9b. The repetitive nature of the sacrifices prevented this B. ANIMAL A OF SIN...1. Every year there was the constant reminder of sins - Hebrews 10:3a. In addition to the daily and monthly sacrifices, there were the annual sacrifices on the Day of Atonement b. The constant sacrifices reminded them of their sin and need for cleansing 2. It was not possible for the blood of bulls and goats to take away sins - Hebrews 10:4a. The blood of animals could not really take away sin b. Their purpose was to impress upon the people their need, and to foreshadow what would one day be accomplished in Christ [The sacrifices of the Old Covenant accomplished their purpose; they served as "a shadow of the good things to come". Those "good things" involved the sacrifice found in the New Covenant, of which we now read...] II. THE : ITS (Hebrews 10:5-9) A. IT WAS BY GOD...1. From Psalms 40:6-8, we see the attitude of Christ when He came into the world 2. Burnt offerings and sacrifices did not meet His Father's ultimate desire - Hebrews 10:5-63. But what did meet God's desire, God provided Himself: a body - Hebrews 10:5-- This reminds us that propitiation for sin was provided by God, not man - 1 John 4:10 B. IT WAS OFFERED FREELY BY CHRIST...1. Christ came as prophesied to do the will of God - Hebrews 10:7-9 a2. Here is a striking difference between Christ's sacrifice and the animal sacrifices... a. Animal sacrifices were offered against their will b. Jesus freely offered Himself in accordance with His Father's will! - cf. John 6:38 C. IT A NEW ...1. In doing the will of His Father, Jesus has taken away the first covenant - Hebrews 9:9 b; cf. Colossians 2:14-172. Making it possible to establish the second covenant, of which He is the mediator - cf. Hebrews 9:15 [So what animal sacrifices could not accomplish, God did by the sending of His Son who freely accepted the task of offering Himself for sin. But was His sacrifice adequate? Read on...] III. THE : ITS ALL- (Hebrews 10:10-18) A. IT TRUE ...1. We have been sanctified through the offering of His body - Hebrews 10:102. Its sufficiency is seen in that He only had to offer it "once" a. The repetition of the daily sacrifices illustrated their inadequacy - Hebrews 10:11b. But with Jesus, it was "one sacrifice for sins forever" - Hebrews 10:12-131) Illustrated by His sitting down at God' right Hand - cf. Hebrews 1:3; Hebrews 8:12) Where He waits (and reigns - 1 Corinthians 15:25-26; Psalms 110:1-2) till all His enemies are made His footstool 3. Thus "by one offering" He has provided true sanctification - Hebrews 10:14a. "He has perfected forever" (doing what animal sacrifices could not - Hebrews 10:1) b. "those who are being sanctified" 1) Note the present tense - sanctification is an on-going process - Hebrews 2:11a) In one sense we have been sanctified - 1 Corinthians 1:2; 6:11; Hebrews 10:10; Hebrews 10:29b) In another sense we will be sanctified - 1 Thessalonians 5:232) Made possible by the one-time sacrifice of Christ - 1 John 1:7-9 B. IT TRUE OF SINS...1. As the Holy Spirit bore witness through Jeremiah in Jeremiah 31:31-34 (quoted earlier in Hebrews 8:8-12) - Hebrews 10:15-172. With true remission of sins, there is no need for repeated sacrifices for sin - Hebrews 10:18 1. By providing complete sanctification and remission of sins, the sacrifice of Jesus is truly "The Superior Sacrifice"! a. Why would anyone want to return to sacrifices... 1) That did not make the worshiper "perfect"? 2) Were there is the constant reminder of sin that weighs heavy upon the conscience of man? b. With the sacrifice of Himself, offered freely keeping with the will of God, Jesus provides what the Law could not! 2. With verse eighteen, we come to the end of the two main arguments in this epistle... a. That Christ is superior, for He is: 1) Better than the prophets, as a much better Spokesman - Hebrews 1:1-32) Better than the angels, by virtue of His Deity and humanity - Hebrews 1:4 to Hebrews 2:183) Better than Moses, for He is the Son who provides a heavenly rest - Hebrews 3:1 to Hebrews 4:134) Better than Aaron, as His priesthood is a superior one - Hebrews 4 : 16-8:6b. That the New Covenant is superior, for it is: 1) Based upon better promises - Hebrews 8:7-132) Based upon a better sanctuary - Hebrews 9:1-283) Based upon a better sacrifice - Hebrews 10:1-18 The purpose of the author has been to encourage his Hebrew brethren to remain true to Jesus Christ. Though one may not be a Hebrew by race, the same arguments should encourage all Christians to remain true to Jesus and abide by the conditions of the New Covenant of which He is the Mediator! Hebrews 10:2 Hebrews 10:2 --------------------------- επειG1893 SINCE ουκG3756 ανG302 επαυσαντοG3973 [G5668] WOULD THEY NOT HAVE CEASED προσφερομεναιG4374 [G5746] TO BE OFFERED, διαG1223 τοG3588 ON ACCOUNT OF μηδεμιανG3367 NO ANY εχεινG2192 [G5721] HAVING ετιG2089 LONGER συνειδησινG4893 αμαρτιωνG266 OF SINS τουςG3588 THOSE WHO λατρευονταςG3000 [G5723] SERVE απαξG530 ONCE κεκαθαρμενουςG2508 [G5772] PURGED? would they not have: or, they would have once: Hebrews 10:17, Hebrews 9:13, Hebrews 9:14, Psalms 103:12, Isaiah 43:25, Isaiah 44:22, Micah 7:19 conscience: Our Bible translators use the word conscience here, as elsewhere, for consciousness. Leviticus 16:30 - General Hebrews 10:18 - General Hebrews 10:2. ----------------------- Had those sacrifices been complete (of themselves or by their own virtue) they would have ceased to be offered. When a devoted Hebrew nation had made one full program of atonement for sin, it would have been permanent and would not have to be repeated. Such a conclusion is logical, and it should have convinced the Judaizers that something was to come in the place of those institutions. Hebrews 10:2 -------------------------------------------------------------------------------- To be offered (προσφερόμεναι) The present participle brings out more forcibly the continuous repetition: "Ceased being offered." Hebrews 10:2 -------------------------------------------------------------------------------- Else they would not have ceased? (epei ouk an epausanto;). Ellipsis of condition after epei (since if they really did perfect) with the conclusion of the second-class condition (an and the aorist middle indicative of pauomai). -------------------------------------------------------------------------------- To be offered (prospheromenai). Regular idiom, participle (present passive) with pauomai (Acts 5:42). -------------------------------------------------------------------------------- Because (dia to). Dia with the accusative of the articular infinitive, "because of the having" (echein) as to the worshippers (tous latreuontas, accusative of general reference of the articular participle), not "would have had." -------------------------------------------------------------------------------- No more conscience of sins (mηdemian eti suneidηsin hamartiτn). Rather "consciousness of sins" as in Hebrews 9:14. -------------------------------------------------------------------------------- Having been once cleansed (hapax kekatharismenous). Perfect passive participle of katharizτ, "if they had once for all been cleansed." Hebrews 10:3 Hebrews 10:3 --------------------------- αλλG235 BUT ενG1722 IN αυταιςG846 THESE αναμνησιςG364 A αμαρτιωνG266 OF SINS κατG2596 ενιαυτονG1763 YEAR BY YEAR " THERE IS " a remembrance: Hebrews 9:7, Exodus 30:10, Leviticus 16:6-11, Leviticus 16:21, Leviticus 16:22, Leviticus 16:29, Leviticus 16:30, Leviticus 16:34, Leviticus 23:27, Leviticus 23:28, Numbers 29:7-11, 1 Kings 17:18, Matthew 26:28 Numbers 5:15 - bringing Nehemiah 10:34 - at times Ezekiel 18:22 - his transgressions Ezekiel 29:16 - bringeth Ezekiel 45:18 - and cleanse Matthew 5:17 - but Hebrews 10:1 - with Hebrews 10:26 - there Hebrews 10:3. ----------------------- Remembrance again made. But it does NOT SAY that the sins were remembered against them as it is so frequently expressed. Every year when the national atonement day arrived, the nation had a public and formal reminder of sin by the entrance of their high priest into the most holy place with the blood of atonement. Contrary to that, our High Priest entered once and forever into the presence of God with the blood of the New Covenant, and it has never had to be repeated. Hebrews 10:3 -------------------------------------------------------------------------------- A remembrance of sins (ἀνάμνησιςἁμαρτιῶν) Each successive sacrifice was a fresh reminder of sins to be atoned for; so far were the sacrifices from satisfying the conscience of the worshipper. Ἀνάμνησις, lit. a calling to mind. Comp. Hebrews 10:17, and see lxx, Numbers 5:15. Hebrews 10:3 -------------------------------------------------------------------------------- A remembrance (anamnηsis). A reminder. Old word from anamimnηskτ, to remind, as in Luke 22:19; 1 Corinthians 11:24-25. Hebrews 10:4 Hebrews 10:4 --------------------------- αδυνατονG102 "IT IS" γαρG1063 FOR " FOR THE " αιμαG129 BLOOD ταυρωνG5022 OF BULLS καιG2532 AND τραγωνG5131 OF GOATS αφαιρεινG851 [G5721] TO TAKE AWAY αμαρτιαςG266 SINS. not: Hebrews 10:8, Hebrews 9:9, Hebrews 9:13, Psalms 50:8-12, Psalms 51:16, Isaiah 1:11-15, Isaiah 66:3, Jeremiah 6:20, Jeremiah 7:21, Jeremiah 7:22, Hosea 6:6, Amos 5:21, Amos 5:22, Micah 6:6-8, Mark 12:33 take: There were essential defects in these sacrifices. 1st - They were not of the same nature with those who sinned. 2nd - They were not of sufficient value to make satisfaction for the affronts done to the justice and government of God. 3rd - The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so. Hebrews 10:11, Hosea 14:2, John 1:29, Romans 11:27, 1 John 3:5 Exodus 24:8 - Behold Exodus 29:12 - the blood Leviticus 1:4 - atonement Leviticus 4:29 - General Leviticus 9:9 - General Leviticus 16:14 - General Numbers 8:12 - the one Numbers 19:21 - General 1 Samuel 3:14 - the iniquity 1 Samuel 15:22 - Hath the Lord 2 Samuel 21:3 - wherewith Job 42:8 - seven bullocks Psalms 50:9 - General Ezekiel 18:22 - his transgressions Ezekiel 43:18 - to offer Ezekiel 45:18 - and cleanse Daniel 9:27 - cause Matthew 26:28 - my John 1:17 - grace John 13:8 - If Acts 13:38 - that Acts 13:39 - from which Romans 3:25 - remission 1 Corinthians 15:17 - ye are Galatians 1:4 - according Galatians 3:13 - redeemed Ephesians 1:7 - whom Hebrews 9:12 - by the Hebrews 9:19 - the blood Hebrews 9:23 - the heavenly Hebrews 9:26 - he appeared Hebrews 10:6 - burnt Hebrews 10:4. ----------------------- It is not possible that the blood of bulls and goats should take away sins. Any explanation of a passage that contradicts another plain one is bound to be wrong, for the Bible does not contradict itself. To say that sins were not forgiven under the Old Testament is a contradiction of the following. Leviticus 4 describes the sin offerings under the Mosaic system that were required of various Hebrews who had sinned. Verses 20, 26, 31 and 35 state these persons are to offer these sacrifices for sin, and in each case after doing it the passage plainly declares, "And it shall be forgiven him." Perhaps someone replies that it does not say they were to be forgiven then. Well, we will consider another place in the Old Testament, namely, 1 Kings 8. After the temple was completed, Solomon offered a prayer on behalf of the people in which he asked God to forgive them upon their prayer to Him. Verse 30 makes it definite as to when the forgiveness was to take place, for it says, "When they shall pray toward this place; hear thou in heaven thy dwelling place, and when thou hearest, forgive." This is very definite; when they prayed was the time God was to hear and when He heard was the time the forgiveness was to be granted. But was this prayer of Solomon granted? Chapter 9 and verse 3 of that book says, "And the Lord said unto him, I have heard thy prayer and thy supplication that thou hast made before me." That settles the point that sins were actually forgiven under the Old Testament times. This is another place where we should remember the main subject of this book. The Judaizers were insisting on the permanence of the old law and its ordinances of religious service. They thought that the benefits to be obtained from those performances were by reason of the virtue of those things and hence that they were good enough to be continued. Were Paul to write an epistle to many disciples and others today, he would use the same argument about baptism and the other items of service to Christ. He would say that it is impossible for baptism and the other formalities of the Gospel to take away sin. Indeed, the denominational world actually does see that and that only with reference to the ordinances. They will say "there is no salvation in water," and that is true in the same sense that the blood of animals could not take away sins. No, the saving virtue is in the blood of Christ and it is the purchasing power for salvation on behalf of mankind in whatever age he lives. But He will not apply that blood to any man unless he has enough faith in the Lord to do whatever he is told to do. That may be the command to offer animal sacrifices or be baptized, depending on what age he is under. Hence in any of the dispensations that God has placed among men, all who will do whatever they are told to do, will be forgiven on the strength of the blood of Christ. The virtue is in the blood is why it never had to be repeated. Hebrews 10:4 -------------------------------------------------------------------------------- Should take away (aphairein). Present active infinitive of aphaireτ. Old verb and common in N.T., only here and Romans 11:27 with "sins". Cf. Hebrews 9:9. Hebrews 10:5 Hebrews 10:5 --------------------------- διοG1352 εισερχομενοςG1525 [G5740] COMING ειςG1519 INTO τονG3588 THE κοσμονG2889 WORLD λεγειG3004 [G5719] HE SAYS, θυσιανG2378 καιG2532 AND προσφορανG4376 ουκG3756 ηθελησαςG2309 [G5656] THOU NOT, σωμαG4983 δεG1161 BUT A BODY κατηρτισωG2675 [G5668] THOU DIDST PREPARE μοιG3427 ME. when: Hebrews 10:7, Hebrews 1:6, Matthew 11:3, Luke 7:19,*Gr. Sacrifice: Psalms 40:6-8, Psalms 50:8-23, Isaiah 1:11, Jeremiah 6:20, Amos 5:21, Amos 5:22 but: Hebrews 10:10, Hebrews 2:14, Hebrews 8:3, Genesis 3:15, Isaiah 7:14, Jeremiah 31:22, Matthew 1:20-23, Luke 1:35, John 1:14, Galatians 4:4, 1 Timothy 3:16, 1 John 4:2, 1 John 4:3, 2 John 1:7 hast thou prepared me: or, thou hast fitted me Exodus 24:8 - Behold Leviticus 16:5 - General Psalms 51:16 - delightest Isaiah 40:16 - nor Isaiah 50:5 - General Zechariah 13:7 - smite Matthew 1:18 - of the John 6:51 - my flesh John 8:29 - for John 12:27 - but John 14:31 - that the John 15:10 - even John 16:10 - righteousness John 17:19 - I sanctify Hebrews 2:9 - Jesus Hebrews 5:8 - yet Hebrews 12:2 - endured Hebrews 10:5. ----------------------- The two pronouns he and the one me refer to Christ, and the two pronouns thou stand for God. When Christ was ready to come into the world He knew it was to fulfill the promise made to Abraham (Galatians 3:16-19), also that He was to make of himself a sacrifice to replace the animal sacrifices of the old law. Yes, Christ existed before he was born of the virgin (John 8:58), and hence when God made the promise to Abraham, He made it also to Christ. (See the passages in Galatians referred to above.) The coming of Christ into the world by way of the virgin birth was therefore voluntary on His part, in the spirit of obedience to his Father. He also knew that a spiritual body could not die, and hence that a fleshly body would be needed. That is why it was said that God had prepared a body for Him, to be produced within the fleshly body of the virgin and consisting of one that could be made to die. Hebrews 10:5 -------------------------------------------------------------------------------- Confirming the assertion of Heb 10:4 by a citation, Psalms 40:7-9, the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling God's will. The quotation does not agree with either the Hebrew or the lxx, and the Hebrew and lxx do not agree. The writer supposes the words to be spoken by Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ's offering once for all. According to him, the course of thought in the Psalm is as follows: "Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself." Christ did not yield to God's will as authoritative constraint. The constraint lay in his own eternal spirit. His sacrifice was no less his own will than God's will. -------------------------------------------------------------------------------- Sacrifice and offering (θυσίανκαὶπροσφορὰν) The animal-offering and the meal-offering. Hebrews 10:5 -------------------------------------------------------------------------------- When he cometh into the world (eiserchomenos eis ton kosmon). Reference to the Incarnation of Christ who is represented as quoting Psalms 40:7-9 which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having sτma (body) rather than τtia (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). So the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson). -------------------------------------------------------------------------------- A body didst thou prepare for me (sτma katηrtisτ moi). First aorist middle indicative second person singular of katartizτ, to make ready, equip. Using sτma (body) for τtia (ears) does not change the sense, for the ears were the point of contact with God's will. Hebrews 10:6 Hebrews 10:6 --------------------------- ολοκαυτωματαG3646 BURNT καιG2532 AND " " περιG4012 FOR αμαρτιαςG266 SIN ουκG3756 ευδοκησαςG2106 [G5656] THOU NOT IN. burnt: Hebrews 10:4, Leviticus 1:1 - Leviticus 6:7 thou: Psalms 147:11, Malachi 1:10, Matthew 3:17, Ephesians 5:2, Philippians 4:18 Exodus 29:18 - a burnt offering Leviticus 1:17 - it is Leviticus 5:7 - one Psalms 51:16 - delightest Ecclesiastes 5:4 - for Isaiah 53:10 - when thou shalt make his soul John 10:18 - This Hebrews 7:27 - this Hebrews 10:6. ----------------------- This verse represents Christ as explaining why the plan was needed referred to in the preceding verse, namely, that God no longer was pleased with burnt offerings offered under the law. Hebrews 10:6 -------------------------------------------------------------------------------- Burnt offerings and sacrifices for sin (ὁλοκαυτώματακαὶπερὶἁμαρτίας) The burnt-offering and the sin-offering. Hebrews 10:6 -------------------------------------------------------------------------------- Thou hadst no pleasure (ouk eudokηsas). First aorist active indicative of eudokeτ, common for God's good pleasure (Matthew 3:17). God took no pleasure in the animal offering (thusian), the meal-offering (prosphoran), the burnt-offering (holokautτmata), the sin-offering (peri hamartias, concerning sin). Hebrews 10:7 Hebrews 10:7 --------------------------- פןפוG5119 THEN וינןםG2036 [G5627] I SAID, יהןץG2400 [G5628] LO, חךשG2240 [G5719] I COME, וםG1722 IN "THE" ךוצבכיהיG2777 ROLL גיגכיןץG975 OF "THE" BOOK דודסבנפביG1125 [G5769] IT IS WRITTEN נוסיG4012 OF ולןץG1700 פןץG3588 ME, נןיחףביG4160 [G5658] TO DO, ןG3588 O טוןעG2316 GOD, פןG3588 טוכחלבG2307 ףןץG4675 THY WILL Lo: Hebrews 10:9, Hebrews 10:10, Proverbs 8:31, John 4:34, John 5:30, John 6:38 in: Genesis 3:15,*Gr. Psalms 40:7 - Lo Ezekiel 2:9 - a roll Matthew 6:10 - Thy will Luke 22:42 - not John 9:31 - and doeth Philippians 2:8 - and became Hebrews 10:5 - when Hebrews 10:7. ----------------------- Then said I (Christ), in the volume of the book it is written of me. Christ knew that the Old Testament predicted His coming into the world as a sacrifice for sins. The great respect Christ had for the Father, also for the majesty of the ancient writings, Induced Him to cooperate in the great plan. That is why He said, I come to do thy will, 0 God. Hebrews 10:7 -------------------------------------------------------------------------------- In the volume of the book (ἐם ךוצבכίהי גיגכίןץ) �וצבכίע, N.T.o , is a diminutive, meaning little head. Lat. capitellum or capitulum. The extremity or end, as the capital of a column. See Exodus 26:32; Exodus 26:37. Sometimes the column itself, as Exodus 40:18; Numbers 3:36. Said to be used of the tips or knobs of the rollers around which parchments were rolled, but no instances are cited. A roll of parchment, a book-roll, Ezekiel 2:9. Meaning here the Scriptures of the O.T. for Hebrew ‏מְגִלָּה‎. �וצבכίע is found in lxx with גיגכίןץ book, only Ezekiel 2:9; Psalms 39:7. For, גיגכίןם book, see on 2 Timothy 4:13. Hebrews 10:7 -------------------------------------------------------------------------------- Then (tote). When it was plain that God could not be propitiated by such sacrifices. -------------------------------------------------------------------------------- Lo, I am come (Idou hחkפ). The Messiah is represented as offering himself to do God's will (tou poiחsai to thelחma sou, the genitive articular infinitive of purpose). -------------------------------------------------------------------------------- In the roll of the book it is written of me (en kephalidi bibliou gegraptai peri emou). Stands written (gegraptai, perfect passive indicative). Kephalis is a diminutive of kephalח (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ's higher sacrifice" (Moffatt). Hebrews 10:8 Hebrews 10:8 --------------------------- ανωτερονG511 ABOVE λεγωνG3004 [G5723] οτιG3754 SAYING, θυσιανG2378 καιG2532 AND προσφορανG4376 καιG2532 AND ολοκαυτωματαG3646 BURNT καιG2532 AND " " περιG4012 FOR αμαρτιαςG266 SIN ουκG3756 ηθελησαςG2309 [G5656] THOU NOT, ουδεG3761 NOR ευδοκησαςG2106 [G5656] IN, αιτινεςG3748 WHICH καταG2596 TO τονG3588 THE νομονG3551 LAW προσφερονταιG4374 [G5743] ARE OFFERED; Leviticus 1:3 - a burnt Jeremiah 3:16 - The ark Ezekiel 45:23 - seven bullocks Romans 10:4 - Christ Colossians 2:14 - the handwriting Hebrews 10:4 - not Hebrews 10:8. ----------------------- This verse is mostly an exnlanation or repetition of the pre-ceding ones, to the effect that the displeasure of God was concerning the sacrifices of the law. Of course it should be understood that such a condition of mind came after those sacrifices had served the divine purposes. Hebrews 10:8 -------------------------------------------------------------------------------- Above when he said (ἀνώτερονλέγων) Lit. saying above. Introducing a partial repetition of the quotation. Hebrews 10:8 -------------------------------------------------------------------------------- Saying above (anτteron legτn). Christ speaking as in Hebrews 10:5. "Higher up" (anτteron, comparative of anτ, up) refers to Hebrews 10:5-6 which are quoted again. Hebrews 10:9 Hebrews 10:9 --------------------------- τοτεG5119 THEN ειρηκενG2046 [G5758] HE SAID, ιδουG2400 [G5628] LO, ηκωG2240 [G5719] τουG3588 I COME, ποιησαιG4160 [G5658] TO DO, οG3588 O θεοςG2316 GOD, τοG3588 θελημαG2307 σουG4675 THY WILL. αναιρειG337 [G5719] HE TAKES AWAY τοG3588 THE πρωτονG4413 FIRST, ιναG2443 THAT τοG3588 THE δευτερονG1208 SECOND στησηG2476 [G5661] HE MAY ; Lo: Hebrews 9:11-14 He taketh: Hebrews 7:18, Hebrews 7:19, Hebrews 8:7-13, Hebrews 12:27, Hebrews 12:28 Jeremiah 3:16 - The ark Galatians 1:4 - gave Colossians 2:14 - the handwriting Hebrews 8:3 - have Hebrews 9:12 - by his Hebrews 10:7 - Lo Hebrews 10:9. ----------------------- The forepart of this verse is a repetition of verse 7. The antecedent of first is will, referring to the old will or covenant consisting of the ordinances of the Mosaic law. God took away the first one that He might establish the second. He never had two systems of religion in force at the same time for the same people. This verse is a complete refutation of the Sabbatarian heresy even if there did not exist a single other passage on the subject. Hebrews 10:9 -------------------------------------------------------------------------------- He taketh away the first that he may establish the second Removes that which God does not will, the animal sacrifice, that he may establish that which God does will, the offering of an obedient will. Hebrews 10:9 -------------------------------------------------------------------------------- The which (haitines). "Which very things" (thusiai). -------------------------------------------------------------------------------- Then hath he said (tote eirηken). That is Christ. Perfect active indicative with which compare tote eipon (second aorist active) in Hebrews 10:7 which is quoted again. -------------------------------------------------------------------------------- He taketh away the first (anairei to prτton). Present active indicative of anaireτ, to take up, to abolish, of a man to kill (Matthew 2:16). By "the first" (to prτton) he means the system of animal sacrifices in Hebrews 10:8. -------------------------------------------------------------------------------- That he may establish the second (hina to deuteron stηsηi). Purpose clause with hina and the first aorist active (transitive) subjunctive of histηmi, to place. By "the second" (to deuteron) he means doing God's will as shown in Hebrews 10:9 (following Hebrews 10:8). This is the author's exegesis of the Psalm. Hebrews 10:10 Hebrews 10:10 --------------------------- ενG1722 BY ωG3739 WHICH θεληματιG2307 WILL ηγιασμενοιG37 [G5772] εσμενG2070 [G5748] οιG3588 WE ARE διαG1223 THROUGH τηςG3588 THE προσφοραςG4376 τουG3588 OF THE σωματοςG4983 τουG3588 BODY ιησουG2424 OF JESUS χριστουG5547 CHRIST εφαπαξG2178 ONCE FOR ALL. we: Hebrews 2:11, Hebrews 13:12, Zechariah 13:1, John 17:19, John 19:34, 1 Corinthians 1:30, 1 Corinthians 6:11, 1 John 5:6 the offering: Hebrews 10:5, Hebrews 10:12, Hebrews 10:14, Hebrews 10:20, Hebrews 9:12, Hebrews 9:26, Hebrews 9:28 Exodus 40:13 - anoint him Leviticus 4:20 - an atonement Leviticus 9:2 - a young Leviticus 15:14 - General Leviticus 16:14 - General Leviticus 23:12 - General Leviticus 23:28 - General Numbers 28:11 - two young Numbers 29:2 - General Job 42:8 - seven bullocks Isaiah 53:5 - But he was Zechariah 3:9 - remove Acts 26:18 - sanctified Romans 7:4 - the body Romans 8:34 - It is Christ 1 Corinthians 1:2 - sanctified Galatians 1:4 - gave Ephesians 5:2 - as Ephesians 5:26 - he Colossians 1:22 - the body Hebrews 9:23 - the heavenly Hebrews 9:25 - offer Hebrews 10:7 - Lo Hebrews 10:10. ----------------------- By the which will means that by the second will or system of salvation, we are sanctified (or consecrated) through the body of Christ, (not that of animals). Hebrews 10:10 -------------------------------------------------------------------------------- By the which will (ἐνᾡθελήματι) The will of God as fulfilled in Christ. -------------------------------------------------------------------------------- We are sanctified (ἡγιασμένοι) Lit. we are having been sanctified; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its holiness (Hebrews 12:10). -------------------------------------------------------------------------------- Once for all (ἐφάπαξ) Const. with are sanctified. The sanctification of the Levitical offerings was only temporary, and had to be repeated. Christ's one offering "perfected forever them that are sanctified" (Hebrews 10:14). This thought is elaborated in Hebrews 10:11-14. Hebrews 10:10 -------------------------------------------------------------------------------- We have been sanctified (hηgiasmenoi esmen). Periphrastic perfect passive indicative of hagiazτ, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ's offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God" (Denney, The Death of Christ, p. 234). Hebrews 10:11 Hebrews 10:11 --------------------------- καιG2532 AND παςG3956 μενG3303 EVERY ιερευςG2409 PRIEST εστηκενG2476 [G5707] [G5758] STANDS καθG2596 ημερανG2250 DAY BY DAY λειτουργωνG3008 [G5723] , καιG2532 AND ταςG3588 THE αυταςG846 SAME πολλακιςG4178 OFTEN προσφερωνG4374 [G5723] θυσιαςG2378 , αιτινεςG3748 WHICH ουδεποτεG3763 NEVER δυνανταιG1410 [G5736] ARE ABLE περιελεινG4014 [G5629] TO TAKE AWAY αμαρτιαςG266 SINS. A daily: Hebrews 7:27, Exodus 29:38, Exodus 29:39, Numbers 28:3, Numbers 28:24, Numbers 29:6, Ezekiel 45:4, Daniel 8:11, Daniel 9:21, Daniel 9:27, Daniel 11:31, Daniel 12:11, Luke 1:9, Luke 1:10 which: Hebrews 10:4, Psalms 50:8-13, Isaiah 1:11 Exodus 29:36 - every day Leviticus 1:5 - the priests Leviticus 8:34 - General Nehemiah 10:33 - the continual burnt Acts 13:39 - from which 1 Corinthians 15:3 - Christ Ephesians 5:2 - as Hebrews 1:14 - ministering Hebrews 5:1 - every Hebrews 7:26 - such Hebrews 9:9 - that could Hebrews 10:1 - with Hebrews 11:40 - they without Hebrews 10:11. ----------------------- This is explained by the comments at Hebrews 10:4. Hebrews 10:11 -------------------------------------------------------------------------------- Every priest (πᾶς) Suggesting many priests. Comp. Hebrews 7:23. -------------------------------------------------------------------------------- Standeth (ἕστηκεν) Servile attitude, contrasted with that of the exalted Savior, Hebrews 1:3. -------------------------------------------------------------------------------- Daily— often— the same The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all. -------------------------------------------------------------------------------- Take away (περιελεῖν) Only here in connection with sin. See on 2 Corinthians 3:16. The verb literally means to strip off all round. See Genesis 41:42 (of a ring): Genesis 38:14; Deuteronomy 21:13 (of clothes). Comp. εὐπερίστατος, Hebrews 12:1, see note, and περίκειταιἀσθένειαν is compassed about with weakness, Hebrews 5:2. See also clothed with shame, and with cursing, Psalms 35:26; Psalms 109:18. Hebrews 10:11 -------------------------------------------------------------------------------- Standeth (hestηken). Perfect active indicative of histηmi (intransitive), vivid picture. -------------------------------------------------------------------------------- Ministering and offering (leitourgτn kai prospherτn). Present active participles graphically describing the priest. -------------------------------------------------------------------------------- Take away (perielein). Second aorist active infinitive of periaireτ, old verb to take from around, to remove utterly as in Acts 27:20. Hebrews 10:12 Hebrews 10:12 --------------------------- αυτοςG846 δεG1161 BUT HE, μιανG3391 ONE υπερG5228 FOR αμαρτιωνG266 SINS προσενεγκαςG4374 [G5660] HAVING OFFERED θυσιανG2378 , ειςG1519 τοG3588 IN διηνεκεςG1336 εκαθισενG2523 [G5656] SAT DOWN ενG1722 AT "THE" δεξιαG1188 τουG3588 RIGHT HAND θεουG2316 OF GOD, Hebrews 1:3, Hebrews 8:1, Hebrews 9:12, Acts 2:33, Acts 2:34, Romans 8:34, Colossians 3:1 Leviticus 4:31 - a sweet Leviticus 8:34 - General Leviticus 15:14 - General Numbers 29:13 - thirteen young bullocks Psalms 110:1 - until Zechariah 6:12 - behold Zechariah 6:13 - a priest Matthew 22:44 - The Lord Mark 12:36 - The Lord Mark 16:19 - he was Romans 4:25 - and was raised Romans 6:9 - Christ 1 Corinthians 15:3 - Christ 1 Corinthians 15:25 - General 1 Corinthians 15:27 - General Ephesians 1:20 - and set Ephesians 5:2 - a sacrifice Colossians 1:14 - whom Hebrews 1:13 - Sit Hebrews 4:10 - he that Hebrews 4:14 - that is Hebrews 9:26 - the sacrifice Hebrews 10:10 - the offering 1 Peter 3:22 - is on Hebrews 10:12. ----------------------- This man refers to Christ, and for ever means His sacrifice would be permanent and would not have to be repeated as did those of the old law. Hebrews 10:12 -------------------------------------------------------------------------------- Forever (εἰςτὸδιηνεκὲς) Const. with offered. The reason appears in Hebrews 10:14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus one sacrifice forever is contrasted with the same sacrifices often. This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its eternal result. Hebrews 10:12 -------------------------------------------------------------------------------- When he had offered (prosenegkas). Second aorist active participle (with first aorist ending -as in place of -on) of prospherτ, single act in contrast to present participle prospherτn above. -------------------------------------------------------------------------------- One sacrifice (mian thusian). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse. -------------------------------------------------------------------------------- For ever (eis to diηnekes). Can be construed either with mian thusian or with ekathisen (sat down). See Hebrews 1:3 for ekathisen. Hebrews 10:13 Hebrews 10:13 --------------------------- τοG3588 λοιπονG3063 εκδεχομενοςG1551 [G5740] εωςG2193 UNTIL τεθωσινG5087 [G5686] BE PLACED οιG3588 εχθροιG2190 αυτουG846 HIS ENEMIES υποποδιονG5286 τωνG3588 "AS" A ποδωνG4228 FOR FEET αυτουG846 HIS. Hebrews 1:13, Psalms 110:1, Daniel 2:44, Matthew 22:44, Mark 12:36, Luke 20:43, Acts 2:35, 1 Corinthians 15:25 Genesis 49:8 - thy hand Isaiah 1:24 - Ah Zechariah 6:13 - a priest Mark 16:19 - he was Luke 19:27 - General Romans 6:9 - Christ Hebrews 10:13. ----------------------- From henceforth expecting signifies that He expects to remain on the right hand of God till his enemies are made his footstool. (1 Corinthians 15:25-26.) Hebrews 10:13 -------------------------------------------------------------------------------- Henceforth expecting (to loipon ekdechomenos). "For the rest" or "for the future" (to loipon, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (John 16:33; 1 Corinthians 15:24-28). -------------------------------------------------------------------------------- Till his enemies be made (heτs tethτsin hoi echthroi autou). Purpose and temporal clause with heτs and the first aorist passive subjunctive of tithηmi. He quotes Psalms 110:1 again. Hebrews 10:14 Hebrews 10:14 -------------------------------- μιαG3391 γαρG1063 FOR BY ONE προσφοραG4376 τετελειωκενG5048 [G5758] HE HAS ειςG1519 τοG3588 διηνεκεςG1336 IN τουςG3588 THE αγιαζομενουςG37 [G5746] . he: Hebrews 10:1, Hebrews 7:19, Hebrews 7:25, Hebrews 9:10, Hebrews 9:14 them: Hebrews 2:11, Hebrews 6:13, Hebrews 6:14, Hebrews 13:12, Acts 20:32, Acts 26:13, Romans 15:16, 1 Corinthians 1:2, Ephesians 5:26, Jude 1:1 Exodus 12:7 - General Leviticus 4:31 - a sweet Leviticus 8:28 - Moses Leviticus 15:14 - General Leviticus 16:34 - once a year Leviticus 23:28 - General Isaiah 53:5 - But he was Daniel 9:24 - and to Acts 26:18 - sanctified Romans 8:3 - For what Romans 10:4 - Christ Colossians 1:28 - perfect Hebrews 10:10 - the offering Hebrews 10:18 - General Hebrews 12:2 - finisher Hebrews 10:14 ----------------------- This is equivalent to Hebrews 9:26 and Hebrews 10:12 Hebrews 10:14 -------------------------------------------------------------------------------- He hath perfected forever (τετελείωκενεἰςτὸδιηνεκές) Note the continued emphasis upon the τελείωσις perfection. Comp. Hebrews 7:11; Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice. Hebrews 10:14 -------------------------------------------------------------------------------- He hath perfected (teteleiτken). Perfect active indicative of teleioτ. He has done what the old sacrifices failed to do (Hebrews 10:1). -------------------------------------------------------------------------------- Them that are sanctified (tous hagiazomenous). Articular participle (accusative case) present passive of hagiazτ (note perfect in Hebrews 10:10) either because of the process still going on or because of the repetition in so many persons as in Hebrews 2:11. Hebrews 10:15 Hebrews 10:15 -------------------------------- μαρτυρειG3140 [G5719] δεG1161 AND BEARS WITNESS ημινG2254 TO US καιG2532 ALSO τοG3588 THE πνευμαG4151 SPIRIT τοG3588 THE αγιονG40 HOLY; μεταG3326 γαρG1063 FOR AFTER τοG3588 THE προειρηκεναιG4280 [G5760] HAVING SAID BEFORE, Hebrews 2:3, Hebrews 2:4, Hebrews 3:7, Hebrews 9:8, 2 Samuel 23:2, Nehemiah 9:30, John 15:26, Acts 28:25, 1 Peter 1:11, 1 Peter 1:12, 2 Peter 1:21, Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29, Revelation 3:6, Revelation 3:13, Revelation 3:22, Revelation 19:10 John 14:26 - Holy Ghost Romans 3:31 - yea Galatians 3:25 - we Galatians 4:24 - the two Hebrews 10:15. ----------------------- Holy Ghost (or Spirit) also is a witness to us. The prophets of the Old Testament and the apostles of the New were all inspired by this Spirit. Hebrews 10:15-17 -------------------------------------------------------------------------------- Repetition of the passage already cited from Jeremiah in Jeremiah 8:10-12. The nerve of the citation is Hebrews 10:17. Hebrews 10:15 -------------------------------------------------------------------------------- And the Holy Ghost also beareth witness to us (marturei de hηmin kai to pneuma to hagion). Martureτ is common in Philo for Scripture quotation. The author confirms his interpretation of Psa 40:7-9 by repeating from Jeremiah (Jeremiah 31:31 ff.) what he had already quoted (Hebrews 8:8-12). -------------------------------------------------------------------------------- After he hath said (meta to eirηkenai). Accusative case after meta of the articular infinitive perfect active, "after the having said." Hebrews 10:16 Hebrews 10:16 -------------------------------- αυτηG3778 THIS "IS" ηG3588 THE διαθηκηG1242 ηνG3739 WHICH διαθησομαιG1303 [G5695] I WILL προςG4314 TOWARDS αυτουςG846 THEM μεταG3326 AFTER ταςG3588 ημεραςG2250 εκειναςG1565 THOSE DAYS, λεγειG3004 [G5719] SAYS κυριοςG2962 "THE" LORD : διδουςG1325 [G5723] GIVING νομουςG3551 μουG3450 MY LAWS επιG1909 INTO καρδιαςG2588 αυτωνG846 THEIR HEARTS, καιG2532 ALSO επιG1909 τωνG3588 INTO διανοιωνG1271 MINDS αυτωνG846 THEIR επιγραψωG1924 [G5692] I WILL αυτουςG846 THEM; Hebrews 8:8-12, Jeremiah 31:33, Jeremiah 31:34, Romans 11:27 Deuteronomy 27:3 - thou shalt Ezra 7:27 - put such Psalms 25:7 - Remember Psalms 119:16 - delight Psalms 119:167 - soul Proverbs 3:3 - write Isaiah 51:7 - in whose Isaiah 59:21 - this Jeremiah 31:31 - I Daniel 9:27 - confirm Matthew 22:37 - General John 6:45 - And they Romans 3:31 - yea 2 Corinthians 3:3 - but 1 Thessalonians 4:9 - for ye Hebrews 8:10 - this is Hebrews 8:12 - General Hebrews 10:16-17. ----------------------- This makes specific reference to one of the Old Testament predictions, and it is to be found in Jeremiah 31:31-33, which is explained at Hebrews 8:8-13. Hebrews 10:16 -------------------------------------------------------------------------------- With them (pros autous). The author changes tτi oikτi Israel (Hebrews 8:10) thus without altering the sense. He also changes the order of "heart" (kardias) and "mind" (dianoian) from that in Hebrews 8:10. Hebrews 10:17 Hebrews 10:17 --------------------------- καιG2532 τωνG3588 AND αμαρτιωνG266 SINS αυτωνG846 THEIR καιG2532 AND τωνG3588 ανομιωνG458 αυτωνG846 THEIR ουG3756 μηG3361 IN NO WISE μνησθωG3415 [G5686] WILL I ετιG2089 ANY MORE. And: Some copies have, Then he said, And their, etc. Hebrews 10:17 Psalms 119:16 - delight Isaiah 43:25 - will not Jeremiah 31:31 - I Jeremiah 31:34 - for I Jeremiah 50:20 - the iniquity Ezekiel 29:16 - bringeth Matthew 22:37 - General Ephesians 1:7 - the forgiveness Hebrews 8:8 - the days Hebrews 8:10 - this is Hebrews 8:12 - General Hebrews 10:2 - once Hebrews 10:16-17. ----------------------- This makes specific reference to one of the Old Testament predictions, and it is to be found in Jeremiah 31:31-33, which is explained at Hebrews 8:8-13. Hebrews 10:17 -------------------------------------------------------------------------------- Here again the writer adds "their iniquities" (tτn anomiτn) to "sins" of Hebrews 8:12 and reads mnηsthηsomai (first future passive) with ou mη rather than mnηsthτ (first aorist passive subjunctive) of Hebrews 8:12 (the more common idiom). It is uncertain also whether the writer means Hebrews 10:17 to be the principal clause with Hebrews 10:15-16 as subordinate or the whole quotation to be subordinate to meta to eirηkenai of Heb 10:15 with anacoluthon in Hebrews 10:18. At any rate Hebrews 10:17 in the quotation does not follow immediately after Hebrews 10:16 as one can see in Hebrews 8:10-12 (skipping part of Heb 8:10 and all of Heb 8:11). Hebrews 10:18 Hebrews 10:18 --------------------------- οπουG3699 δεG1161 BUT WHERE αφεσιςG859 τουτωνG5130 OF THESE "IS", ουκετιG3765 NO LONGER " IS THERE " προσφοραG4376 AN περιG4012 FOR αμαρτιαςG266 SIN. Hebrews 10:2, Hebrews 10:14 Genesis 3:24 - to keep Jeremiah 31:34 - for I Jeremiah 50:20 - the iniquity Ephesians 1:7 - the forgiveness Hebrews 10:18. ----------------------- See the comments at Hebrews 10:3. Hebrews 10:18 -------------------------------------------------------------------------------- There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends. Hebrews 10:18 -------------------------------------------------------------------------------- There is no more offering for sin (ouketi prosphora peri hamartias). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (Hebrews 9:13 to Hebrews 10:18). As Jeremiah had prophesied, there is actually remission (aphesis, removal) of sins. Repetition of the sacrifice is needless. "THE EPISTLE TO THE HEBREWS" A Gracious Exhortation (Hebrews 10:19-25) 1. To this point in "The Epistle To The Hebrews", doctrinal arguments have been presented to encourage faithfulness and steadfastness... a. Demonstrating the superiority of the Son - Hebrews 1:1 to Hebrews 8:6b. Illustrating the superiority of the New Covenant - Hebrews 8:7 to Hebrews 10:18 2. With Hebrews 10:19, the author begins making application based upon these premises... a. Which he does through a series of exhortations and warnings b. Such composing the remaining part of this epistle 3. In Hebrews 10:19-25, we find a three-fold exhortation... a. To draw near to God b. To hold fast our faith c. To stimulate one another in love and good works -- All based upon what Christ has done and will do for us! [I have entitled this lesson "A Gracious Exhortation", for certainly each aspect of the exhortation is based upon God's wonderful grace bestowed upon us through Christ, and it reflects the tone of the author as he makes his heartfelt appeal. Beginning with...] I. LET US DRAW NEAR IN FAITH (Hebrews 10:19-22) A. WE ARE TO DRAW NEAR TO GOD...1. To "enter the Holiest" - Hebrews 10:19a. That heavenly place where Christ has entered! - Hebrews 9:11-12b. Into the presence of God Himself! - Hebrews 9:242. To so enter: a. "having boldness" (with great confidence) - Hebrews 10:19b. "with a true heart" (with all sincerity) - Hebrews 10:22c. "in full assurance of faith" (without doubt) - Hebrews 10:22-- Though not expressed explicitly, this is a call to draw near to God in prayer! - cf. Hebrews 4:16 B. THE BASIS FOR THIS ...1. We are able to "enter" God's presence because: a. Jesus has consecrated "a new and living way, through the veil" - Hebrews 10:19-201) There is now a new way to approach God in heaven, through One who lives! 2) It is made possible by "the blood of Jesus...His flesh" (His death on the cross) b. Jesus now serves as "a High Priest over the house of God" - Hebrews 10:211) Who is able to come to our aid - Hebrews 2:17-182) Who sympathizes with our weakness - Hebrews 4:14-163) Who ever lives to intercede in our behalf - Hebrews 7:24-252. But we are also able to "enter" God's presence because: a. We have had "our hearts sprinkled from an evil conscience" 1) This is an allusion to the Old Testament practice of taking blood from the altar and consecrating the priests by sprinkling them with it - Exodus 29:212) It is the blood of Christ that is truly efficacious in purging our conscience of sin - Hebrews 9:14b. We have had "our bodies washed with pure water" 1) Another allusion to the manner in which priests were consecrated - Exodus 29:42) The author likely has reference to baptism... a) For baptism is referred to as a "washing"- Acts 22:16; cf. Ephesians 5:26; Titus 3:5b) Though the stress is on the inner cleansing, not the outer - cf. 1 Peter 3:21 [With Christ as our "High Priest", and our own consecration as "priests" through the blood of Jesus, we should not hesitate to draw near to God in prayer and worship, looking forward to that day when we literally enter "through the veil" into God's wonderful presence! For similar reasons we should also heed the next part of "A Gracious Exhortation"...] II. LET US HOLD FAST OUR HOPE (Hebrews 10:23) A. WE ARE TO HOLD FAST THE OF OUR HOPE...1. In Christ we have a much "better hope" - Hebrews 6:19; Hebrews 7:192. But there is the danger of apostasy - Hebrews 3:12-13; Hebrews 4:113. For which reason we must "hold fast" the hope which we confess - Hebrews 3:6; Hebrews 3:14; Hebrews 4:14-- Indeed, we need to "hold fast...without wavering" - Hebrews 10:23 B. A GOOD REASON TO HEED THIS ...1. The faithfulness of God: "for He who promised is faithful" - Hebrews 10:232. God will not fail us (Hebrews 13:5); therefore we need to emulate the faith of Sarah, who "judged Him faithful who had promised" - Hebrews 11:11 [We can depend upon God to keep His promise. But will we remain faithful to Him? To help ensure that we will, we need to heed the final part of "A Gracious Exhortation"...] III. LET US ONE ANOTHER (Hebrews 10:24-25) A. IN ORDER TO STIR UP LOVE AND GOOD WORKS...1. As we "draw near" to God and "hold fast" our hope, we are not to do so alone 2. We are to be mindful of each other and how we are doing ("consider one another") 3. With a view to incite or spur on ("stir up") both "love and good works" - This is reminiscent of the exhortation in Hebrews 3:12-14 B. THROUGH ...1. An important purpose of our assembling is to "stir up love and good works" a. Yes, we do come to worship and praise God b. But we also come to edify and exhort one another! - Hebrews 10:25 a2. Therefore we must not become guilty of "forsaking the assembling of ourselves together" a. The word "forsake" means "to abandon, desert" b. I.e., to stop assembling with the saints altogether c. Some evidently had done so ("as is the manner of some") 3. Exhorting one another through assembling is even more imperative "as you see the Day approaching" a. Some commentators believe the "Day" referred to is the destruction of Jerusalem in A.D. 70 1) Which was impending at the time this epistle was written (ca. 63-65 A.D.) 2) Certainly such an event would call for encouragement through frequent assembling b. Others suggest that the "Day" refers to the Judgment Day at the Second Coming 1) It certainly fits the context of Heb 9:27-28; Hebrews 10:27; Hebrews 10:372) And while one might not know the "day and hour" of His coming, we were given some general signs of His coming - cf. 2 Thessalonians 2:1-8-- The main point is to appreciate the value and necessity of our assemblies, and that forsaking them is indicative of apostasy! 1. With "A Gracious Exhortation" before us, we are encouraged to: a. Draw near to God in full assurance of faith b. Hold fast the confession of our hope c. Consider one another to stir up to love and good works 2. As motivation to heed this "exhortation", we are reminded of: a. The "new and living way" now open to God, made possible by Jesus' death b. The High Priest who now serves for us over the house of God c. How we have been "consecrated" through having our hearts sprinkled from an evil conscience and our bodies washed with pure water d. How He who has promised is faithful e. How we have each other to encourage us along f. The approaching Day, in particular the Day of Judgment If we truly appreciate the blessings we now have in Christ, we will do all that we can to draw closer to God, hold fast that hope which we confess, and utilize the opportunities we have to encourage one another in love and good works! Hebrews 10:20 Hebrews 10:20 --------------------------- ηνG3739 WHICH ενεκαινισενG1457 [G5656] HE ημινG2254 FOR US οδονG3598 A WAY προσφατονG4372 NEWLY MADE καιG2532 AND ζωσανG2198 [G5723] LIVING διαG1223 THROUGH τουG3588 THE καταπετασματοςG2665 VEIL, τουτεστινG5123G5123 [G5748] THAT IS, τηςG3588 σαρκοςG4561 αυτουG846 HIS FLESH a new: John 10:7, John 10:9, John 14:6 consecrated: or, new made through: Hebrews 6:19, Hebrews 9:3, Exodus 26:31-37, Exodus 36:35-38, Leviticus 16:2, Leviticus 16:15, Leviticus 21:23, Matthew 27:51, Mark 15:38, Luke 23:45 his: John 6:51-56, Ephesians 2:15, 1 Timothy 3:16, 1 Peter 3:18, 1 John 4:2, 2 John 1:7 Genesis 18:31 - General Exodus 40:21 - and covered Exodus 40:28 - General Numbers 4:5 - they shall Numbers 4:20 - they shall 1 Kings 6:31 - doors 2 Chronicles 3:14 - the veil Psalms 25:9 - his way Son 2:9 - he standeth Isaiah 35:8 - an highway Jeremiah 32:39 - one way Romans 3:25 - through Romans 5:2 - By whom Romans 12:1 - a living Ephesians 2:18 - through Colossians 1:22 - the body Hebrews 9:7 - not Hebrews 10:10 - the offering Hebrews 10:20. ----------------------- This new and living way through the vail is explained by the comments at Hebrews 9:8. It is living in that it need not be repeated. Hebrews 10:20 -------------------------------------------------------------------------------- By a new and living way which he hath consecrated for us (ἣνἐνεκαίνισενἡμῖνὁδὸνπρόσφατονκαὶζῶσαν) The A.V. is wrong. Ἣν which is to be construed with εἴσοδον entrance. Thus: "having boldness for the entrance which he has inaugurated (or opened) for us— a way new and living." For ἐνεκαίνισεν see on Hebrews 9:18. The way must be opened, for every other way is closed. Ἐνκαινίζειν in lxx of the inauguration of a house, kingdom, temple, altar. See Deuteronomy 20:5; 1 Samuel 11:14; 1 Kings 8:63; 2 Chronicles 15:8. Πρόσφατον new, N.T.o. In lxx, see Numbers 6:3; Deuteronomy 32:17; Psalms 80:9; Ecclesiastes 1:9. The derivation appears to be πρὸς near to, and φατός slain (from πέμφαμαι, the perfect of φένειν to kill). According to this the original sense would be newly-slain; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, Hebrews 9:8. Ζῶσαν living. A living way seems a strange expression, but comp. Peter's living stones, 1 Peter 2:5. Christ styles himself both way and life. The bold figure answers to the fact. The new way is through a life to life. -------------------------------------------------------------------------------- Through the veil (διὰτοῦκαταπετάσματος) The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself. -------------------------------------------------------------------------------- That is to say his flesh (τοῦτ' ἔστιντῆςσαρκὸςαὐτοῦ) Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20. Hebrews 10:20 -------------------------------------------------------------------------------- By the way which he dedicated for us (hηn enekainisen hηmin hodon). This "new" (prosphaton, freshly killed, newly made, from pros and the root of phatos, in the papyri, only here in N.T.) and "living" (zτsan) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (Hebrews 8:7-13) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (Hebrews 6:20). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews 2:17-18; Hebrews 4:16). Hebrews 10:21 Hebrews 10:21 --------------------------- καιG2532 AND ιερεαG2409 A PRIEST μεγανG3173 GREAT επιG1909 OVER τονG3588 THE οικονG3624 τουG3588 HOUSE θεουG2316 OF GOD " HAVING " an: Hebrews 2:17, Hebrews 3:1, Hebrews 4:14-16, Hebrews 6:20, Hebrews 7:26, Hebrews 8:1 the house: Hebrews 3:3-6, Matthew 16:18, 1 Corinthians 3:9-17, 2 Corinthians 6:16, 2 Corinthians 6:17, Ephesians 2:19-22, 1 Timothy 3:15 Genesis 28:17 - the house Exodus 24:2 - General Exodus 26:31 - a veil of Deu 26:3 - the priest Psalms 51:2 - Wash Ezekiel 36:37 - I will yet Hebrews 6:19 - entereth Hebrews 8:2 - minister Revelation 9:13 - a voice Hebrews 10:21. ----------------------- This verse shows one of the likenesses between the two systems in that each had the services of a high priest. The distinction is the truth that Christ is over the house of God which is said in the sense of the church and Heaven. Hebrews 10:21 -------------------------------------------------------------------------------- A high priest (ἱερέαμέγαν) Lit. a great priest. Comp. Leviticus 21:10, lxx. Not merely = ἀρχιερεὺς high priest, but emphasizing Christ's superior greatness as high priest. -------------------------------------------------------------------------------- House of God (οἶκοντοῦθεοῦ) In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, 1 Timothy 3:15, and so 1 Peter 4:17. Here the whole Christian family. Comp. 1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:22. Hebrews 10:21 -------------------------------------------------------------------------------- A great priest (hierea megan). As has been shown in Hebrews 4:14 to Hebrews 7:28. -------------------------------------------------------------------------------- Over the house of God (epi ton oikon tou theou). As God's Son (Hebrews 3:5-6). Hebrews 10:22 Hebrews 10:22 --------------------------- προσερχωμεθαG4334 [G5741] WE SHOULD μεταG3326 WITH αληθινηςG228 A TRUE καρδιαςG2588 HEART, ενG1722 IN πληροφοριαG4136 FULL πιστεωςG4102 OF FAITH, ερραντισμενοιG4472 [G5772] HAVING BEEN " AS TO " ταςG3588 THE καρδιαςG2588 HEARTS αποG575 FROM συνειδησεωςG4893 A πονηραςG4190 WICKED, καιG2532 AND λελουμενοιG3068 [G5772] HAVING BEEN WASHED " AS TO " τοG3588 THE σωμαG4983 BODY υδατιG5204 WITH WATER καθαρωG2513 PURE. draw: Hebrews 4:16, Hebrews 7:19, Psalms 73:28, Isaiah 29:13, Jeremiah 30:21, James 4:8 a true: 1 Kings 15:3, 1 Chronicles 12:33, 1 Chronicles 28:9, 1 Chronicles 29:17, Psalms 9:1, Psalms 32:11, Psalms 51:10, Psalms 84:11, Psalms 94:15, Psalms 111:1, Psalms 119:2, Psalms 119:7, Psalms 119:10, Psalms 119:34, Psalms 119:58, Psalms 119:69, Psalms 119:80, Psalms 119:145, Proverbs 23:26, Jeremiah 3:10, Jeremiah 24:7, Acts 8:21, Ephesians 6:5 in full: Hebrews 10:19, Matthew 21:21, Matthew 21:22, Mark 11:23, Mark 11:24, Ephesians 3:12, James 1:6, 1 John 3:19, 1 John 3:21, 1 John 3:22 sprinkled: Hebrews 9:13, Hebrews 9:14, Hebrews 9:19, Hebrews 11:28, Hebrews 12:24, Leviticus 14:7, Numbers 8:7, Numbers 19:18, Numbers 19:19, Isaiah 52:15, Ezekiel 36:25, 1 Peter 1:2 an evil: John 8:9, 1 Timothy 4:2, 1 John 3:20 our bodies: Hebrews 9:10, Exodus 29:4, Leviticus 8:6, Ezekiel 16:9, Ezekiel 36:25, Zechariah 13:1, Matthew 3:11, John 3:5, John 13:8-10, 1 Corinthians 6:11, 2 Corinthians 7:1, Ephesians 5:26, Titus 3:5, 1 Peter 3:21, Revelation 1:5 Genesis 18:23 - drew Genesis 35:2 - clean Exodus 19:10 - wash Exodus 24:2 - General Exodus 29:20 - sprinkle Exodus 30:19 - General Exodus 40:7 - General Exodus 40:30 - General Leviticus 3:1 - without Leviticus 11:25 - and be unclean Leviticus 13:6 - wash Leviticus 15:5 - General Leviticus 15:27 - General Leviticus 22:6 - General Deuteronomy 23:11 - wash himself 1 Kings 7:38 - ten lavers 2 Kings 5:13 - Wash Psalms 51:2 - Wash Son 2:14 - let me hear Ezekiel 36:37 - I will yet Ezekiel 40:38 - where Zephaniah 3:2 - she drew Matthew 5:8 - are Matthew 23:26 - cleanse John 2:6 - after John 13:5 - to wash John 13:9 - not Acts 22:16 - arise Acts 24:16 - General Romans 10:10 - For with Romans 12:1 - that ye Colossians 2:2 - of the full 1 Thessalonians 1:5 - in much 1 Timothy 1:5 - a good 1 Timothy 2:8 - lifting 2 Timothy 3:14 - assured Titus 1:15 - their Hebrews 6:11 - to the Hebrews 11:1 - faith Hebrews 12:28 - with reverence Hebrews 13:20 - the blood Hebrews 10:22. ----------------------- Draw near. The nearest the people of the first priesthood could get to the most holy place was by way of or near the vail. Likewise Christians may get very near the throne of God (by the full assurance of faith). The heart and conscience are the inner and invisible part of man, hence we know that sprinkled is used figuratively and means to be cleansed spiritually. The figure is drawn from the fact that the blood was actually sprinkled on men to consecrate them for the priesthood under the old law (Exodus 29:21). Our bodies are literal and hence they are literally washed in the water of baptism. Pure water has no reference to the subject of sanitary conditions. The word means "unmixed" and is a contrast from the water of purification used under the law. That water was mixed with the ashes of an animal (Numbers 19). Hebrews 10:22 -------------------------------------------------------------------------------- Let us draw near (προσερχώμεθα) See on Hebrews 4:16. -------------------------------------------------------------------------------- With a true heart (μετὰἀληθινῆςκαρδίας) A right and genuine inward attitude toward God. For the phrase comp. lxx, Isaiah 38:3. N.T.o. For ἀληθινῆς see on John 1:9, and comp. Hebrews 8:2; Hebrews 9:24. A true heart is required to enter the true sanctuary. The phrase means more than in sincerity. Sincerity is included, but with it all that enters into a right attitude toward God as revealed in our Great High Priest,— gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship. -------------------------------------------------------------------------------- In full assurance of faith (ἐνπληροφορίᾳπίστεως) Full conviction engendered by faith. See on Hebrews 6:11. Faith is the basis of all right relation to God. -------------------------------------------------------------------------------- Sprinkled from an evil conscience (ῥεραντισμένοι—ἀπὸσυνειδήσεωςπονηρᾶς) This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ,— pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5; 1 Peter 2:9; Exodus 19:6; Isaiah 61:6. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Hebrews 13:15. For sprinkled, see on 1 Peter 1:2. -------------------------------------------------------------------------------- Bodies washed (λελουσμένοιτὸσῶμα) Also typological. Most, expositors refer to baptism. The most significant passage in that direction Isaiah 1 Peter 3:21; comp. Ephesians 5:26; Titus 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God. Hebrews 10:22 -------------------------------------------------------------------------------- Let us draw near (proserchτmetha). Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began. There are three exhortations in Hebrews 10:22-25 (Let us draw near, proserchτmetha, let us hold fast, katechτmen, let us consider one another, katanoτmen allηlous). Four items are added to this first exhortation. -------------------------------------------------------------------------------- With a true heart (meta alηthinηs kardias). With loyalty and fealty. -------------------------------------------------------------------------------- In fulness of faith (en plηrophoriβi pisteτs). See Hebrews 6:11 for this very phrase. -------------------------------------------------------------------------------- Having our hearts sprinkled from an evil conscience (rerantismenoi tas kardias apo suneidηseτs ponηras). Perfect passive participle of rantizτ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ's blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for "the sprinkling of the blood of Jesus Christ." -------------------------------------------------------------------------------- Our body washed with pure water (lelousmenoi to sτma hudati katharτi). Perfect passive (or middle) of louτ, old verb to bathe, to wash. Accusative also retained if passive. Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of loutron. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ. Hebrews 10:23 Hebrews 10:23 --------------------------- κατεχωμενG2722 [G5725] WE SHOULD HOLD FAST τηνG3588 THE ομολογιανG3671 τηςG3588 OF THE ελπιδοςG1680 HOPE ακλινηG186 , πιστοςG4103 γαρG1063 FOR "IS" οG3588 HE WHO επαγγειλαμενοςG1861 [G5666] ; hold: Hebrews 3:6, Hebrews 3:14, Hebrews 4:14, Revelation 3:11 wavering: James 1:6 for: Hebrews 6:18, Hebrews 11:11, 1 Corinthians 1:9, 1 Corinthians 10:13, 1 Thessalonians 5:24, 2 Thessalonians 3:3, Titus 1:2 Deuteronomy 7:9 - the faithful 2 Chronicles 36:22 - that the word Lamentations 3:23 - great Luke 18:8 - when Romans 11:22 - if thou 1 Corinthians 15:2 - keep in memory Galatians 5:1 - Stand Philippians 4:1 - so 1 Thessalonians 3:8 - if 1 Thessalonians 5:21 - hold 2 Timothy 1:13 - Hold Hebrews 12:15 - Looking Hebrews 12:28 - have 1 John 1:9 - he is Revelation 2:13 - thou holdest Revelation 2:25 - that Hebrews 10:23. ----------------------- Hold fast means to be faithful to the end. He is faithful denotes that the Lord is always true and makes His promises good. Hebrews 10:23 -------------------------------------------------------------------------------- Profession of our faith (τὴνὁμολογίαντῆςἐλπίδος) Rend. "confession of our hope." Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2 Corinthians 9:13, and comp. notes on 1 Timothy 6:12-13. The phrase confession of hope N.T.o. They are steadfastly to confess their hope in God's promise and salvation. Comp. Hebrews 3:6; Hebrews 6:11; Hebrews 6:18; Hebrews 7:19. Hope is here = the object of hope. -------------------------------------------------------------------------------- Without wavering (ἀκλινῆ) N.T.o. Hebrews 10:23 -------------------------------------------------------------------------------- Let us hold fast (katechτmen). Present (keep on holding fast) active volitive subjunctive of katechτ as in Hebrews 3:6; Hebrews 3:14. -------------------------------------------------------------------------------- That it waver not (aklinη). Common compound adjective (alpha privative and klinτ, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. -------------------------------------------------------------------------------- That promised (ho epaggeilamenos). First aorist middle articular participle of epaggellτ. This is the argument remaining to be discussed (Hebrews 10:26 to Hebrews 12:3) and already alluded to (Hebrews 6:13-14; Hebrews 8:6). The ministry of Jesus rests upon "better promises." How better? God is "faithful," but he made the other promises also. We shall see. Hebrews 10:24 Hebrews 10:24 --------------------------- ךביG2532 AND ךבפבםןשלוםG2657 [G5725] WE SHOULD בככחכןץעG240 ONE ANOTHER ויעG1519 FOR נבסןמץףלןםG3948 בדבנחעG26 TO LOVE ךביG2532 AND ךבכשםG2570 TO GOOD וסדשםG2041 WORKS; consider: Hebrews 13:3, Psalms 41:1, Proverbs 29:7, Acts 11:29, Romans 12:15, Romans 15:1, Romans 15:2, 1 Corinthians 8:12, 1 Corinthians 8:13, 1 Corinthians 9:22, 1 Corinthians 10:33, Galatians 6:1, Colossians 3:16, 1 Thessalonians 5:11, 2 Thessalonians 3:9 to provoke: Romans 11:4, 2 Corinthians 8:8, 2 Corinthians 9:2 love: Hebrews 6:10, Hebrews 6:11, Hebrews 13:1, Galatians 5:6, Galatians 5:13, Galatians 5:22, Philippians 1:9-11, 1 Thessalonians 1:3, 1 Thessalonians 3:12, 1 Thessalonians 3:13, 1 Timothy 6:18, Titus 2:4, Titus 3:8, 1 John 3:18 Genesis 11:3 - they said one to another Genesis 49:1 - Gather 2 Kings 4:10 - Let us 1 Chronicles 21:1 - provoked David Ezra 10:4 - be of good Proverbs 13:20 - that Proverbs 27:17 - so Malachi 3:16 - spake Matthew 5:16 - that Mark 14:6 - a good Romans 15:14 - able Ephesians 2:10 - good 1 Thessalonians 4:18 - comfort 1 Timothy 5:10 - good 2 Timothy 3:17 - thoroughly furnished Titus 2:14 - zealous Hebrews 3:13 - exhort Hebrews 10:25 - but Hebrews 10:24. ----------------------- To provoke means to induce or stimulate others to do that which is good. We should do this by exhortation and that will require the following verse. Hebrews 10:24 Let us consider one another (ךבפבםןῶלום ἀככήכןץע) Take careful note of each other's spiritual welfare. For the verb see on James 1:23. It denotes attentive, continuous care. Comp. Hebrews 3:1. -------------------------------------------------------------------------------- To provoke (וἰע נבסןמץףלὸם) Lit. with a view to incitement. Only here and Acts 15:39. From נבסןמύםוים to sharpen. Hence to stimulate. In Acts 15:39, the result of provocation; irritation or contention. Here the act of incitement. Twice in lxx, Deuteronomy 29:28 (27); Jeremiah 39:3; Jeremiah 39:7 (Jeremiah 32:3; Jeremiah 32:7); for the Hebrew ‏קֶצֶף‎ anger, wrath, altercation. The Hebrew derivation is from ‏קָצַֽף‎ a splinter. The new economy demands mutual care on the part of the members of the Christian community. Comp. 1 Corinthians 12:25. They must stir up each other's religious affections and ministries. Hebrews 10:24 -------------------------------------------------------------------------------- Let us consider one another (katanoפmen allחlous). Present (keep on doing so) active volitive subjunctive of katanoeפ. The verb used about Jesus in Hebrews 3:1. -------------------------------------------------------------------------------- To provoke (eis paroxusmon). Our very word "paroxysm," from paroxunפ (para, oxunפ from oxus, sharp), to sharpen, to stimulate, to incite. So here in good sense (for incitement to), but in Acts 15:39 the word is used of irritation or contention as in the LXX and Demosthenes. Hippocrates uses it for "paroxysm" in disease (so in the papyri). -------------------------------------------------------------------------------- Unto love and good works (agapחs kai kalפn ergפn). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2 Corinthians 8:1-7). Hebrews 10:25 Hebrews 10:25 --------------------------- μηG3361 NOT εγκαταλειποντεςG1459 [G5723] τηνG3588 THE επισυναγωγηνG1997 εαυτωνG1438 OF , καθωςG2531 EVEN AS "THE" εθοςG1485 CUSTOM "IS" τισινG5100 WITH SOME; αλλαG235 BUT παρακαλουντεςG3870 [G5723] " ONE ANOTHER ", καιG2532 AND τοσουτωG5118 BY SO MUCH μαλλονG3123 "THE" MORE οσωG3745 AS βλεπετεG991 [G5719] YE SEE εγγιζουσανG1448 [G5723] DRAWING NEAR τηνG3588 THE ημερανG2250 DAY. forsaking: Matthew 18:20, John 20:19-29, Acts 1:13, Acts 1:14, Acts 2:1, Acts 2:42, Acts 16:16, Acts 20:7, 1 Corinthians 5:4, 1 Corinthians 11:17, 1 Corinthians 11:18, 1 Corinthians 11:20, 1 Corinthians 14:23, Jude 1:19 but: Hebrews 10:24, Hebrews 3:13, Romans 12:8, 1 Corinthians 14:3, 1 Thessalonians 4:18, 1 Thessalonians 5:11, *marg. as ye: Matthew 24:33, Matthew 24:34, Mark 13:29, Mark 13:30, Romans 13:11-13, Philippians 4:5, James 5:8, 1 Peter 4:7, 2 Peter 3:9, 2 Peter 3:11, 2 Peter 3:14 Genesis 13:11 - they Genesis 49:1 - Gather Nehemiah 10:39 - we will not John 20:24 - was Romans 15:14 - able 1 Corinthians 10:11 - upon Hebrews 10:25. ----------------------- Forsaking is from ECKATA-LEIPO, which Thayer defines, "To abandon, desert, to leave in straits, leave helpless; leave in the lurch." The word does not refer to those who are "irregular in attendance" or who "just come occasionally." (There are other scriptures which take care of such delinquents.) But it means those who remain away from the assemblies so long that they can no longer be considered as a part of the group. Assembling of ourselves together. This does not apply to any one of the public gatherings of Christians any more than it does to another. The assembling to have the Lord's Supper is included in the passage, but it does not apply to that any more than to any other scriptural gathering of the church. Malachi 3:16 is clearly a prediction of conditions to exist in the dispensation of Christ, and it says "Then they that feared the Lord spake often one to another." They cannot do this unless they are together, and coming together once a week cannot truly be said to be "often." The day firSt refers to the day when the city of Jerusalem was to be destroyed. which was then near at hand. At that time a general disturbance was expected when many opnortunities for assembling would be hindered and in some places would be completely im possible. Since that event is now past, the day means the judgment day when all opportunities for Christian assembling will be forever ended on earth. We can see the day approaching by faith, for each day brings us "One day nearer our Father's house than ever we've been before" (Romans 13:11). Hebrews 10:25 -------------------------------------------------------------------------------- The assembling of ourselves together (ἐπισυναφωγὴνἑαυτῶν) Επισυναγωγή only here and 2 Thessalonians 2:1, see note. The act of assembling, although some explain assembly. The antithesis is, "not forsaking assembling, but exhorting in assembly." Lόnemann aptly says that the idea of apostasy which would be conveyed by the rendering assembly or congregation is excluded by ἔθος habit or custom, which implies an often recurring act on the part of the same persons. -------------------------------------------------------------------------------- As the manner of some is (καθὼςἔθοςτισίν) For manner rend. custom. Lit. as is custom unto some. Ἔθος mostly in Luke and Acts. Comp. Luke 1:9; John 19:40. -------------------------------------------------------------------------------- Ye see the day approaching (βλέπετεἐγγίζουσαντὴνἡμέραν) The day of Christ's second coming, bringing with it the judgment of Israel. He could say "ye see," because they were familiar with Christ's prophecy concerning the destruction of the temple; and they would see this crisis approaching in the disturbances which heralded the Jewish war. Hebrews 10:25 -------------------------------------------------------------------------------- Not forsaking (mη egkataleipontes). "Not leaving behind, not leaving in the lurch" (2 Timothy 4:10). -------------------------------------------------------------------------------- The assembling of yourselves together (tηn episunagτgηn heautτn). Late double compound from episunagτ, to gather together (sun) besides (epi) as in Matthew 23:37; Luke 17:27. In N.T. only here and 2 Thessalonians 2:1. In an inscription 100 B.C. for collection of money (Deissmann, Light, etc., p. 103). -------------------------------------------------------------------------------- As the custom of some is (kathτs ethos tisin). "As is custom to some." For ethos (custom) see Luke 22:39; John 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. -------------------------------------------------------------------------------- So much the more as (tosoutτi mallon hosτi). Instrumental case of measure or degree, "by so much the more as," both with tosoutτi and hosτi. -------------------------------------------------------------------------------- The day drawing nigh (eggizousan tηn hηmeran). The Second Coming of Christ which draws nearer all the time (Romans 13:12). "THE EPISTLE TO THE HEBREWS" A Warning Against Willful Sin (Hebrews 10:26-39) 1. Immediately following a gracious exhortation to draw near to God and hold fast the confession of our hope, we find an ominous warning... a. It is a warning against "willful sin" - Hebrews 10:26-39b. It speaks of reaching a terrible state in which: 1) "there longer remains a sacrifice for sins" 2) There is "a certain fearful expectation of judgment, and fiery indignation" 2. Is this a warning for Christians? Some would say no... a. They believe in the doctrine "once saved, always saved" b. Who hold that true Christians: 1) Cannot so sin to point of being eternally lost 2) If they begin to sin to the point where they might be lost, God will intervene and take their life to prevent it from happening 3. Does the Bible teach "once saved, always saved"? a. It teaches "the security of the believer" (i.e., those who remain faithful are secure) b. But it also teaches that a "believer" can become an "unbeliever", at which point a person has every reason to fear for his or her salvation! - cf. Hebrews 3:12-14 4. The possibility of apostasy is taught in the Bible, especially in "The Epistle To Hebrews"... a. We have already seen several warnings implying this possibility: 1) A warning against drifting - Hebrews 2:1-42) A warning against departing - Hebrews 3:12-143) A warning against disobedience - Hebrews 4:114) A warning against dullness, leading to apostasy - Hebrews 5:11 to Hebrews 6:6b. But perhaps now, with "A Warning Against Willful Sin", we learn the real danger of losing our salvation if we despise what we have received! - Hebrews 10:26-39 [To see if that is really what the Bible teaches, let's begin by considering...] I. WHAT IT MEANS TO "SIN " (Hebrews 10:26) A. COMPARE OTHER ...1. "If we deliberately keep on sinning..." (NIV) 2. "For if we willfully persist in sin..." (NRSV) 3. "For if we go on sinning willfully..." (NASB) B. THE SENSE OF THE GREEK IS ONE OF ACTION...1. Implying not an "act" of sin, but a "state" of sin a. All Christians have moments of weakness, or ignorantly sin - 1 John 1:8-10b. It is not "inadvertent" sin, but "deliberate" sin that is under consideration 2. A "state" in which one... a. Knows the truth - cf. Hebrews 10:26 bb. Yet chooses to deliberately and continuously persist in sin! C. CAN A TRUE EVER REACH THIS POINT? YES...1. Note the pronoun "we" (the author includes himself in the warning) - Hebrews 10:26 a2. He later describes one who was sanctified by "the blood of the covenant" - Hebrews 10:29-- This warning is directed to those who have been sanctified by the blood of Jesus! [When one persists in sin with "a high hand" (i.e., presumptuously, cf. Numbers 15:30-31), they are in grave danger. This is especially true when one is a Christian! What sort of danger? Consider...] II. THE OF "WILLFUL SIN" (Hebrews 10:26-27) A. THERE NO LONGER REMAINS A FOR SIN...1. What sacrifice is under consideration here? Christ's sacrifice! 2. What sacrifice no longer remains? Christ's sacrifice! -- The blood of Christ is no longer available for one who persists in "willful sin"! B. THAT WHICH DOES REMAIN...1. "a certain fearful expectation of judgment" - Hebrews 10:27 aa. One can expect a judgment that is "certain"! - cf. Hebrews 9:27; Acts 17:30-31b. One can expect a judgment that is "fearful"! 1) For we must answer to Christ Himself - cf. 2 Corinthians 5:10-112) And we will be in the hands of the living God! - Hebrews 10 : 30-312. A "fiery indignation which will devour the adversaries" – Hebrews 10:27 ba. A judgment involving "fire" (figurative, but torment just the same) - cf. Revelation 21:8b. A judgment involving "indignation" (the wrath of God) - cf. Romans 2:5-11c. Such a judgment will "devour" (not annihilate, but destroy) - Matthew 10:28 [Such are the consequences of "willful sin", and the warning is directed to Christians! Is God just to bring such a punishment upon His children who have been redeemed by the blood of His Son? Evidently so...] III. THE FOR "WILLFUL SIN" (Hebrews 10:28-31) A. WHAT WAS UNDER THE OLD ...1. Death without mercy! - Hebrews 10:282. Such was the punishment for a particular kind of sin: a. Sin that was "deliberate" 1) In which one "rejected Moses' law" (NKJV) 2) In which one "despised Moses' law" (KJV) b. Sin that was "open" 1) It had to be seen by two or more 2) For death was not rendered unless there were "two or three witnesses" -- Again, it is sin with "a high hand" that is under discussion 3. While there was mercy for sins of weakness or ignorance, there was none for open and deliberate sin under the Old Covenant! B. WHAT IS UNDER THE NEW ...1. One is worthy of "much worse punishment"! - Hebrews 10:29a. What could be worse than physical death? b. Only "fiery indignation"! (i.e., hell) 2. Why? Because a Christian who "sins willfully" has... a. "trampled the Son of God underfoot" 1) The word "trampled" comes from katapateo \ 2) It "denotes contempt of the most flagrant kind" (MOFFAT) -- Such a person treats Jesus who died for him like dirt! b. "counted the blood of the covenant by which he was sanctified a common thing" 1) The "blood of the covenant" clearly refers to Jesus' blood - Hebrews 9:14-22; Hebrews 13:202) It is by this blood one is "sanctified" (i.e., made a Christian) -- Such a person consider Jesus' blood a "common thing"! c. "insulted the Spirit of grace" 1) Perhaps a reference to the Holy Spirit a) Through Whom the message of salvation was given - John 16:13-14b) Through Whom our sanctification takes place - 1 Corinthians 6:11; Titus 3:5-72) Or perhaps referring to the spirit (disposition) of God's unmerited favor -- Whichever, a person who openly and deliberately sins "insults" God's grace! 3. This passage clearly teaches two things: a. That a Christian can so sin as to reach this point of open rebellion against Jesus! b. That the punishment reserved for such is "worse than death"! C. THIS IS WITH GOD'S NATURE...1. Isn't God a God of love? Of course! - cf. 1 John 4:82. But He is also a God of justice, One who judges His people - Hebrews 10:30a. To who much is given, much is required - Luke 12:47-48b. Those who despise His love, set themselves up to be recipients of His wrath - Romans 2:4-63. Therefore it truly is "a fearful thing to fall into the hands of the living God" - Hebrews 10:31; cf. Hebrews 12:28-29 [What can we do to ensure that we do not become guilty of "willful sin"? In the remaining verses of chapter ten, I believe we find the answer...] IV. THE TO "WILLFUL SIN" (Hebrews 10:32-39) A. YOUR EARLY ...1. The writer reminds his readers of their "former days"... a. Those days after they were "illuminated" (enlightened) - Hebrews 10:321) I.e., shortly after their conversion 2) In the days of Justin (ca. 167 A.D.), this term was a synonym for baptism b. Those days in which they were "made a spectacle" - Hebrews 10:32-341) By their own sufferings 2) And by sharing in the sufferings of others, including those of the author a) In whom they had compassion in his chains b) In which they "joyfully accepted the plundering of your goods" -- Knowing that they had "a better and enduring possession" in heaven! 2. It is such confidence they must be careful not to "cast away" - Hebrews 10:35a. To "cast away" is the opposite of "hold fast" b. Only in "holding fast" our confidence is there "great reward" - cf. Hebrews 3:6; Hebrews 3:14-- Likewise, we need to rekindle the fire of that newfound faith we had when we first responded to the gospel! - cf. Revelation 2:4-5 B. ENDURE TO THE END...1. Endurance is needed to receive the promise - Hebrews 10:36a. For the Lord is coming - Hebrews 10:37b. And the just lives by faith - Hebrews 10:38-- If we draw back (become unfaithful), the Lord will not be pleased! ("My soul has no pleasure in him.") 2. The author speaks of his own confidence - Hebrews 10:39a. He is not of those "who draw back to perdition" (who cast away their faith) b. But of those "who believe to saving of the soul" (who remain faithful to the end) -- We too need to "believe to the saving of the soul", or to put it in the words of Jesus, "be faithful unto death" - Revelation 2:10 1. We can look forward with great anticipation to the "saving of the soul", if we... a. Remember (and rekindle) that confidence early in our conversion b. Endure to the end with the faith that saves 2. But with "A Warning Against Willful Sin", we must never forget that one can... a. Fall from grace! b. Fall into the hands of the living God! -- Which is a terrifying thing! 3. How much better, though, to be "upheld" by the hand of God, as the Psalmist wrote: "The steps of a good man are ordered by the LORD, And He delights in his way. Though he fall, he shall not be utterly cast down; For the LORD upholds him with His hand." - Psalms 37:23-24 Such is the case of those who remain strong in their faith and trust in the Lord. Are we believing to the saving of the soul...? Hebrews 10:27 Hebrews 10:27 --------------------------- φοβεραG5398 δεG1161 BUT A FEARFUL τιςG5100 CERTAIN εκδοχηG1561 κρισεωςG2920 OF , καιG2532 AND πυροςG4442 OF FIRE ζηλοςG2205 FERVOUR εσθιεινG2068 [G5721] TO DEVOUR μελλοντοςG3195 [G5723] ABOUT τουςG3588 THE υπεναντιουςG5227 . a certain: Hebrews 2:3, Hebrews 12:25, 1 Samuel 28:19, 1 Samuel 28:20, Isaiah 33:14, Daniel 5:6, Hosea 10:8, Matthew 8:29, Luke 21:26, Luke 23:30, Revelation 6:15-17 fiery: Hebrews 12:29, Numbers 16:35, Psalms 21:9, Jeremiah 4:4, Ezekiel 36:5, Ezekiel 38:19, Joe 2:30, Nahum 1:5, Nahum 1:6, Zephaniah 1:18, Zephaniah 3:8, Malachi 4:1, Matthew 3:10, Matthew 3:12, Matthew 13:42, Matthew 13:50, Matthew 25:41, Mark 9:43-49, Luke 16:24, 2 Thessalonians 1:8, James 5:3, Revelation 20:15 which: Deuteronomy 32:43, Psalms 68:1, Psalms 68:2, Nahum 1:2, Nahum 1:8-10, Luke 19:27, 1 Thessalonians 2:15, 1 Thessalonians 2:16 Leviticus 6:12 - the fire Deuteronomy 28:66 - General Joshua 10:2 - they feared Joshua 24:20 - he will turn Job 15:23 - the day Proverbs 10:24 - fear Proverbs 11:23 - expectation Proverbs 21:16 - wandereth Isaiah 22:14 - Surely Isaiah 66:14 - the hand Ezekiel 3:19 - he shall Zechariah 11:6 - and out John 15:6 - he Romans 2:8 - indignation 1 Thessalonians 1:10 - the wrath 2 Thessalonians 2:8 - with the brightness Hebrews 6:8 - whose Hebrews 10:31 - a fearful Hebrews 10:38 - but 2 Peter 2:20 - after Hebrews 10:27. ----------------------- If we do not return to Christ then we must look for that which is fearful, namely, the judgment of God at which He will exhibit fiery indignation. Devour is from a word that literally means to eat. However, we do not eat that which we dislike, hence the thought is that God will dispose of these adversaries by abandon-ing them to the regions of endless destruction. Hebrews 10:27 -------------------------------------------------------------------------------- But a certain fearful looking for (φοβερὰδέτιςἐκδοχὴ) Rend. "a kind of fearful expectation." Ἐκδοχὴ N.T.o, olxx. -------------------------------------------------------------------------------- Fiery indignation (πυρὸςζῆλος) For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit (ζεῖν to boil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος, as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philippians 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strife. The phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. -------------------------------------------------------------------------------- The adversaries (τοὺςὑπεναντίους) Only here and Colossians 2:14. Often in lxx. Hebrews 10:27 -------------------------------------------------------------------------------- Expectation (ekdochη). Usually reception or interpretation from ekdechomai (Hebrews 11:10), only here in N.T. and in unusual sense like prosdokia, like apekdechomai (Romans 8:19; Romans 8:23; Romans 8:25), this sense apparently "coined by the writer" (Moffatt) from his use of ekdechomai in Hebrews 10:13. The papyri have it in the sense of interpretation. -------------------------------------------------------------------------------- A fierceness of fire (puros zηlos). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:19; Psalms 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom. -------------------------------------------------------------------------------- Devour (esthiein). "To eat" (figuratively), present active infinitive. -------------------------------------------------------------------------------- The adversaries (tous hupenantious). Old double compound adjective (hupo, en, antios), in N.T. only here and Colossians 2:14. Those directly opposite. Hebrews 10:28 Hebrews 10:28 --------------------------- αθετησαςG114 [G5660] HAVING SET ASIDE τιςG5100 ANY ONE νομονG3551 "THE" LAW μωσεωςG3475 OF MOSES, χωριςG5565 WITHOUT οικτιρμωνG3628 επιG1909 ON " THE OF " δυσινG1417 TWO ηG2228 OR τρισινG5140 THREE μαρτυσινG3144 αποθνησκειG599 [G5719] DIES : despised: Hebrews 2:2, Numbers 15:30, Numbers 15:31, Numbers 15:36, Deuteronomy 13:6-10, Deuteronomy 17:2-13, 2 Samuel 12:9, 2 Samuel 12:13 without: Deuteronomy 19:13, Isaiah 27:11, Jeremiah 13:14, Romans 9:15, James 2:13 under: Deuteronomy 17:2, Deuteronomy 17:6, Deuteronomy 17:7, Deuteronomy 19:15, Matthew 18:16, John 8:17, 2 Corinthians 13:1 Exodus 35:2 - whosoever Leviticus 24:23 - General Leviticus 26:25 - avenge Numbers 16:49 - fourteen thousand Numbers 35:30 - General Deuteronomy 17:12 - that man Joshua 1:18 - that doth rebel Psalms 21:8 - General Psalms 50:3 - a fire Proverbs 13:13 - despiseth Proverbs 21:11 - the scorner Isaiah 5:24 - cast away Ezekiel 20:13 - and they Malachi 3:2 - who may abide Matthew 3:10 - now Matthew 27:25 - His Luke 3:9 - General John 16:9 - General Acts 3:23 - that every Acts 13:41 - ye despisers Acts 26:11 - compelled 1 Corinthians 10:9 - tempt 1 Timothy 5:19 - two Hebrews 2:3 - How Hebrews 12:25 - if they Hebrews 10:28. ----------------------- To despise means to dis-respect and refuse to obey. The punishment for disobeying the law of Moses in extreme cases was death without mercy (Numbers 35:30; Deuteronomy 17:5-6). Hebrews 10:28 -------------------------------------------------------------------------------- He that despised (ἀφετήσαςτις) Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ἀθέτησις only in Hebrews. See Hebrews 7:18; Hebrews 9:26. -------------------------------------------------------------------------------- Died (ἀποθνήσκει) Lit. dieth. According to the ordinance as it now stands in the law. -------------------------------------------------------------------------------- Without mercy (χωρὶςοἰκτιρμῶν) The phrase N.T.o. For the noun see on 2 Corinthians 1:3. -------------------------------------------------------------------------------- Under two or three witnesses (ἐπὶδυσὶνἢτρισὶνμάρτυσιν) As in lxx, Deuteronomy 17:6. Ἐπὶ with dative signifying on condition of two or three witnesses testifying. Comp. 1 Timothy 5:17, where the same phrase occurs with the genitive, before, in the presence of. Comp. also Deuteronomy 19:15. Hebrews 10:28 -------------------------------------------------------------------------------- Hath set at naught (athetηsas). First aorist active participle of atheteτ, late compound, very common in LXX, from alpha privative and tithηmi, to render null and void, to set aside, only here in Hebrews (see Mark 7:9), but note athetηsis (Hebrews 7:18; Hebrews 9:26). -------------------------------------------------------------------------------- Without mercy (chτris oiktirmτn). See 2 Corinthians 1:3. This was the law (Deuteronomy 17:6) for apostates. -------------------------------------------------------------------------------- On the word of two or three (epi dusin η trisin). "On the basis of two or three." For this use of epi with the locative see Hebrews 9:17. Hebrews 10:29 Hebrews 10:29 --------------------------- ποσωG4214 HOW MUCH δοκειτεG1380 [G5719] THINK YE χειρονοςG5501 WORSE αξιωθησεταιG515 [G5701] SHALL HE BE COUNTED WORTHY OF τιμωριαςG5098 οG3588 WHO τονG3588 THE υιονG5207 τουG3588 SON θεουG2316 OF GOD καταπατησαςG2662 [G5660] UPON, καιG2532 AND τοG3588 THE αιμαG129 BLOOD τηςG3588 OF THE διαθηκηςG1242 κοινονG2839 COMMON ηγησαμενοςG2233 [G5666] ενG1722 WITH ωG3739 WHERE ηγιασθηG37 [G5681] HE WAS , καιG2532 AND τοG3588 THE πνευμαG4151 SPIRIT τηςG3588 χαριτοςG5485 OF GRACE ενυβρισαςG1796 [G5660] ! how: Hebrews 2:3, Hebrews 12:25 trodden: 2 Kings 9:33, Psalms 91:13, Isaiah 14:19, Isaiah 28:3, Lamentations 1:15, Ezekiel 16:6, *marg. Micah 7:10, Matthew 7:6, Romans 16:20, 1 Corinthians 15:25, 1 Corinthians 15:27 the blood: Hebrews 9:20, Hebrews 13:20 wherewith: Hebrews 2:11, Hebrews 9:13, Jeremiah 1:5, John 10:36, John 17:19, 1 Corinthians 11:27, 1 Corinthians 11:29 and hath: Isaiah 63:10, Matthew 12:31, Matthew 12:32, Luke 12:10, Acts 7:51, Ephesians 4:30 the Spirit: Psalms 143:10, Zechariah 12:10 Genesis 37:8 - reign over us Exodus 12:7 - General Exodus 29:21 - shall be Exodus 35:2 - whosoever Exodus 40:13 - anoint him Leviticus 4:34 - the horns of the altar Leviticus 7:27 - that soul Leviticus 15:31 - Thus shall Leviticus 17:10 - that eateth Leviticus 21:8 - for I Leviticus 24:23 - General Numbers 8:17 - I sanctified Numbers 15:30 - doeth ought Numbers 15:31 - despised Numbers 16:49 - fourteen thousand Numbers 19:13 - purifieth Joshua 1:18 - that doth rebel Joshua 2:19 - whosoever 2 Samuel 12:9 - despised 2 Kings 7:17 - the people trode upon him Psalms 21:8 - General Psalms 50:3 - a fire Psalms 81:11 - would none Proverbs 8:36 - he Proverbs 13:13 - despiseth Proverbs 21:11 - the scorner Isaiah 5:24 - cast away Ezekiel 20:13 - and they Daniel 8:13 - to be Zechariah 9:11 - by the blood of thy covenant Malachi 3:2 - who may abide Matthew 21:40 - what Matthew 23:33 - how Mark 4:17 - when John 3:36 - but John 12:48 - rejecteth John 16:9 - General Acts 26:11 - compelled Romans 6:21 - for the 2 Corinthians 13:1 - In 2 Thessalonians 1:9 - be Hebrews 3:15 - To day Hebrews 6:6 - they crucify Hebrews 13:12 - sanctify 2 Peter 2:1 - bought 1 John 5:6 - blood Revelation 1:7 - and they Revelation 11:2 - tread Revelation 16:6 - for they are Hebrews 10:29. ----------------------- The law of Christ is so much more final and far-reaching that the violation of it deserves a much sorer (worse) punishment than an unmerciful death of the body. But since such a punishment as that is the most severe of any that can be imposed on a human being in this world, the sorer punishment will have to wait until the next world to be inflicted. That is why the unjust are to be "reserved unto the day of judgment to be punished" (2 Peter 2:9). All of the wrongs mentioned in the rest of this verse may be charged against the Judaizers, because they have trodden under foot the Son of God. They did so by rejecting Him and going back to the sacrifices that were offered under the law. Blood of the covenant refers to the blood of Christ because it was shed to make good all the promises God made to the descendants of Abraham. To reject it and go back to the sacrifices for salvation is equivalent to counting it an unholy thing in that it implies that it is no better than the blood of animals. Spirit of grace is a phrase signifying the New Testament since it is the final system under the favor of God. and it was given through the means of the Holy Spirit. Hebrews 10:29 -------------------------------------------------------------------------------- Of how much (πόσῳ) Not qualifying χείρονος sorer, but the whole clause: "by how much think ye shall he be thought worthy of sorer punishment." -------------------------------------------------------------------------------- Punishment (τιμωρίας) N.T.o. Occasionally in lxx, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive. -------------------------------------------------------------------------------- Trodden under foot (καταπατήσας) Only here in Hebrews. oP. Frequent in lxx for spoiling, defeating, treating contemptuously. The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism. -------------------------------------------------------------------------------- Hath counted an unholy thing (κοινὸνἡγησάμενος) Ἡγεῖσθαι to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philippians 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Jude 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2; Mark 7:5; Acts 10:14; Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. -------------------------------------------------------------------------------- Hath done despite unto the spirit of grace (καὶτὸπνεῦματῆςχάριτοςἐνυβρίσας) Ἐνυβρίζειν to insult, N.T.o. The simple verb ὑβρίζειν in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N.T. Hebrews 10:29 -------------------------------------------------------------------------------- How much (posτi). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). -------------------------------------------------------------------------------- Think ye (dokeite). An appeal to their own sense of justice about apostates from Christ. -------------------------------------------------------------------------------- Sorer (cheironos). "Worse," comparative of kakos (bad). -------------------------------------------------------------------------------- Punishment (timτrias). Genitive case with axiτthηsetai (first future passive of axioτ, to deem worthy). The word timτria originally meant vengeance. Old word, in LXX, only here in N.T. -------------------------------------------------------------------------------- Who hath trodden under foot the Son of God (ho ton huion tou theou katapatηsas). First aorist active articular participle of katapateτ, old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6. -------------------------------------------------------------------------------- Wherewith he was sanctified (en hτi hηgiasthη). First aorist passive indicative of hagiazτ. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Hebrews 6:4-8). -------------------------------------------------------------------------------- An unholy thing (koinon). Common in the sense of uncleanness as Peter used it in Acts 10:14. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! -------------------------------------------------------------------------------- Hath done despite (enubrisas). First aorist active participle of enubrizτ, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Hebrews 6:4). Hebrews 10:30 Hebrews 10:30 --------------------------- οιδαμενG1492 [G5758] γαρG1063 FOR WE KNOW τονG3588 HIM WHO ειπονταG2036 [G5631] SAID, εμοιG1698 TO ME εκδικησιςG1557 " BELONGS "; εγωG1473 I ανταποδωσωG467 [G5692] WILL , λεγειG3004 [G5719] SAYS "THE" κυριοςG2962 LORD : καιG2532 AND παλινG3825 AGAIN, "THE" κυριοςG2962 LORD κρινειG2919 [G5692] [G5719] WILL JUDGE τονG3588 λαονG2992 αυτουG846 HIS PEOPLE. Vengeance: Deuteronomy 32:35, Psalms 94:1, Isaiah 59:17, Isaiah 61:2, Isaiah 63:4, Nahum 1:2, Romans 12:19, Romans 13:4 The Lord shall: Deuteronomy 32:36, Psalms 50:4, Psalms 96:13, Psalms 98:9, Psalms 135:14, Ezekiel 18:30, Ezekiel 34:17, 2 Corinthians 5:10 Genesis 50:19 - for am I Numbers 31:2 - Avenge Deuteronomy 28:58 - fear this glorious 2 Kings 9:7 - I may avenge Isaiah 47:3 - I will take Jeremiah 51:36 - take Ezekiel 7:4 - but Ezekiel 9:10 - but Ezekiel 25:14 - and they shall know Malachi 3:5 - I will come 2 Thessalonians 1:8 - taking Hebrews 10:30. ----------------------- Paul cites a statement of God recorded in Deuteronomy 32:34-36, in regard to the determination of God to judge (execute punishment) the people who reject His terms of mercy. Hebrews 10:30 -------------------------------------------------------------------------------- We know him that hath said (οἴδαμενγὰρτὸνεἰπόντα) The retribution (τιμωρία) is certain, because assured by the word of God in Scripture. -------------------------------------------------------------------------------- Vengeance (ἐκδίκησις) An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the lxx of Deu 32:35. The second citation is literally from lxx of Deu 32:36. Hebrews 10:30 -------------------------------------------------------------------------------- We know him that said (oidamen ton eiponta). God lives and is true to his word. He quotes Deuteronomy 32:35 (cf. Romans 12:19). For ekdikηsis see Luke 18:7-8. God is the God of justice. He is patient, but he will punish. -------------------------------------------------------------------------------- And again (kai palin). Deuteronomy 32:36. Hebrews 10:31 Hebrews 10:31 --------------------------- φοβερονG5398 "IT IS" A FEARFUL THING τοG3588 εμπεσεινG1706 [G5629] TO FALL ειςG1519 INTO "THE" χειραςG5495 HANDS θεουG2316 OF GOD ζωντοςG2198 [G5723] "THE" LIVING. a fearful: Hebrews 10:27, Isaiah 33:14, Luke 21:11 to fall: Hebrews 12:29, Psalms 50:22, Psalms 76:7, Psalms 90:11, Matthew 10:28, Luke 12:5 Exodus 22:24 - my wrath Leviticus 26:16 - terror Deuteronomy 28:58 - fear this glorious Joshua 3:10 - living Joshua 10:2 - they feared 1 Chronicles 21:13 - let me fall Isaiah 47:3 - I will take Jeremiah 10:10 - the living Jeremiah 51:36 - take Ezekiel 22:14 - Thine heart Ezekiel 25:14 - and they shall know Ezekiel 32:32 - General Malachi 3:5 - I will come 1 Corinthians 10:22 - are 2 Corinthians 5:11 - the terror Hebrews 12:22 - of the Hebrews 10:31. ----------------------- All men and all things are ever in the hands of God in a general sense, and hence cannot fall into His hands. The verse therefore has a special meaning which is related to the mediation of Christ. There is no being in the universe who is between God and man but Christ, by whom man may escape the judgment mentioned in the preceding verse. Hence if a man repudiates Christ (as the Judaizers were doing), he deprives himself of any intercessor, and must take his chances with an avenging God who has declared vengeance against all who are not pardoned by the blood of Christ. Hebrews 10:31 -------------------------------------------------------------------------------- To fall, etc. Comp. lxx, 2 Samuel 24:14; Sir 2:18. -------------------------------------------------------------------------------- Of the living God The living God, revealed in the living Christ, will not suffer his sacrificial gift and his covenant to be slighted and insulted with impunity. See on Hebrews 3:12. Hebrews 10:31 -------------------------------------------------------------------------------- A fearful thing (phoberon). Old adjective (from phobeτ, to frighten). In N.T. only in Hebrews (Hebrews 10:27; Hebrews 10:31; Hebrews 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers. -------------------------------------------------------------------------------- To fall (to empesein). "The falling" (articular infinitive second aorist active of empiptτ, to fall in, followed here by eis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12). Hebrews 10:32 Hebrews 10:32 --------------------------- αναμιμνησκεσθεG363 [G5732] δεG1161 BUT CALL TO ταςG3588 THE προτερονG4386 FORMER ημεραςG2250 DAYS ενG1722 IN αιςG3739 WHICH, φωτισθεντεςG5461 [G5685] HAVING BEEN , πολληνG4183 MUCH αθλησινG119 υπεμεινατεG5278 [G5656] YE ENDURED παθηματωνG3804 OF ; call: Galatians 3:3, Galatians 3:4, Philippians 3:16, 2 John 1:8, Revelation 2:5, Revelation 3:3 after: Hebrews 6:4, Acts 26:18, 2 Corinthians 4:6 ye endured: Hebrews 12:4, Acts 8:1-3, Acts 9:1, Acts 9:2, Philippians 1:29, Philippians 1:30, Colossians 2:1, 2 Timothy 2:3-13, 2 Timothy 4:7, 2 Timothy 4:8 Daniel 11:32 - shall be Acts 11:23 - and exhorted Ephesians 1:18 - eyes 2 Thessalonians 1:5 - for 2 Timothy 1:10 - and hath Hebrews 6:11 - unto Hebrews 11:25 - Choosing Hebrews 11:27 - endured James 1:12 - the man 2 Peter 1:12 - I will not Hebrews 10:32. ----------------------- Illuminated means to be enlightened by the Gosnel. Soon after these people became Christians they were persecuted by the unbelivers of both Jews and Gentiles. Paul terms this experience with afflictions as a fight, and of course it would be a "fight of faith" (1 Timothy 6:12). Hebrews 10:32 -------------------------------------------------------------------------------- After ye were illuminated (φωτισθέντες) See on Hebrews 6:4. -------------------------------------------------------------------------------- A great fight (πολλὴνἄθλησιν) Ἄθλησις N.T.o, olxx. See on ἀλθῆ strive, 2 Timothy 2:5. See Introduction, on the allusions in the epistle to persecution. Hebrews 10:32 -------------------------------------------------------------------------------- Call to remembrance (anamimnηskesthe). Present middle imperative of anamimnηskτ, as in 2 Corinthians 7:15 "remind yourselves." The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. -------------------------------------------------------------------------------- After ye were enlightened (phτtisthentes). First aorist passive participle of phτtizτ in the same sense as in Hebrews 6:4 (regeneration) and like "the full knowledge of the truth" in Hebrews 10:26. -------------------------------------------------------------------------------- Conflict (athlηsin). Late word from athleτ, to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of "sufferings" in training. Hebrews 10:33 Hebrews 10:33 --------------------------- τουτοG5124 μενG3303 PARTLY, ονειδισμοιςG3680 τεG5037 BOTH IN καιG2532 AND θλιψεσινG2347 θεατριζομενοιG2301 [G5746] BEING MADE A ; τουτοG5124 δεG1161 AND PARTLY, κοινωνοιG2844 τωνG3588 OF THOSE ουτωςG3779 THUS αναστρεφομενωνG390 [G5746] PASSING THROUGH γενηθεντεςG1096 [G5679] "THEM" HAVING BECOME. made: Hebrews 11:36, Psalms 71:7, Nahum 3:6, Zechariah 3:8, 1 Corinthians 4:9 by reproaches: Hebrews 11:26, Hebrews 13:13, Psalms 69:9, Psalms 74:22, Psalms 79:12, Psalms 89:51, Isaiah 51:7, 2 Corinthians 12:10 whilst: Philippians 1:7, Philippians 4:14, 1 Thessalonians 2:14, 2 Timothy 1:8, 2 Timothy 1:16-18 Isaiah 8:18 - for signs Daniel 11:32 - shall be Galatians 4:29 - even Philippians 1:30 - the same 2 Thessalonians 1:5 - for 2 Timothy 3:11 - Persecutions Hebrews 12:2 - despising Hebrews 10:33. ----------------------- Made a gazingstock denotes an exhibition of something for people to gaze at with contempt. By reproaches and afflictions the enemy drew attention to the Christians with the result that they were made light of. Some did not personally have this experience, but they associated with and showed friendship for those who did, and thus brought unon themselves the same kind of reproaches. Hebrews 10:33 -------------------------------------------------------------------------------- Whilst ye were made a gazing-stock (θεατριζόμενοι) N.T.o. olxx, oClass. Lit. exhibited in the theater. Comp. 1 Corinthians 4:9. -------------------------------------------------------------------------------- Whilst ye became companions (κοινωνοὶγενηθέντες) Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philippians 4:15. -------------------------------------------------------------------------------- Of them that were so used (τῶνοὕτωςἀναστρφομένων) Rend. "of them that fared thus." Others render "who conducted themselves thus"; endured their persecutions, so bravely. But the οὕτως can refer only to made a gazing-stock. Hebrews 10:33 -------------------------------------------------------------------------------- Partly (touto men) and partly (touto de). Accusative of general reference (touto) with men and de for contrast. -------------------------------------------------------------------------------- Being made a gazing-stock (theatrizomenoi). Late verb to bring upon the stage, to hold up to derision. See Paul's use of theatron of himself in 1 Corinthians 4:9. -------------------------------------------------------------------------------- By reproaches and afflictions (oneidismois te kai thlipsesin). Instrumental case. See Romans 15:3. -------------------------------------------------------------------------------- Partakers (koinτnoi). Partners (Luke 5:10) with those (tτn objective genitive). -------------------------------------------------------------------------------- So used (houtτs anastrephomenτn). Present middle articular participle of anastrephτ, to conduct oneself (2 Corinthians 1:12). Hebrews 10:34 Hebrews 10:34 --------------------------- καιG2532 γαρG1063 FOR BOTH τοιςG3588 δεσμοιςG1199 μουG3450 WITH MY BONDS συνεπαθησατεG4834 [G5656] YE , καιG2532 AND τηνG3588 THE αρπαγηνG724 PLUNDER τωνG3588 υπαρχοντωνG5224 [G5723] υμωνG5216 OF YOUR μεταG3326 WITH χαραςG5479 JOY προσεδεξασθεG4327 [G5662] YE , γινωσκοντεςG1097 [G5723] KNOWING εχεινG2192 [G5721] TO HAVE ενG1722 IN εαυτοιςG1438 κρειττοναG2909 A BETTER υπαρξινG5223 ενG1722 IN "THE" ουρανοιςG3772 HEAVENS καιG2532 AND μενουσανG3306 [G5723] ABIDING. in my: Acts 21:33, Acts 28:20, Ephesians 3:1, Ephesians 4:1, Ephesians 6:20, Philippians 1:7, 2 Timothy 1:16, 2 Timothy 2:9 and took: Matthew 5:11, Matthew 5:12, Acts 5:41, James 1:2 in yourselves that ye have: or, that ye have in yourselves, or, for yourselves. Matthew 6:19, Matthew 6:20, Matthew 19:21, Luke 10:42, Luke 12:33, 2 Corinthians 5:1, Colossians 1:5, Colossians 3:2-4, 1 Timothy 6:19, 2 Timothy 4:8, 1 Peter 1:4, 1 John 3:2 Psalms 31:19 - laid up Proverbs 8:21 - to inherit Ecclesiastes 3:6 - and a time to cast Matthew 13:44 - for joy Matthew 25:36 - I was in Mark 10:21 - treasure Luke 6:29 - and him John 16:22 - and your Acts 19:19 - and burned Acts 20:24 - none Acts 21:11 - So shall 2 Corinthians 6:10 - sorrowful 2 Corinthians 11:23 - in prisons Galatians 4:29 - even Philippians 3:20 - our Philippians 4:11 - I have Philippians 4:14 - ye did Colossians 1:11 - unto 1 Thessalonians 1:6 - with joy 1 Thessalonians 2:14 - even Hebrews 6:9 - beloved Hebrews 11:36 - bonds Hebrews 13:3 - them that Hebrews 10:34. ----------------------- Paul was a prisoner in chains for the sake of the Gospel, but these disciples manifested sympathy for him and thus invited the darts of the enemies. As a punishment for their manifestation of faith, they were forced to submit to the spoiling (plundering) of their possessions. They did not even fret about such losses because they believed there were better riches awaiting them in Heaven. Hebrews 10:34 -------------------------------------------------------------------------------- For ye had compassion of me in my bonds (καὶγὰρτοῖςδεσμίοιςσυνεπαθήσατε) Entirely wrong, following T.R. τοῖςδεσμοῖςμου. Rend. "ye had compassion on the prisoners." So Vulg. vinctis compassi estis. The corrupt reading has furnished one of the stock arguments for the Pauline authorship of the Epistle. -------------------------------------------------------------------------------- Took joyfully (μετὰχαρᾶςπροσεδέξασθε) The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philippians 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25; Luke 2:38; Acts 23:21. -------------------------------------------------------------------------------- Spoiling (ἁρπαγὴν) Only here Matthew 23:25; Luke 11:39. Allied with ἁρπάζειν to snatch away. -------------------------------------------------------------------------------- Of your goods (τῶνὑπαρχόντωνὑμῶν) The verb ὑπάρχειν means originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase ὑπάρχειμοὶτι means there is something to me, I have something. See Acts 3:6; Acts 4:37; Acts 28:7. Hence τὰὑπάρχοντα things which are to one; possessions, goods. See Matthew 19:21; Matthew 24:27; Luke 8:3; Acts 4:32. -------------------------------------------------------------------------------- Knowing in yourselves that ye have, etc. (γινώσκοντεςἔχεινἑαυτοὺς) Rend. "knowing that ye yourselves have a better," etc. The A.V. follows T.R. ἐνἑαυτοῖς. Ye yourselves in contrast with your spoilers. -------------------------------------------------------------------------------- Substance (ὕπαρξιν) Only here and Acts 2:45. Occasionally in lxx. Rend. possession. Hebrews 10:34 -------------------------------------------------------------------------------- Ye had compassion on (sunepathηsate). First aorist active indicative of sunpatheτ, old verb to have a feeling with, to sympathize with. -------------------------------------------------------------------------------- Them that were in bonds (tois desmiois). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). -------------------------------------------------------------------------------- Took joyfully (meta charas prosedexasthe). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See Romans 13:1; Romans 13:3; Romans 15:7. -------------------------------------------------------------------------------- The spoiling (tηn harpagηn). "The seizing," "the plundering." Old word from harpazτ. See Matthew 23:35. -------------------------------------------------------------------------------- Of your possessions (tτn huparchontτn humτn). "Of your belongings." Genitive of the articular present active neuter plural participle of huparchτ used as a substantive (cf. humτn genitive) as in Matthew 19:21. -------------------------------------------------------------------------------- That ye yourselves have (echein heautous). Infinitive (present active of echτ) in indirect discourse after ginτskontes (knowing) with the accusative of general reference (heautous, as to yourselves), though some MSS. omit heautous, some have heautois (dative, for yourselves), and some en heautois (in yourselves). The predicate nominative autoi could have been used agreeing with ginτskontes (cf. Romans 1:22). -------------------------------------------------------------------------------- A better possession (kreissona huparxin). Common word in the same sense as ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). -------------------------------------------------------------------------------- Abiding (menousan). Present active participle of menτ. No oppressors (legal or illegal) can rob them of this (Matthew 6:19 ff.). Hebrews 10:35 Hebrews 10:35 --------------------------- μηG3361 αποβαλητεG577 [G5632] CAST NOT AWAY ουνG3767 τηνG3588 παρρησιανG3954 υμωνG5216 YOUR ητιςG3748 WHICH εχειG2192 [G5719] HAS μισθαποδοσιανG3405 μεγαληνG3173 GREAT. Cast: Hebrews 3:6, Hebrews 3:14, Hebrews 4:14 great: Hebrews 11:26, Psalms 19:11, Matthew 5:12, Matthew 10:32, Matthew 10:42, Luke 14:14, 1 Corinthians 15:58, Galatians 6:8-10 Genesis 15:3 - Behold 2 Chronicles 15:7 - your work Psalms 71:14 - But Psalms 130:7 - for with Proverbs 23:18 - end Ecclesiastes 3:6 - and a time to cast Lamentations 3:26 - hope Matthew 13:21 - for Luke 18:7 - though Romans 2:7 - patient Romans 11:22 - if thou Romans 15:4 - that 1 Corinthians 13:13 - faith 2 Corinthians 5:6 - we are always Galatians 5:1 - Stand Galatians 6:9 - if Ephesians 6:8 - whatsoever Philippians 1:6 - confident Philippians 3:20 - our Philippians 4:1 - so Colossians 3:24 - ye shall 1 Thessalonians 5:8 - the hope Hebrews 2:2 - recompense Hebrews 12:1 - and the sin James 5:8 - ye also 1 Peter 1:13 - the grace 1 John 5:14 - this 2 John 1:8 - that we lose Hebrews 10:35. ----------------------- Confidence means strong assurance which prompts one to face danger or affliction on behalf of the truth. The reward will be great in the end. Hebrews 10:35 -------------------------------------------------------------------------------- Confidence (τὴνπαρρησίαν) Rend. boldness. The boldness and courage which you manifested under persecution. Hebrews 10:35 -------------------------------------------------------------------------------- Cast not away therefore your boldness (mη apobalηte oun tηn parrηsian humτn). Prohibition with mη and the second aorist active subjunctive of apoballτ. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and Mark 10:50 in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall katechτmen in Hebrews 10:23. Hebrews 10:36 Hebrews 10:36 --------------------------- υπομονηςG5281 γαρG1063 FOR OF εχετεG2192 [G5719] YE HAVE χρειανG5532 NEED, ιναG2443 THAT τοG3588 THE θελημαG2307 τουG3588 WILL θεουG2316 OF GOD ποιησαντεςG4160 [G5660] HAVING DONE κομισησθεG2865 [G5672] YE MAY RECEIVE τηνG3588 THE επαγγελιανG1860 PROMISE. ye have: Hebrews 6:15, Hebrews 12:1, Psalms 37:7, Psalms 40:1, Matthew 10:22, Matthew 24:13, Luke 8:15, Luke 21:19, Romans 2:7, Romans 5:3, Romans 5:4, Romans 8:25, Romans 15:4, Romans 15:5, 1 Corinthians 13:7, Galatians 6:9, Colossians 1:11, 1 Thessalonians 1:3, James 1:3, James 1:4, James 5:7-11, Revelation 13:10, Revelation 14:12 after: Hebrews 13:21, Matthew 7:21, Matthew 12:50, Matthew 21:31, John 7:17, Acts 13:22, Acts 13:36, Romans 12:2, Ephesians 6:6, Colossians 4:12, 1 John 2:17 ye might: Hebrews 6:12, Hebrews 6:15, Hebrews 6:17, Hebrews 9:15, Colossians 3:24, 1 Peter 1:9 Genesis 15:3 - Behold Exodus 5:23 - neither hast thou delivered 1 Kings 18:43 - Go again Psalms 37:10 - yet Psalms 42:5 - hope Ecclesiastes 7:8 - the patient Isaiah 8:17 - I will Isaiah 60:22 - I the Lord Jeremiah 20:18 - to see Jeremiah 38:6 - into Habakkuk 2:3 - but Matthew 6:10 - Thy will Matthew 25:5 - the Romans 12:12 - patient 1 Corinthians 1:7 - waiting Philippians 4:1 - so Colossians 1:9 - of his 1 Thessalonians 4:3 - this 1 Thessalonians 5:8 - the hope 2 Thessalonians 1:4 - your patience 2 Timothy 2:6 - that laboureth must be first partaker of the fruits Hebrews 11:33 - obtained 2 Peter 1:6 - patience Revelation 1:9 - in the Revelation 2:3 - hast patience Hebrews 10:36. ----------------------- Patience is the same as perseverance, and it is manifested by those who continue to have confidence. We need not expect to receive the fulfillment of God's promises unless we first do the will of the Lord. Hebrews 10:36 -------------------------------------------------------------------------------- Ye might receive the promise (κομίσησθετὴνἐπαγγελίαν) Comp. Hebrews 11:13; Hebrews 11:39, and see on 1 Peter 1:8. The verb implies, not mere obtaining, but receiving and carrying away for use and enjoyment. Hebrews 10:36 -------------------------------------------------------------------------------- Which (hηtis). Your boldness of Heb 10:35. -------------------------------------------------------------------------------- Recompense of reward (misthapodosian). Late double compound, like misthapodotηs (Hebrews 11:6), from misthos (reward, wages) and apodidτmi, to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26. -------------------------------------------------------------------------------- Of patience (hupomonηs). Old word for remaining under trial (Luke 8:15). This was the call of the hour then as now. -------------------------------------------------------------------------------- Having done the will of God (to thelηma tou theou). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. -------------------------------------------------------------------------------- That ye may receive the promise (hina komisηsthe tηn epaggelian). Purpose clause with hina and the first aorist middle subjunctive of komizτ, old verb to carry (Luke 7:37), in the middle to get back one's own (Matthew 25:27), to receive. See also Hebrews 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ. Hebrews 10:37 Hebrews 10:37 --------------------------- ετιG2089 γαρG1063 FOR YET μικρονG3397 οσονG3745 οσονG3745 A VERY LITTLE WHILE, οG3588 HE WHO ερχομενοςG2064 [G5740] COMES ηξειG2240 [G5692] WILL COME, καιG2532 AND ουG3756 χρονιειG5549 [G5692] WILL NOT DELAY. Isaiah 26:20, Isaiah 60:22, Habakkuk 2:3, Habakkuk 2:4, Luke 18:8, James 5:7-9, 2 Peter 3:8, Revelation 22:20 Exodus 5:23 - neither hast thou delivered 1 Kings 18:43 - Go again Psalms 37:7 - wait Psalms 37:10 - yet Psalms 42:5 - hope Psalms 70:5 - O Lord Isaiah 10:25 - For yet Isaiah 29:17 - yet a very Isaiah 35:4 - behold Isaiah 46:13 - shall not tarry Ezekiel 36:8 - at hand Haggai 2:6 - it is Matthew 11:3 - he that Matthew 24:33 - know Matthew 25:5 - the Luke 21:31 - the kingdom 1 Corinthians 1:7 - waiting 1 Corinthians 10:11 - upon 2 Peter 3:9 - is not Revelation 12:12 - because Revelation 13:10 - Here Hebrews 10:37. ----------------------- Little while is comparative, for the endless term of the reward will make even centuries of waiting seem but a short time. Hebrews 10:37 -------------------------------------------------------------------------------- A little while (μικρὸνὅσονὅσον) Strictly, a very little while. The phrase N.T.o. It is not part of the quotation, but is taken from Isaiah 26:20, the only instance. See Aristoph. Wasps, 213. -------------------------------------------------------------------------------- He that shall come will come (ὁἐρχόμενοςἥξει) Rend. "he that cometh will come." In the Hebrew (Habakkuk 2:3) the subject of the sentence is the vision of the extermination of the Chaldees. "The vision— will surely come." As rendered in the lxx, either Jehovah or Messiah must be the subject. The passage was referred to Messiah by the later Jewish theologians, and is so taken by our writer, as is shown by the article before ἐρχόμενος. Comp. Matthew 11:3; Matthew 21:9; John 11:27. Similarly he refers ἥξει shall come to the final coming of Messiah to judge the world. Hebrews 10:37 -------------------------------------------------------------------------------- A very little while (mikron hoson hoson). From Isaiah 26:20 as an introduction to the quotation from Habakkuk 2:3-4. -------------------------------------------------------------------------------- He that cometh (ho erchomenos). The article ho is added to erchomenos in Habakkuk 2:3 and is given here a Messianic application. Hebrews 10:38 Hebrews 10:38 --------------------------- οG3588 δεG1161 BUT THE δικαιοςG1342 JUST εκG1537 BY πιστεωςG4102 FAITH ζησεταιG2198 [G5695] SHALL LIVE; καιG2532 AND εανG1437 IF υποστειληταιG5288 [G5672] HE DRAW BACK, ουκG3756 ευδοκειG2106 [G5719] NOT ηG3588 ψυχηG5590 μουG3450 MY SOUL ενG1722 IN αυτωG846 HIM. the just: Habakkuk 2:4, Romans 1:17, Galatians 3:11 but: Hebrews 10:26, Hebrews 10:27, Hebrews 6:4-6, Psalms 85:8, Ezekiel 3:20, Ezekiel 18:24, Zephaniah 1:6, Matthew 12:43-45, Matthew 13:21, 2 Peter 2:19-22, 1 John 2:19 my: Psalms 5:4, Psalms 147:11, Psalms 149:4, Isaiah 42:1, Malachi 1:10, Matthew 12:18, 1 Thessalonians 2:15 Genesis 19:26 - looked Numbers 14:4 - General Joshua 23:12 - go back Joshua 24:16 - General Joshua 24:20 - he will turn Rth 1:15 - gone back 1 Samuel 15:11 - turned 2 Samuel 22:22 - have not 1 Chronicles 28:9 - if thou forsake 2 Chronicles 15:2 - if ye forsake Ezra 8:22 - his power and his wrath Job 23:12 - Neither Psalms 80:18 - So will Psalms 125:5 - As for such Proverbs 1:32 - the turning Proverbs 21:16 - wandereth Ecclesiastes 8:10 - they were Isaiah 35:4 - behold Ezekiel 11:21 - whose Ezekiel 33:13 - if he Ezekiel 33:18 - General Ezekiel 46:9 - he that entereth in Zechariah 7:11 - pulled away the shoulder Zechariah 11:8 - and my Mark 16:16 - that believeth and Luke 9:62 - No Luke 14:30 - General Luke 17:32 - General John 6:66 - of his John 8:31 - If John 20:25 - Except Acts 10:22 - a just 2 Corinthians 5:7 - General Galatians 4:9 - again Galatians 5:4 - ye Philippians 3:16 - whereto Colossians 1:23 - ye continue Hebrews 3:6 - if Hebrews 3:12 - in Hebrews 3:15 - To day 1 Peter 4:18 - if Revelation 2:26 - keepeth Hebrews 10:38. ----------------------- Live by faith agrees with the idea of persevering on the strength of our faith. Draw back means to hesitate or shrink from going forward against afflictions. Hebrews 10:38 -------------------------------------------------------------------------------- Now the just shall live by faith (ὁδὲδίκαιός (μου) ἐκπίστεωςζήσεται) Cited by Paul, Romans 1:17; Galatians 3:11. In the original prophecy the just man is contrasted with the haughty Chaldaean invaders, who are puffed up and not upright. Through his steadfast obedience to God he shall be kept alive in the time of confusion and destruction. -------------------------------------------------------------------------------- But if any man draw back (καὶἐὰνὑποοτείληται) Omit if any man. Rend. "and if he draw back," that is, the just man. The possibility of the lapse of even the just is assumed. See on Hebrews 6:4-6. The verb only here, Acts 20:20; Acts 20:27; Galatians 2:12. See on Acts 20:20. Rare in lxx. -------------------------------------------------------------------------------- Shall have no pleasure (οὐκεὐδοκεῖ) Rend. "hath no pleasure." "If he draw back— in him," not in the Hebrew, which reads, "behold, puffed up within him is his soul, it is not upright." The clauses of the lxx are transposed here. Hebrews 10:38 -------------------------------------------------------------------------------- If he shrink back (ean huposteilηtai). Condition of third class with ean and the first aorist middle subjunctive of hupostellτ, old verb to draw oneself under or back, to withdraw, as already in Acts 20:20; Acts 20:27; Galatians 2:12. See Romans 1:17 for the quotation also of "the just shall live by faith." Hebrews 10:39 Hebrews 10:39 --------------------------- ημειςG2249 δεG1161 BUT WE ουκG3756 εσμενG2070 [G5748] ARE NOT υποστοληςG5289 OF "THOSE" DRAWING BACK ειςG1519 TO απωλειανG684 , αλλαG235 BUT πιστεωςG4102 OF FAITH ειςG1519 TO περιποιησινG4047 SAVING ψυχηςG5590 "THE" SOUL. we are: Hebrews 6:6-9, 1 Samuel 15:11, Psalms 44:18, Proverbs 1:32, Proverbs 14:14, Luke 11:26, 1 John 5:16, Jude 1:12, Jude 1:13 unto: Hebrews 10:26, John 17:12, 2 Thessalonians 2:3, 1 Timothy 6:9, 2 Peter 3:7, Revelation 17:8, Revelation 17:11 but: Hebrews 11:1, Mark 16:16, John 3:15, John 3:16, John 5:24, John 6:40, John 20:31, Acts 16:30, Acts 16:31, Romans 10:9, Romans 10:10, 1 Thessalonians 5:9, 2 Thessalonians 2:12-14, 1 Peter 1:5, 1 John 5:5 Genesis 24:6 - General Exodus 40:15 - everlasting Numbers 14:4 - General Numbers 29:25 - General Numbers 35:28 - he should Joshua 23:12 - go back Joshua 24:16 - General Rth 1:14 - but Ruth 2 Samuel 22:22 - have not 1 Chronicles 28:9 - if thou forsake Job 23:12 - Neither Job 34:27 - turned Psalms 36:3 - he hath Psalms 80:18 - So will Psalms 101:3 - them Proverbs 16:17 - he Jeremiah 3:19 - shalt not Ezekiel 18:24 - when Zephaniah 1:6 - turned Zechariah 7:11 - pulled away the shoulder Matthew 12:45 - and the Matthew 24:13 - General Mark 13:13 - but Luke 8:13 - which Luke 17:32 - General John 5:46 - for John 8:31 - If John 15:4 - Abide John 20:25 - Except Acts 2:42 - they Acts 3:23 - that every Acts 17:2 - reasoned Acts 18:28 - convinced 1 Corinthians 13:13 - faith Galatians 4:9 - again Galatians 5:4 - ye Philippians 3:16 - whereto Hebrews 3:6 - if Hebrews 6:9 - beloved James 5:11 - we count 1 Peter 4:18 - if 1 John 2:19 - they might Revelation 2:26 - keepeth Hebrews 10:39. ----------------------- But we are not, etc. In placing himself with them the apostle regards them in a favorable light. It is true that many of the Hebrews had remained true. However, many others had gone backward, and others were in danger of doing so on account of the Judaizers among them. That made it necessary for the apostle to warn them repeatedly against the disastrous results of faltering. Hebrews 10:39 -------------------------------------------------------------------------------- But we are not of them who draw back (ἡμεῖςδὲοὐκἐσμὲνὑποστολῆς) Lit. we are not of shrinking back. Ὑποστολὴ N.T.o, olxx, oClass. Ἒιναι with genitive marks the quality or peculiarity of a person or thing. Comp. Hebrews 12:11 χαρᾶςεἶναι to be of joy, joyful. We do not partake of drawing back, which is characteristic of recreants. -------------------------------------------------------------------------------- Unto perdition (εἰςἀπώλειαν) Or destruction. Drawing back makes for and terminates in (εἰς) destruction. -------------------------------------------------------------------------------- Of them that believe (πίστεως) Rend. of faith. The phrase εἶναιπίστεως to be of faith, N.T.o. -------------------------------------------------------------------------------- Saving (περιποίησιν) See on 1 Thessalonians 5:9. Hebrews 10:39 -------------------------------------------------------------------------------- But we (hηmeis de). In contrast to renegades who do flicker and turn back from Christ. -------------------------------------------------------------------------------- Of them that shrink back unto perdition (hupostolηs eis apτleian). Predicate genitive of hupostolη, as in Hebrews 12:11, from hupostellτ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. -------------------------------------------------------------------------------- Unto the saving of the soul (eis peripoiηsin psuchηs). Old word from peripoieτ, to reserve, to preserve (Luke 17:33) to purchase (Acts 20:28). So here preserving or saving one's life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9. Papyri have it in sense of preservation. "THE EPISTLE TO THE HEBREWS" Chapter Eleven Having stressed the importance of faith for salvation (Hebrews 10:39), the author defines faith (Hebrews 11:1-3) and then illustrates faith’ s role in the lives of many Old Testament saints (Hebrews 11:4-40). POINTS TO PONDER * The meaning of faith for New Testament Christians * The examples of faith in Old Testament believers REVIEW 1) What are the main points of this chapter?- Faith defined - Hebrews 11:1-3- Faith exemplified - Hebrews 11:4-40 2) What is faith as defined in this chapter? (Hebrews 11:1)- Confidence in what we hope for, assurance about what we do not see (cf. NIV) 3) What we do understand by faith concerning the worlds? (Hebrews 11:3)- They were framed by the word of God, they were not made by things visible 4) List the names of Old Testament saints mentioned in this chapter (Hebrews 11:4-32)- Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Israel, Rahab - Gideon, Barak, Samson, Jephthah, David, Samuel, the prophets 5) What did these "heroes of faith" look forward to receiving? (Hebrews 11:13-16)- The promises, especially regarding the heavenly country and city prepared by God 6) List some of the amazing things done by faith. (Hebrews 11:33-35)- Subdued kingdoms, worked righteousness, obtained promises - Stopped the mouths of lions, quenched the violence of fire - Escaped the edge of the sword, became valiant in battle, turned armies to flight - Women received their dead raised to life again 7) List some of the things these people of faith endured. (Hebrews 11:35-38)- Torture, mocking, scourging, chains of imprisonment - Stoned, sawn in two, wandering destitute in mountains and caves, afflicted, tormented 8) What did these "heroes of faith" obtain? What did they not? Why? (Hebrews 11:39-40)- A good testimony - The promise (i.e., the Messianic promise) - That they might be made perfect together with us (i.e., salvation, the heavenly city) 9) From this chapter, what do we learn about faith and works?- True faith leads to action, faith without works is dead (cf. James 2:14-26) HEBREWS CHAPTER ELEVEN. Living by Faith.SUMMARY.--Faith Explained. The Faith of the Elders. Remarkable Examples of Ancient Faith. All Seeking for a Better Country. The Victories of Faith. The Sufferings Endured by Faith. Christians Exhorted to Follow These Glorious Examples. 1-3. Faith is the substance. The old meaning of substance, as well as of Hupostasis, the Greek word here used, is "stand under," that is to be a foundation. Faith is the foundation on which all our hopes for the future are built. The evidence. Rather, the conviction or persuasion of things not seen. Without faith we would be limited to the very narrow world comprehended by the senses. 2. For by it the elders, etc. The ancient men of God, through faith, so lived, that they have obtained a good name. 3. Through faith we understand, etc. The creation of the world is among "the things not seen," and all our knowledge of it rests upon our faith in the word of God. Indeed, our knowledge of all past history depends upon faith. 4-7. Abel offered to God a more excellent sacrifice than Cain. See the account of Gen 4:1-5 . Abel's faith was probably shown in offering just such a sacrifice as the Lord demanded, while Cain made an offering according to his own ideas. Obtained witness. In some way the Lord testified his approval of Abel's sacrifice, and showed his disapproval of Cain's, perhaps by sending fire to consume Abel's. By it. By his faith. His faith speaks to all ages. 5. By faith Enoch was translated. See Genesis 5:24 also Jude 1:14 . His faithfulness was rewarded by a translation to heaven without first becoming a victim of death. Had this testimony. The testimony is that he "walked with God," and God took him, because he was pleased with him. 6. But without faith it is impossible, etc. Man cannot please God without because in unbelief he cannot do what is pleasing to God. To please God we must come to him in the appointed ways, but this cannot be done without belief in his existence and trust in his blessings. 7. By faith Noah. See Genesis 6:13-22 . When he was divinely warned of a coming deluge he believed it, simply upon the word of God. Now observe how his faith acted. (1) He was moved by fear; (2) he prepared the ark as God had directed. His faith moved him to obedience. Condemned the world. The example of his faith was a rebuke to all who were not moved by it. The man who gives heed to God by his conduct condemns those who refuse to heed him. Became heir. It was by the obedience of faith that he became an heir of the blessings vouchsafed to those who are counted righteous through faith. See Romans 1:17 . 8-12. By faith Abraham. See Genesis 11:31 Genesis 12:1-4 Genesis 12:1-4 . While in Ur of the Chaldees he was commanded to go where he should be led. In obedience to this call he obeyed through faith, a striking example of the action of faith. 9. By faith he sojourned in the land of promise. He was a stranger in the land promised to him and his seed, dwelling as did Isaac and Jacob, in tents, yet trusting the promise of God. Heirs . . . of the same promise. See Genesis 26:3 Genesis 26:4 Genesis 27:4 Genesis 26:13 Genesis 26:14 . 10. For he looked for a city which hath foundations. Not only for a permanent home for his seed in Canaan, but for a home above in the eternal city, the New Jerusalem. Builder and maker. Architect and maker. God not only projected the plans of the eternal city but has executed them. 11. Faith also Sarah.See Genesis 17:15-21 Genesis 18:11-14 Genesis 21:1 Genesis 17:2 . Far beyond the years of child bearing, yet by faith she was give natural strength to bear the child of promise. She was about ninety years old. 12. Therefore sprang there even of one, and him as good as dead. From an old man, a hundred years old, whose reproductive powers were dead, a people. As the stars of the sky in multitude. See Deuteronomy 1:10 . These figures are used to express a vast multitude. 13-16. These all died in faith. All the patriarchs named. They died without the fulfillment of the promises, either those of a temporal possession or of an innumerable seed. Having seen them afar off.They beheld them in the future by faith. Confessed. By their whole lives that they were pilgrims. They had no fixed home and were waiting for a country. 14. They that say such things. Who confess that they are pilgrims. Seek a country. This confession shows that they are seeking a country somewhere and have not yet found it. 15. If they had been mindful, etc. They could have returned to their old home in Ur of the Chaldees, if they had chosen, but though homeless in a strange land they had faith in a future home. 16. Desire a better country. They desired a country better than Chaldea, better even than Canaan. They had a faith which looked for a heavenly country. 17-19. Abraham, when he was tried. See Genesis 22:1-14 . Offered up his only begotten son. Abraham stands as the great Old Testament example of faith, "the Father of the faithful," the man "whose faith was counted for righteousness." Hence his faith was tried by the sternest test of any Man of God on record, not that God might be certain of his faith, but that all his spiritual children should profit by his example. Note: (1) Isaac was the only child of his marriage; (2) he was the child of promise and by grace; (3) he was the heir, not only of Abraham but of all God's promises to Abraham. Yet Abraham was told to offer him. It was God's command. What a trial of faith! Yet, he believed, though he would not see how, that God would keep his promises, and that in "Isaac his seed should be called," even though God raised him from the dead. Hence in faith he obeyed, and his faith was gloriously rewarded. The lesson for us is implicit obedience to God's command and trust in his promises. Nothing less is a demonstration of faith. 19. Received him in a figure. As one who in his mind had been sacrificed. It was from the altar of sacrifice that he received him back. 20-22. By faith Isaac blessed, etc. See Genesis 27:26-40 Genesis 28:2-3 . In the blessing there are prophecies of their future history. 21. By faith Jacob, when he was dying. See Genesis 48:8-22 . In his blessing he foresaw that both Ephraim and Manasseh would be tribes of Israel, and that the younger would be the ancestor of the greater tribe. Leaning upon the top of his staff . The Hebrew word as originally written may mean either staff or bed, that on which one rests. In our English version of Genesis "bed" has been preferred. The Septuagint, followed here, says "staff." It means that the sick old man raised from his couch and leaned his weight on his staff while conferring the blessing. 22. By faith Joseph. See Genesis 50:24 Genesis 50:25 . By faith he looked forward to the children of Israel going up to Canaan for a home, and charged that his body should be carried up. This charge was faithfully fulfilled. See Joshua 24:32 . 23-27. By faith Moses. See Exodus 2:2 Acts 7:20 . Through faith in God the parents were led to disobey the king's cruel edict, and to hide the child. A proper child. A promising child. 24. Moses . . . refused to be called, etc. He had faith in God's promises, and hence forsook his honored position, for the sake of his people. 25. Choosing rather. There were honor, wealth and pleasure in the palace, but affliction with the enslaved nation. He chose the latter by faith. For a season. The pleasures of sin are transient. 26. Esteeming the reproach of Christ. Any reproach endured through faith in the promises of which Christ was the center and sum, was called the reproach of Christ. This reproach, though men might shrink from it, was really of more value permanently than the treasures of Egypt, because he looked forward to the recompense, the heavenly blessings. 27. By faith he forsook Egypt. The Exodus was all an achievement of faith. It was faith that made Moses disdain the king's wrath. He endured, as seeing him who is invisible.The unseen God was present with him by faith and his support gave strength to endure all. 28-31. Through faith he kept the passover . He kept it because God commanded and he believed all God promised. The sprinkling of blood. The blood of the lamb sprinkled on the door posts. He not only believed that this would protect Israel's first born, but his faith went beyond the type to the Lamb of God. 29. By faith they passed through the Red Sea. See Exodus 14:13-22 . In obedience to God's command they marched into the sea and "were baptized unto Moses in the cloud and in the sea" . 30. By faith the walls of Jericho fell. See Joshua 6:8 to Joshua 21:31. By faith the harlot Rahab. See Joshua 2:1-22 . 32-38. What shall we more say? All these cases are examples of heroic deeds and holy lives of faith. And the Scriptures are full of them; of such examples as Gideon ; Barak ; Samson ; Jephthae ; of David also ; Samuel ; The prophets. Many of these were illustrious examples of the power of faith. 33. Who through faith subdued kingdoms. Some of those named subdued kingdoms, as Barak, Gideon, David. Obtained promises. Promises were made to many of the worthies named. Stopped the mouths of lions. The case of Daniel is the most remarkable. See Daniel 6:20 . 34. Quenched the violence of fire. See the case of "the Hebrew children" in Daniel 3:19-28 . Escaped the edge of the sword. See 1 Samuel 18:10 1 Samuel 18:11 . 35. Women received their dead raised to life again. The widow of Zarephath and the Shunammite are examples. Others were tortured. This was especially true in the terrible persecutions recorded in the Book of Maccabees. A better resurrection. They preferred to suffer in hope of the resurrection to eternal life. 36. Others had trial of, etc. This was true of many persecutions recorded in Jewish history. 37. They were stoned. See 1 Kings 21:10-15 1 Kings 21:2 2 Chronicles 24:21 . Sawn asunder. The Talmud says that this was Isaiah's fate. 38. Of whom the world was not worthy. When it rejects the good it shows its unworthiness. They wandered in deserts. To hide from persecutors. 39, 40. And these all, having obtained a good report through faith. By the power of faith they lived holy and heroic lives, but all died without having seen the fulfillment of the promise of a Deliverer. 40. God having provided some better thing for us. The new and better covenant, the gospel, the realization of the promise made to Abraham. That they without us should not be made perfect. That they and we together might be made complete in the city whose builder and maker is God. The full fruition, the being made complete (perfect) belongs to the heavenly state. All these ancient heroes, who died not having received the promise, need the realization of the promise in Christ to make them perfect; by that promise we also are saved. Hebrews 11 Verse 1 1. Ἔףפים הὲ נ�ףפיע. “But faith is &c.” Since he has said “ we are of faith to gaining of the soul,” the question might naturally arise, What then is faith? It is nowhere defined in Scripture, nor is it defined here, for the writer rather describes it in its effects than in its essence; but it is described by what it does. The chapter which illustrates “ faith” is full of works; and this alone should shew how idle is any contrast or antithesis between the two. Here however the word “ faith” means only “ the belief which leads to faithfulness”— the hope which, apart from sight, holds the ideal to be the most real, and acts accordingly. It is not used in the deeper mystical sense of St Paul as equivalent to absolute union with Christ. ὑנ�ףפבףיע. “The assurance” or “the giving substance to.” Ὑנ�ףפבףיע, as in Hebrews 1:3, may mean [1] that underlying essence which gives reality to a thing. Faith gives a subjective reality to the aspirations of hope. But it may be used [2] in an ordinary and not a metaphysical sense for “ basis,” foundation; or [3] for “confidence,” as in Hebrews 3:14 (comp. 2 Corinthians 9:4; 2 Corinthians 11:17): and this seems to be the most probable meaning of the word here. St Jerome speaks of the passage as breathing somewhat of Philo , who speaks of faith in a very similar way. ἔכודקןע. “Demonstration,” or “test.” ןὐ גכונןל�םשם, i.e. פῶם ἀןס�פשם, which are as yet invisible, because they are eternal and not temporal (2 Corinthians 4:18; 2 Corinthians 5:7). God Himself belongs to the things as yet unseen; but Faith— in this sense of the word, which is not the distinctively Pauline sense (Galatians 2:16; Galatians 3:26; Romans 3:25)— demonstrates the existence of the immaterial as though it were actual. The object of faith from the dawn of man’ s life had been Christ, who, even at the Fall, had been foretold as “ the seed of the woman who should break the serpent’ s head.” The difference between the Two Covenants was that in the New He was fully set forth as the effulgence of the Father’ s glory, whereas in the Old He had been but dimly indicated by shadows and symbols. Bishop Wordsworth quotes the sonnet of the poet Wordsworth on these lines: “ For what contend the wise? for nothing less Than that the Soul, freed from the bonds of sense, And to her God restored by evidenceOf things not seen, drawn forth from their recess, Root there— and not in forms— her holiness.” Verses 1-40 CH. 11. THE HEROES OF FAITH The main task of the writer has now been performed, but the remainder of the Epistle had also a very important purpose. It would have been fatal to the peace of mind of a Jewish convert to feel that there was a chasm between his Christian faith and the faith of his past life. The writer wishes to shew that there is no painful discontinuityin the religious convictions of Hebrew converts. They could still enjoy the viaticum of good examples set forth in their O. T. Scriptures. Their faith was identical, though transcendently more blessed than that which had sustained the Patriarchs, Prophets, and Martyrs of their nation in all previous ages. The past history of the Chosen People was not discarded or discredited by the Gospel; it was, on the contrary, completed and glorified. Verse 2 2. ἐלבספץס�טחףבם. Lit., “For therein the elders had witness borne to them.” Their “ good report” was won in the sphere of faith. The elders— a technical Jewish term (זְקֵנִים)— means the ancient fathers of the Church of Israel (Hebrews 1:1). Verse 3 3. ׀�ףפוי. In this chapter we find fifteen special instances of the work of faith, besides the summary enumeration in the 32nd and following verses. םןןῦלום. “We apprehend with the reason.” See Romans 1:20. ךבפחספ�ףטבי. “Have been established” (Hebrews 13:21; Psalms 73:16, LXX.). פןὺע בἰῶםבע. The word for “ worlds” means literally ages (Hebrews 1:2), i.e. the world regarded from the standpoint of human history. The “ time-world” necessarily presumes the existence of the space-world also. See Hebrews 1:2. ῥ�לבפי טוןῦ. “By the utterance of God,” namely by His fiat, as in Genesis 1; Psalms 33:6; Psalms 33:9; 2 Peter 3:5. There is no question here as to the creation of the world by the Logos, for he purposely alters the word כ�דῳ used by the LXX. in Psalms 33 into ῥ�לבפי. וἰע פὸ לὴἐך צביםןל�םשם פὸ גכונ�לוםןם דודןם�םבי. The true reading and literal translation are “so that not from things which appear hath that which is seen come into being,” a somewhat harsh way of expressing that “ the visible world did not derive its existence from anything phenomenal.” The translation of the Peshito , of the Vulgate , seem to imply a reading ἐך לὴ צביםןל�םשם, which would be an interpretation of the unusual order, but hardly suit the Greek as it stands. In other words, the clause denies the pre-existence of matter. It says that the world was made out of nothing, not out of the primeval chaos. So in 2Ma 7:28 the mother begs her son “ to look upon the heaven and earth and all that is therein, and consider that God made them out of things that are not” (ἐמ ןὐך ὄםפשם). If this view be correct, the writer would seem purposely to avoid Philo’ s way of saying that the world was made out of to פὰ לὴὄםפב, “ things conceived as non-existent,” by which he meant the “ formless matter” (as in Wisdom of Solomon 11:17). He says that the world did not originate from anything phenomenal. This verse, so far from being superfluous, or incongruous with what follows, strikes the keynote of faith by shewing that its first object must be a Divine and Infinite Creator. Thus like Moses in Genesis 1 the verse excludes from the region of faith all Atheism, Pantheism, Polytheism, and Dualism. Verse 4 4. Ἄגוכ. Intending, so to speak, “ to pluck only the flowers which happen to come within his reach, while he leaves the whole meadow full to his readers,” he begins to cull his instances from the world before the flood. His examples of faith fall into five groups. 1. Antediluvian (4– 6). 2. From Noah to Abraham (7– 19, including some general reflexions in 13– 16). 3. The Patriarchs (20– 22). 4. From Moses to Rahab (23– 31). 5. Summary reference to later heroes and martyrs down to the time of the Maccabees (32– 40). נכו�ןםב. Lit., “more” or “greater.” נבסὰ ��תם. This we learn from Genesis 4:5, but we are not told the exact points in virtue of which the sacrifice was superior. We may naturally infer that Abel’ s was a more carefully-chosen and valuable offering, but especially that it was offered in a more sincere and humble spirit of faith and love. ἐלבספץס�טח. By God’ s sign of approval (Genesis 4:4, LXX.). Hence he is called “ righteous” in Matthew 23:35; 1 John 3:12. The Jewish Haggadah was that God had shewn His approval by fire from heaven which consumed Abel’ s sacrifice. לבספץסןῦםפןע ἐנὶ פןῖע ה‏סןיע. “Bearing witness to his gifts.” היʼ בὐפῆע, i.e. by his faith. ἀנןטבםὼם ἔפי כבכוῖ. Another reading (כבכוῖפבי, DEKL) is “ though dead, he is still being spoken of.” But the allusion seems to be to “ the voice of his blood” (Genesis 4:10), as seems clear from the reference in Hebrews 12:24. No doubt it is also meant that he speaks by his example, but there seems to have been some Jewish Haggadah on the subject, for Philo says “ Abel— which is most strange— has both been slain and lives” (Opp. I. 200). He deduces from Genesis 4:10 that Abel is still unforgotten, and hence that the righteous are immortal. Verse 5 5. לופופ�טח. Lit., “was transferred (hence)” (Genesis 5:24; Sir 44:16; Sir 49:14; Jos. Antt. I. 3, § 4). ןὐק חὑס�ףךופן. Genesis 5:24 (LXX. God. Alex.). לולבספ‎סחפבי. “He hath had witness borne to him” ; “ Enoch walked with God,” Genesis 5:24 . Verse 6 6. ὅפי ἔףפים. The object of Faith is both the existence and the Divine government of God. “ We trust in the living God, who is the Saviour of all men, specially of those that believe” (1 Timothy 4:10). ד�םופבי. “And that He becomes (i.e. shews or proves Himself to be) a rewarder.” Verse 7 7. קסחלבפיףטו�ע. The same word is used as in Hebrews 8:5, Hebrews 12:25. פῶם לחה�נש גכונןל�םשם. The participle with the art. is in the N. T. normally negatived by לὴ, except in oases of antithesis (like Romans 9:25) and in Ephesians 5:4 if פὰ ןὐך ἀם�ךןםפב be there the true reading. Here the לὴ indicates the subjective standpoint. וὐכבגחטו�ע. Influenced by godly caution and reverence; the same kind of fear as that implied in Hebrews 5:7. ךבפ�ךסיםום. His example was in condemnatory contrast with the unbelief of the world (Matthew 12:41; Luke 11:31). פῆע ךבפὰ נ�ףפים. “Which is according to faith” (comp. Ezekiel 14:14). Noah is called “ righteous” in Genesis 6:9, and Philo observes that he is the first to receive this title, and erroneously says that the name Noah means “ righteous” as well as “ rest.” St Paul does not use the phrase “ the righteousness according to faith,” though he has “ the righteousness of faith” (Romans 4:13). “ Faith” however in this writer never becomes the same as mystic oneness with Christ, but means general belief in the unseen; and “ righteousness” is not “ justification,” but faith manifested by obedience. Throughout this chapter righteousness is the human condition which faith produces (Hebrews 11:33), not the Divine gift which faith receives. Hence he says that Noah “ became an heir of the righteousness which is according to faith,” i.e. he entered on the inheritance of righteousness which faith had brought him. In 2 Peter 2:5 Noah is called “ a preacher of righteousness” ; and in Wisdom of Solomon 10:4 “ the righteous man.” Verse 8 8. Ἀגסב�ל. As was natural, the faith of “ the father of the faithful” was one of the commonest topics of discussion in the Jewish Schools. Wordsworth (Eccles. Sonnets, XXVI.) speaks of “Faith, which to the Patriarchs did dispense Sure guidance ere a ceremonial fence Was needful to men thirsting to transgress.” ךבכן‎לוםןע. If ὁ ךבכן‎לוםןע were the right reading it could only mean literally either “ he who is called Abraham,” which would be somewhat meaningless; or “ Abraham, who was called to go out.” ἐמוכטוῖם. From Ur of the Chaldees (Acts 7:4). פ�נןם. Genesis 12:7. נןῦἔסקופבי. Strictly נןῖ would be required, but the adv. of rest is often thus joined to a verb of motion. The ἕסקופבי is used graphically. Verse 9 9. ὡע ἀככןפס�בם. “I am a stranger and a sojourner with you” (Genesis 23:4). The patriarchs are constantly called נ�סןיךןי, “ dwellers beside,” “ sojourners” (Genesis 17:8; Genesis 20:1, &c.). ἐם ףךחםבῖע, i.e. in tents (Genesis 12:8; Genesis 13:3, &c.). Verse 10 10. פὴם פןὺע טולוכ�ןץע ἔקןץףבם. “The city which hath the foundations,” namely, “ the Jerusalem above” (Galatians 4:26; Hebrews 12:22; Hebrews 13:14;Revelation 21:2; Revelation 21:14). The same thought is frequently found in Philo. The tents of the Patriarchs had no foundations; the foundations of the City of God are of pearl and precious stone (Revelation 21:14; Revelation 21:19). There is perhaps a reference to Psalms 87:1, “ Her foundations are upon the holy hills.” Mr Rendall too precariously infers a contrast with the foundations of the earthly Jerusalem, shaken by the Roman engines of war. פוקם�פחע ךבὶ החליןץסד�ע. “Architect and builder.” This is the only place in the N. T. where the word החליןץסדὸע occurs. It is found also in 2Ma 4:1, and plays a large part in the vocabulary of Gnostic heretics, who believing in the inherent evil of matter spoke of the Demiurge as the Evil creator. But God is called the “ Architect” of the Universe in Philo and in Wisdom of Solomon 13:1, “ neither by considering the works did they acknowledge the workmaster.” Verse 11 11. ךבὶ בὐפὴ ׃�ססב. “Even Sarah herself.” Perhaps the “ even” refers to her original weakness of faith when she laughed (Genesis 18:12; Genesis 21:2; comp. Romans 4:19). Dr Field thinks that these words may be a gloss, and that the verse refers to Abraham, since ἔפוךום, “ was delivered,” is not found in א, A, D. וἰע ךבפבגןכὴם ףנ�סלבפןע. For technical reasons the probable meaning is “ for the founding of a family” (comp. the use of the word ךבפבגןכὴ in Hebrews 4:3, Hebrews 9:26 and “ seed” in Hebrews 2:16, Hebrews 11:18). פὸם ἐנבדדויכ�לוםןם. Comp. Hebrews 10:23. Verse 12 12. פὰἄףפסב ך.פ.כ. Genesis 22:17; Deuteronomy 1:10. פὸ קוῖכןע. Comp. “labrum fossae” Liv. XXXVII. 37. Verse 13 13. �בפὰ נ�ףפים. Lit., “ According to faith.” לὴ ךןליף�לוםןי. They received the promises in one sense, as promises (Hebrews 11:17), but had not yet entered upon their fruition (comp. Hebrews 11:39; Hebrews 6:15, and Hebrews 9:15). ἀףנבף�לוםןי. “Saluting them” (Genesis 49:18). “ Your father Abraham rejoiced to see my day; and he saw it, and was glad” (John 8:56). נבסונ�החלןי. Genesis 23:4; Genesis 47:9; 1 Chronicles 29:15; Psalms 39:12, &c. Verse 14 14. ὃפי נבפס�הב ἐניזחפןῦףים. “That they are seeking further after a native land.” Hence comes the argument of the next verse that it was not their old home in Chaldea for which they were yearning, but a heavenly native-land. Verse 15 15. וἰ לὲם … לםחלןםו‎ןץףים … וἶקןם ἄם. The tenses imply the meaning, “ Assuming that they bore that land in continuous memory, they would at all times have had &c.” See Winer, p. 382. The reading לםחלןםו‎ןץףים for ἐלםחל�םוץןם is very ill-supported; but it is the difficilior interpretatio; is found in Theodoret; and derives some sanction from the לםחלןםוץןץףבם of D. ἀםבך�לרבי. But they never attempted to return to Mesopotamia. They were home-sick not for that land but for heaven. Verse 16 16. םῦם ה�. “But, as the case now is.” ὀס�דןםפבי. The word means, “they are yearning for,” “they stretch forth their hands towards.” ןὐך ἐנביףק‎םופבי בὐפןὺע ך.פ.כ. “Is not ashamed of them, to be called their God” (Genesis 28:13; Exodus 3:6-15). נ�כים. The “ inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us” (1 Peter 1:4). This digression is meant to shew that the faith and hopes of the Patriarchs reached beyond mere temporal blessings. Verse 17 17. נסןףום�םןקום … נסןף�צוסום. Reverting to Abraham, whose faith [1] in leaving his country, [2] in living as a stranger in Canaan, he has already mentioned, he now adduces the third and greatest instance of his faithful obedience in being ready to offer up Isaac. Both tenses, “ hath offered up” (perf.) and “ was offering up” (imperf.), are characteristic of the author’ s views of Scripture as a permanent record of events which may be still regarded as present to us. St James (James 2:21) uses the aorist. ἀםבהומ�לוםןע. Four verbs are used with reference to “ receiving” the promises, ἀםבה�קוףטבי (here), כבגוῖם (Hebrews 9:15), ἐניפץקוῖם (Hebrews 11:33), ךןל�ףבףטבי (Hebrews 11:39). The word here used implies a joyous welcome of special promises. The context generally shews with sufficient clearness the sense in which the Patriarchs may be said both to have “ received” and “ not to have received” the promises. They received and welcomed special promises, and those were fulfilled; and in those they saw the germ of richer blessings which they enjoyed by faith but not in actual fruition. Verse 18 18. נסὸע ὅם. Lit., “with reference to whom” (Isaac); or perhaps “ to whom,” i.e. to Abraham. ךכחט�ףופבי. Genesis 17:8; Genesis 17:19; Genesis 21:12, &c. Verse 19 19. ὅטום. The only place in this Epistle where ὅטום has its local sense. ἐם נבסבגןכῇ. Lit., “in a parable.” For the use of the word see Hebrews 9:9. The exact meaning is much disputed. It has been rendered “ as a type” (comp. Vulg. in parabolam), or “ in a bold venture,” or “ unexpectedly.” These views are hardly tenable. But how could Abraham have received Isaac back “in a figure” when he received him back “in reality” ? The answer is that he received him back, figuratively, from the dead, because Isaac was typically, or figuratively, dead— potentially sacrificed— when he received him back. Josephus in narrating the event uses the same word (Antt. I. 13, § 4). But in this instance again it is possible that the key to the expression might be found in some Jewish legend. In one Jewish writer it is said (of course untruly) that Isaac really was killed, and raised again. The restoration of Isaac wasundoubtedly a type of the resurrection of Christ, but it is hardly probable that the writer would have expressed so deep a truth in a passing and ambiguous expression. Verse 20 20. וὐכ�דחףום. It is true that the blessing of Esau when rightly translated, “ Behold thy dwelling shall be away from the fatness of the earth and away from the dew of blessing” (Genesis 27:39), reads more like a curse; but the next verse [40] involves a promise of ultimate freedom, and Esau obtained the blessings of that lower and less spiritual life for which he was alone fitted by his character and tastes. [ךבὶ] נוסὶ לוככ�םפשם. The true reading seems to be “even concerning,” though it is not easy to grasp the exact force of the “ even.” Verse 21 21. ἕךבףפןם פῶם ץἱῶם. “Each of the sons.” He made a marked difference between them (Genesis 48:17-19). נסןףוך‎םחףום ἐנὶ פὸἄךסןם ך.פ.כ. In this verse there is an allusion to two separate events. The first is the blessing of Ephraim and Manasseh (Genesis 48:1-20); the other an earlier occasion (Genesis 47:29-31). In our version it is rendered “ And Israel bowed himself upon the bed’ s head” but in the LXX. and Peshito as here, it is “ upon the top of his staff.” The reason for the variation is that having no vowel points the LXX. understood the word to be matteh, “ staff,” not mittah, “ bed,” as in Genesis 48:2. If they were right in this view, the passage means that Jacob, rising from his bed to take the oath from Joseph, supported his aged limbs on the staff, which was a type of his pilgrimage (Genesis 32:10), and at the end of the oath bowed his head over the staff in sign of thanks and reverence to God. The Vulgate (here following the Itala) erroneously renders it adoravit fastigium virgae ejus, Jacob “ adored the top of his (Joseph’ s) staff,” and the verse has been quoted (e.g. by Cornelius a Lapide) in defence of image-worship! Yet in Genesis 47:31 the Vulgate has “ adoravit Deum, conversus ad lectuli caput.” Probably all that is meant is that, being too feeble to rise and kneel or stand, Jacob “ bowed himself upon the head of his couch” in an attitude of prayer, just as the aged David did on his deathbed (1 Kings 1:47). Verse 22 22. פוכוץפῶם, sc. פὸם ג�ןם. The less common word for “ dying” is here taken from the LXX. of Genesis 50:26. נוסὶ פῶם ὀףפ�שם בὐפןῦ. A sign of his perfect conviction that God’ s promise would be fulfilled (Genesis 50:24-25; Exodus 13:19; comp. Acts 7:16). Verse 23 23. ´ש�ףῆע … ἐךס‎גח. The “ faith” is of course that of his parents, Amram and Jochebed. פῶם נבפ�סשם. This is implied in the LXX. of Exodus 2:2, but the Hebrew only says that his mother concealed him. ἀףפוῖןם פὸ נביה�ןם. “That the child was fair.” In Acts 7:20 he is called ἀףפוῖןע פῷ טוῷ. In his marvellous beauty (see Philo, Vit. Mos.) they saw a promise of some future blessing, and braved the peril involved in breaking the king’ s decree. The Hebr. word is simply טוֹב. Theophyl. ὡסבῖןם, פῇὄרוי קבס�ום. פὸ הי�פבדלב. To drown all male children (Exodus 1:22; Exodus 2:2). In D, E we have the interpolation (from Acts 7:23) ניףפי לודבע דוםןלוםןע לשץףחע בםיכום פןם בידץנפיןם ךבפבםןשם פחם פבניםשףים פשם בהוכצשם בץפןץ. Verse 24 24. ץἱὸע טץדבפסὸע ײבסב‏. He refused the rank of an Egyptian prince. The reference is to the Jewish legends, which were rich in details about the infancy and youth of Moses. See Jos. Antt. II. ix– xi; Philo, Opp. II. 82; Stanley, Lect. on Jewish Church. The only reference to the matter in Scripture is in Exodus 2:10; Acts 7:22-25. Verse 25 25. פῷ כבῷ פןῦ טוןῦ. Hebrews 4:9. נס�ףךביסןם. The brevity of sinful enjoyment is alluded to in Job 20:5, “ The triumphing of the wicked is short, and the joy of the hypocrite but for a moment.” The special sin would have been the very one to which the readers were tempted— apostasy. Verse 26 26. פῶם ֱἰד‎נפןץ. The reading פῶם ἐם ֱἰד‎נפןץ is less well supported. It is of course explicable by an ellipse of דῇ. פὸם ὀםויהיףלὸם פןῦ ׳סיףפןῦ. “The reproach of the Christ” (comp. Hebrews 13:13; Matthew 5:11-12; 2 Corinthians 1:5; Romans 15:3; Philippians 3:7-11;Colossians 1:24). There may be in the words a reminiscence of Psa 89:50-51, “ Remember, Lord, the reproach of thy servants … wherewith thine enemies have reproached the footsteps of thine anointed.” By “ the reproach of the Christ” is meant “ the reproach which He had to bear in His own person, and has to bear in that of His members” (2 Corinthians 1:5). It is true that in no other passage of the Epistle does the writer allude to the mystical oneness of Christ and His Church, but he must have been aware of that truth from intercourse with St Paul and knowledge of his writings. Otherwise we must suppose him to imply that Moses by faith realised, at least dimly, that he was suffering as Christ would hereafter suffer. ἀנ�גכונום ד�ס. Lit., “ for he was looking away from it to.” What Moses had in view was something wholly different from sinful pleasure. The verb is found here only in the N. T. Verse 27 27. ךבפ�כינום ֱἴדץנפןם. This must allude to the Exodus, not to the flight of Moses into Midian. On the latter occasion, he distinctly did “ fear the wrath of the king” (Exodus 2:14-15). It is true that for the moment Pharaoh and the Egyptians pressed the Israelites to depart, but it was only in fear and anger, and Moses foresaw the immediate pursuit. לὴ צןגחטו�ע. “Because he did not fear.” פὸם דὰס ἀ�סבפןם ך.פ.כ. The words have also been rendered, but less correctly, “ He was steadfast towards Him who is invisible, as if seeing Him.” פὸם ἀ�סבפןם. “ The blessed and only Potentate … whom no man hath seen, nor can see” (1 Timothy 6:16-17). Perhaps we should render it “ the King Invisible,” understanding the word גבףיכ�ב, and so emphasizing the contrast between the fear of God and the consequent fearless attitude towards Pharaoh. Verse 28 28. נונן�חךום. Lit., “he hath made,” or “instituted.” Another of the author’ s characteristic tenses (see Hebrews 11:17). ׀ןיוῖם is also used for celebrating the passover (Deuteronomy 16:1, &c.). פὴם נס�ףקץףים פןῦ בἵלבפןע. “The effusion of the blood.” Exodus 12:21-23. The “ faith” consisted primarily in believing the promises and obeying the command of God, and secondarily, we may believe, in regarding the sprinkled blood as in some way typical of a better propitiation (Romans 3:25). The word for sprinkling is not ῥבםפיףל�ע, as in Hebrews 12:24, but נס�ףקץףיע, which is found here only, but is derived from the verb used in Leviticus 1:5 (LXX.). ὁὁכןטסו‎שם. The term is derived from the LXX. The Hebrew (Exodus 12:23) has mashchמth, “ destruction.” Comp. 1 Chronicles 21:15; 2 Chronicles 32:21; 1 Corinthians 10:10; Sir 48:21. Verse 29 29. הי�גחףבם. They, i.e. Moses and the Israelites. ἧע נוῖסבם כבג�םפוע. “Of which sea the Egyptians making trial.” ךבפונ�טחףבם. Lit., “were swallowed up” (Exodus 14:15-28; Psalms 106:9-12). Verse 30 30. Ἱוסויק‏. Joshua 6:12-20. ἕנוףבם. Neuters plur. sometimes take a plur. verb where the inanimate objects stand out in their plurality and separateness. Winer, p. 645. ἐנὶἑנפὰἡל�סבע. Ἐנὶ with the acc. denotes the period over which a thing extends, as in ἐנὶἡל�סבע נכו�ןץע, Acts 13:31. Verse 31 31. נ�ףפוי. Joshua 2:9-11, “ The Lord your God, He is God.” ἡ נ�סםח. So she is called in Joshua 2:1; James 2:25; and it shews the faithfulness of the sacred narrative that her name is even introduced as well as that of Ruth, a Moabitess, in the genealogy of our Lord (Matthew 1:5). The Targum softens it down into “ innkeeper” and others render it “ idolatress.” Her name was highly honoured by the Jews, who said that eight prophets— among them Baruch, Jeremiah, and Shallum, and the prophetess Huldah— were descended from her. Megillah, f. 14. 2. פןῖע ἀנויט�ףבףים. “That were disobedient.” Verse 32 32. פ� ἔפי כ�דש; The sense is the same whether we regard כ�דש as the indicative (comp. John 11:47), or the deliberative subjunctive. ἐניכו�רוי לו … ὁ קס�םןע. The future is sometimes used of a case merely conceivable, as in ἐסוῖ פיע, dicat aliquis, 1 Corinthians 15:35. Comp. the Latin “ longum est narrare.” The phrase is also found in Philo, De Somniis. The names of “ the heroes of faith” here mentioned are drawn from the Books of Judges and Samuel, with a reference to the Books of Kings and Chronicles, and what is known of the history of the Prophets. There does not seem to be any special design in the arrangement of the pairs of names, though it is a curious circumstance that, in each pair, the hero who came earlier in time is placed after the other. In 32– 34 we have instances of active, and in 35– 38 of passive faith. Verse 33 33. גבףיכו�בע. The allusion is specially to the conquest of Canaan by Joshua, and to the victories of David (2 Samuel 5:17-25; 2 Samuel 21:15, &c.). היךביןף‎םחם. The allusion is somewhat vague, but seems to refer to the justice of Judges and Kings (1 Samuel 12:3-4; 2 Samuel 8:15; 1 Chronicles 18:14, &c.), and perhaps especially to the Judgement of Solomon. “ To execute judgement and justice” belonged especially to the Princes of Israel (Ezekiel 45:9). ἐנבדדוכיῶם. If we compare the expression with Hebrews 11:13; Hebrews 11:39, we see that the primary reference must be to temporal promises (see Joshua 21:43-45, &c.); but they also obtained at least a partial fruition of spiritual promises also. כו�םפשם. Samson (Judges 14:5-6), David (1 Samuel 17:34-35), Daniel (Daniel 6:22), Benaiah (2 Samuel 23:20). Verse 34 34. נץס�ע. Daniel 3:25; 1Ma 2:59. לבקב�סחע. David (1 Samuel 18:11; 1 Samuel 19:10, &c.), Elijah (1 Kings 19:2), Elisha (2 Kings 6:12-17), Jeremiah 26:24, &c. ἀנὸἀףטוםו�בע. Hezekiah (2 Kings 20:5), Samson (Judges 15:15; Judges 16:28-30), David (1 Samuel 17:42; 1 Samuel 17:51, &c.). ἔךכיםבם. This and the previous clause may refer specially to the Maccabees, though they also suit Joshua, the Judges, David, &c. The word נבסולגןכὰע is the word used for “ camp” in Hebrews 13:11; Hebrews 13:13; Revelation 20:9. It has both senses in the LXX. (Judges 4:16). The classic verb for “ drove back” is found here only in the N. T. (ךכ�םש). Verse 35 35. דץםבῖךוע. The woman of Sarepta (1 Kings 17:22), the Shunamite (2 Kings 4:32-36). ἐמ ἀםבףפ�ףושע. Lit., “by resurrection.” ἐפץלנבם�ףטחףבם. Josephus calls the instrument of torture פסןק�ע. The word means technically, “ were broken on the wheel,” and the special reference may be to 2Ma 6:18-30; 2Ma 6:7, where the word is used to describe the tortures of Eleazar the Scribe, and of the Seven Brothers. פὴם ἀנןכ‎פסשףים. “The deliverance offered them” (2Ma 6:20-21; 2Ma 7:24). ךסו�פפןםןע. Not a mere resurrection to earthly life, like the children of the women mentioned, but “ an everlasting reawakening to life” (2Ma 7:9 and passim). Verse 36 36. ἐלנבידלῶם ךבὶ לבףפ�דשם. “ Seven brethren and their mother … being tormented with scourges and whips … and they brought the second for a mocking-stock … And after him was the third made a mocking-stock … And … they tortured and tormented the fourth in like manner” (2Ma 7:1; 2Ma 7:7; 2Ma 7:10; 2Ma 7:13, &c.). “ And they sought out … Judas’ friends … and he took vengeance on them and mocked them” (1Ma 9:26). הוףלῶם ךבὶ צץכבךῆע. Joseph (Genesis 39:20), Micaiah (1 Kings 22:26-27), Jeremiah (Jeremiah 20:2; Jeremiah 37:15), Hanani (2 Chronicles 16:10). Verse 37 37. ἐכיט�ףטחףבם. Zechariah (2 Chronicles 24:20-21). Jewish tradition said that Jeremiah was stoned. See Matthew 23:35-37; Luke 11:51. ἐנס�ףטחףבם. This was the traditional mode of Isaiah’ s martyrdom. Hamburger, Talm. Wצrterb. s.v. Jesaia. Comp. Matthew 24:51. The punishment was well known in ancient days (2 Samuel 12:31). ἐנויס�ףטחףבם. This would not seem an anticlimax to a pious reader, for the intense violence of temptation, and the horrible dread lest the weakness of human nature should succumb to it, was one of the most awful forms of trial which persecutors could inflict (see Acts 26:11), especially if the tempted person yielded to the temptation, as in 1 Kings 13:7; 1 Kings 13:19-26. There is no variation in the MSS., but some have conjectured ἐנס�ףטחףבם “ they were burned.” In a recent outbreak at Alexandria some Jews had been burnt alive (Philo. in Flacc. 20), and burnings are mentioned in 2Ma 6:11. The reason for the position of the word, as a sort of climax, perhaps lies in the strong effort to tempt the last and youngest of the seven brother-martyrs to apostatise in 2 Maccabees 7. ἐם צ�םῳ לבקב�סחע. “ They have slain thy prophets with the sword” (1 Kings 19:10). Jehoiakim “ slew Urijah with the sword” (Jeremiah 26:23). The Jews suffered themselves to be massacred on the Sabbath in the war against Antiochus (1Ma 2:38; 2Ma 5:26). ἐם לחכשפבῖע, ἐם בἰדו�ןיע. Elijah (1 Kings 19:13; 2 Kings 1:8). A hairy garment seems subsequently to have been a common dress among prophets, and it was sometimes adopted for purposes of deception (Zechariah 13:4). Clement in his Ep. ad Rom. i. 17 says that Elisha and Ezekiel also wore hairy garments. Verse 38 38. ןὐך ἦם ἄמיןע. The world was unworthy of them though it treated them as worthless. The Greek would also admit the meaning that they outweighed in value the whole world (see Proverbs 8:11, LXX.). The remark would be a striking source of consolation to Christians, on whom every epithet of hatred was exhausted and every disgraceful charge accumulated by their heathen adversaries. No small part of the task of the early Christian apologists consisted in shewing the baselessness and absurdity of the views respecting Christians which were held alike by the multitude, by rulers, and by philosophers. ὄסוףים ךבὶ ףנחכב�ןיע. The Israelites in general (Judges 6:2). The prophets of the Lord (1 Kings 18:4; 1 Kings 18:13). Elijah (1 Kings 19:9). Mattathias and his sons “ fled into the mountains” (1Ma 2:28), and many others “ into the wilderness” (id. 29). Judas the Maccabee (2Ma 5:27). Refugees in caves (2Ma 6:11). “ Like beasts” (id. Hebrews 10:6). The catacombs were often used as places of refuge by the early Roman bishops and martyrs. פῆע דῆע. Not “ of the earth” but “of the land.” The writer’ s historic view rarely extends beyond the horizon of Jewish history. Verse 39 39. לבספץסחט�םפוע היὰ פῆע נ�ףפושע. “Having been borne witness to through their faith,” i.e. though they had this testimony borne to them, they did not see the fulfilment of the promises. ןὐך ἐךןל�ףבםפן. See Hebrews 11:17; Hebrews 11:33, Hebrews 6:15, Hebrews 9:15. They did not enjoy the fruition of the one great promise. Verse 40 40. פןῦ טוןῦ … נסןגכורבל�םןץ. Lit., “since God provided” “some better thing concerning us.” The middle voice is used because it differs from the active by expressing a mental act; so too נסןןסᾶףטבי, נסןתה�ףטבי. In one sense Abraham, and therefore other patriarchs, “ rejoiced to see Christ’ s day,” and yet they did but see it in such dim shadow that “ many prophets and kings desired to see what ye see, and saw them not, and to hear the things which ye hear, and did not hear them” (Matthew 13:17), though all their earnest seekings and searchings tended in this direction (1 Peter 1:10-11). ἵםב לὴ קשסὶע ἡלῶם פוכוישטῶףים. “ Not unto themselves but unto us they did minister” (1 Peter 1:12). Since in their days “ the fulness of the times” had not yet come (Ephesians 1:10) the saints could not be brought to their completion— the end and consummation of their privileges— apart from us. The “ just” had not been, and could not be, “ perfected” (Hebrews 12:23) until Christ had died (Hebrews 7:19, Hebrews 8:6). The implied thought is that if Christ had come in their days— if the “ close of the ages” had fallen in the times of the Patriarchs or Prophets— the world would long ago have ended, and we should never have been born. Our present privileges are, as he has been proving all through the Epistle, incomparably better than those of the fathers. It was necessary in the economy of God that their “ perfectionment” should be delayed until ours could be accomplished; in the future world we and they shall equally enjoy the benefits of Christ’ s redemption. "THE EPISTLE TO THE HEBREWS" Faith That Pleases God (Hebrews 11:1-7) 1. A key concern in this epistle is that Christians remain strong in "faith"... a. There is the danger of developing "a heart of unbelief" - Hebrews 3:12b. It was the lack of faith that destroyed Israel in the wilderness - Hebrews 3:16-19 2. In chapter ten, we saw... a. An exhortation to "draw near with a true heart in full assurance of faith" - Hebrews 10:22b. An admonition to have that faith which endures to the end - Hebrews 10:35-39; cf. Hebrews 6:11-12 3. But one might ask... a. What is this "faith" which leads "to the saving of the soul"? b. How does this faith manifest itself in the lives of those who possess it? 4. In chapter eleven, we find the answer to such questions... a. With a definition of faith - Hebrews 11:1b. With a mention of how necessary faith is to please God - Hebrews 11:6c. With examples of Old Testament saints who demonstrated saving faith - Hebrews 11:3-40 [In this lesson, we shall focus our attention on the first seven verses as we examine the "Faith That Pleases God". In verses 1-3, we see...] I. FAITH (Hebrews 11:1-3) A. FAITH IS "" AND ""...1. "Now faith is the substance of things hoped for..." (NKJV) a. The Greek word translated "substance" is hupostasis \ b. Literally, it means "to stand under", i.e., to be a foundation c. As translated in Hebrews 3:14, it means "confidence"; i.e., firm trust, assurance d. Other translations illustrate that the main idea is "confidence"... 1) "Now faith is being sure of what we hope for..." (NIV) 2) "Now faith is the assurance of things hoped for..." (NRSV, NASB) 2. "...the evidence of things not seen." (NKJV) a. The Greek word translated "evidence" is elegchos \ b. It means "conviction" c. How other versions translate this phrase... 1) "certain of what we do not see." (NIV) 2) "the conviction of things not seen." (NRSV, NASB) B. TO THINGS "HOPED FOR" AND "NOT SEEN"...1. Faith is confidence about things hoped for, such as... a. The coming of our Lord - Titus 2:13b. The resurrection of the dead - Acts 24:15-- It was this kind of confidence possessed by the OT saints that pleased God - Hebrews 11:22. Faith is conviction about things we have not seen, such as... a. The existence of God: "whom no man has seen or can see," - 1 Timothy 6:16b. How the world began: "the worlds were framed by the word of God" - Hebrews 11:3-- Yet faith is that strong conviction that such matters are true [As expressed in verse 2, the "elders obtained a good testimony" because of their faith. The rest of the chapter is filled with illustrations of the faith possessed by these "elders". The first three mentioned were "antediluvians" (living before the flood), and in them we see...] II. FAITH (Hebrews 11:4-5; Hebrews 11:7) A. THE OF ABEL ("FAITH ")...1. By faith he "offered to God a more excellent sacrifice than Cain" - Hebrews 11:4a. The reference is to Genesis 4:3-51) Cain's offering was "of the fruit of the ground" 2) Abel's offering was "of the firstborn of his flock and of their fat." 3) It is said the Lord "respected" Abel's offering, but not Cain's b. Why did God respect Abel's offering, but not Cain's? 1) It may have been that God had specified an animal sacrifice 2) It may be Cain offered "left-overs", while Abel offered his best (the firstborn) 3) Cain's attitude may have been wrong; he certainly showed himself prone to display envy and hatred, capable of murder! 4) Perhaps most likely, Abel offered his with "faith" while Cain did not 2. Through faith Abel "obtained witness that he was righteous" - Hebrews 11:4a. God certainly testified of his righteousness in showing respect to his offering b. Jesus also bore witness to the righteousness of Abel - Matthew 23:35c. The apostle John also - 1 John 3:123. Through his faith, "he being dead still speaks" - Hebrews 11:4a. His example of faith was written for our learning - Romans 15:4b. His example of faith continues to warn us in regards to worshipping God B. THE OF ENOCH ("FAITH WALKING")...1. By his faith, Enoch "was translated so that he did not see death" - Hebrews 11:5a. The historical reference alluded to is Genesis 5:21-24b. Like Elijah, he did not experience death - cf. 2 Kings 2:1-112. His faith was such that "he pleased God" - Hebrews 11:5a. What God found pleasing is that he "walked with God" - Genesis 5:21; Genesis 5:24b. His example of faith illustrates the value of walking with God throughout life C. THE OF NOAH ("FAITH WORKING")...1. By faith Noah. "moved with godly fear" - Hebrews 11:7a. The scriptural background is Genesis 6:1-22b. God warned him about "things not seen" (cf. Hebrews 11:1); i.e., the coming flood c. His confidence (faith) in what God said would happen prompted him to act with reverence toward God 2. By faith Noah "prepared an ark for the saving of his household" - Hebrews 11:7a. His faith moved him to do "according to all that God commanded him" - Genesis 6:22; Genesis 7:5b. Through such faith working, Noah... 1) "condemned the world" a) His own example of faithfulness stood in stark contrast to others b) His obedience magnified the lack of obedience in others -- Just as Nineveh will condemn those who did not listen to Jesus - Matthew 12:412) "became heir of the righteousness which is according to faith" a) He received the standing of being right in God's eyes b) It was his faith that so pleased God! 3) Demonstrated that faith and works are not necessarily contrary to one another - cf. Galatians 5:6; James 2:14-26 [From the examples of these "antediluvian" saints we learn that the faith is a strong conviction that "worships" God properly, "walks" with Him in life, and "works" as He directs. That such faith is necessary to please God is evident as we go back to verse six and notice...] III. FAITH (Hebrews 11:6) A. WITHOUT FAITH IT IS TO PLEASE GOD...1. We have seen how Abel, Enoch, and Noah "obtained a good testimony" by their faith 2. Of Enoch in particular it is said "he pleased God" - Hebrews 11:53. Whether we are "worshipping", "walking", or "working", faith must be the motivating factor behind it all -- Without faith, then, there is nothing we can do that will please God! B. THE FAITH WHICH PLEASES GOD...1. Includes conviction "that believes that God is" a. We must believe there is a God, and He is the God of the Bible b. Though we do not see Him, we have conviction in "things not seen" - Hebrews 11:1 b2. Includes confidence "that He is a rewarder of those who diligently seek Him" a. We must believe that God acts on the part of those seek after Him - cf. 1 Chronicles 28:9; 2 Chronicles 16:9b. It is regarding such "things hoped for", that we must have confidence - Hebrews 11:1 a-- Such was the faith seen in the lives of Abel, Enoch, and Noah; one might ask, how do we develop such faith today...? C. HOW SAVING FAITH IS ...1. It is not the result of "credulity" a. A common misconception is that faith is "blind" b. That there is no logic or reason to faith, one simply "believes" 2. But faith as described in the Bible is the result of "evidence"! a. Faith in God is the result of evidence provided via creation - Romans 1:20; Psalms 19:1b. Faith in Jesus is the result of evidence provided via revelation - John 20:30-31-- Certainly the "antediluvian" saints had such evidence, including God speaking to them directly! 3. Today, faith comes "by hearing the word of God" - Romans 10:17a. The word of God presents evidence to believe in God and Jesus b. Such as fulfilled prophecy, eyewitness testimony, etc. -- Through God's word, we can develop the kind of faith (conviction) which pleases God! - cf. Romans 15:4 1. The faith which leads "to the saving of the soul" is one that includes... a. A strong conviction that God is b. A strong confidence that He will reward those who diligently seek Him 2. It is the same kind of faith that we see in... a. Abel, in how he worshipped God b. Enoch, in how he walked with God c. Noah, in how he worked for God 3. Do you have that same kind of faith today? a. If you don't, let the Word of God create such faith in you... 1) It can produce faith in the existence of God! 2) It can produce faith in Jesus as His Son who died for you! b. If you do, then let it affect the manner in which you... 1) Worship God 2) Walk with God 3) Work for God -- As revealed through His Son Jesus Christ With the right kind of faith, we can have the assurance that... * God is pleased * We are heirs "of the righteousness which is according to faith" * We too will one day "obtain a good testimony"! Hebrews 11:2 Hebrews 11:2 --------------------------- ενG1722 ταυτηG3778 γαρG1063 FOR BY THIS εμαρτυρηθησανG3140 [G5681] WERE BORNE WITNESS οιG3588 THE πρεσβυτεροιG4245 ELDERS. the elders: Hebrews 11:4-39 Genesis 26:4 - multiply Joshua 2:9 - I know Ecclesiastes 7:1 - name Jeremiah 6:16 - Stand Luke 5:39 - General Acts 10:22 - of good Acts 16:2 - was Acts 22:12 - having Philippians 4:8 - are of Heb 11:39 - General Hebrews 12:1 - seeing Hebrews 11:2. ----------------------- Elders is from and Thayer defines it at this place as "forefathers." Good report is used in the sense that they obtained a good reputation by their faith that was "put into practice." Hebrews 11:2 -------------------------------------------------------------------------------- For by it (ἐνταύτῃγὰρ) Lit. for in this. Rend. therein: in the sphere and exercise of faith: as believers. Comp. 1 Timothy 5:10. For introduces a proof of the preceding statement concerning the nature of faith. Faith has power to see and realize the unseen, for the experience of the fathers proves it. -------------------------------------------------------------------------------- The elders obtained a good report (ἐμαρτυρηθήσανοἱπρεσβύτεροι) The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose names are recorded in this chapter. Εμαρτυρηθήσαν, lit. were borne witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of ματυρεῖν in the passive, see Acts 6:3; Acts 10:22; Acts 16:12; Romans 3:21; Hebrews 7:8; Hebrews 7:17. Notice that the statement in this verse does not begin the list of examples, which commences with Hebrews 11:4, but is closely attached to the definition in Hebrews 11:1 as a comprehensive justification of it. Hebrews 11:2 -------------------------------------------------------------------------------- Therein (en tautηi). That is, "in faith," feminine demonstrative referring to pistis. -------------------------------------------------------------------------------- The elders (hoi presbuteroi). More nearly like "the fathers," not the technical sense of elders (officers) usual in the N.T., but more like "the tradition of the elders" (Mark 7:3; Mark 7:5; Matthew 15:2). -------------------------------------------------------------------------------- Had witness borne to them (emarturηthηsan). First aorist passive of martureτ (cf. Hebrews 7:8), "were testified to." Hebrews 11:3 Hebrews 11:3 --------------------------- πιστειG4102 BY FAITH νοουμενG3539 [G5719] WE κατηρτισθαιG2675 [G5771] TO HAVE BEEN FRAMED τουςG3588 THE αιωναςG165 WORLDS ρηματιG4487 BY "THE" WORD θεουG2316 OF GOD, ειςG1519 τοG3588 SO THAT μηG3361 NOT εκG1537 FROM "THINGS" φαινομενωνG5316 [G5730] ταG3588 THE THINGS βλεπομεναG991 [G5746] SEEN γεγονεναιG1096 [G5755] HAVE BEING. faith: Hebrews 1:2, Genesis 1:1-31, Genesis 2:1, Psalms 33:6, Isaiah 40:26, Jeremiah 10:11, Jeremiah 10:16, John 1:3, Acts 14:15, Acts 17:24, Romans 1:19-21, Romans 4:17, 2 Peter 3:5, Revelation 4:11 Deuteronomy 32:11 - General Psalms 33:9 - For Isaiah 45:12 - made the earth John 1:10 - and the world was Romans 2:27 - judge Hebrews 11:5 - this testimony Hebrews 11:3. ----------------------- Through faith does not mean that the following things of this verse were accomplished by faith. for God does not have to act on faith. He knows what he can do. It is through faith that we understand about it. Worlds is defined by the lexicon at this place, "The worlds, the universe," and framed is defined, "To fit out, equip, put in order, arrange, adjust." Are seen and do appear are both in the present tense, and made is from a Greek word that means "caused to be." The sentence means that the universe which we see was not made out of anything else that appears to us. But that does not say that God "made something out of nothing." Such a notion is not taught in any scripture that I have read. Just because we cannot see what God made the universe of does not prove that He made it out of nothing. Word is from RHEMA. which Thayer defines at this place, "The word by which some thing is commanded, directed, enjoined." This agrees with Psalms 33:9, which says, "He spake and it was done; he commanded and it stood fast." Also the phrase "and God said" occurs nine times in the first chapter of Genesis. Hebrews 11:3 -------------------------------------------------------------------------------- Neither does this verse belong to the list of historical instances from Genesis, in which men exercised faith. It is merely the first instance presented in O.T. history of an opportunity for the exercise of faith as the assurance and conviction of things not seen. Like Hebrews 11:2, it is closely connected with the definition. It contains the exposition of the nature of faith, by showing that in its earliest and most general expression— belief in the creation of the visible universe by God— it is a conviction of something not apprehensible by sense. -------------------------------------------------------------------------------- We understand (νοοῦμεν) Νοεῖν signifies to perceive with the νοῦς or reflective intelligence. In Class. of seeing with the eyes, sometimes with ὀφθαλμοῖς expressed; but as early as Homer it is distinguished from the mere physical act of vision, as perception of the mind consequent upon seeing. Thus, τὸνδὲἰδὼνἐνόησε and seeing him he perceived (Il. xi. 599): οὐκἴδονοὐδ' ἐνόησα I neither saw nor perceived (Od. xiii. 318). In N.T. never of the mere physical act. Here is meant the inward perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature. -------------------------------------------------------------------------------- The worlds (τοὺςαἰῶνας) Lit. the ages. The world or worlds as the product of successive aeons. See on Hebrews 1:2. -------------------------------------------------------------------------------- Were framed (κατηρτίσθαι) Put together; adjusted; the parts fitted to each other. See on Galatians 6:1; see on Matthew 21:16; see on Luke 6:40. Of the preparing and fixing in heaven of the sun and moon, lxx, Psalms 73:16; of building a wall, 2Es 4:12-13; 2Es 4:16. See also Psalms 39:6. Rend. have been framed. The A.V. gives the impression of one giving his assent to an account of creation; but the perfect tense exhibits the faith of one who is actually contemplating creation itself. -------------------------------------------------------------------------------- By the word of God (ῥήματι) Comp. Genesis 1; Psalms 33:6; Psalms 118:5. -------------------------------------------------------------------------------- So that things which are seen were not made of things which do appear (εἰςτὸμὴἐκφαινομένωντὸβλεπόμενονγεγονέναι) For things which are seen, rend. that which is seen. For were not made rend. hath not been made. Ἐιςτὸ followed by the infinitive signifies result, not purpose. We perceive that the worlds have been framed by the word of God, so that (this being the case) that which is visible has not arisen out of that which is seen. Μὴ not negatives the remainder of the clause taken as a whole. In other words, the proposition denied is, that which is seen arose out of visible things. By many early interpreters μὴ was transposed, and construed with φαινομένων alone, signifying "that which is seen has arisen from things which do not appear." These things were explained as chaos, the invisible creative powers of God, etc. Hebrews 11:3 -------------------------------------------------------------------------------- By faith (pistei). Instrumental case of pistis which he now illustrates in a marvellous way. Each example as far as Hebrews 11:31 is formally and with rhetorical skill introduced by pistei. After that only a summary is given. -------------------------------------------------------------------------------- We understand (nooumen). Present active indicative of noeτ, old verb (from nous, intellect) as in Matthew 15:17; Romans 1:20. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. -------------------------------------------------------------------------------- The worlds (tous aiτnas). "The ages" as in Hebrews 1:2 (cf. Einstein's fourth dimension, time). Accusative case of general reference. -------------------------------------------------------------------------------- Have been framed (katηrtisthai). Perfect passive infinitive of katartizτ, to mend, to equip, to perfect (Luke 6:40), in indirect discourse after nooumen. -------------------------------------------------------------------------------- So that (eis to). As a rule eis to with the infinitive is final, but sometimes as here it expresses result as in Romans 12:3 (Robertson, Grammar, p. 1003). -------------------------------------------------------------------------------- Hath been made (gegonenai). Perfect active infinitive of ginomai. -------------------------------------------------------------------------------- What is seen (to blepomenon). Present passive articular participle (accusative case of general reference) of blepτ. -------------------------------------------------------------------------------- Of things which do appear (ek phainomenτn). Ablative case with ek (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do. Hebrews 11:4 Hebrews 11:4 --------------------------- πιστειG4102 BY FAITH πλειοναG4119 A MORE θυσιανG2378 αβελG6 ABEL παραG3844 THAN καινG2535 CAIN προσηνεγκενG4374 [G5656] τωG3588 OFFERED θεωG2316 TO GOD, διG1223 BY ηςG3739 WHICH εμαρτυρηθηG3140 [G5681] HE WAS BORNE WITNESS TO ειναιG1511 [G5750] AS BEING δικαιοςG1342 , μαρτυρουντοςG3140 [G5723] BEARING WITNESS επιG1909 TO τοιςG3588 δωροιςG1435 αυτουG846 τουG3588 HIS GIFTS θεουG2316 GOD καιG2532 AND διG1223 THROUGH αυτηςG846 IT, αποθανωνG599 [G5631] HAVING DIED, ετιG2089 YET λαλειταιG2980 [G5731] SPEAKS. faith: Genesis 4:3-5, Genesis 4:15, Genesis 4:25, 1 John 3:11, 1 John 3:12 a more: Hebrews 9:22, Proverbs 15:8, Proverbs 21:27, Titus 1:16, Jude 1:11 he obtained: Leviticus 9:24, 1 Kings 18:38, Matthew 23:35, Luke 11:51 and by: Hebrews 12:1, Hebrews 12:24, Genesis 4:10, Matthew 23:35 yet speaketh: or, is yet spoken of Gen 4:4 - had Genesis 4:5 - But Genesis 4:7 - be accepted Judges 7:20 - brake Job 8:10 - Shall not Psalms 19:14 - Let Son 1:8 - go John 15:16 - that your Acts 10:35 - is Acts 13:22 - to whom Romans 3:21 - righteousness 1 Corinthians 12:31 - show Hebrews 5:1 - both Hebrews 8:4 - gifts Hebrews 11:2 - the elders Hebrews 11:5 - this testimony Hebrews 11:33 - wrought Hebrews 12:23 - the spirits James 5:16 - a righteous 2 Peter 1:15 - I will Hebrews 11:4. ----------------------- By faith Abel. Romans 10:17 says faith comes by hearing the word of God. Hence Abel had been told by the Lord what to do or he could not have done it by faith. When he offered an animal by faith, therefore, it was because God had told him to do so. That made it a more excellent (superior) sacrifice than the one Cain offered, for God had not told him to offer the fruit of the ground. Obtained witness means that testimony was borne him that he was a righteous man. Dead yet speaketh. Although Abel is dead physically, yet the record of his righteous performance is preserved down to the present time, and it speaks or testifies to the good deed that was done through his faith in the word of God. Hebrews 11:4 -------------------------------------------------------------------------------- Abel offered unto God (Ἄβελπροσήνεγκεντῳθεῳ) For the phrase see Hebrews 9:14. -------------------------------------------------------------------------------- A more excellent sacrifice (πλείοναθυσίαν) Greater in value in God's eyes. For πλείων in this sense, see Hebrews 3:3; Matthew 6:25; Luke 11:31; Luke 12:23. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Genesis 4:4. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as Lόnemann justly remarks, such an interpretation accentuates unduly a purely external feature. -------------------------------------------------------------------------------- By which he obtained witness (διἧςἐμαρτυρήθη) Lit. was witnessed to, as Hebrews 11:2. The pronoun which may refer either to the sacrifice or to faith. Better the latter, as is apparent from Hebrews 11:2, and probably from Hebrews 11:7, although the relation there is somewhat different. -------------------------------------------------------------------------------- Righteous (δίκαιος) Abel is called righteous by Christ himself. Matthew 23:35. Comp. 1 John 3:12. See on Romans 1:17. -------------------------------------------------------------------------------- God testifying of his gifts (μαρτυροῦντοςἐπὶτοῖςδώροιςαὐτοῦτοῦθεοῦ) Defining more specifically the general was witnessed to. God bore witness by his acceptance of the gifts. Ἐπὶ marks the fact on which the witness was based. -------------------------------------------------------------------------------- Yet speaketh (ἔτιλαλεῖ) Comp. Genesis 4:10. Still, although ages have passed since his death. Comp. Hebrews 12:24. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yet with λαλεῖ speaketh; not with being dead, in the logical sense, "even being dead," as Romans 3:7. Hebrews 11:4 -------------------------------------------------------------------------------- A more excellent sacrifice (pleiona thusian). Literally, "more sacrifice" (comparative of polus, much). For this rather free use of pleiτn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. -------------------------------------------------------------------------------- Than Cain (para Kain). For this use of para after comparative see Hebrews 1:4; Hebrews 1:9. For the incident see Genesis 4:4. -------------------------------------------------------------------------------- Through which (di’ hηs). The sacrifice (thusia). -------------------------------------------------------------------------------- He had Witness borne to him (emarturηthη). First aorist passive indicative of martureτ as in Hebrews 11:2, "he was witnessed to." -------------------------------------------------------------------------------- That he was righteous (einai dikaios). Infinitive in indirect discourse after emarturηthη, personal construction of dikaios (predicate nominative after einai) agreeing with the subject of emarturηthη (cf. Romans 1:22, einai sophoi). -------------------------------------------------------------------------------- God bearing witness (marturountos tou theou). Genitive absolute with present active participle of martureτ. -------------------------------------------------------------------------------- Through it (di’ autηs). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. -------------------------------------------------------------------------------- Being dead (apothanτn). Second aorist active participle of apothnηskτ, "having died." -------------------------------------------------------------------------------- Yet speaketh (eti lalei). Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. Hebrews 11:5 Hebrews 11:5 --------------------------- πιστειG4102 BY FAITH ενωχG1802 ENOCH μετετεθηG3346 [G5681] τουG3588 WAS μηG3361 NOT ιδεινG1492 [G5629] TO SEE θανατονG2288 DEATH, καιG2532 AND ουχG3756 ευρισκετοG2147 [G5712] WAS NOT FOUND, διοτιG1360 BECAUSE μετεθηκενG3346 [G5656] αυτονG846 οG3588 HIM θεοςG2316 GOD; προG4253 γαρG1063 FOR BEFORE τηςG3588 μεταθεσεωςG3331 αυτουG846 HIS μεμαρτυρηταιG3140 [G5769] HE HAS BEEN BORNE WITNESS TO ευηρεστηκεναιG2100 [G5760] τωG3588 TO HAVE WELL PLEASED θεωG2316 GOD. Enoch: Genesis 5:22-24, Luke 3:37, Jude 1:14 translated: 2 Kings 2:11, Psalms 89:48, John 8:51, John 8:52 and was: 2 Kings 2:16, 2 Kings 2:17, Jeremiah 36:26, Revelation 11:9-12 this testimony: Hebrews 11:3, Hebrews 11:4 that he: Hebrews 11:6, Genesis 5:22, Romans 8:8, Romans 8:9, 1 Thessalonians 2:4, 1 John 3:22 Genesis 5:24 - for 1 Chronicles 1:3 - Henoch Luke 2:26 - see death Acts 13:22 - to whom Acts 13:35 - to see Colossians 1:10 - all 1 Timothy 1:5 - faith Hebrews 11:5. ----------------------- Translated . . not see death. The last phrase explains the first word, and was not found any more on earth because he was taken to Heaven. Had this testimony. It is recorded in Genesis 5:24 that Enoch walked with God, which means he walked or conducted himself according to the "word of God" which produces faith. Hebrews 11:5 -------------------------------------------------------------------------------- Enoch Genesis 5:21-24. Comp. Sir 44:16; Sir 49:14; Wisd. 4:10. -------------------------------------------------------------------------------- Was translated (μετετέθη) The verb used of Enoch's translation, lxx, Genesis 5:24. In Acts 7:16 of the transporting of the remains of Jacob and his sons to Sychem. In Galatians 1:6, of the sudden change in the religious attitude of the Galatians. In Hebrews 7:12, of the change in the priesthood. -------------------------------------------------------------------------------- That he should not see death (τοῦμὴἰδεῖνθάνατον) This may signify the purpose of his translation, but probably refers to the result. He was translated so that he did not see death. Comp. Matthew 21:32; Acts 7:19; Romans 7:3. -------------------------------------------------------------------------------- Was not found because God had translated him (οὐχηὑρίσκετοδιότιμετέθηκεναὐτὸνὁθεός) Cited from lxx, Genesis 5:24. For had translated rend. translated. -------------------------------------------------------------------------------- He had this testimony (μεμαρτύρηται) Rev properly preserves the force of the perfect tense, "he hath had witness born to him." The testimony still stands on record. -------------------------------------------------------------------------------- That he pleased God Rend. hath pleased. Comp. lxx, Genesis 5:22; Genesis 5:24. Faith was exhibited by Enoch in walking with God (comp. A.V. Genesis 5:22, "walked with God," and lxx, εὐαρέστησε pleased God). Faith creates close personal relation. Hebrews 11:5 -------------------------------------------------------------------------------- Was translated (metetethη). First aorist passive indicative of metatithηmi, old verb to transpose, to change as in Hebrews 7:12; Acts 7:16. -------------------------------------------------------------------------------- That he should not see death (tou mη idein thanaton). Here again tou with the infinitive usually expresses purpose, but in this case result is the idea as in Matthew 21:23; Romans 1:24; Romans 7:3, etc. (Robertson, Grammar, p. 1002). -------------------------------------------------------------------------------- He was not found (ouch hηurisketo). Imperfect passive of heuriskτ from Genesis 5:24. Was still not found. -------------------------------------------------------------------------------- Translated (metethηken). First aorist active of same verb as metetethη just before. -------------------------------------------------------------------------------- Translation (metatheseτs). Substantive from the same verb metatithηmi, used already in Hebrews 7:12 for change. See also Hebrews 12:27. Our very word "metathesis." -------------------------------------------------------------------------------- He hath had witness borne him (memarturηtai). Perfect passive indicative of martureτ, stands on record still, "he has been testified to." -------------------------------------------------------------------------------- That he had been well-pleasing unto God (euarestηkenai tτi theτi). Perfect active infinitive of euaresteτ, late compound from euarestos (well-pleasing), in N.T. only in Hebrews 11:5-6; Hebrews 13:16. With dative case theτi. Quoted here from Genesis 5:22; Genesis 5:24. The word is common of a servant pleasing his master. Hebrews 11:6 Hebrews 11:6 --------------------------- χωριςG5565 δεG1161 BUT APART FROM πιστεωςG4102 FAITH αδυνατονG102 "IT IS" ευαρεστησαιG2100 [G5658] TO WELL PLEASE "HIM" πιστευσαιG4100 [G5658] γαρG1063 FOR TO BELIEVE δειG1163 [G5904] IT BEHOVES τονG3588 HIM WHO προσερχομενονG4334 [G5740] τωG3588 θεωG2316 TO GOD, οτιG3754 THAT εστινG2076 [G5748] HE IS καιG2532 AND "THAT" τοιςG3588 FOR THOSE WHO εκζητουσινG1567 [G5723] SEEK OUT αυτονG846 HIM μισθαποδοτηςG3406 A γινεταιG1096 [G5736] HE BECOMES without: Hebrews 3:12, Hebrews 3:18, Hebrews 3:19, Hebrews 4:2, Hebrews 4:6, Numbers 14:11, Numbers 20:12, Psalms 78:22, Psalms 78:32, Psalms 106:21, Psalms 106:22, Psalms 106:24, Isaiah 7:9, Mark 16:17, John 3:18, John 3:19, John 8:24, Galatians 5:6, Revelation 21:8 he that: Hebrews 7:25, Job 21:14, Psalms 73:28, Isaiah 55:3, Jeremiah 2:31, John 14:6 must: Romans 10:14 a rewarder: Hebrews 11:26, Genesis 15:1, Rth 2:12, Psalms 58:11, Proverbs 11:18, Matthew 5:12, Matthew 6:1, Matthew 6:2, Matthew 6:5, Matthew 6:16, Matthew 10:41, Matthew 10:42, Luke 6:35 diligently: 1 Chronicles 28:9, Psalms 105:3, Psalms 105:4, Psalms 119:10, Proverbs 8:17, Son 3:1-4, Jeremiah 29:13, Jeremiah 29:14, Matthew 6:33, Luke 12:31, 2 Peter 1:5, 2 Peter 1:10, 2 Peter 3:14 Genesis 5:22 - General Genesis 5:24 - for Deuteronomy 32:20 - children 2 Chronicles 20:20 - Believe in the Lord Psalms 14:2 - seek Psalms 19:11 - keeping Psalms 27:4 - seek Jeremiah 31:16 - for Matthew 7:7 - seek Mark 9:23 - If Luke 6:23 - your Luke 11:9 - seek Acts 26:18 - faith Romans 1:17 - The just Romans 8:8 - please Romans 14:23 - whatsoever Colossians 3:24 - ye shall 1 Thessalonians 4:1 - to please 1 Timothy 1:5 - faith Hebrews 2:2 - recompense Hebrews 6:1 - faith Hebrews 11:5 - that he James 1:6 - let James 2:18 - Thou Hebrews 11:6. ----------------------- The apostle interrupts his line of special instances to state the general principle of faith. Regardless of whatever apparent good there might be in one's actions, it will not be pleasing to God unless he has authorized it. Believe that He is means to believe in the existence of God. Furthermore, unless a man believes that God will reward a diligent seeker, lie will not make any effort to come to Him. Hebrews 11:6 To please (εὐαρεστῆσαι) The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. Romans 8:8. -------------------------------------------------------------------------------- Cometh (προσερχόμενον) See on Hebrews 4:16. Must (δεῖ). An essential obligation. In the nature of the case. That he is (ὅτιἔστιν). Faith in God involves belief in his existence although he is unseen. -------------------------------------------------------------------------------- Is a rewarder (μισθαποδότης) Note the difference of the verb: not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Μισθαποδότης rewarder, N.T.o. Comp. μισθαποδοσία recompense of reward, Hebrews 2:2 (note); Hebrews 10:35; Hebrews 11:26. -------------------------------------------------------------------------------- Of them that diligently seek him (τοῖςἐκζητοῦσιναὐτὸν) Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; Luke 18:1-8. He hides himself so wondrously As though there were no God; He is least seen when all the powers Of ill are most abroad. Or he deserts us at the hour The fight is almost lost, And seems to leave us to ourselves Just when we need him most. It is not so, but so it looks; And we lose courage then; And doubts will come if God hath kept His promises to men." Faber. Hebrews 11:6 -------------------------------------------------------------------------------- Impossible (adunaton). Strong word as in Hebrews 6:4; Hebrews 6:18. See Romans 8:8 for same idea with aresai (areskτ, Galatians 1:10). -------------------------------------------------------------------------------- Must believe (pisteusai dei). Moral necessity to have faith (trust, pisteuτ). This is true in business also (banks, for instance). -------------------------------------------------------------------------------- That he is (hoti estin). The very existence of God is a matter of intelligent faith (Romans 1:19 ff.) So that men are left without excuse. -------------------------------------------------------------------------------- He is a rewarder (misthapodotηs ginetai). Rather, "becomes a rewarder" (present middle indicative of ginomai, not of eimi). Only N.T. example of misthapodotηs, late and rare double compound (one papyrus example, from misthos (reward) and apodidτmi (to pay back) like misthapodosia (Hebrews 10:35; Hebrews 11:26). -------------------------------------------------------------------------------- Seek after (ekzηtousin). That seek out God. Hebrews 11:7 Hebrews 11:7 --------------------------- πιστειG4102 BY FAITH χρηματισθειςG5537 [G5685] HAVING BEEN νωεG3575 NOAH περιG4012 τωνG3588 THE THINGS μηδεπωG3369 NOT YET βλεπομενωνG991 [G5746] SEEN, ευλαβηθειςG2125 [G5685] HAVING BEEN MOVED WITH FEAR, κατεσκευασενG2680 [G5656] κιβωτονG2787 AN ARK ειςG1519 FOR "THE" σωτηριανG4991 τουG3588 οικουG3624 OF HOUSE αυτουG846 HIS; διG1223 BY ηςG3739 WHICH κατεκρινενG2632 [G5656] HE τονG3588 THE κοσμονG2889 WORLD, καιG2532 AND τηςG3588 OF THE καταG2596 TO πιστινG4102 FAITH δικαιοσυνηςG1343 εγενετοG1096 [G5633] BECAME κληρονομοςG2818 HEIR. Noah: Genesis 6:13, Genesis 6:22, Genesis 7:1, Genesis 7:5, Matthew 24:38, Luke 17:26, Noe, 2 Peter 2:5 warned: Genesis 6:13, Genesis 19:14, Exodus 9:18-21, Proverbs 22:3, Proverbs 27:12, Ezekiel 3:17-19, Matthew 3:7, Matthew 24:15, Matthew 24:25, 2 Peter 3:6 things: Hebrews 11:1 moved with fear: or, being wary, Hebrews 5:7,*Gr. prepared: Genesis 6:18, Genesis 7:1, Genesis 7:23, Genesis 8:16, Ezekiel 14:14, Ezekiel 14:20, 1 Peter 3:20 he condemned: Matthew 12:41, Matthew 12:42, Luke 11:31, Luke 11:32 righteousness: Romans 1:17, Romans 3:22, Romans 4:11, Romans 4:13, Romans 9:30, Romans 10:6, Galatians 5:5, Philippians 3:9, 2 Peter 1:1 Genesis 5:29 - he called Genesis 6:9 - just Genesis 6:17 - bring Genesis 7:7 - General Genesis 7:13 - day Exodus 9:20 - General Joshua 6:12 - the priests Joshua 6:23 - out Rahab 1 Kings 17:15 - did according 2 Kings 4:5 - she went 2 Kings 5:14 - according to 2 Kings 6:10 - warned him 1 Chronicles 1:4 - Noah Job 35:8 - may profit Psalms 19:11 - Moreover Isaiah 4:6 - for a covert Jeremiah 6:10 - give Ezekiel 14:16 - they shall Ezekiel 33:5 - But Jonah 3:5 - believed Habakkuk 3:2 - I have Matthew 1:24 - did Matthew 24:16 - General Matthew 24:37 - General Mark 13:15 - General Luke 3:36 - Noe John 13:17 - happy Acts 5:11 - General Acts 27:11 - believed Romans 3:25 - remission Romans 4:17 - calleth Galatians 3:21 - righteousness Galatians 3:29 - heirs 1 Thessalonians 1:3 - your Titus 3:7 - made Hebrews 6:17 - the heirs Hebrews 6:18 - who James 2:14 - though James 5:16 - a righteous Hebrews 11:7. ----------------------- The flood of which Noah was warned was over a century in the future (Genesis 6:3). yet he prepared an ark according to the Lord's instructions. That was because he believed what God told him and acted accordingly. To the saving of his house from the flood that destroyed the rest of mankind. Condemned the world. Thayer defines the first word at this place as follows: "By one's good example to render another's wickedness more evident and censurable." Heir of righteousness. The last word is what is done and not inherited, hence the phrase means to inherit the reward that comes to one whose faith leads him to seek a righteous life. Hebrews 11:7 -------------------------------------------------------------------------------- Noah Genesis 6. -------------------------------------------------------------------------------- Being warned of God (χρηματισθεὶς) Of God is not in the text. See on Matthew 2:12; see on Luke 2:26; see on Acts 11:26; and comp. Hebrews 8:5. -------------------------------------------------------------------------------- Of things not seen as yet (περὶτῶνμηδέπωβλεπομένων) Const. with εὐλαβηθεὶς, and rend. "by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark," etc. Thus χρηματισθεὶς warned is taken absolutely. The things not seen were the well-known contents of the revelation to Noah, Genesis 6:13 ff., as apprehended by Noah's faith. -------------------------------------------------------------------------------- Moved with fear (εὐλαβηθεὶς) N.T.o. Often in Class. and lxx. See on εὐλάβεια godly fear, Hebrews 5:7. The A.V. gives the impression that Noah acted under the influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God's word. -------------------------------------------------------------------------------- Prepared (κατεσκεύασεν) Built and equipped. See on Hebrews 3:3. -------------------------------------------------------------------------------- An ark (κιβωτὸν) Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19. Of Noah's ark, Matthew 24:38; Luke 17:27; 1 Peter 3:20 Λάρςαξ a chest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark: Ὁτελάρνακιἐνδαισαλέᾳἄνεσμοςβρέμεπνέωνκ. τ. λ. Also of the ark of Deucalion, the mythic Noah. -------------------------------------------------------------------------------- By the which (δι' ἧς) By faith: although some refer it to the ark. -------------------------------------------------------------------------------- He condemned the world (κατέκρινεντὸνκόσμον) His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in 2 Peter 2:5. It is not used in Hebrews in the ethical sense so common in John and Paul— the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of Mat 12:41; Romans 2:27. -------------------------------------------------------------------------------- And became heir (καὶ—ἐγένετοκληρονόμος) This is not an independent clause, but is dependent on δι' ἧς by which. It is connected by καὶ with the preceding clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of. The literal sense of heir must not be pressed. Certainly not "inherited the righteousness of Abel and Enoch." But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of Enoch, it is said that "he walked with God," Genesis 6:9. Because of this fellowship he was a son of God and an heir of righteousness. -------------------------------------------------------------------------------- Of the righteousness which is by faith (τῆςκατὰπίστιςδικαιοσύνης) In the O.T. Noah is the first to receive the title of δίκαιος righteous, Genesis 6:9; comp. Ezekiel 14:14; Ezekiel 14:20; Sir 44:17. Κατὰπίστιν, lit. according to faith, comp Matthew 9:29; Titus 1:1; Titus 1:4. Paul has δικαιοσύνη and δίκαιος from or out of faith (ἐκπίστεως), by faith (διὰπίστεως), founded on faith (ἐπὶτῃπίστει), and of faith (πίστεως), none of which are found either in Hebrews or in the Pastorals. Κατὰπίστιν signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul's, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in Romans 4 is at pains to show that the Christian conception of righteousness by faith has its parallel in Abraham, and that the doctrine of justification by faith is no new thing. Faith is the ground and the germ of righteousness. Our writer here lays down the absolute and universal standard of righteousness for the men of both dispensations—according to faith. Hence, like Paul, he cites the words of Hab 2:4. See Hebrews 10:38. Hebrews 11:7 -------------------------------------------------------------------------------- Being warned of God (chrηmatistheis). First aorist passive participle of chrηmatizτ, old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12; Matthew 2:22, etc.). -------------------------------------------------------------------------------- Moved with godly fear (eulabηthη). First aorist passive indicative of eulabeomai, old verb from eulabηs (from eu and labein, to take hold well or carefully), to show oneself eulabηs, to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in LXX. -------------------------------------------------------------------------------- An ark (kibτton). Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). -------------------------------------------------------------------------------- Through which (di’ hηs). Through his faith as shown in building the ark. -------------------------------------------------------------------------------- The world (ton kosmon). Sinful humanity as in Hebrews 11:38. -------------------------------------------------------------------------------- Heir (klηronomos). In 2 Peter 2:5 Noah is called "a preacher of righteousness" as here "heir of righteousness." He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). "THE EPISTLE TO THE HEBREWS" Faith That Embraces The Promises (Hebrews 11:8-22) 1. In the first seven verses of the eleventh chapter, we saw... a. Faith explained... 1) As confidence of things hoped for 2) As conviction of things not seen b. Faith exemplified... 1) In Abel (faith worshipping) 2) In Enoch (faith walking) 3) In Noah (faith working) c. Faith emphasized... 1) Without which it is impossible to please God 2) We must believe He exists, and rewards those who diligently seek Him 2. Another aspect of our faith pertains to "the promises" in which we hope... a. We are warned not to fall short of what's been promised - Hebrews 4:1b. Faith (along with patience) is necessary to inherit the promises - Hebrews 6:11-12 3. The faith which pleases God, then, is one that "embraces" God's promises... a. In Hebrews 11:8-22, we learn of the faith of those who "embraced the promises" b. Because of their faith, "God is not ashamed to be called their God" [Do we have the sort of faith that makes God unashamed to be called our God? To answer this question, let's use the text of our study to review...] I. THE FAITH OF THE (Hebrews 11:8-12; Hebrews 11:17-22) A. THE FAITH OF ABRAHAM...1. By faith he "obeyed" - Hebrews 11:8a. When God called him to leave his country, he obeyed the voice of the Lord 1) Even though at first he did not know where he was going 2) This is an example of conviction in "things not seen"! b. Here we see that faith and obedience are not contradictory terms 1) Indeed, Jesus is the "author of eternal salvation to all who obey Him" - Hebrews 5:92) Is our faith an "obedient faith" like Abraham's? - cf. Luke 6:462. By faith he "sojourned" - Hebrews 11:9-10a. His faith required him to live "as in a foreign country" 1) Even though it was the "land of promise", he and his descendants could not have it for four hundred years - cf. Genesis 13:14-17; Genesis 15:13-212) He therefore patiently waited for the city "whose builder and maker is God" a) This suggests that the promises he embraced were more than just those pertaining to the land of Canaan b) Later, we will see he had a heavenly hope as well! b. Our faith requires us to live "as in a foreign country" 1) For we too are "sojourners and pilgrims" - 1 Peter 2:112) Is our faith a "sojourning faith" like Abraham's? - cf. Hebrews 13:143. By faith he "offered up Isaac" - Hebrews 11:17-19a. His faith required him to be willing to offer that which was closest to him 1) His son, Isaac - Genesis 22:1-19a) Through whom the promises he embraced were to be fulfilled b) He assumed that God would raise Isaac from the dead, if need be, in order to keep His promises 2) Thus he illustrated that confidence "in things hoped for"! b. Our faith often requires forsaking things closest to us 1) Our loved ones, even our own life! - cf. Luke 14:26-332) Is our faith an "offering faith" like Abraham's? - cf. Romans 12:1-2 B. THE FAITH OF SARAH...1. By faith she received strength to conceive a child - Hebrews 11:11-12a. Though beyond the normal age of child-bearing - Genesis 18:1-3; Genesis 21:1-7b. Though she laughed when she first heard of God's promise, she later "judged Him faithful who had promised" c. Through her faith, the promises of a great nation were fulfilled! 2. Our faith requires looking to God for strength, and trusting He will provide a. We must look to God to "find grace to help in time of need" - Hebrews 4:16b. Is our faith a "receiving faith" like Sarah's? - Philippians 4:13 C. THE FAITH OF ISAAC...1. He blessed Jacob and Esau regarding things to come - Hebrews 11:20;cf. Genesis 27:1-402. This illustrates how Isaac by faith "embraced" the promises D. THE FAITH OF JACOB...1. Jacob blessed the sons of Joseph when he was dying - Hebrews 11:21;cf. Genesis 48:14-202. His blessing involved the promises of God, showing how he embraced them also E. THE FAITH OF JOSEPH...1. When he was dying, Joseph: a. Made mention of the departure of Israel out of Egypt b. Gave instructions concerning his bones - Hebrews 11:22; cf. Genesis 50:24-262. In so doing, he demonstrated that he had "embraced the promises"! [Such was the faith of the patriarchs. I purposely skipped verses 13- 16, for what is said there not only applies to Abraham and Sarah, but to Isaac, Jacob, and Joseph. As we now turn to those verses, we learn in particular...] II. HOW THEIR FAITH PLEASED GOD (Hebrews 11:13-16) A. THEY THE ... - Hebrews 11:13-16 a1. They did not receive the promises during their lifetime a. Yet with faith they could see them afar off b. They freely confessed to be strangers and pilgrims on the earth 1) This implies that they sought a homeland 2) But what they desired was a better one, indeed a heavenly country 2. They died "in faith" (i.e., holding fast to the promises) B. GOD IS NOT ASHAMED OF THEM... - Hebrews 11:16 b1. He is not ashamed to be called their God a. He is well pleased with them b. It was their faith embracing the promises that pleased Him 2. He has prepared a city for them a. What they waited for, He has prepared - cf. Hebrews 11:10b. That which He has prepared is what we look for, too - cf. Hebrews 13:141) I.e., the new heavens and new earth - cf. 2 Peter 3:132) In which will be the "New Jerusalem," that "great city...descending out of heaven" - cf. Revelation 21:1-3; Revelation 21:10 ff3) Indeed, even now in a sense we have "come to Mount Zion and to the city of the living God, the heavenly Jerusalem..." - Hebrews 12:22-24 1. What kind of faith pleases God? Certainly a... a. "Worshipping faith" like that of Abel b. "Walking faith" like that of Enoch c. "Working faith" like that of Noah ...but also a "waiting faith" seen in the patriarchs (Abraham, Sarah, Isaac, Jacob, Joseph)! 2. The faith that pleases God is one that "embraces the promises" made by God... a. Patiently waiting for their ultimate fulfillment, even if it doesn't happen in one's lifetime b. But with conviction and confidence of "things hoped for" and "things of unseen"... 1) We will "obey" His calling 2) We will "sojourn" here on earth 3) We will "offer" up whatever He asks of us 4) We will "receive strength" to do whatever He bids us 5) And we will "make mention" of His promises from generation to generation! 3. This is the kind of faith... a. In those "who believe to the saving of the soul" - Hebrews 10:39b. In those of whom "God is not ashamed to be called their God" - Hebrews 11:16 May the Lord grant us grace and mercy to develop this kind of saving faith! Hebrews 11:9 Hebrews 11:9 --------------------------- πιστειG4102 BY FAITH παρωκησενG3939 [G5656] HE ειςG1519 IN τηνG3588 THE γηνG1093 LAND τηςG3588 OF THE επαγγελιαςG1860 PROMISE, ωςG5613 AS "IN" αλλοτριανG245 A STRANGE "COUNTRY", ενG1722 IN σκηναιςG4633 TENTS κατοικησαςG2730 [G5660] HAVING DWELT μεταG3326 WITH ισαακG2464 ISAAC καιG2532 AND ιακωβG2384 JACOB, τωνG3588 THE συγκληρονομωνG4789 JOINT HEIRS τηςG3588 OF THE επαγγελιαςG1860 τηςG3588 PROMISE αυτηςG846 SAME; he sojourned: Genesis 17:8, Genesis 23:4, Genesis 26:3, Genesis 35:27, Acts 7:5, Acts 7:6 dwelling: Genesis 12:8, Genesis 13:3, Genesis 13:18, Genesis 18:1, Genesis 18:2, Genesis 18:6, Genesis 18:9, Genesis 25:27 the heirs: Hebrews 6:17, Genesis 26:3, Genesis 26:4, Genesis 28:4, Genesis 28:13, Genesis 28:14, Genesis 48:3, Genesis 48:4 Genesis 4:20 - dwell Genesis 9:27 - dwell Genesis 12:5 - and into Genesis 12:6 - passed Genesis 17:21 - my Genesis 21:34 - General Genesis 24:6 - General Genesis 24:7 - which spake Genesis 30:25 - and to Genesis 31:25 - General Genesis 37:1 - wherein his father was a stranger Genesis 47:9 - The days Exodus 12:40 - sojourning Leviticus 23:34 - The fifteenth Leviticus 25:23 - for ye are Numbers 29:12 - the fifteenth day Rth 2:11 - and how Nehemiah 8:17 - sat under Psalms 105:12 - and strangers Psalms 107:7 - that they Jeremiah 35:6 - Ye shall Jeremiah 35:7 - all Hosea 12:9 - yet Acts 3:13 - God of Abraham Titus 3:7 - made Hebrews 6:12 - inherit Hebrews 13:14 - General Hebrews 11:9. ----------------------- Strange means "belonging to another"; Abraham considered himself a sojourner which means a temporary dweller. That is why he lived in tabernacles (or tents) because he regarded himself as well as his immediate descendants as heirs only. He believed the land would sometime be actually possessed by the nations coming from him. Hebrews 11:9 -------------------------------------------------------------------------------- He sojourned in (παρῴκησενεἰς) The verb lit. to dwell beside or among. Πάροικος, a foreigner dwelling in a state without rights of citizenship. In Class. only in the sense of neighbor. See on Luke 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there. Usually with ἐν in, but sometimes with the simple accusative, as Luke 24:18; Genesis 17:8; Exodus 6:4. -------------------------------------------------------------------------------- Land of promise (γῆντῆςἐπαγγελίας) Note the article, omitted in A.V., the promise: the land which was designated in the promise of God. See Genesis 12:7; Genesis 13:15. The phrase N.T.o. There is no corresponding phrase in O.T. -------------------------------------------------------------------------------- Strange (ἀλλοτρίαν) Another (ἄλλη) land than his own. So lxx, Genesis 15:13. Comp. Acts 7:6. -------------------------------------------------------------------------------- In tabernacles (ἐνσκηναῖς) Or tents, as a migratory people, without a permanent home. -------------------------------------------------------------------------------- The heirs with him (τῶνσυνκληρονόμων) Joint-heirs or fellow-heirs. olxx, oClass. See Romans 8:17; Ephesians 3:6; 1 Peter 3:7. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future. Hebrews 11:9 -------------------------------------------------------------------------------- Became a sojourner (parτikηsen). First aorist active indicative of paroikeτ, old verb to dwell (oikeτ) beside (para), common in LXX, in N.T. only here and Luke 24:18. Called paroikon (sojourner) in Acts 7:6. -------------------------------------------------------------------------------- In the land of promise (eis gηn tηs epaggelias). Literally, "land of the promise." The promise made by God to him (Genesis 12:7; Genesis 13:15; Genesis 17:8). -------------------------------------------------------------------------------- As in a land not his own (hτs allotrian). For allotrios (belonging to another) see Hebrews 9:25; Hebrews 11:34. -------------------------------------------------------------------------------- The heirs with him of the same promise (tτn sunklηromenτn tηs epaggelias tηs autηs). Late double compound (sun, klηros, nemomai), found in Philo, inscriptions and papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; 1 Peter 3:7. "Co-heirs" with Abraham. Hebrews 11:10 Hebrews 11:10 --------------------------- εξεδεχετοG1551 [G5711] γαρG1063 FOR HE WAS WAITING FOR τηνG3588 τουςG3588 THE θεμελιουςG2310 εχουσανG2192 [G5723] HAVING πολινG4172 CITY, ηςG3739 OF WHICH "THE" τεχνιτηςG5079 καιG2532 AND δημιουργοςG1217 οG3588 "IS" θεοςG2316 GOD. he looked: Hebrews 12:22, Hebrews 12:28, Hebrews 13:14, John 14:2, Philippians 3:20,*Gr: Revelation 21:2, Revelation 21:10-27 whose: Hebrews 3:4, Isaiah 14:32, 2 Corinthians 5:1 Genesis 9:27 - dwell 1 Kings 6:1 - build Psalms 107:7 - that they Son 1:17 - beams Jeremiah 33:2 - the maker Acts 7:5 - he gave 2 Timothy 2:19 - the foundation Hebrews 8:2 - which Hebrews 11:16 - for Revelation 21:14 - foundations Hebrews 11:10. ----------------------- Abraham did not expect to possess personally the land of Canaan, hence he did not provide himself any permanent building for a home. He believed that his descendants would finally get possession of it. As for himself, he chose to be faithful to God while sojourning in the land, then finally enter the city with foundations, which means the permanence of the Eternal City or Heaven. Hebrews 11:10 -------------------------------------------------------------------------------- For he looked for a city which hath foundations (ἐξεδέχετογὰρτὴντοὺςθεμελίουςἔξουσανπόλιν) The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham— his inheritance of the land in which he sojourns— the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise— the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Hebrews 12:22; Hebrews 13:14; Galatians 4:26; Revelation 3:12; Revelation 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Revelation 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith— that of himself and his readers. -------------------------------------------------------------------------------- Builder and maker (τεχνίτησκαὶδημιουργὸς) Τεχνίτης artificer, architect. Comp. Acts 19:24 (note), 38; Revelation 18:22, and lxx, 1 Chronicles 29:5; Son 7:1; Wisd. 8:6; 14:2; Sir 9:17 Δημιουργὸς N.T.o, originally a workman for the public (δῆμος); generally, framer, builder. It is used by Xenophon and Plato of the maker of the world (Xen. Mem. i. 4, 9; Plato, Tim. 40 C; Repub. 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world. Hebrews 11:10 -------------------------------------------------------------------------------- He looked for (exedecheto). Imperfect middle of ekdechomai (see note on Hebrews 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. -------------------------------------------------------------------------------- The foundations (tous themelious). Not just "tents" (skηnais, Hebrews 11:9). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim (paroikos) on earth. -------------------------------------------------------------------------------- Builder (technitηs). Old word from technη (craft) or trade (Acts 17:29; Acts 18:3), craftsman, artificer, in N.T. only here and Acts 19:24; Acts 19:38. -------------------------------------------------------------------------------- Maker (dηmiourgos). Old word from dηmios (public) and ergon, a worker for the public, artisan, framer, here only in N.T. Hebrews 11:11 Hebrews 11:11 --------------------------- πιστειG4102 BY FAITH καιG2532 ALSO αυτηG846 HERSELF σαρραG4564 SARAH δυναμινG1411 POWER ειςG1519 FOR "THE" καταβοληνG2602 σπερματοςG4690 OF SEED ελαβενG2983 [G5627] , καιG2532 AND παραG3844 BEYOND καιρονG2540 AGE ηλικιαςG2244 ετεκενG5088 [G5627] GAVE BIRTH; επειG1893 SINCE πιστονG4103 ηγησατοG2233 [G5662] SHE τονG3588 HIM WHO επαγγειλαμενονG1861 [G5666] . Sara: Genesis 17:17-19, Genesis 18:11-14, Genesis 21:1, Genesis 21:2, Luke 1:36, 1 Peter 3:5, 1 Peter 3:6 because: Hebrews 10:23, Romans 4:20, Romans 4:21 Genesis 18:12 - laughed Genesis 21:6 - God Numbers 1:46 - General Deuteronomy 7:9 - the faithful 2 Kings 4:17 - General Isaiah 54:1 - for more Matthew 1:2 - Abraham Luke 1:7 - well Luke 1:25 - hath Romans 4:19 - considered Romans 9:9 - Sarah 1 Corinthians 1:9 - God 1 Corinthians 10:13 - but Galatians 4:23 - but Hebrews 11:19 - from the 1 John 1:9 - he is Hebrews 11:11. ----------------------- Being delivered of a child was not the miracle in this case, but it was the ability to conceive one to begin with. Sarah was ninety years old and thus was past the usual age of child-bearing. She also had been barren all her life so that she was not at any time able to conceive by the natural process of reproduction. Hence she would have felt no urge to cooperate with her husband in carrying out their part of God's plan. But on account of her faith in the promise of God she acted and was rewarded with the strength (ability) to conceive. Hebrews 11:11 -------------------------------------------------------------------------------- Sarah Faith prevailing against natural impossibilities. See Romans 4:19-22. Both Abraham and Sarah doubted at first (Genesis 17:17; Genesis 18:12); but both became persuaded of the truthfulness of the promise. -------------------------------------------------------------------------------- Herself (αὐτὴ) She who at first doubted. -------------------------------------------------------------------------------- To conceive seed (εἰςκαταβολὴνσπέρματος) In every other instance in N.T. καταβολή means foundation, and appears in the phrase καταβολὴκόσμου foundation of the world. Originally it means throwing down; hence, the depositing of the male seed in the womb. The sentence may be explained either, "received strength as regarded the deposition of seed," to fructify it; or, "received strength for the foundation of a posterity," σπέρμα being rendered in accordance with Hebrews 2:16; Hebrews 11:18, and καταβολή in the sense of foundation, as everywhere else in N.T. -------------------------------------------------------------------------------- And was delivered of a child when she was past age (καὶπαρὰκαιρὸνἡλικίας) Was delivered of a child not in the text. Καὶ and that. Rend. "received strength," etc., "and that when she was past age." Παρὰκαιρὸνἡλικίας, lit. past the season of age. For ἡλικία see on stature, Luke 12:25. Hebrews 11:11 -------------------------------------------------------------------------------- To conceive seed (eis katabolηn spermatos). For deposit of seed. See Hebrews 4:3 for katabolη. -------------------------------------------------------------------------------- Past age (para kairon hηlikias). Beyond (para with the accusative) the season of age. -------------------------------------------------------------------------------- Since she counted him faithful who had promised (epei piston hηgηsato ton epaggeilamenon). Sarah herself (autη—Sarra). Even Sarah, old as she was, believed God who had promised. Hence she received power. Hebrews 11:12 Hebrews 11:12 --------------------------- διοG1352 καιG2532 ALSO αφG575 FROM ενοςG1520 ONE εγεννηθησανG1080 [G5681] WERE BORN, καιG2532 ταυταG5023 AND THAT TOO νενεκρωμενουG3499 [G5772] OF "ONE" HAVING BECOME DEAD, καθωςG2531 EVEN AS ταG3588 THE αστραG798 STARS τουG3588 OF THE ουρανουG3772 HEAVEN τωG3588 IN πληθειG4128 , καιG2532 AND ωσειG5616 AS αμμοςG285 SAND ηG3588 WHICH "IS" παραG3844 BY τοG3588 THE χειλοςG5491 SHORE τηςG3588 OF THE θαλασσηςG2281 SEA ηG3588 THE αναριθμητοςG382 . and him: Romans 4:19 as the stars: Genesis 15:5, Genesis 22:17, Genesis 26:4, Exodus 32:13, Deuteronomy 1:10, Deuteronomy 28:62, 1 Chronicles 27:23, Nehemiah 9:23, Romans 4:17 as the sand: Genesis 22:17, Genesis 32:12, Joshua 11:4, Judges 7:12, 1 Samuel 12:5, 2 Samuel 17:11, 1 Kings 4:20, Isaiah 10:22, Isaiah 48:19, Jeremiah 33:22, Hosea 1:10, Habakkuk 1:9, Romans 4:18, Romans 9:27, Revelation 20:8 Genesis 13:16 - General Genesis 18:11 - old Genesis 18:12 - laughed Numbers 1:46 - General Deuteronomy 10:22 - as the stars Psalms 105:12 - and strangers Psalms 105:24 - And he Isaiah 54:1 - for more Romans 9:9 - Sarah Hebrews 11:19 - from the Hebrews 13:14 - General Revelation 7:9 - no man Hebrews 11:12. ----------------------- As good as dead. The second word is not in the original as a separate term. The phrase is used figuratively because all appearances were that way. We know Abraham's reproductive powers were not gone, for at least thirty-seven years later he married the second time and begat six sons (Genesis 23:1 Genesis 25 Genesis 1, 2). There is no evidence that a miracle was performed to enable him to beget these sons. Besides, they were not needed to fulfill the promise made in the beginning. Stars and sand are used to indicate the vast number of his descendants. Hebrews 11:12 -------------------------------------------------------------------------------- As good as dead (νενεκρωμένου) Comp. Romans 4:19. As good as is an addition of A.V. The Greek reads and that a dead man. Comp. νέκρωσιν deadness applied to Sarah, Romans 4:19. -------------------------------------------------------------------------------- Stars— sand See Genesis 22:17; Genesis 32:12. -------------------------------------------------------------------------------- By the seashore (παρὰτὸχεῖλοςτῆςθαλάσσης) Lit. by the lip of the sea. The phrase N.T.o. Very often in lxx, as Genesis 22:17; Exodus 14:30; lip of a river, Genesis 41:17; Exodus 7:15; of a brook, Deuteronomy 2:36; Deuteronomy 3:12; of Jordan, 2 Kings 2:13. So in Class. The vigor thus supernaturally imparted to Abraham does not appear to have exhausted itself in the generation of Isaac; since, according to Genesis 25:2, Abraham became by Keturah the father of six sons after the death of Sarah. Hebrews 11:12 -------------------------------------------------------------------------------- And that as good as dead (kai tauta nenekrτmenou). Accusative of general reference (tauta), sometimes singular as in 1 Corinthians 6:8. The perfect passive participle from nekroτ, late verb to make dead, to treat as dead (Romans 4:19), here by hyperbole. -------------------------------------------------------------------------------- By the sea shore (para to cheilos tηs thalassηs). "Along the lip of the sea" (from Genesis 22:17), cheilos here alone in this sense in the N.T. -------------------------------------------------------------------------------- Innumerable (anarithmηtos). Old compound verbal adjective (alpha privative and arithmeτ, to number), here alone in N.T. Hebrews 11:13 Hebrews 11:13 --------------------------- καταG2596 IN πιστινG4102 FAITH απεθανονG599 [G5627] DIED ουτοιG3778 THESE παντεςG3956 ALL, μηG3361 NOT λαβοντεςG2983 [G5631] HAVING ταςG3588 THE επαγγελιαςG1860 , αλλαG235 BUT πορρωθενG4207 FROM AFAR αυταςG846 THEM ιδοντεςG1492 [G5631] HAVING SEEN, καιG2532 AND πεισθεντεςG3982 [G5685] HAVING BEEN , καιG2532 AND ασπασαμενοιG782 [G5666] HAVING "THEM" καιG2532 AND ομολογησαντεςG3670 [G5660] HAVING οτιG3754 THAT ξενοιG3581 καιG2532 AND παρεπιδημοιG3927 εισινG1526 [G5748] THEY ARE επιG1909 ON τηςG3588 THE γηςG1093 EARTH. all died: Genesis 25:8, Genesis 27:2-4, Genesis 48:21, Genesis 49:18, Genesis 49:28, Genesis 49:33, Genesis 50:24 in faith: Gr. according to faith not: Hebrews 11:39 but: Hebrews 11:27, Genesis 49:10, Numbers 24:17, Job 19:25, John 8:56, John 12:41, 1 Peter 1:10-12 and were: Romans 4:21, Romans 8:24, 1 John 3:19,*Gr. confessed: Genesis 23:4, Genesis 47:9, 1 Chronicles 29:14, 1 Chronicles 29:15, Psalms 39:12, Psalms 119:19, 1 Peter 1:17, 1 Peter 2:11 Genesis 12:7 - builded Genesis 12:9 - going on still Genesis 15:15 - in peace Genesis 21:34 - General Genesis 24:6 - General Genesis 26:3 - Sojourn Exodus 2:22 - for he said Exodus 18:3 - Gershom Leviticus 23:34 - The fifteenth Leviticus 23:42 - General Numbers 10:30 - General Deuteronomy 32:52 - General 1 Chronicles 16:19 - a few Nehemiah 8:17 - sat under Psalms 37:3 - so shalt Psalms 56:8 - tellest Psalms 119:54 - General Isaiah 33:17 - that is very far off Matthew 13:17 - That many Mark 12:27 - is not Luke 10:24 - many John 8:52 - Abraham John 11:25 - he that Acts 7:5 - he gave Romans 8:38 - For I 2 Corinthians 1:20 - all 2 Corinthians 5:6 - whilst Galatians 3:17 - the covenant Galatians 3:23 - the faith Colossians 3:1 - seek 2 Timothy 1:5 - I am Hebrews 4:8 - had Hebrews 7:6 - had Hebrews 9:15 - promise Hebrews 11:1 - faith 1 Peter 1:9 - General 1 Peter 1:12 - that not Hebrews 11:13. ----------------------- These means Abraham and Isaac and Jacob, who never lived to see the fulfilment of the promises. Died in faith means that their faith remained with them as long as they lived. Seen them afar off (by the eves of faith). Being strangers and pilgrims (temporary dwellers), they did not expect to possess the land personally, but they never doubted that their descendants would according to the promises. Hebrews 11:13 -------------------------------------------------------------------------------- In faith (κατὰπίστιν) See on Hebrews 11:7. -------------------------------------------------------------------------------- Not having received (μὴκομισάμενοι) See on Hebrews 10:36. They died according to faith, inasmuch as they did not receive. They died under the regimen of faith, and not of sight. For the phrase κομίζειντὰςἐπαγγελίας to receive the promises, comp. Hebrews 10:36; Hebrews 11:39. -------------------------------------------------------------------------------- Having seen them afar off (πόρρωθεναύτὰςἰδόντες) By faith; from afar. -------------------------------------------------------------------------------- Were persuaded of them and embraced them (ἀσπασάμενοι) The A.V. completely destroys the beauty of this verse. It reads were persuaded, following T.R. πεισθέντες, and translates ἀσπασάμενοι embraced, which is a sort of inferential rendering of the original sense to salute or greet. Rend. "having seen them from afar and greeted them": as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land. Lόnemann appropriately quotes Virgil, Aen. iii. 522: "Cum proculi obscuros collis humilemque videmus Italiam. Italiam primus conclamat Achates, Italiam laeto socii clamore salutant." -------------------------------------------------------------------------------- Confessed that they were strangers and pilgrims (ὁμολογήσαντεςὅτιξένοικαὶπαρεπίδημοι) They admitted and accepted the fact with the resignation of faith, and with the assurance of future rest. Comp. Genesis 23:4; Genesis 24:37; Genesis 28:4; Genesis 47:9; Psalms 39:12; Psalms 119:19; Psalms 119:54. For παρεπίδημοι sojourners, see on 1 Peter 1:1. In the anonymous Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning Christians: "They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and every country is foreign." Hebrews 11:13 -------------------------------------------------------------------------------- In faith (kata pistin). Here a break in the routine pistei (by faith), "according to faith," either for literary variety "or to suggest pistis as the sphere and standard of their characters" (Moffatt). -------------------------------------------------------------------------------- These all (houtoi pantes). Those in Hebrews 11:9-12 (Abraham, Sarah, Isaac, Jacob). -------------------------------------------------------------------------------- Not having the promises (mη komisamenoi tas epaggelias). First aorist middle participle of komizτ, to obtain, as in Hebrews 10:36; Hebrews 11:39. And yet the author mentions Abraham (Hebrews 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." -------------------------------------------------------------------------------- Greeted them (aspasamenoi). First aorist middle participle of aspazomai, to salute (Matthew 5:47). Abraham rejoiced to see Christ's day in the dim distance (John 8:56). -------------------------------------------------------------------------------- Strangers (zenoi). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis 23:4; Genesis 47:9). -------------------------------------------------------------------------------- Pilgrims (parepidηmoi). Late double compound (para, epi, dηmos), a sojourner from another land, in N.T. only here and 1 Peter 1:1; 1 Peter 2:11. Hebrews 11:14 Hebrews 11:14 --------------------------- οιG3588 γαρG1063 FOR THEY WHO τοιαυταG5108 SUCH THINGS λεγοντεςG3004 [G5723] SAY, εμφανιζουσινG1718 [G5719] MAKE οτιG3754 THAT "THEIR" πατριδαG3968 OWN COUNTRY επιζητουσινG1934 [G5719] THEY ARE SEEKING. they seek: Hebrews 11:16, Hebrews 13:14, Romans 8:23-25, 2 Corinthians 4:18, 2 Corinthians 5:1-7, Philippians 1:23 Genesis 12:9 - going on still Exodus 2:22 - for he said John 14:2 - my Romans 3:25 - remission Revelation 5:9 - and hast Hebrews 11:14. ----------------------- The faith described in the preceding verse implies a belief in some other country than was then visible. Hebrews 11:14 -------------------------------------------------------------------------------- Declare plainly (ἐμφαμίζουσιν) oP. See on John 14:21. Occasionally in lxx. Rend. "make it manifest." -------------------------------------------------------------------------------- They seek a country (πατρίδαἐπιζητοῦσιν) The verb is found in lxx, chiefly in the sense of seeking after God or another deity. See 2 Kings 1:3; 2 Kings 1:6; 2 Kings 3:11; 2 Kings 8:8; 2 Kings 22:18; 2 Chronicles 18:6. Comp. ἐπιζητουμένηπόλις a city sought after (Zion), Isaiah 62:12. Πατρίς is a native country; a fatherland. Only here and in Gospels and Acts. Quite often in lxx. Hebrews 11:14 ------------------------------------------------------------------------------- A country of their own (patrida). Land of the fathers (patηr), one's native land (John 4:44). Cf. our patriotic, patriotism. Hebrews 11:15 Hebrews 11:15 --------------------------- καιG2532 AND ειG1487 IF μενG3303 INDEED εκεινηςG1565 THAT εμνημονευονG3421 [G5707] THEY WERE αφG575 FROM ηςG3739 WHENCE εξηλθονG1831 [G5627] THEY CAME OUT, ειχονG2192 [G5707] ανG302 THEY MIGHT HAVE HAD καιρονG2540 ανακαμψαιG344 [G5658] TO HAVE ; mindful: Genesis 11:31, Genesis 12:10, Genesis 24:6-8, Genesis 31:18, Genesis 32:9-11 Genesis 30:25 - and to Numbers 14:4 - General Isaiah 51:13 - feared Hebrews 11:15. ----------------------- The country from whence they came out (Mesopotamia) was visible and would require no faith to realize it. Moreover, it was still obtainable and had they been mindful of it or cared for it, they could have returned to that place, although in so doing they would have lost their favor with God. Hebrews 11:15 -------------------------------------------------------------------------------- If they had been mindful (εἰἐμνημόνευον) In N.T. habitually remember. So invariably in lxx. The meaning here is, that if, in their declaration (Hebrews 11:14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country. -------------------------------------------------------------------------------- To have returned (ἀνακάμψαι) Rend. "to return." Lit. bend their way back again (ἀνα). Hebrews 11:15 -------------------------------------------------------------------------------- Had been mindful (emnηmoneuon)—would have had (eichon an). Condition of second class (note an in conclusion) with the imperfect (not aorist) in both condition and conclusion. So it means: "If they had continued mindful, they would have kept on having" (linear action in both cases in past time). -------------------------------------------------------------------------------- Opportunity to return (kairon anakampsai). Old verb anakamptτ to bend back, to turn back (Matthew 2:12), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt. Hebrews 11:16 Hebrews 11:16 --------------------------- νυνιG3570 δεG1161 BUT NOW κρειττονοςG2909 A BETTER ορεγονταιG3713 [G5731] THEY STRETCH FORWARD TO, τουτεστινG5123G5123 [G5748] THAT IS, επουρανιουG2032 A ; διοG1352 ουκG3756 επαισχυνεταιG1870 [G5736] IS NOT ASHAMED OF αυτουςG846 οG3588 THEM θεοςG2316 GOD. θεοςG2316 GOD επικαλεισθαιG1941 [G5745] TO BE CALLED αυτωνG846 THEIR; ητοιμασενG2090 [G5656] γαρG1063 FOR HE αυτοιςG846 FOR THEM πολινG4172 A CITY. they desire: Hebrews 11:14, Hebrews 12:22 God is: Hebrews 2:11 to be: Genesis 17:7, Genesis 17:8, Exodus 3:6, Exodus 3:15, Isaiah 41:8-10, Jeremiah 31:1, Matthew 22:31, Matthew 22:32, Mark 12:26, Luke 20:37, Acts 7:32 for: Hebrews 11:10, Hebrews 13:14, Matthew 25:34, Luke 12:32, Philippians 3:20 Genesis 9:26 - Shem Genesis 28:13 - I am Genesis 30:25 - and to Exodus 6:7 - I will be Leviticus 25:38 - and to be Leviticus 26:12 - will be Numbers 15:41 - General Deuteronomy 29:13 - he may be 1 Chronicles 17:24 - a God Psalms 37:9 - inherit Psalms 91:2 - my God Psalms 95:7 - For he Psalms 107:7 - that they Isaiah 64:4 - seen Jeremiah 24:7 - and they Jeremiah 32:38 - General Jeremiah 33:2 - the maker Ezekiel 11:20 - and they Ezekiel 14:11 - that they Ezekiel 36:28 - be people Matthew 20:23 - for Mark 10:40 - General Luke 20:38 - a God John 5:39 - ye think John 14:2 - I go John 20:17 - your God 1 Corinthians 2:9 - the things Hebrews 8:10 - I will be Revelation 21:3 - they shall Hebrews 11:16. ----------------------- This verse expresses the same hope mentioned of Abraham in verse 10. God is pleased to own people who are trusting Him, and as a reward he will admit them into the heavenly city in the "sweet by and by." Such a home will be a better country than the one from which they came, or even than the one in which they were "sojourners." Hebrews 11:16 -------------------------------------------------------------------------------- Now they desire (νϋνὀρέγονται) Νῦν now is logical: as the case now stands. For ὀρέγονται desire, see on 1 Timothy 3:1. -------------------------------------------------------------------------------- Is not ashamed (οὐκἐπαισχύνεται) Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Hebrews 2:11; Mark 8:28; Mark 8:38; Romans 1:16; 2 Timothy 1:8; 2 Timothy 1:16. -------------------------------------------------------------------------------- To be called their God (Θεὸςἐπικαλεῖσθαιαὐτῶν) Lit. to be surnamed. Comp. Acts 4:36; Acts 10:5; Acts 10:18; Acts 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exodus 3:6. -------------------------------------------------------------------------------- For he hath prepared for them a city (ἡτοίμασινγὰραὐτοῖςπόλιν) Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2; Revelation 21:10; Revelation 22:19. Hebrews 11:16 -------------------------------------------------------------------------------- They desire (oregontai). Present middle indicative of oregτ, old word for stretching out after, yearning after as in 1 Timothy 3:1. -------------------------------------------------------------------------------- Their God (theos autτn). Predicate nominative with the epexegetic infinitive epikaleisthai (to be called) used with ouk epaischunetai (is not ashamed). Hebrews 11:17 Hebrews 11:17 --------------------------- πιστειG4102 BY FAITH προσενηνοχενG4374 [G5754] HAS OFFERED UP αβρααμG11 τονG3588 ABRAHAM ισαακG2464 ISAAC πειραζομενοςG3985 [G5746] BEING TRIED, καιG2532 AND "HIS" τονG3588 μονογενηG3439 ONLY προσεφερενG4374 [G5707] WAS UP οG3588 HE WHO ταςG3588 THE επαγγελιαςG1860 αναδεξαμενοςG324 [G5666] , faith: Genesis 22:1-12, James 2:21-24 when: Deuteronomy 8:2, 2 Chronicles 32:31, Job 1:11, Job 1:12, Job 2:3-6, Proverbs 17:3, Daniel 11:35, Zechariah 13:9, Malachi 3:2, Malachi 3:3, James 1:2-4, James 5:11, 1 Peter 1:6, 1 Peter 1:7, 1 Peter 4:12, Revelation 3:10 received: Hebrews 7:6 offered: 2 Corinthians 8:12 only: Genesis 22:2, Genesis 22:16, John 3:16 Genesis 22:3 - General Genesis 22:10 - General 1 Kings 17:13 - make me thereof 1 Kings 17:15 - did according Nehemiah 9:8 - foundest Job 23:10 - he hath Jeremiah 13:5 - as Matthew 1:2 - Abraham Mark 11:23 - and shall John 11:22 - that Romans 3:25 - remission Romans 9:9 - Sarah Galatians 3:17 - the covenant Galatians 5:6 - faith 1 Thessalonians 1:3 - your Hebrews 6:12 - inherit Hebrews 11:33 - wrought James 1:12 - when James 2:14 - though James 2:22 - faith Hebrews 11:17. ----------------------- When he was tried means when his faith was put to a test. Offered up Isaac. Abraham did not literally sacrifice his son, but he went as far as the Lord permitted him to go. Not knowing that God would change the order, Abraham was put to as strong a test of his faith as if he had slain his son. His only begotten son is mentioned to emphasize the severity of the test. Hebrews 11:17 -------------------------------------------------------------------------------- When he was tried offered up (προσενήνοχενπειραζόμενος) The full sense of the statement is missed in A.V. The meaning is that while the trial is yet in progress, Abraham hath already offered up his son, before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. James 2:21. -------------------------------------------------------------------------------- He that had received (ὁἀναδεξάμενος) The verb only here and Acts 28:7. It means to accept; to welcome and entertain. So Rev. gladly received. -------------------------------------------------------------------------------- Accounting (λογισάμενος) See on 1 Peter 5:12; see on Romans 4:5; see on 8:18. -------------------------------------------------------------------------------- From whence (ὅθεν) Rend. wherefore: because of his faith in God's power and truthfulness. Ὃθεν, though occasionally in a local sense in N.T., as Matthew 12:44; Luke 11:24; Acts 14:26, is much more common in the logical or causal sense, wherefore, on which account. So in every other instance in Hebrews. In the local sense it would mean from the dead. -------------------------------------------------------------------------------- Also he received him in a figure (αὐτὸνκαὶἐνπαραςολῃἐκομίσατο) Καὶ marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ἐκομίσατο received see on Hebrews 10:36. Ἐνπαραβολῆ in a parable. Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead (νενεκρωμένου, Hebrews 11:12). This is extremely labored and artificial. Hebrews 11:17 -------------------------------------------------------------------------------- Being tried (peirazomenos). Present passive participle of peirazτ. The test was still going on. -------------------------------------------------------------------------------- Offered up (prosenηnochen). Perfect active indicative of prospherτ, the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See Genesis 22:1-18. -------------------------------------------------------------------------------- He that had gladly received the promises (ho tas epaggelias anadexamenos). Anadechomai is old verb to welcome, to entertain, in N.T. only here and Acts 28:7. It seemed the death of his hopes. -------------------------------------------------------------------------------- Was offering up (prosepheren). It is the imperfect of an interrupted action like ekaloun in Luke 1:59. Hebrews 11:18 Hebrews 11:18 --------------------------- προςG4314 AS TO ονG3739 WHOM ελαληθηG2980 [G5681] οτιG3754 IT WAS SAID, ενG1722 IN ισαακG2464 ISAAC κληθησεταιG2564 [G5701] SHALL BE CALLED σοιG4671 THY σπερμαG4690 SEED; Of: or, To That: Genesis 17:19, Genesis 21:12, Romans 9:7 Genesis 21:3 - General Matthew 1:2 - Abraham Galatians 3:29 - Abraham's Hebrews 11:18. ----------------------- Regardless of how many other sons he might have had, that would not have lessened the severity of the test for the promise was restricted to Isaac.. Hebrews 11:18 -------------------------------------------------------------------------------- To whom it was said (pros elalηthη). First aorist passive indicative of laleτ (Genesis 21:12). God's very words were in the heart of Abraham now about Isaac "his only son" (ton monogenη. Cf. Luke 7:12). Hebrews 11:19 Hebrews 11:19 --------------------------- λογισαμενοςG3049 [G5666] οτιG3754 THAT καιG2532 EVEN εκG1537 FROM AMONG "THE" νεκρωνG3498 DEAD εγειρεινG1453 [G5721] TO RAISE δυνατοςG1415 οG3588 ABLE "WAS" θεοςG2316 GOD, οθενG3606 WHENCE αυτονG846 HIM καιG2532 ALSO ενG1722 IN παραβοληG3850 A SIMILE εκομισατοG2865 [G5668] HE . God: Genesis 22:5,*Heb: Matthew 9:28, Romans 4:17-21, Ephesians 3:20 from the: Hebrews 11:11, Hebrews 11:12, Hebrews 9:24, Genesis 22:4, Genesis 22:13, Romans 5:14 Genesis 18:11 - old Genesis 18:14 - Is Genesis 22:12 - Lay 1 Kings 17:21 - O Lord my God Ezekiel 37:3 - O Lord God Mark 10:27 - for John 4:50 - Go Romans 4:21 - he was able 2 Corinthians 1:9 - in God Galatians 4:24 - an allegory Hebrews 9:9 - a figure 1 Peter 3:21 - like Hebrews 11:19. ----------------------- Abraham never doubted God's ability and faithfulness in fulfilling the promise, even though his only son should die. The reason for that faith is explained in this verse in that he expected God to bring his son back to life. Received him in a figure; this may be regarded in two senses. The performance came so near to actual death for Isaac that the change in God's order was virtually the same to Abraham's mind as if the son had died. It was in the nature of a case where it is said that one "is snatched from the jaws of death." Another phase is the truth that it all was a figure or type of the restoration of the Son of God from death after having been slain and made an offering at the cross. Hebrews 11:19 -------------------------------------------------------------------------------- Accounting (logisamenos). First aorist middle participle of logizomai. Abraham had God's clear command that contravened God's previous promise. This was his solution of his difficult situation. -------------------------------------------------------------------------------- God is able (dunatai ho theos). God had given him Isaac in his old age. God can raise him from the dead. It was Abraham's duty to obey God. -------------------------------------------------------------------------------- In a parable (en parabolηi). See already Hebrews 9:9 for parabolη. Because of (hothen, whence) Abraham's superb faith Isaac was spared and so he received him back (ekomisato) as almost from the dead. This is the test that Abraham stood of which James speaks (James 2:23). Hebrews 11:20 Hebrews 11:20 --------------------------- πιστειG4102 BY FAITH περιG4012 μελλοντωνG3195 [G5723] THINGS COMING ευλογησενG2127 [G5656] BLESSED ισαακG2464 τονG3588 ISAAC ιακωβG2384 JACOB καιG2532 τονG3588 AND ησαυG2269 ESAU. Genesis 27:27-40, Genesis 28:2, Genesis 28:3 Genesis 27:4 - that my Genesis 27:23 - he blessed Genesis 27:28 - of the dew Genesis 27:33 - yea Genesis 27:39 - Behold Numbers 6:23 - General Hebrews 7:7 - the less Hebrews 11:20. ----------------------- This blessing is recorded in Genesis 27, and it pertains to favorable experiences that were to come to his sons in the future. Being a patriarch, Isaac could speak as by a revelation from God, but he would not have done so had it not been for his faith in the declarations of God. Hebrews 11:20 -------------------------------------------------------------------------------- Blessed (εὐλόγησεν) See on John 12:13. -------------------------------------------------------------------------------- Concerning things to come (καὶπερὶμελλόντων) A.V. Omits καὶ which gives an emphasis to the following words. Isaac pronounced a blessing, and that concerning things to come; things beyond the lifetime of Jacob and Esau. See Genesis 27:29; Genesis 27:39. The blessing was an act of faith. Isaac's confidence in the power of his blessing to convey the good which it promised was "the assurance of things hoped for, the conviction of things not seen," founded on the promise of Gen 17:5. Hebrews 11:20 -------------------------------------------------------------------------------- Even concerning things to come (kai peri mellontτn). As told in Genesis 27:28-40 when Isaac blessed Jacob and Esau. Hebrews 11:21 Hebrews 11:21 --------------------------- πιστειG4102 BY FAITH ιακωβG2384 JACOB αποθνησκωνG599 [G5723] DYING εκαστονG1538 EACH τωνG3588 OF THE υιωνG5207 SONS ιωσηφG2501 OF JOSEPH ευλογησενG2127 [G5656] BLESSED καιG2532 AND προσεκυνησενG4352 [G5656] επιG1909 ON τοG3588 THE ακρονG206 TOP τηςG3588 ραβδουG4464 αυτουG846 OF HIS STAFF. faith: Genesis 48:5-22 and worshipped: Genesis 47:31 Genesis 30:24 - And she Genesis 48:9 - bless them Genesis 48:15 - blessed Numbers 6:23 - General 1 Kings 1:47 - bowed Acts 7:15 - died Hebrews 7:7 - the less Hebrews 9:14 - the living Hebrews 11:21. ----------------------- Jacob was another patriarch and could speak by the Lord's instruct ion. The favorable predictions he made for Joseph's sons are re- corded in Genesis 48. Hebrews 11:21 -------------------------------------------------------------------------------- When he died (ἀποθνήσκων) Rend. "when dying." It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching death; or that, in the birth of Joseph's two sons before Jacob's death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is simply that these events took place in Jacob's last hours. -------------------------------------------------------------------------------- Blessed each (ἕκαστονεὐλόγησεν) See Genesis 48:17-20. Each son received a separate and distinct blessing, although Joseph had expected only one common blessing for both. Jacob's discernment of faith appeared in this, as in the precedence assigned to the younger son. -------------------------------------------------------------------------------- And worshipped leaning on the top of his staff (καὶπροσεκύνησενἐπὶτὸἄκροντῆςῥάβδουαὐτοῦ) From the lxx of Gen 47:31. It seems to have been loosely included by our writer among the incidents of Jacob's last hours (ἀποθνήσκων), although it belongs to a different part of the narrative. The promise given by Joseph to remove his father's remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire proceeding. The words upon the head of his staff are from the lxx; the Hebrew being "Jacob bowed himself upon the head of the bed." Comp. 1 Kings 1:47. According to its vowel-points the same Hebrew word signifies either staff or bed. The lxx has chosen the former, and renders by ῥάβδος staff. According to the Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a prayer as he fell back on his pillow. Hebrews 11:21 -------------------------------------------------------------------------------- Leaning upon the top of his staff (epi to akron tηs rabdou autou). From Genesis 47:31, but no word for "leaning." The quotation is from the LXX, the Hebrew having "the head of the bed," but the Hebrew word allows either meaning with different vowel points. Hebrews 11:22 Hebrews 11:22 --------------------------- πιστειG4102 BY FAITH ιωσηφG2501 JOSEPH τελευτωνG5053 [G5723] DYING, περιG4012 τηςG3588 THE εξοδουG1841 GOING FORTH τωνG3588 OF THE υιωνG5207 SONS ισραηλG2474 OF ISRAEL εμνημονευσενG3421 [G5656] MADE MENTION, καιG2532 AND περιG4012 τωνG3588 οστεωνG3747 αυτουG846 HIS BONES ενετειλατοG1781 [G5662] GAVE COMMAND. faith: Genesis 50:24, Genesis 50:25, Exodus 13:19, Joshua 24:32, Acts 7:16 made mention of: or, remembered Genesis 30:24 - And she Genesis 47:29 - bury me not Genesis 49:33 - had made Acts 7:15 - died Hebrews 11:22. ----------------------- When Joseph was taken into Egypt it was said that "the Lord was with him" (Genesis 39:2), and He continued to be with him all the time. Hence he was able to make the prediction (by faith) that is mentioned here and at Genesis 50:24-25. Hebrews 11:22 -------------------------------------------------------------------------------- When he died (τελευτῶν) Comp. Genesis 1:26, lxx. The verb means to finish or close, with life understood. Always in this sense in N.T. See Matthew 2:19; Matthew 9:18; Luke 7:2, etc. Never used by Paul. Rend. "when near his end." -------------------------------------------------------------------------------- Made mention of (περὶ—ἐμνημόνευσεν) See on Hebrews 11:15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Genesis 12:7; Genesis 13:15; Genesis 15:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Genesis 15:13-14. -------------------------------------------------------------------------------- The departing of the children of Israel (τῆςἐξόδουτῶνυἱῶνΙσραὴλ) Ἔξοδος only here, Luke 9:31 (note) and 2 Peter 1:15 (note). ὉιυἱοὶἸσραὴλ is one of several phrases in N.T. denoting the chosen people. There are also house (οἶκος) and people (λαὸς) of Israel, and Israel of God, and Israel according to the flesh. -------------------------------------------------------------------------------- And gave commandment (καὶἐνετείλατο) Καὶ and so; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction (ἐντολή). See on 1 Timothy 6:14. Hebrews 11:22 -------------------------------------------------------------------------------- When his end was nigh (teleutτn). Present active participle of teleutaτ, to finish or close (Matthew 2:19), "finishing his life." -------------------------------------------------------------------------------- Of the departure (peri tηs exodou). Late compound for way out, exit as here, metaphorically of death as here (Luke 9:31; 2 Peter 1:15). -------------------------------------------------------------------------------- Concerning his bones (peri tτn osteτn autou). Uncontracted form as in Matthew 23:27. "THE EPISTLE TO THE HEBREWS" Faith That Overcomes The World (Hebrews 11:23-40) 1. What kind of faith leads "to the saving of the soul" (Hebrews 10:39)? a. It is "Faith That Pleases God" - Hebrews 11:1-71) That has confidence and conviction in things hoped for, in things unseen 2) That believes God is, and that He rewards those who seek Him 3) That worships like Abel, walks like Enoch, and works like Noah b. It is "Faith That Embraces The Promises" - Hebrews 11:8-221) Obeying God when He calls, even it means sojourning as a pilgrim, or sacrificing that which is most precious to you (Abraham) 2) Receiving strength from God to do His will (Sarah) 3) Declaring the promises of God from generation to generation (Isaac, Jacob, Joseph) 2. Saving faith is also "Faith That Overcomes The World", concerning which... a. The apostle John wrote in 1 John 5:4-5b. We have many examples in Hebrews 11:23-40 [In the last half of chapter eleven, then, we are reminded how in the Old Testament those with faith were able to "overcome the world". How such faith overcame the world may vary. To see how, let's begin by noticing...] I. FAITH IN THE OF THE EXODUS (Hebrews 11:23-31) A. THE FAITH OF MOSES' PARENTS... (Hebrews 11:23)1. They hid Moses for three months - cf. Exodus 2:1-3; Acts 7:20a. They saw he was a "beautiful" ("good", "proper", "not ordinary") child b. They were not afraid of Pharaoh's command - cf. Exodus 1:222. It was their faith that gave them courage to withstand the king's edict -- With such a small beginning, by faith they "overcame the world" of Egypt B. THE FAITH OF MOSES... (Hebrews 11:24-28)1. He refused to be called the son of Pharaoh's daughter - Hebrews 11:24-26a. He chose to suffer affliction with God's people rather than enjoy sin's temporary pleasures b. He esteemed the reproaches of Christ more valuable than the treasures of Egypt -- Through faith "he looked to the reward" (he had confidence in "things hoped for", i.e., that heavenly reward) 2. He forsook Egypt - Hebrews 11:27a. It was not the wrath of the king that he feared b. It was the invisible God he feared - cf. Matthew 10:28-- Through faith "he endured" (he had conviction in "things unseen", i.e., God) 3. He kept the Passover and sprinkling of blood - Hebrews 11:28a. He believed in God's warning regarding the death of the firstborn- Exodus 12:1-30b. He had Israel sprinkle the blood of the lamb on the lintels and door posts -- By faith, Moses "overcame the world" of Egyptian bondage! C. THE FAITH OF THE NATION OF ISRAEL... (Hebrews 11:29-30)1. They passed through the Red Sea - Hebrews 11:29a. They walked through it on dry land - Exodus 14:21-22b. The Egyptians who followed them perished in the sea - Exodus 14:23-282. They destroyed the city of Jericho - Hebrews 11:30a. They walked around the city for seven days - Joshua 6:1-20b. Thirteen times they encircled the city, showing their faith in God rather than in their own military might -- By faith, Israel "overcame the world" of Egypt and Palestine! D. THE FAITH OF RAHAB THE HARLOT... (Hebrews 11:31)1. She had received the two spies from Israel with peace - Joshua 2:1-242. Therefore she did not perish with the unbelievers - cf. Joshua 6:22-25-- By faith, Rahab "overcame the world" of sin and unbelief! [Through faith, Israel receive the promised land as God had told Abraham, Isaac, and Jacob (Joshua 21:43-45). In the process, by faith they overcame what obstacles the world placed before them. Even a Gentile sinner like Rahab became a recipient of the promise by her faith. But the need for faith did not stop there. As we continue, we see examples of...] II. FAITH IN THE LAND OF PROMISE (Hebrews 11:32-40) A. A SAMPLE LIST OF HEROES OF FAITH... (Hebrews 11:32)1. There is not enough time for the author to describe the faith of others in detail 2. Such as: a. Judges like Gideon, Barak, Samson, and Jephthah b. A king like David c. A prophet like Samuel, and the rest of the prophets -- But what the author does provide is that which follows... B. A SUMMARY LIST OF WHAT FAITH ... (Hebrews 11:33-37)1. Through faith, people such as these... a. "Subdued kingdoms"1) Joshua, in conquering Palestine - Joshua 12:7-242) David, in conquering neighboring nations - 2 Samuel 5:4-25; 2 Samuel 8:1-14b. "Worked righteousness" (administered justice) 1) Samuel, as judge - 1 Samuel 12:42) David, as king - 2 Samuel 8:153) Solomon, as king - 1 Kings 3:28c. "Obtained promises"-- The nation of Israel, receiving the promised land - Joshua 21:43-45; Joshua 23:14d. "Stopped the mouths of lions"1) Samson - Judges 14:62) David, protecting sheep - 1 Samuel 17:34-373) Daniel, in the lions' den - Daniel 6:21-22e. "Quenched the violence of fire"-- Shadrach, Meshach, Abed-nego, in the fiery furnace - Daniel 3:23-25f. "Escaped the edge of the sword"2) Elijah, fleeing Jezebel - 1 Kings 19:8-103) Elisha, whom the King of Israel wanted murdered - 2 Kings 6:31-32h. "Out of weakness were made strong"1) Samson, after his hair was cut - Judges 16:29-302) Hezekiah, who was given fifteen years of life - Isaiah 38:1-8i. "Became valiant in battle, turned to flight the armies of aliens"1) David, in defeating Goliath - 1 Samuel 17:502) Jehoshaphat, in defeating Edom - 2 Chronicles 20:1-303) Hezekiah, whose faith led to the slaughter of 185,000 Assyrian soldiers - 2 Kings 19:1-362. Also through faith... a. "Women received their dead raised to life again"1) The widow of Zarephath, via Elijah - 1 Kings 17:17-242) The Shunamite woman, via Elisha - 2 Kings 4:8-37b. "Others were tortured, not accepting deliverance, to obtain a better resurrection"1) Eleazar, in the Maccabean period between the Testaments - 2Ma 6:302) Also, seven brothers and their mother tortured by Antiochus Epiphanes - 2Ma 7:9-36-- Such events would have been well known by the Hebrew readers c. "Others had trials of mockings, scourgings, chains and imprisonment"1) Micaiah, the prophet - 1 Kings 22:24-282) Jeremiah, the prophet - Jeremiah 20:1-3; Jeremiah 37:11-21; Jeremiah 38:1-13d. Some were: 1) "Stoned" - Zechariah, son of Jehoida the priest - 2 Chronicles 24:20-222) "Sawn in two" - the prophet Isaiah, according to tradition 3) "Tempted" - Daniel, as a youth - Daniel 1:8-214) "Slain with the sword" - Uriah the prophet - Jeremiah 26 : 20-23e. Some wandered about: 1) "In sheepskins and goatskins" - Elijah - 2 Kings 1:82) "Being destitute, afflicted, tormented" - Elijah - 2 Kings 17:2-6; 2 Kings 18:9-10 C. WHAT THESE PEOPLE BY THEIR FAITH... (Hebrews 11:38-40)1. Certainly not the praise of the world! - Hebrews 11:38a. Many had to wander in deserts and mountains, live in dens and caves (Elijah) b. But in truth, the world is not worthy of them! 2. They did obtain a good testimony... - Hebrews 11:39 aa. As stated regarding the elders in Hebrews 11:2b. As stated regarding Enoch - Hebrews 11:53. Yet they did not obtain "the promise" during their lifetime - Hebrews 11:39 b-40a. They did receive some of the promises, such as the promised land - cf. Hebrews 11:33b. But they did not receive "the" promise 1) They did not live to see the coming of the promised Deliverer (Christ) 2) Nor did they experience the "perfection" which Christ now offers a) The Law could not make them "perfect" - Hebrews 9:9-10; Hebrews 10:1-4b) But Christ can! - cf. Hebrews 9:11-14; Hebrews 10:11-144. What they did not receive during their lifetime, they did with the coming of Christ! a. For Christ died to redeem them as well as us! - Hebrews 9:15b. They are now made "perfect" just as we are - Hebrews 11:40; cf. Hebrews 10:14; Hebrews 12:22-241) Note the phrase "the spirits of just men made perfect" in Hebrews 12:232) Those who in the past "should not be made perfect apart from us" are in Christ "made perfect"! 1. Through faith, they truly overcame the world... a. Sometimes their victory was miraculous; often it was not c. Their ultimate victory was that they "died in faith" - Hebrews 11:13-16-- And now, they enjoy the fruit of faith: bliss in the presence of the Lamb! - cf. Revelation 7:9-17 2. Through faith, we can also overcome the world... a. Faith in Jesus as the Son of God will give us the victory! - 1 John 5:4-51) Victory over the world's temptations 2) Victory over the world's persecutions b. The victories we win may not be as impressive as those listed in this chapter, but if we are "faithful until death", the reward will be the same! - cf. Revelation 2:10 May this great chapter with its heroes of faith, serve to motivate us to grow in the faith which... * Pleases God! * Embraces The Promises! * Overcomes The World! We may not win the praise the world, but we will receive the praise of God, for such is the faith which leads "to the saving of the soul"! Hebrews 11:24 Hebrews 11:24 --------------------------- πιστειG4102 BY FAITH μωσηςG3475 MOSES, μεγαςG3173 GREAT γενομενοςG1096 [G5637] HAVING BECOME, ηρνησατοG720 [G5662] REFUSED λεγεσθαιG3004 [G5745] TO BE CALLED υιοςG5207 SON θυγατροςG2364 OF φαραωG5328 PHARAOH'S; when: Exodus 2:10, Acts 7:21-24 Exodus 2:11 - Moses Numbers 24:11 - the Lord Rth 2:11 - and how Matthew 1:24 - did Matthew 4:8 - and showeth Matthew 13:44 - for joy Matthew 16:24 - If Matthew 20:5 - and did Mark 8:36 - profit Mark 10:29 - There Acts 7:23 - when Ephesians 6:16 - the shield 1 Thessalonians 1:3 - your Hebrews 11:24. ----------------------- Come to years corresponds with "full forty years old" in Acts 7:23. At that time he repudiated his relation to the daughter of Pharaoh in order to join himself with the Hebrews. The circumstance of becoming related to Pharaoh's daughter referred to here is recorded in Exodus 2:5-10. Hebrews 11:24 -------------------------------------------------------------------------------- When he was come to years (μέγαςγενόμενος) Lit. having become great. Comp. lxx, Exodus 2:11. Often in the phrase μικροὶκαὶμεγάλοι small and great; young and old. See Acts 26:22; Hebrews 8:11; Revelation 11:8; Revelation 13:16, etc. Hebrews 11:24 -------------------------------------------------------------------------------- When he was grown up (megas genomenos). "Having become great" (from Exodus 2:11). -------------------------------------------------------------------------------- Refused (ηrnesato). First aorist middle indicative of arneomai, to deny, to refuse. He was of age and made his choice not from ignorance. -------------------------------------------------------------------------------- Son (huios). Predicate nominative with legesthai (to be spoken of, present passive infinitive, of legτ). Hebrews 11:25 Hebrews 11:25 --------------------------- μαλλονG3123 RATHER ελομενοςG138 [G5642] HAVING CHOSEN συγκακουχεισθαιG4778 [G5738] TO SUFFER WITH τωG3588 THE λαωG2992 τουG3588 PEOPLE θεουG2316 OF GOD, ηG2228 THAN "THE" προσκαιρονG4340 εχεινG2192 [G5721] TO HAVE αμαρτιαςG266 OF SIN απολαυσινG619 ; Choosing: Hebrews 10:32, Job 36:21, Psalms 84:10, Matthew 5:10-12, Matthew 13:21, Acts 7:24, Acts 7:25, Acts 20:23, Acts 20:24, Romans 5:3, Romans 8:17, Romans 8:18, Romans 8:35-39, 2 Corinthians 5:17, Colossians 1:24, 2 Thessalonians 1:3-6, 2 Timothy 1:8, 2 Timothy 2:3-10, 2 Timothy 3:11, 2 Timothy 3:12, James 1:20, 1 Peter 1:6, 1 Peter 1:7, 1 Peter 4:12-16 the people: Hebrews 4:9, Psalms 47:9, 1 Peter 2:10 the pleasures: Job 20:5, Job 21:11-13, Psalms 73:18-20, Isaiah 21:4, Isaiah 47:8, Isaiah 47:9, Luke 12:19, Luke 12:20, Luke 16:25, James 5:5, Revelation 18:7 Exodus 2:21 - content Proverbs 1:29 - not Proverbs 20:17 - is sweet John 16:33 - In the 2 Corinthians 4:18 - we Revelation 11:18 - and that Hebrews 11:25. ----------------------- Pleasures of sin refers to the life he was connected with while a part of the royal family of Egypt. A season would be the comparatively short time in this world, for sinful pleasures will all cease at the judgment and endless punishment will follow. On the other hand the faithful people of God, though afflicted by the enemy in this life. will enjoy endless pleasure in the world to come. Hebrews 11:25 -------------------------------------------------------------------------------- To suffer affliction with (συνκακουχεῖσθαι) N.T.o , olxx, oClass. The verb κακουχεῖν to treat ill, Hebrews 11:37; Hebrews 13:3; lxx, 1 Kings 2:26; 1 Kings 11:39. Rend. "to be evil entreated." -------------------------------------------------------------------------------- Than to enjoy the pleasures of sin for a season (ἣπρόσκαιρονἔχεινἁμαρτίαςἀπόλαυσιν) Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoyment, see on 1 Timothy 6:17. Πρόσκαιρος for a season, temporary, rare in N.T. olxx. Once in Paul, see 2 Corinthians 4:18. Hebrews 11:25 -------------------------------------------------------------------------------- Choosing rather (mallon helomenos). "Rather having chosen" (second aorist middle of haireτ, to take for oneself a position). -------------------------------------------------------------------------------- To be entreated with (sunkakoucheisthai). Present passive infinitive of the double compound sunkakoucheτ (from sun, kakos, echτ), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though kakoucheτ in Hebrews 11:37; Hebrews 13:3. -------------------------------------------------------------------------------- To enjoy the pleasures of sin for a season (proskairon echein hamartias apolausin). Literally, "to have temporary pleasure of sin." Apolausis is old word from apolauτ, to enjoy, in N.T. only here and 1 Timothy 6:17. Proskairos (from pros, kairos) is a common Koinι word as the antithesis to aiτnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only. Hebrews 11:26 Hebrews 11:26 --------------------------- μειζοναG3173 GREATER πλουτονG4149 RICHES ηγησαμενοςG2233 [G5666] HAVING τωνG3588 THEN THE ενG1722 IN αιγυπτωG125 EGYPT θησαυρωνG2344 τονG3588 THE ονειδισμονG3680 τουG3588 OF THE χριστουG5547 CHRIST; απεβλεπενG578 [G5707] γαρG1063 FOR HE HAD RESPECT ειςG1519 TO τηνG3588 THE μισθαποδοσιανG3405 . the reproach: Hebrews 10:33, Hebrews 13:13, Psalms 69:7, Psalms 69:20, Psalms 89:50, Psalms 89:51, Isaiah 51:7, Acts 5:41, 2 Corinthians 12:10, 2 Corinthians 12:10, 1 Peter 1:11, 1 Peter 4:14 of Christ: or, for Christ greater: Psalms 37:16, Jeremiah 9:23, Jeremiah 9:24, 2 Corinthians 6:10, Ephesians 1:18, Ephesians 3:8, Revelation 2:9, Revelation 3:18 for he had: Hebrews 11:6, Hebrews 2:2, Hebrews 10:35, Rth 2:12, Proverbs 11:18, Proverbs 23:18, Matthew 5:12, Matthew 6:1, Matthew 10:41, Luke 14:14 Joshua 22:8 - Return 2 Kings 19:16 - which hath sent Job 33:26 - he will Job 34:33 - he will Psalms 19:11 - keeping Proverbs 12:14 - and Proverbs 15:6 - the house Proverbs 23:23 - sell Jeremiah 20:8 - the word Matthew 6:20 - General Mark 8:38 - ashamed Luke 6:23 - your Luke 9:26 - whosoever Romans 8:18 - I reckon Ephesians 6:8 - whatsoever 1 Timothy 4:10 - therefore James 2:5 - rich Revelation 11:18 - and that Hebrews 11:26. ----------------------- Reproach of Christ. Moses did not yet know the full system of salvation of which Christ is the central figure, but Paul considers any suffering endured in service to God as also being for the sake of Christ. Treasures in Egypt were the luxuries experienced by the royal group of Egyptians. (See comments at verse 25.) Hebrews 11:26 -------------------------------------------------------------------------------- Esteeming the reproach of Christ (ἡγησάμενοςτὸνὀνειδισμὸντοῦΧριστοῦ) The participle gives the reason for his choice of affliction instead of sin: since he esteemed. "The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Romans 15:3; Hebrews 13:13; 2 Corinthians 1:5; Colossians 1:24; Philippians 3:14; 1 Peter 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ. -------------------------------------------------------------------------------- He had respect unto (ἀπέβλεπενεἰς) N.T.o. Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense. Hebrews 11:26 -------------------------------------------------------------------------------- The reproach of Christ (ton oneidismon tou Christou). See Psalms 89:51 for the language where "the Messiah" ("The Anointed One") is what is meant by tou Christou, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (Hebrews 12:2; Hebrews 13:12). There is today as then (Hebrews 13:13) a special reproach (oneidismos, already, Hebrews 10:33) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches" (meizona plouton) than "the treasures of Egypt" (tτn Aiguptou thηsaurτn, ablative case after comparative meizona, for which see Matthew 6:19-20). Moses was laying up treasure in heaven. -------------------------------------------------------------------------------- For he looked unto the recompense of reward (apeblepen gar eis tηn misthapodosian). In perfect active of apoblepτ, "for he was looking away (kept on looking away)." For misthapodosia see Hebrews 10:35. Hebrews 11:27 Hebrews 11:27 --------------------------- πιστειG4102 BY FAITH κατελιπενG2641 [G5627] HE LEFT αιγυπτονG125 EGYPT, μηG3361 NOT φοβηθειςG5399 [G5679] HAVING FEARED τονG3588 THE θυμονG2372 τουG3588 OF THE βασιλεωςG935 KING; τονG3588 γαρG1063 FOR THE αορατονG517 "ONE" ωςG5613 AS ορωνG3708 [G5723] SEEING εκαρτερησενG2594 [G5656] HE . he forsook: Exodus 10:28, Exodus 10:29, Exodus 11:8, Exodus 12:11, Exodus 12:37-42, Exodus 13:17-21 not fearing: Exodus 2:14, Exodus 2:15, Exodus 4:19, Exodus 14:10-13 endured: Hebrews 6:15, Hebrews 10:32, Hebrews 12:3, Matthew 10:22, Matthew 24:13, Mark 4:17, Mark 13:13, 1 Corinthians 13:7, James 5:11 seeing: Hebrews 11:1, Hebrews 11:13, Hebrews 12:2, Psalms 16:8, Acts 2:25, 2 Corinthians 4:18, 1 Timothy 1:17, 1 Timothy 6:16, 1 Peter 1:8 Genesis 32:30 - I have Exodus 10:6 - And he 2 Kings 1:15 - be not afraid of him Nehemiah 6:11 - Should such Ezekiel 2:6 - though they Ezekiel 3:8 - General John 6:40 - seeth John 20:29 - blessed Acts 8:1 - except Romans 1:20 - For the 2 Corinthians 2:17 - but as of sincerity 2 Corinthians 5:7 - General Colossians 1:15 - the invisible 2 Timothy 2:3 - endure 1 John 4:12 - seen Hebrews 11:27. ----------------------- Forsook Egypt. This was forty years later than the preceding verse, referring to the time he led the Israelites out of the land. Not fearing the wrath means notwithstanding the wrath of the king. Seeing (by the eye of faith) him. who is invisible to mortal eyes. Hebrews 11:27 -------------------------------------------------------------------------------- He forsook Egypt (κατέλιπενἌιγυπτον) After he had killed the Egyptian, Exodus 2:15. Not in the general exodus. The historical order of events is preserved: the flight to Midian, the Passover, the Exodus, the passage of the Red Sea. -------------------------------------------------------------------------------- The wrath (τὸνθυμὸν) Only here in Hebrews. See on John 3:36. -------------------------------------------------------------------------------- He endured (ἐκαρτέρησεν) N.T.o. Occasionally in lxx. Often in Class. He was stanch and steadfast. -------------------------------------------------------------------------------- As seeing him who is invisible (τὸνἀόρατονὡςὁρῶν) Since he saw, etc. The emphasis is on invisible, pointing back to the introductory definition of faith. The word is used of God, Colossians 1:15; 1 Timothy 1:17. Hebrews 11:27 -------------------------------------------------------------------------------- Not fearing (mη phobηtheis). Negative mη with first aorist passive participle of phobeτ here used transitively with the accusative as in Matthew 10:26. Moses did flee from Egypt after slaying the Egyptian (Exodus 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Thumon (wrath) is common in the N.T. (Luke 4:28), though here only in Hebrews. -------------------------------------------------------------------------------- He endured (ekarterηsen). First aorist (constative) active indicative of kartereτ, old word from karteros, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. -------------------------------------------------------------------------------- As seeing him who is invisible (ton aoraton hτs horτn). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2 Corinthians 4:16-18). Hebrews 11:28 Hebrews 11:28 --------------------------- ניףפויG4102 BY FAITH נונןיחךוםG4160 [G5758] HE HAS KEPT פןG3588 THE נבףקבG3957 ךביG2532 AND פחםG3588 THE נסןףקץףיםG4378 פןץG3588 OF THE בילבפןעG129 BLOOD, יםבG2443 לחG3361 LEST ןG3588 ןכןטסוץשםG3645 [G5723] פבG3588 THE OF נסשפןפןךבG4416 "ONES" טידחG2345 [G5632] MIGHT TOUCH בץפשםG846 THEM. he kept: Exodus 12:3-14, Exodus 12:21-30 the sprinkling: Hebrews 9:19, Hebrews 12:24, Exodus 12:7, Exodus 12:13, Exodus 12:23, 1 Peter 1:2 Exodus 11:5 - the firstborn Exodus 12:22 - a bunch Exodus 12:28 - General Exodus 12:29 - the Lord smote Leviticus 7:2 - and the Numbers 8:17 - on the day 2 Chronicles 30:16 - the priests Psalms 35:5 - and Psalms 78:51 - smote Psalms 105:36 - He smote Psalms 136:10 - General Isaiah 52:15 - sprinkle 1 Corinthians 10:10 - destroyer Hebrews 10:22 - sprinkled Hebrews 11:28. ----------------------- This event is recorded in Exodus 12, where the sprinkling of blood was to save them from death. Since such a means could not naturally prevent death, the observance of It was necessarily done through faith as an act of obedience. Hebrews 11:28 -------------------------------------------------------------------------------- Kept the passover (נונןίחךום פὸ נάףקב) Rend. "hath instituted the passover." The perfect tense indicates the continued significance of the service down to the time of writing. The phrase נןיוῖם פὸ נάףקב on N.T. only here and Matthew 26:18. The usual N.T. phrase is צבדוῖם פὸ נάףקב to eat the Passover. See Matthew 26:17; Mark 14:12; Luke 22:11. ׀ןיוῖם פὸ נάףקב unquestionably means to keep or celebrate the Passover, as Matthew 26:18; Exodus 12:48; Numbers 9:2; Numbers 9:4; Numbers 9:6; Numbers 9:10; Numbers 9:13; Deuteronomy 16:1 : but the verb is elastic. The corresponding Hebrew verb ‏עָשָֽׂה‎, among other meanings, signifies to create (Genesis 1:7; Genesis 2:2); to establish (Ecclesiastes 2:5-6; Ecclesiastes 2:8); to constitute (1 Kings 12:31-32); to make ready or prepare (Judges 13:15; to prepare as a sacrifice (Psalms 66:15). In all these instances it is rendered in lxx by נןיוῖם. In N.T. we find נןיוῖם ἄסיףפןם or הוῖנםןם to prepare a breakfast or dinner. Accordingly נןיוῖם may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution. -------------------------------------------------------------------------------- The sprinkling of blood (פὴם נסόףקץףים פןῦ בἵלבפןע) ׀סόףקץףיע affusion, N.T.o , olxx, oClass. From נסןףקוῖם to pour on. In the post-Exodus legislation the blood which, in the original institution, was sprinkled on the door-posts and lintels (Exodus 12:22), was thrown upon the altar (Deuteronomy 16:6), and נסןףקוῖם in lxx is used of this act almost without exception. See Exodus 24:6; Exodus 29:16; Leviticus 1:5; Leviticus 1:11; Leviticus 3:2; Leviticus 3:8; Leviticus 3:13, etc. -------------------------------------------------------------------------------- Lest he that destroyed the first-born should touch them (ἵםב לὴὁὀכןטסוύשם פὰ נסשסόפןךב טίדῃ בὐפῶם) Rend. "that the destroyer of the first-born should not touch them," a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀכןטסוύוים to destroy, N.T.o , oClass. Ὁὀכןטסוύשם is used in the narrative of Exo 12:23 for the destroying angel. The kindred noun ὀכןטסוץפήע destroyer (olxx, oClass.) occurs in 1 Corinthians 10:10 of the plague in Numbers 16:46-50. For טίדῃ should touch, see on Colossians 2:21. Hebrews 11:28 -------------------------------------------------------------------------------- He kept (pepoiחken). Perfect active indicative of poieפ, to make, "he has made," emphasizing the permanent nature of the feast. -------------------------------------------------------------------------------- The sprinkling of the blood (tחn proschusin tou haimatos). Rather, "the pouring of the blood" (proschusis from proscheפ, to pour upon), only here in the N.T. (earliest known example). An allusion to the command in Exodus 12:7; Exodus 12:22 but in the LXX proscheפ is the usual term for the act (Exodus 24:6; Exodus 29:16; Leviticus 1:5; Leviticus 1:11; Deuteronomy 16:6). -------------------------------------------------------------------------------- That the destroyer of the first-born should not touch them (hina mח ho olothreuפn ta prפtotoka thigחi autפn). Negative final clause with hina mח and the second aorist active subjunctive of thigganפ, old verb to touch with genitive, in the N.T. only here, Hebrews 12:20; Colossians 2:21. The articular participle ho olothreuפn is from Exodus 11:23. For prפtotoka see Luke 2:7; Exodus 12:29. Hebrews 11:29 Hebrews 11:29 --------------------------- πιστειG4102 BY FAITH διεβησανG1224 [G5627] THEY PASSED THROUGH τηνG3588 THE ερυθρανG2063 RED θαλασσανG2281 SEA ωςG5613 AS διαG1223 THROUGH ξηραςG3584 DRY "LAND"; ηςG3739 OF WHICH πειρανG3984 TRIAL λαβοντεςG2983 [G5631] HAVING MADE οιG3588 THE αιγυπτιοιG124 κατεποθησανG2666 [G5681] WERE UP. Exodus 14:13-31, Exodus 15:1-21, Joshua 2:10, Nehemiah 9:11, Psalms 66:6, Psalms 78:13, Psalms 106:9-11, Psalms 114:1-5, Psalms 136:13-15, Isaiah 11:15, Isaiah 11:16, Isaiah 51:9, Isaiah 51:10, Isaiah 63:11-16, Habakkuk 3:8-10 Exodus 10:19 - the Red sea Exodus 14:22 - the children Exodus 14:28 - the waters Exodus 15:19 - brought Deuteronomy 11:4 - how he made Joshua 3:17 - all the Israelites Joshua 24:6 - Egyptians Judges 10:11 - Egyptians 2 Kings 2:8 - were Psalms 78:53 - so that Isaiah 43:2 - passest Habakkuk 3:10 - the overflowing 1 Corinthians 10:1 - and all Hebrews 11:29. ----------------------- There was no natural cause for the Red Sea to open up and stand as walls, hence the Israelites marched down between them because they believed God would hold them up until His people were passed over. Egyptians assaying (trying) to go through the same passage were drowned because God was not with them. Hebrews 11:29 -------------------------------------------------------------------------------- Passed through (διέβησαν) Only three times in N.T. See Luke 16:26; Acts 16:9. The simple Βαίνην does not occur in N.T. -------------------------------------------------------------------------------- The Red Sea (τὴνἘρυθρὰνθάλασσαν) Called by the Israelites the sea, Exodus 14:2; Exodus 14:9; Exodus 14:16; Exodus 14:21; Exodus 14:28, etc., and, specially, the sea of Suph (sedge, seeds). In lxx always as here except Judges 11:16, where it is θάλασσαΣὶφ i.e. Suph. By the Greeks the name was at first applied to the whole ocean from the coast of Ethiopia to the island of Taprobana or Ceylon. Afterward, when they learned of the existence of an Indian Ocean, they applied the name merely to the sea below Arabia, and to the Arabian and Persian gulfs. -------------------------------------------------------------------------------- Which the Egyptians assaying to do (ἧςπεῖρανλαβόντεςοἱΑιγύπτιοι) The A.V. has assaying, according to the older English usage. Assay is now chiefly used of the testing of precious metals; but in the sense of try it is found in Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of which (sea) the Egyptians having taken trial. The phrase πεῖρανλαμβάνειν to take trial occurs also in lxx, Deuteronomy 28:56. In N.T. only here and Hebrews 11:36. -------------------------------------------------------------------------------- Were drowned (κατεπόθησαν) Lit. were drunk down. See on Matthew 23:24. Comp. lxx, Exodus 15:4, and in N.T. 1 Corinthians 15:54; 2 Corinthians 2:7; 2 Corinthians 5:4. Hebrews 11:29 -------------------------------------------------------------------------------- Which assaying to do (hηs pieran labontes). Literally, "of which taking trial" (second aorist active participle of lambanτ, to take). The idiom peiran lambanein occurs in Deuteronomy 28:56, in N.T. only here and Hebrews 11:36, though a classical idiom (Demosthenes, etc.). -------------------------------------------------------------------------------- Were swallowed up (katepothηsan). First aorist passive indicative of katapinτ, to drink down, to swallow down (Matthew 23:24). Hebrews 11:30 Hebrews 11:30 --------------------------- πιστειG4102 BY FAITH ταG3588 THE τειχηG5038 WALLS ιεριχωG2410 OF JERICHO επεσενG4098 [G5627] FELL, κυκλωθενταG2944 [G5685] HAVING BEEN επιG1909 FOR επταG2033 SEVEN ημεραςG2250 DAYS. Joshua 6:3-20, 2 Corinthians 10:4, 2 Corinthians 10:5 Deuteronomy 3:5 - General Joshua 6:5 - and the wall Joshua 6:20 - the wall Isaiah 25:12 - the fortress Hebrews 11:30. ----------------------- There was no physical force in the marching and shouting of the Israelites to bring down the walls of Jericho. The power of God brought them down, but it would not have been done had they not believed in God who told them (through Joshua) to march around. The power was in God as in other cases, but He would not have used it had the people lacked the faith to obey. Hebrews 11:30 -------------------------------------------------------------------------------- Compassed about (κυκλωθέντα) Comp. Luke 21:20; John 10:24. oP. Hebrews 11:30 -------------------------------------------------------------------------------- Fell down (epesan). "Fell," second aorist active indicative of piptτ with first aorist endings as often in the Koinι. -------------------------------------------------------------------------------- After they had been compassed (kuklτthenta). First aorist passive participle of kukloτ, old verb to encircle (from kuklos, circle) as in Acts 14:20. Antecedent action here. Hebrews 11:31 Hebrews 11:31 --------------------------- πιστειG4102 BY FAITH ρααβG4460 RAHAB ηG3588 THE πορνηG4204 HARLOT ουG3756 NOT συναπωλετοG4881 [G5639] DID PERISH WITH τοιςG3588 THOSE WHO απειθησασινG544 [G5660] , δεξαμενηG1209 [G5666] HAVING τουςG3588 THE κατασκοπουςG2685 SPIES μετG3326 WITH ειρηνηςG1515 PEACE. the harlot: Joshua 2:1-22, Joshua 6:22-25, Matthew 1:1, Matthew 1:5, James 2:25 believed not: or, were disobedient, Hebrews 3:18, 1 Peter 2:8, 1 Peter 3:20 she had: Joshua 1:1, Joshua 2:4-24 Genesis 42:9 - Ye are spies Joshua 6:17 - because Joshua 6:25 - Rahab Acts 15:33 - they were 1 Corinthians 6:16 - an harlot 1 Timothy 1:9 - disobedient James 2:18 - Thou 1 Peter 2:7 - which be Hebrews 11:31. ----------------------- Joshua 6:25 says that Rahab was preserved "because she hid the messengers whom Joshua sent to spy out Jericho." But she hid them because she believed the reports of the favorable things the Lord had done for His people. Acting on that faith she cooperated with the messengers in escaping the wrath of the king of Jericho. As a reward for her faith she was permitted to dwell with the Israelites, and was honored by being permitted to be in the line of ancestors of Christ. (See Joshua 6:25; Matthew 1:5.) Hebrews 11:31 -------------------------------------------------------------------------------- The harlot Rahab (Ῥαὰβἡπόρνη) See Joshua 2; Joshua 6:17, and comp. James 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith, by rendering πόρνη landlady. -------------------------------------------------------------------------------- Perished not with (οὐσυναπώλετο) N.T.o. In lxx see Numbers 16:26; Psalms 25:9; Psalms 27:3. -------------------------------------------------------------------------------- Them that believed not (τοῖςἀπειθήσασιν) Rend. "them that were disobedient." Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία: disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on John 3:36, and comp. Hebrews 3:18; Hebrews 4:6; Hebrews 4:11; Romans 11:30; Romans 11:32, contrasting with Romans 11:20; Romans 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Joshua 2:9-11. -------------------------------------------------------------------------------- When she had received the spies (δεξαμένητοὺςκατασκόπους) Rend. "having received." For this sense of friendly reception as a guest see Luke 10:8; Luke 10:10. Κατάσκοπος a spy, N.T.o. lxx, Genesis 42:9; Genesis 42:11; Genesis 42:14; 1 Samuel 26:4. -------------------------------------------------------------------------------- With peace (μετ' εἰρήνηνς) The phrase only here and Acts 15:33. Quite often in lxx, as Genesis 15:15; Genesis 26:29; Exodus 18:23; Deuteronomy 20:20; Judges 8:9. In N.T. ἐνεἰρήνῃ in peace (Acts 16:36; James 2:16): εἰςεἰρήνην into peace (Mark 5:34; Luke 7:50; Luke 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg. ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory. "He, sooth to say, for three months past has taken Whoever wished to enter, with all peace" (without interposing any obstacle.) Hebrews 11:31 -------------------------------------------------------------------------------- Having received the spies with peace (dexamenη tous kataskopous met’ eirηnηs). First aorist middle participle of dechomai, to welcome (Luke 10:8; Luke 10:10). Kataskopos is an old compound (kataskopeτ, Galatians 2:4), used of scout or spy, in LXX, here only in N.T. [ Hebrews 11:32 Hebrews 11:32 --------------------------- καιG2532 AND τιG5101 WHAT ετιG2089 MORE λεγωG3004 [G5725] DO I SAY? επιλειψειG1952 [G5692] γαρG1063 FOR WILL FAIL μεG3165 ME διηγουμενονG1334 [G5740] οG3588 THE χρονοςG5550 TIME περιG4012 OF γεδεωνG1066 GIDEON, βαρακG913 BARAK τεG5037 ALSO καιG2532 AND σαμψωνG4546 SAMSON καιG2532 AND ιεφθαεG2422 , δαβιδG1138 DAVID τεG5037 ALSO καιG2532 AND σαμουηλG4545 SAMUEL καιG2532 AND τωνG3588 OF THE προφητωνG4396 : what shall: Romans 3:5, Romans 4:1, Romans 6:1, Romans 7:7 the time: John 21:25 Gedeon: Judges 6:1 - Judges 8:35, Gideon, 1 Samuel 12:11, Jerubbaal Barak: Judges 4:1 - Judges 5:31 Samson: Judges 13:1 - Judges 16:31 Jephthae: Judges 11:1 - Judges 12:7, Jephthah David: 1 Samuel 16:1, 1 Samuel 16:13, 1 Samuel 17:1 - 1 Sa 18:30, Acts 2:29-31, Acts 13:22-36 Samuel: 1 Samuel 1:20, 1 Samuel 2:11, 1 Samuel 2:18, 1 Samuel 3:1 - 1 Sa 12:25, 1 Samuel 28:3-25, Psalms 99:6, Jeremiah 15:1, Acts 3:24, Acts 13:20 the prophets: Matthew 5:12, Luke 13:28, Luke 16:31, Acts 10:43, James 5:10, 1 Peter 1:10-12, 2 Peter 1:21, 2 Peter 3:2 Judges 4:6 - Barak Judges 4:15 - General Judges 6:11 - Gideon Judges 6:14 - Go in Judges 13:24 - Samson Judges 15:18 - and fall Judges 16:28 - called 2 Samuel 17:8 - mighty men 1 Chronicles 29:29 - the acts Psalms 87:5 - of Zion Ezekiel 3:8 - General Luke 6:23 - for in Acts 24:4 - that 1 Corinthians 16:13 - quit 2 Corinthians 10:4 - mighty 2 Timothy 3:12 - shall Hebrews 11:32. ----------------------- What shall I more say! Why go into details further in illustrating the fruits of faith by the lives of ancient worthies? Time would fail me. This is an accommodative expression, meaning that the time that would be used in going on into the same details concerning the following cases individually, would be more than is suitable to an epistle of the length of this one. Paul therefore groups a number of outstanding characters and also groups a list of things they did among them. The remainder of the chanter will be devoted to a descrip-tion of heroic deeds performed through the incentive of faith. If the reader wishes to get the details of the particular persons named he may see Gideon at Judges 6:11 : Barak at Judges 4:6; Samson at Judges 13:24; .Tephthah at Judges 11:1 :David at 1 Samuel 16:1; Samuel at 1 Samuel 1:20. Hebrews 11:32 -------------------------------------------------------------------------------- To tell (διηγούμενον) Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative (A.V. declaration), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τεκαὶ as introducing the new order of the prophets. Hebrews 11:32 -------------------------------------------------------------------------------- And what shall I more say? (Kai ti eti legτ;). Deliberative present active subjunctive (same form as indicative, legτ). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (Hebrews 11:4-31). -------------------------------------------------------------------------------- Will fail me if I tell about (epileipsei me diηgoumenon peri). Literally, "will leave me telling about." Present middle participle of diηgeomai, to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with me. Vivid and picturesque description of the author's embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets" (tτn prophηtτn, the for-speakers for God) of whom Samuel was the leader. Hebrews 11:33 Hebrews 11:33 --------------------------- οιG3739 WHO διαG1223 BY πιστεωςG4102 FAITH κατηγωνισαντοG2610 [G5662] βασιλειαςG932 , ειργασαντοG2038 [G5662] WROUGHT δικαιοσυνηνG1343 , επετυχονG2013 [G5627] επαγγελιωνG1860 , εφραξανG5420 [G5656] STOPPED στοματαG4750 MOUTHS λεοντωνG3023 OF LIONS, through: Joshua 6:1 - Joshua 13:33, 2 Samuel 5:4-25, 2 Samuel 8:1-14, Psalms 18:32-34, Psalms 44:2-6, Psalms 144:1, Psalms 144:2, Psalms 144:10 wrought: Hebrews 11:4-8, Hebrews 11:17 obtained: Hebrews 6:12-15, Hebrews 10:36, 2 Samuel 7:11-17, Galatians 3:16 stopped: Judges 14:5, Judges 14:6, 1 Samuel 17:33-36, Psalms 91:13, Daniel 6:20-23, 2 Timothy 4:17, 1 Peter 5:8 Numbers 13:30 - General Joshua 14:12 - if so be Judges 4:23 - General 1 Samuel 17:45 - in the name 1 Kings 13:28 - the lion had 1 Chronicles 29:29 - the acts Psalms 15:2 - worketh Psalms 34:19 - Many Isaiah 43:2 - when thou walkest Daniel 6:22 - hath shut Daniel 6:23 - because 1 Corinthians 12:9 - faith 2 Corinthians 10:4 - mighty Ephesians 5:9 - righteousness Hebrews 11:8 - obeyed 1 Peter 5:9 - stedfast Hebrews 11:33. ----------------------- Subdued kingdoms. An Instance of it is in 2 Samuel 8 whore David overcame the Philistines; God gave him the victory because of his faithfulness. Wrought righteousness means to do righteous work through the motive of faith. Obtained promises means they obtained the fulfillment of them because they had the faith to comply with the conditions on which the promises were made. Stopped the mouths of lions. This was done directly by Samson in Judges 14:5-6, and by Daniel indirectly in Daniel 6. In each case God gave the victory because of the faith of the men. Hebrews 11:33 -------------------------------------------------------------------------------- Through faith (διὰπίστεως) This formula is now substituted for the instrumental dative πίστει by faith. The reason for the change cannot perhaps be accurately formulated, but will be appreciated by one who feels the Greek idioms as better suiting the more general illustrations which follow. -------------------------------------------------------------------------------- Subdued kingdoms (κατηγωνίσαντοβασιλείας) The verb N.T.o , olxx, signifies fought down; overcame by struggle, as Barak, Judges 4; Gideon, Judges 7; Jephthah, Judges 11; David, 2 Samuel 5. -------------------------------------------------------------------------------- Wrought righteousness (ἠργάσαντοδικαιοσύνην) For the phrase comp. Acts 10:35. Referring not merely to their personal virtues, but to the public exercise of these as leaders, as 2 Samuel 8:15; 1 Chronicles 18:14; 1 Samuel 12:4. Faith showed itself in the association of righteousness with power. Comp. Isaiah 9:7; Isaiah 54:14; 1 Kings 10:9. -------------------------------------------------------------------------------- Obtained promises (ἐπέτυχονἐπαγγελιῶν) See on Hebrews 6:15. -------------------------------------------------------------------------------- Stopped (ἔφραξαν) The verb means to fence in; block up. Rare in N.T. See Romans 3:19; 2 Corinthians 11:10, and comp. φραγμός a fence, Matthew 21:33; Ephesians 2:14. Occasionally in lxx, as Job 38:8; Proverbs 21:13; Zechariah 14:5. The reference is no doubt to Daniel, Daniel 6:22; comp. 1Ma 2:60. Hebrews 11:33 -------------------------------------------------------------------------------- Through faith (dia pisteτs). Change thus from the routine pistei used so far. -------------------------------------------------------------------------------- Subdued kingdoms (katηgτnisanto basileias). First aorist middle indicative of katagτnizomai, Koinι verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David's conquests. The author has here (Hebrews 11:33-34), "nine terse clauses" (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness" (ηrgasanto dikaiosunηn, first aorist middle indicative of ergazomai) see Acts 10:35. -------------------------------------------------------------------------------- Obtained promises (epetuchon epaggeliτn). Second aorist active indicative of epitugchanτ, old verb (already in Hebrews 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (Hebrews 11:39-40). -------------------------------------------------------------------------------- Stopped the mouths of lions (ephraxan stomata leontτn). First aorist active indicative of phrassτ, old verb to fence in, to block up. See Daniel 6:18-23. Hebrews 11:34 Hebrews 11:34 --------------------------- εσβεσανG4570 [G5656] "THE" δυναμινG1411 POWER πυροςG4442 OF FIRE εφυγονG5343 [G5627] ESCAPED "THE" στοματαG4750 MOUTHS μαχαιραςG3162 OF "THE" SWORD, ενεδυναμωθησανG1743 [G5681] αποG575 OUT OF ασθενειαςG769 , εγενηθησανG1096 [G5675] BECAME ισχυροιG2478 MIGHTY ενG1722 IN πολεμωG4171 WAR, "THE" παρεμβολαςG3925 ARMIES εκλινανG2827 [G5656] MADE TO GIVE WAY αλλοτριωνG245 OF . Quenched: Psalms 66:12, Isaiah 43:2, Daniel 3:19-28, 1 Peter 4:12 escaped: 1 Samuel 20:1, 2 Samuel 21:16, 2 Samuel 21:17, 1 Kings 19:3, 2 Kings 6:16-18, 2 Kings 6:32, Job 5:20, Psalms 144:10, Jeremiah 26:24 out of: Judges 7:19-25, Judges 8:4-10, Judges 15:14-20, Judges 16:19-30, 2 Kings 20:7-11, Job 42:10, Psalms 6:8, 2 Corinthians 12:9, 2 Corinthians 12:10 turned: 1 Samuel 14:13-15, 1 Samuel 17:51, 1 Samuel 17:52, 2 Samuel 8:1-18, 2 Chronicles 14:11-14, 2 Chronicles 16:1-9, 2 Chronicles 20:6-25, 2 Chronicles 32:20-22 Judges 6:14 - Go in 1 Samuel 2:4 - stumbled 1 Samuel 17:45 - in the name 2 Samuel 17:10 - thy father 1 Kings 13:28 - the lion had Isaiah 40:29 - General Daniel 3:27 - upon Daniel 11:33 - yet Amos 5:9 - strengtheneth Zechariah 12:8 - he Acts 13:46 - waxed Ephesians 2:12 - aliens Ephesians 3:16 - to be Colossians 1:11 - unto Hebrews 11:34. ----------------------- Quenched the violence of fire occurred when the three companions of Daniel were cast into the fiery furnace (Daniel 3). Escaped the edge of the sword. Instances of this are too numerous to mention all, but a notable one is in 1 Samuel 20. Out of weakness were made strong. An outstanding instance was that of Samson in Judges 16:2 S-30. where his strength was given back to him because of his returning faith and dependence upon God. Waxed valiant means the servants of God were strong and brave in their contests with the enemies of God. The unassisted strength of man is a failure when faced with the might of worldly hosts, but God rewards his faithful servants with victory when the attack is made. Aliens refers to those of another nation. Gideon routed the Midi-anites in connection with his war cry, "The sword of the Lord and Gideon" (Judges 7:20-23). Hebrews 11:34 -------------------------------------------------------------------------------- Quenched the violence of fire (ἔσβεσανδύναμινπυρός) Rend. "the power of fire." Reference to the three Hebrews, Daniel 3; comp. 1Ma 2:59. -------------------------------------------------------------------------------- Edge of the sword (στόματαμαχαίρης) Lit. mouths of the sword. See on Hebrews 4:12. The plural edges indicates frequent assaults. -------------------------------------------------------------------------------- Out of weakness (ἀπὸἀσθενείας) Rend. "from weakness." For the sense of ἀπὸ from, see Luke 5:15. The meaning is not confined to sickness, as in the case of Hezekiah (2 Kings 20; Isaiah 38). The main reference is probably to Samson, Judges 16:28 ff. -------------------------------------------------------------------------------- The armies of the aliens (παρεμβολὰςἀλλοτρίων) Omit both the's in translation. For παρεμβολὰς see on Acts 21:34. Very often in lxx. Aliens, foreign foes or invaders. Hebrews 11:34 -------------------------------------------------------------------------------- Quenched the power of fire (esbesan dunamin puros). First aorist active indicative of sbennumi (Matthew 12:20). See Daniel 3:19-28. -------------------------------------------------------------------------------- Escaped the edge of the sword (ephugon stomata machairηs). Second aorist active indicative of pheugτ, old verb to flee. "Mouths (stomata) of the sword" (Luke 21:24). See 1 Samuel 18:11; 1 Kings 19:2. -------------------------------------------------------------------------------- Were made strong (edunamτthηsan). First aorist passive indicative of dunamoτ, late verb from dunamis as in Colossians 1:11. -------------------------------------------------------------------------------- Waxed mighty in war (egenηthηsan ischuroi en polemτi). "Became strong in battle" (Psalms 18:34 ff.). Armies of aliens (parembolas allotriτn). Late compound (para, en, ballτ) for encampment (Polybius, Plutarch), barracks (Acts 21:34; Acts 21:37), armies in battle line (Revelation 20:9 and here as in LXX and Polybius). Apparently a reference to the campaigns of Judas Maccabeus. Hebrews 11:35 Hebrews 11:35 --------------------------- ελαβονG2983 [G5627] γυναικεςG1135 WOMEN εξG1537 BY αναστασεωςG386 τουςG3588 νεκρουςG3498 αυτωνG846 THEIR DEAD αλλοιG243 δεG1161 AND OTHERS ετυμπανισθησανG5178 [G5681] WERE , ουG3756 NOT προσδεξαμενοιG4327 [G5666] τηνG3588 HAVING απολυτρωσινG629 , ιναG2443 THAT κρειττονοςG2909 A BETTER αναστασεωςG386 τυχωσινG5177 [G5632] THEY MIGHT OBTAIN; Women: 1 Kings 17:22-24, 2 Kings 4:27-37, Luke 7:12-16, John 11:40-45, Acts 9:41 tortured: Acts 22:24, Acts 22:25, Acts 22:29 not accepting: Acts 4:19 that they: Matthew 22:30, Mark 12:25, Luke 14:14, Luke 20:36, John 5:29, Acts 23:6, Acts 24:15, 1 Corinthians 15:54, Philippians 3:11 1 Kings 17:23 - thy son liveth 2 Kings 4:36 - Take up Matthew 10:28 - And Mark 8:35 - will save Luke 9:24 - General Luke 11:48 - for Luke 20:35 - to John 5:39 - ye think John 11:24 - I know John 12:25 - that loveth Romans 8:18 - I reckon 1 Corinthians 10:13 - hath Hebrews 6:2 - resurrection 1 Peter 1:6 - manifold Revelation 12:11 - they loved not Hebrews 11:35. ----------------------- The phrase raised to life again and the word resurrection are from the Greek word , and the phrase is a good definition of the word. Two cases of such a favor shown to women are in 1 Kings 17:17-24 and 2 Kings 4:18-37. Were tortured. This was done to force the servants of God to renounce their faith. They were promised relief from the torture if they would turn against the Lord, but they would not accept deliverance on such terms. Their motive for such resistance was that they might obtain a better resurrection. All mankind will be resurrected. but only those who are faithful till death will come forth to a happy life (Daniel 12:2; John 5:29.) Hebrews 11:35 -------------------------------------------------------------------------------- Women The recorded raisings from the dead are mostly for women. See 1 Kings 17:17 ff.; 2 Kings 4:17 ff. Comp. Luke 7:11 ff.; John 11; Acts 9. The reference here is to the first two. -------------------------------------------------------------------------------- Raised to life again (ἐξἀναστάσεως) Rend. "by a resurrection"; and for the force of ἐξ comp. Romans 1:4. -------------------------------------------------------------------------------- Were tortured (ἐτυμπανίσθησαν) N.T.o. lxx once, 1 Samuel 21:13. Originally to beat a drum (τύμπανον). Hence to beat, to cudgel. The A.V. of 1 Samuel 21:13, describing the feigned madness of David, renders ἐτυμπάνιζεν "he scrabbled on the doors of the gate," meaning that he beat the doors like a madman. Τύμπανον means a drum or a drumstick; hence a cudgel; so Aristoph. Plut. 476, where it is associated with κύφων a pillory. Comp. 2Ma 6:19; 2Ma 6:28. The meaning here is, were beaten to death with clubs, the word being used to represent cruel torture in general. -------------------------------------------------------------------------------- Not accepting deliverance (οὐπροσδεξάμενοιτὴνἀπολύτρωσιν) For the verb, see on Hebrews 10:34. The (τὴν) deliverance offered at the price of denying their faith. See 2Ma 6:21-27. -------------------------------------------------------------------------------- A better resurrection (κρείττονοςἀναστάσεως) Better than a resurrection like those granted to the women above mentioned, which gave merely a continuation of life on earth. Comp. 2Ma 7:9; 2Ma 7:14. Hebrews 11:35 -------------------------------------------------------------------------------- By a resurrection (ex anastaseτs). Cf. 1 Kings 17:17ff.; 2 Kings 4:8-37. -------------------------------------------------------------------------------- Were tortured (etumpanisthηsan). First aorist passive indicative of tumpanizτ, late verb from tumpanon (kettledrum, drumstick), to beat the drum, to beat to death (cf. 2 Maccabees 7 about Eleazar and the Mother and the seven sons), once in LXX (1 Samuel 21:13). -------------------------------------------------------------------------------- Not accepting their deliverance (ou prosdexamenoi tηn apolutrτsin). Offered at the price of disloyalty as in 2Ma 6:21-27. -------------------------------------------------------------------------------- That they might obtain a better resurrection (hina kreittonos anastaseτs tuchτsin). Purpose clause with hina and the second aorist active subjunctive of tugchanτ to obtain with the genitive case. A "better resurrection" than the temporary ones alluded to in this verse by the women. Hebrews 11:36 Hebrews 11:36 --------------------------- ετεροιG2087 δεG1161 AND OTHERS εμπαιγμωνG1701 OF καιG2532 AND μαστιγωνG3148 OF πειρανG3984 TRIAL ελαβονG2983 [G5627] , ετιG2089 δεG1161 YEA, , δεσμωνG1199 OF BONDS καιG2532 AND φυλακηςG5438 OF . mockings: Judges 16:25, 2 Kings 2:23, 2 Chronicles 30:10, 2 Chronicles 36:16, Jeremiah 20:7, Matthew 20:19, Mark 10:34, Luke 18:32, Luke 23:11, Luke 23:36 and scourgings: 1 Kings 22:24, Jeremiah 20:2, Jeremiah 37:15, Matthew 21:35, Matthew 23:34, Matthew 27:26, Acts 5:40, Acts 16:22, Acts 16:23, 2 Corinthians 11:24, 2 Corinthians 11:25 bonds: Hebrews 10:34, Genesis 39:20, 1 Kings 22:27, 2 Chronicles 16:10, Psalms 105:17, Psalms 105:18, Jeremiah 20:2, Jeremiah 29:26, Jeremiah 32:2, Jeremiah 32:3, Jeremiah 32:8, Jeremiah 36:6, Jeremiah 37:15-21, Jeremiah 38:6-13, Jeremiah 38:28, Jeremiah 39:15, Lamentations 3:52-55, Acts 4:3, Acts 5:18, Acts 8:3, Acts 12:4-19, Acts 16:24-40, Acts 21:33, Acts 24:27, 2 Corinthians 11:23, Ephesians 3:1, Ephesians 4:1, 2 Timothy 1:16, 2 Timothy 2:9, Revelation 2:10 Genesis 21:9 - mocking 2 Kings 1:9 - Thou man Nehemiah 2:19 - they Nehemiah 4:1 - mocked Job 9:23 - he will Job 12:4 - one mocked Psalms 31:11 - I was Psalms 69:20 - Reproach Psalms 89:51 - they have Son 5:7 - took Isaiah 59:15 - he that Jeremiah 20:18 - with Jeremiah 36:5 - General Matthew 6:13 - lead Matthew 10:17 - scourge Mark 12:3 - they Luke 16:14 - derided Luke 20:11 - entreated John 19:1 - scourged Acts 17:32 - some 1 Corinthians 4:9 - we are 2 Corinthians 6:5 - imprisonments 1 Thessalonians 2:2 - shamefully Hebrews 10:33 - made Hebrews 12:2 - despising James 1:2 - divers Hebrews 11:36. ----------------------- Not all the persecuted ones were mit to death. but they were mistreated in various ways. Jeremiah was placed in prison (Jeremiah 37:15-21, and afterward was nut into the dungeon (Jeremiah 33:1-6). Hebrews 11:36 -------------------------------------------------------------------------------- Of cruel mockings (ἐμπαιγμῶν) N.T.o , oClass. Rare in lxx. Cruel is an insertion of A.V. Rend. "of mockings." Ἐμπαιγμονὴ mockery (olxx, Class.) is found 2 Peter 3:3 (note); and ἐμπαίκτης mocker or scoffer, 2 Peter 3:3; Jude 1:18. Ἑμπαίζειν to mock is quite frequent in the Synoptic Gospels, and occurs also in lxx. Hebrews 11:36 -------------------------------------------------------------------------------- Of mockings and scourgings (empaigmτn kai mastigτn). Empaigmos is from empaizτ (Matthew 20:19), late word, in LXX, here alone in N.T. Mastigτn (mastix, a whip, a scourge) is old and common enough (Acts 22:24). Hebrews 11:37 Hebrews 11:37 --------------------------- ελιθασθησανG3034 [G5681] THEY WERE STONED, επρισθησανG4249 [G5681] WERE SAWN ASUNDER, επειρασθησανG3985 [G5681] WERE TEMPTED, ενG1722 BY φονωG5408 μαχαιραςG3162 OF "THE" SWORD απεθανονG599 [G5627] THEY DIED; περιηλθονG4022 [G5627] THEY ενG1722 IN μηλωταιςG3374 SHEEP SKINS, ενG1722 IN αιγειοιςG122 GOATS ' δερμασινG1192 SKINS, υστερουμενοιG5302 [G5746] BEING , θλιβομενοιG2346 [G5746] BEING , κακουχουμενοιG2558 [G5746] BEING EVIL TREATED, stoned: 1 Kings 21:10, 1 Kings 21:13-15, 2 Chronicles 24:21, Matthew 21:35, Matthew 23:37, Luke 13:34, John 10:31-33, Acts 7:58, Acts 7:59, Acts 14:19, 2 Corinthians 11:25 were slain: 1 Samuel 22:17-19, 1 Kings 18:4, 1 Kings 18:13, 1 Kings 19:1, 1 Kings 19:10, 1 Kings 19:14, Jeremiah 2:30, Jeremiah 26:23, Lamentations 4:13, Lamentations 4:14, Matthew 23:35-37, Luke 11:51-54, Acts 7:52, Acts 12:2, Acts 12:3 in sheepskins: 2 Kings 1:8, Matthew 3:4, Revelation 11:3 being destitute: Hebrews 12:1-3, Zechariah 13:9, Matthew 8:20, 1 Corinthians 4:9-13, 2 Corinthians 11:23-27, 2 Corinthians 12:10, James 5:10, James 5:11 2 Samuel 15:20 - go up and down 1 Kings 17:10 - Fetch me 2 Kings 21:16 - Manasseh Job 9:23 - he will Job 15:23 - wandereth Psalms 141:7 - bones Proverbs 28:12 - but Son 5:7 - took Jeremiah 20:2 - smote Ezekiel 34:6 - wandered Daniel 3:28 - yielded Matthew 23:34 - ye Mark 12:3 - they Luke 20:11 - entreated 2 Corinthians 11:9 - wanted 2 Corinthians 11:27 - nakedness 1 Thessalonians 2:2 - shamefully James 2:15 - General Hebrews 11:37. ----------------------- They were stoned. Two Instances of this are recorded in 1 Kings 21:1-14 and 2 Chronicles 24:21-22. Sawn asunder. This is a correct translation according to Thayer, and he says that an ancient tradition claims that the prophet Isaiah was put to death in that way. This was one manner in which the ancient worthies were tempted or put to a test of their faith. Others were put to death by having their head severed from their body, or by being thrust through the bowels. The reason for their wandering in sheepskins and goatskins is explained by the next phrase, namely, being destitute. Of course the condition of destitution was brought about by the cruelty of their enemies, who afflicted and tormented them in whatever way they could devise. Hebrews 11:37 -------------------------------------------------------------------------------- They were stoned (ἐλιθάσθησαν) A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. -------------------------------------------------------------------------------- Were sawn asunder (ἐπίσθησαν) N.T.o. As Isaiah, according to tradition. -------------------------------------------------------------------------------- Were tempted (ἐπειράσθησαν) If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death. Hebrews 11:37 -------------------------------------------------------------------------------- They were stoned (elithasthηsan). Like Zechariah son of Jehoiada (2 Chronicles 24:20). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of lithazτ (John 10:31). -------------------------------------------------------------------------------- They were sawn asunder (epristhηsan). First aorist passive indicative of priτ or prizτ, old verb (prion, a saw). Cruel Jewish punishment (Amos 1:3) said to have been inflicted on Isaiah. -------------------------------------------------------------------------------- They were tempted (epeirasthηsan). First aorist passive indicative of peirazτ. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after epristhηsan. One of the seven brothers was fried (2Ma 7:4) and so eprηsthesan (were burned) from pimpraτ (Acts 28:6) has been suggested. -------------------------------------------------------------------------------- With the sword (en phonτi machairηs). "In (by) slaughter of the sword" (Ionic form of the genitive machaires as in Exodus 17:13; Numbers 21:24). The fate of unpopular prophets (1 Kings 10:10; Jeremiah 26:23). -------------------------------------------------------------------------------- They went about (periηlthon). Constative aorist active indicative of perierchomai (picturesque compound verb). Here the sufferings of the living. -------------------------------------------------------------------------------- In sheep skins (en mηlτtais). Late word from mηlon (sheep), rough garment of prophets as Elijah (1 Kings 19:13; 1 Kings 19:19), here only in N.T. In Byzantine Greek a monk's garb. -------------------------------------------------------------------------------- In goatskins (en aigeiois dermasin). Derma, old word from derτ, to flay (Matthew 21:35), here only in N.T. Aigeios, old adjective (from aix, goat), here only in N.T. -------------------------------------------------------------------------------- Being destitute (husteroumenoi). Present passive participle of hustereτ, old verb to be left behind, used by Paul of himself (2 Corinthians 11:9). -------------------------------------------------------------------------------- Afflicted (thlibomenoi). Present passive participle of thlibτ, common verb to oppress. -------------------------------------------------------------------------------- Evil entreated (kakouchoumenoi). Present passive participle of kakoucheτ, late compound verb from obsolete kakouchos (kakos and echτ), in LXX (1 Kings 2:26), in N.T. only here and Hebrews 13:3. See sunkakoucheisthai in Hebrews 11:25. Hebrews 11:38 Hebrews 11:38 --------------------------- ωνG3739 OF WHOM ουκG3756 NOT ηνG2258 [G5713] WAS αξιοςG514 WORTHY οG3588 THE κοσμοςG2889 WORLD, ενG1722 IN ερημιαιςG2047 DESERTS πλανωμενοιG4105 [G5746] καιG2532 AND ορεσινG3735 IN καιG2532 AND σπηλαιοιςG4693 IN CAVES καιG2532 AND ταιςG3588 IN THE οπαιςG3692 HOLES τηςG3588 OF THE γηςG1093 EARTH. whom: 1 Kings 14:12, 1 Kings 14:13, 2 Kings 23:25-29, Isaiah 57:1 wandered: 1 Samuel 22:1, 1 Samuel 23:15, 1 Samuel 23:19, 1 Samuel 23:23, 1 Samuel 24:1-3, 1 Samuel 26:1, 1 Kings 17:3, 1 Kings 18:4, 1 Kings 18:13, 1 Kings 19:9, Psalms 142:1, *title Psalms 142:2-7 Judges 6:2 - dens 1 Samuel 13:6 - in caves 2 Samuel 15:20 - go up and down Job 15:23 - wandereth Job 24:8 - embrace Job 30:3 - fleeing into Psalms 56:8 - tellest Psalms 107:4 - wandered Proverbs 28:12 - but Isaiah 2:19 - And they Jeremiah 41:9 - because of Gedaliah Ezekiel 34:6 - wandered Revelation 6:15 - hid Hebrews 11:38. ----------------------- Of whom the world was not worthy. The world of mankind that mistreated those faithful servants of God was not fit to have their presence. They wandered in these places to escape their enemies. (See Judges 6:2 and 1 Samuel 13:6.) Hebrews 11:38 -------------------------------------------------------------------------------- Of whom the world was not (ὧνοὐκἦνἄξιοςὁκόσμος) This clause falls into the series of participles which precedes it; the form of the relative sentence being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the participial construction is resumed. Rend. "they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not worthy, wandering in deserts," etc. By the world (κόσμος) is not meant the corrupt world, as in John and Paul (see on Hebrews 11:7), but the world considered as an economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher. -------------------------------------------------------------------------------- They wandered (πλανώμενοι) Lit. wandering or straying, apart from the homes and the intercourse of men. -------------------------------------------------------------------------------- Caves of the earth (ὀπαῖςτῆςγῆς) Ὁπή only here and James 3:11. It means a hole; primarily a place through which one can see (ὄπωπα). In lxx the cleft of the rock in which God placed Moses, Exodus 33:22 : a window, a latticed opening, Ecclesiastes 12:3 : the eye-socket, Zechariah 14:12 : a hole in the wall, Ezekiel 8:7 : a hole in a tree, 4Ma 14:16. Hebrews 11:38 -------------------------------------------------------------------------------- Of whom the world was not worthy (hτn ouk ηn axios ho kosmos). Graphic picture in a short parenthetical relative clause (hτn, genitive plural with axios), a phrase to stir the blood of the readers. -------------------------------------------------------------------------------- Wandering (planτmenoi). Present middle participle of planaτ, like lost sheep, hunted by wolves. -------------------------------------------------------------------------------- Caves (spηlaiois). Old word from speos (cavern) as in Matthew 21:13. -------------------------------------------------------------------------------- Holes (opais). Old word, perhaps from ops (root of horaτ, to see), opening, in N.T. only here and James 3:11. Cf. 1 Kings 18:4; 2Ma 5:27; 2Ma 10:6 (about Judas Maccabeus and others). Hebrews 11:39 Hebrews 11:39 --------------------------- καιG2532 AND ουτοιG3778 THESE παντεςG3956 ALL, μαρτυρηθεντεςG3140 [G5685] HAVING BEEN BORNE WITNESS TO διαG1223 τηςG3588 THROUGH πιστεωςG4102 FAITH, ουκG3756 NOT εκομισαντοG2865 [G5668] DID RECEIVE τηνG3588 THE επαγγελιανG1860 PROMISE, Hebrews 11:2, Hebrews 11:13, Luke 10:23, Luke 10:24, 1 Peter 1:12 Deuteronomy 32:52 - General Proverbs 22:1 - name Ecclesiastes 7:1 - name Matthew 13:17 - That many Luke 5:39 - General Luke 7:28 - but John 1:17 - grace John 8:56 - rejoiced John 20:29 - blessed Romans 3:25 - remission 2 Corinthians 1:20 - all Galatians 3:17 - the covenant Galatians 3:23 - the faith Ephesians 3:5 - in other Hebrews 9:9 - the time Hebrews 9:15 - promise Hebrews 11:39. ----------------------- Good report signifies they were well spoken of on account of their faith. The passage says they received not the promise which refers to the promise of the seed of Abraham who was to bless the nations of the world. It means they did not live to see the fulfillment of the promise, but their confidence in the promises of God was so strong that they maintained their faith until death. Hebrews 11:39 -------------------------------------------------------------------------------- Having obtained a good report (μαρτυρηθέντες) Rend. "having had witness born to them." See on Hebrews 11:2. Hebrews 11:39 -------------------------------------------------------------------------------- These all (houtoi pantes). The whole list in Hebrews 11:5-38. Cf. Hebrews 11:13. -------------------------------------------------------------------------------- Through their faith (dia pisteτs). Here rather than pistei as so often. -------------------------------------------------------------------------------- Received not the promise (ouk ekomisanto tηn epaggelian). First aorist middle of komizτ. The Messianic promise they did not live to see (Hebrews 11:13), though they had individual special promises fulfilled as already shown (Hebrews 11:33). Hebrews 11:40 Hebrews 11:40 --------------------------- τουG3588 θεουG2316 GOD περιG4012 FOR ημωνG2257 US κρειττονG2909 BETTER τιG5100 προβλεψαμενουG4265 [G5671] HAVING , ιναG2443 THAT μηG3361 NOT χωριςG5565 APART FROM ημωνG2257 US τελειωθωσινG5048 [G5686] THEY SHOULD BE MADE PERFECT. provided: or, foreseen better: Hebrews 7:19, Hebrews 7:22, Hebrews 8:6, Hebrews 9:23, Hebrews 12:24 they without: Hebrews 9:8-15, Hebrews 10:11-14, Romans 3:25, Romans 3:26 made: Hebrews 5:9, Hebrews 12:23, Revelation 6:11, The apostle in the early part of the chapter having given us a general account of the grace of faith, proceeds to set before us some illustrious examples of it in Old Testament times. The leading instance and example of faith recorded, is that of righteous Abel: one of the first saints and the first martyr for religion - one who lived by faith and died for it, and therefore a fit pattern for the Hebrews to imitate. It is observable that the Holy Spirit has not thought fit to say anything here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed; that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enrol our first parents among the number of believers in this blessed calendar. - Henry. Isaiah 60:17 - brass Jeremiah 33:14 - General Ezekiel 36:11 - will do Matthew 11:11 - greater Matthew 13:17 - That many Luke 7:28 - but John 1:17 - grace 2 Corinthians 1:20 - all Galatians 3:17 - the covenant Galatians 3:23 - the faith Ephesians 1:10 - in the Ephesians 3:5 - in other Hebrews 9:9 - the time Hebrews 9:15 - for 1 Peter 1:10 - the grace 1 Peter 1:12 - that not Hebrews 11:40. ----------------------- The better thing is the New Covenant established on "better promises" (Hebrews 8:6), that was to be brought into the world through Christ. God's purpose was to provide this institution for vs (Christians). Because of such a plan He did not bring the fulfillment of the promise in the lifetime of those worthies. Not be made perfect or complete, denotes that the scheme that was started in their days could not be completed until the time of us (Christians). Hebrews 11:40 -------------------------------------------------------------------------------- Having provided (προβλεψαμένου) N.T.o. -------------------------------------------------------------------------------- For us (περὶἡμῶν) The better thing is for us. It was not for them: they lived in the assurance of a future time better than their own, and in this assurance of faith, did their work and bore their burden in their own time. It is one of the achievements of faith to be cheerfully willing to be only a stage to some better thing which we cannot share. -------------------------------------------------------------------------------- That they without us should not be made perfect (ἵναμὴχωρὶςἡμῶντελειωθῶσιν) Each successive stage of history gathers up into itself the fruit of preceding stages. This passage teaches the solidarity of humanity in its work as well as in itself. The man of the present requires the work and suffering and achievement of the men of the past to complete him and his work. The future men will, in like manner, require the work and suffering and achievement of the men of today to complete them. The whole creation, in all its successive aeons, moves together toward "The one far-off, divine event." Hebrews 11:40 -------------------------------------------------------------------------------- God having provided (tou theou problepsamenou). Genitive absolute with first aorist middle participle of problepτ, late compound to foresee, here only in the N.T. -------------------------------------------------------------------------------- Some better thing (kreitton ti). "Something better," "the better promises" of Hebrews 8:6. -------------------------------------------------------------------------------- That apart from us they should not be made perfect (hina mη chτris hηmτn teleiτthτsin). Negative purpose clause with hina mη and the first aorist passive subjunctive of teleioτ. But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God's dispensation of grace of which we are the beneficiaries. But all the same and all the more (noblesse oblige), we should prove worthy of our heritage and of God's goodness to us and be loyal to Christ. "THE EPISTLE TO THE HEBREWS" Chapter Twelve With the "heroes of faith" like a cloud of witness cheering us on, we are to run the race of faith, looking to Jesus’ example for endurance and to God’ s loving discipline lest we fall short of His grace (Hebrews 12:1-17). Coming not to Mt. Sinai but to glorious Mt. Zion (Hebrews 12:18-24), we are given the sixth warning: not to refuse or defy Him who speaks from heaven (Hebrews 12:25-29). POINTS TO PONDER * How Jesus was able to endure the cross * The role of discipline in the life of the Christian * The danger of defying Him who speaks from heaven REVIEW 1) What are the main points of this chapter?- The need for endurance and discipline - Hebrews 12:1-17- Contrast between Mt. Sinai and Mt. Zion - Hebrews 12:18-24- A warning against defying - Hebrews 12:25-29 2) How are we to run the race of faith? (Hebrews 12:1-3)- Lay aside every weight (esp. the sin of unbelief), look to Jesus for inspiration 3) If we experience hostility striving against sin, how should we view it? (Hebrews 12:4-9)- As chastening from a loving Father who knows it is for our good 4) What can chastening from God accomplish? (Hebrews 12:10-11)- Partaking of His holiness, and the peaceable fruit of righteousness 5) As we run the race of faith, what should we pursue and how? (Hebrews 12:12-17)- Peace and holiness, careful not to fall short of God’ s grace (like Esau did) 6) How did Mt. Sinai appear to Moses and the Israelites? (Hebrews 12:18-21)- A terrifying sight, and a terrifying voice 7) To what have we come? (Hebrews 12:22-24)- Mt. Zion and the heavenly Jerusalem - An innumerable company of angels - General assembly, church of the firstborn - God the Judge of All - Spirits of just men made perfect - Jesus, Mediator of the New Covenant - The blood of sprinkling that speaks better things than Abel 8) List four reasons we should not refuse Him who speaks from heaven? (Hebrews 12:25-29)- He will one day "shake" and "remove" earth and heaven - We are receiving a kingdom that cannot be shaken - We can have grace by which to serve God with reverence and godly fear - God is a consuming fire HEBREWS CHAPTER TWELVE. Perseverance and the Christian Race. SUMMARY.--How to Run the Christian Race. Enduring Affliction. The Lord's Chastisement of Children. The Lesson from the Case of Esau. The Terrors of Sinai Contrasted with the Gospel. Paying Heed to the Gospel. 1-4. So great a cloud of witnesses. The vast cloud of witnesses named in chapter 11, who testify by their lives to the power of faith. Let us lay aside every weight. Every hindrance. The figure used is that of the Greek foot races in the games then practiced in every province of the Roman Empire, including Palestine. Before running the runner laid off every weight. And the sin which doth so easily beset us. Our besetting sin, whatever it may be. In the case of these Hebrew Christians the context shows that the besetting sin was unbelief. Let us run with patience the race that is set before us. Run the Christian race with steadfast perseverance. 2. Looking unto Jesus. In running, Jesus should be constantly regarded as the example. Finisher of the faith. Not our faith, but the faith in the Greek. The Gospel, which rests upon faith, is meant rather than the individual faith of the saint. Jesus is its author and perfected it. He is the exemplar of all who live by faith. Hence we should look to him. For the joy that was set before him. The joy of saving men and of sitting at God's right hand. Endured the cross. Not only its pain, but its shame. It was in that age the most ignominious of deaths. Set down at the right hand, etc. In the place of heavenly honor. 3. Consider him. When you become faint and discouraged by persecution, consider what Christ suffered from sinners. 4. Ye have not yet resisted unto blood. Have not been persecuted unto death. 5-11. Ye have forgotten the exhortation, etc. Surely they must have forgotten, or they would bear their tribulations more cheerfully. My son, despise not, etc. This is quoted from Job 5:17-18 . See also 2 Samuel 6:7-10 . The thought is, Do not murmur at God's reproofs and chastenings. 6. Whom the Lord loveth he chasteneth. The chastening hand does not show the anger of God but his love. Every child is chastened and reproved for its good. 7. If ye endure chastening. If you are called on to suffer, it shows that God is treating you as his children. 8. If ye be without chastisement. Instead of that being a fact for congratulation it only shows that God does not regard you as children. You may call yourselves God's children, but you are not true sons. 9. We have had fathers . . . which corrected us. Every judicious father corrects his children in some way. Shall we not then submit cheerfully to the heavenly Father's correction? Father of spirits. Our earthly parents are the parents of our bodies; God is the creator of all spirits, and the author of our spiritual life. When we are born of the Spirit our new life is due to God and we are begotten as his children. 10. They chastened us. For a little while earthly parents corrected as it pleased them, but God ever watches us that we may be made holy. 11. Now no chastening, etc. It is never pleasant to endure the chastening, but it afterwards benefits by the holier life it insures. In sorrow we naturally cling closer to God. 12, 13. Lift up the hands. See Job 4:3 . The thought is, shake off all weariness, all lameness, and push right on. 14-17. Follow peace with all. Live peaceful lives. And holiness. Pure and sinless lives. Without which no man, etc. Without a holy life no one shall be in fellowship with God. To see the Lord is to realize his presence with us. See Matthew 5:8 . 15. Looking diligently. Being careful that no one lags behind and falls by the way so as not to reach the final reward. Lest any root of bitterness. Any bitter opposition, or element of disturbance causing members to sin. 16. Lest there be any fornicator. Of course such a sinner would not live the life of holiness enjoined. Or profane person. A worldly person who profanes holy privileges by placing on them a worldly estimate. Like Esau. See Genesis 25:27-30 . He illustrates what is meant by a profane person. For a savory meal he bartered away a birthright bestowed by God. So any professing Christian who would sell his heavenly birthright for worldly advantages would be a profane person. 17. When he would have inherited the blessing. See Genesis 27:31-34 . The spiritual blessing that belonged to the birthright was denied to Esau though he wept over the disappointment. No place of repentance. No way to correct the mistake and to secure the blessing. It was too late for this, since he had forfeited his birthright. The apostle holds up his case as a warning example. 18-21. For ye are not come unto the mount, etc. Ye should be diligent "for," etc. Mount Sinai and the inauguration of the law are described. It was a mountain that could be touched, a mountain of earth. It burned on that occasion with fire. See Exodus 19:12-19. And the sound of a trumpet . The trumpet blast preceded the giving of the law. The voice of words. The voice of God proclaiming the Ten Commandments. They . . . entreated. Filled with terror at the awful manifestation they entreated that God speak no more directly to them. ( Exodus 20:19 .) 20. For they could not endure. The command and penalty of Exo 19:12 , added to their terror. 21. Moses said. Even Moses was filled with fearful awe . 22-24. Ye are come unto Mount Zion. The law was given at Sinai; the Gospel was to go forth from Mount Zion; that is, from Jerusalem. See Psalms 2:6 Joe 2:32 Revelation 21:2 . It is used as a type or symbol of the kingdom of heaven. The heavenly Jerusalem. This heavenly city is where our Lord dwells and is our eternal home. In coming to Christ we have come into the covenant which gives us the right to a place in that city. An innumerable company of angels. The angels of heaven. 23. General assembly and church, etc. The universal church of Christ. The first born son in Israel inherited the birthright, but all the saints have the birthright and hence are called the first born. They are all enrolled, not on earthly registers, but their names are written in heaven. To God the Judge of all, who will inflict judgment in behalf of the persecuted church. The spirits of just men made perfect. To the fellowship of all the sainted dead now perfected above. 24. To Jesus. To fellowship with Jesus, the Mediator of the New Covenant as Moses was of the Old. To the blood of sprinkling. To Christ's atoning blood by which our hearts are "sprinkled from an evil conscience." That speaketh better things than that of Abel. Abel's blood cried for vengeance; Christ's pleads for mercy. 25-29. See that ye refuse not. The whole Old Testament shows that those who refused to listen to God's message delivered by men did not escape. How can those escape then who refuse to listen to God's own Son? 26. Whose voice then shook the earth. At Sinai . But now he hath promised. SeeHaggai 2:6 , which declares the removal of the heavens and earth at Christ's coming. 27. And this word, Yet once more. This means, says the apostle, that there is only one more shaking after the time of Haggai. It is not a material, but moral and spiritual event. It began when Christ came and will continue until all that is temporal or erroneous be removed and only the eternal remains. Among the things removed is the covenant of Sinai. 28. Wherefore we, etc. We Christians have received a kingdom which cannot be shaken and which is eternal. Hence should serve God with reverence and godly fear since we are called to so high an estate. 29. For our God is a consuming fire. Because, while God is very merciful and loving, he will not overlook willful disobedience, but will destroy those who despise his commandments. Hebrews 12 Verse 1 1. װןידבסןῦם. A very strong particle of inference not found elsewhere in the N. T. except in 1 Thessalonians 4:8. ךבὶἡלוῖע ך.פ.כ. “ Let us also, seeing we are compassed with so great a cloud of witnesses … run with patience.” ם�צןע. A classical Greek and Latin, as well as Hebrew, metaphor for a great multitude. Thus Homer speaks of “ a cloud of foot-soldiers.” We have the same metaphor in Isaiah 60:8, “ who are these that fly as clouds?” (Heb.) Here, as Clemens of Alexandria says, the cloud is imagined to be “ holy and translucent.” לבספ‎סשם. The word has not yet fully acquired its sense of “ martyrs.” It here probably means “ witnesses to the sincerity and the reward of faith.” The notion that they are also witnesses of our Christian race lies rather in the word נוסיךו�לוםןם, “ surrounding us on all sides,” like the witnesses in a circus or a theatre (1 Corinthians 4:9). ὄדךןם ἀנןט�לוםןי נ�םפב. Lit., “stripping off at once cumbrance of every kind.” The word “ weight” was used, technically, in the language of athletes, to mean “ superfluous flesh,” to be reduced by training. The training requisite to make the body supple and sinewy was severe and long-continued. Metaphorically the word comes to mean “ pride,” “ inflation.” וὐנוס�ףפבפןם. The six words “ which doth so easily beset us” represent this one Greek word, of which the meaning is uncertain, because it occurs nowhere else. It means literally “ well standing round,” or “ well stood around.” [1] If taken in the latter sense it is interpreted to mean (ב) “ thronged,” “ eagerly encircled,” and so “much admired” or “ much applauded,” and will thus put us on our guard against sins which are popular; or (ג) “ easily avoidable,” with reference to the verb נוסיְףפבףן, “ avoid” (2 Timothy 2:16; Titus 3:9). The objections to these renderings are that the writer is thinking of private sins. More probably it is to be taken in the active sense, as in the A.V. and the R.V., of the sin which either (ב) “ presses closely about us to attack us” ; or (ג) which “ closely clings (tenaciter inhaerens, Erasmus) to us” like an enfolding robe (ףפבפὸע קיפ‏ם). The latter is almost certainly the true meaning, and is suggested by the participle ἀנןט�לוםןי, “ stripping off” (comp. Ephesians 4:22). As an athlete lays aside every heavy or dragging article of dress, so we must strip away from us and throw aside the clinging robe of familiar sin. The metaphor is the same as that of the word ἀנוךה‎ףבףטבי (Colossians 3:9), which is the parallel to ἀנןט�ןטבי in Ephesians 4:22. The gay garment of sin may at first be lightly put on and lightly laid aside, but it afterwards becomes like the fabled shirt of Nessus, eating into the bones as it were fire. ἁלבספ�בם, “sin,”— all sin, not, as the A. V. would lead us to suppose, some particular besetting sin. היʼ ὑנןלןםῆע. Endurance characterised the faith of all these heroes and patriarchs, and he exhorts us to endure because Christ also endured the cross (ὑנןלו�םבע). ִיὰ with the gen. is used in classical Greek also for the temper of mind. פὸם נסןךו�לוםןם ἡלῖם ἀדῶםב. One of the favourite metaphors of St Paul (Philippians 3:12-14; 1 Corinthians 9:24-25; 2 Timothy 4:7-8). Verses 1-3 1– 3. AN TO PATIENT Verses 1-29 CH. 12. An exhortation to faithful endurance (1– 3) and a reminder that our earthly sufferings are due to the fatherly chastisement of God (4– 13). The need of earnest watchfulness (14– 17). Magnificent concluding appeal founded on the superiority and grandeur of the New Covenant (18– 24), which enhances the guilt and peril of apostasy (25– 29) Verse 2 2. ἀצןסῶםפוע. It is not possible to express in English the thought suggested by this verb, which implies that we must “ look away (from other things) unto Jesus.” It implies “ the concentration of the wandering gaze into a single direction.” Comp. ἀנןגכ�נוים, Hebrews 11:26. נ�ףפושע, “of faith,” rather than “ of our faith.” ἀסקחד�ם. The word is the same as that used in Hebrews 2:10. In Acts 3:15; Acts 5:31 it is rendered “ a Prince,” as in Isaiah 30:4 (LXX.). By His faithfulness (Hebrews 3:2) he became our captain and standard-bearer on the path of faith. פוכוישפ�ם. He leads us to “ the end of our faith,” which is the salvation of our souls (1 Peter 1:9). ὑנ�לויםום ףפבץסὸם בἰףק‎םחע ךבפבצסןם�ףבע. Lit., “ endured a cross, despising shame.” ךוך�טיךום, “hath sat down” (Hebrews 1:3, Hebrews 8:1, Hebrews 10:12). The “ is set down” of the A. V. is also a perfect and means the same thing. Verse 3 3. ἀםבכןד�ףבףטו. Lit., “compare yourselves with.” Contrast the comparative immunity from anguish of your lot with the agony of His (John 15:20). פὸם פןיב‎פחם ך.פ.כ. Who hath endured at the hand of sinners such opposition. ἀםפיכןד�בם, “gainsaying” or “ contradiction,” has already occurred in Hebrews 6:16, Hebrews 7:7. Three uncials (א, D, E) read “ against themselves.” Christ was a mark for incessant “ contradiction,”—“ a sign which is spoken against”— (Luke 2:34). ἵםב לὴ ך�לחפו פבῖע רץקבῖע ὑלῶם ἐךכץ�לוםןי. The correction of the R.V., “that ye wax not weary, fainting in your souls,” will be reckoned by careless and prejudiced readers among the changes which they regard as meaningless. Yet, as in hundreds of other instances, it brings out much more fully and forcibly the exact meaning of the original. “That ye wax not weary” is substituted for “ lest ye be weary” because the Greek verb, being in the aorist, suggests a sudden or momentary break-down in endurance; on the other hand, “ fainting” is in the present, and suggests the gradual relaxation of nerve and energy which culminates in the sudden relapse. Lastly, the word in the original is “ souls,” not “ minds.” Endurance was one of the most needful Christian virtues in times of waiting and of trial (Galatians 6:9). Verse 4 4. ל�קסיע בἵלבפןע. If this be a metaphor drawn from pugilism, as the last is from “ running a race,” it means that as yet they have not “ had blood drawn.” This would not be impossible, for St Paul adopts pugilistic metaphors (1 Corinthians 9:26-27). More probably however the meaning is that, severe as had been the persecutions which they had undergone (Hebrews 10:32-33), they had not yet— and perhaps a shade of reproach is involved in the expression— resisted up to the point of martyrdom(Revelation 12:11). The Church addressed can scarcely therefore have been either the Church of Rome, which had before this time furnished “ a great multitude” of martyrs (Tac. Ann. XV. 44; Revelation 7:9), or the Church of Jerusalem, in which, beside the martyrdoms of St Stephen, St James the elder, and St James the Lord’ s brother, some had certainly been put to death in the persecution of Saul (Acts 8:1). נסὸע פὴם ἁלבספ�בם ἀםפבדשםיז�לוםןי, “in your struggles against sin.” Some from this expression give a more general meaning to the clause—“ You have not yet put forth your utmost efforts in your moral warfare.” Verses 4-13 4– 13. SHOULD BE ENDURED Verse 5 5. ךבὶἐךכ�כחףטו. “Yet ye have utterly forgotten,” or possibly the words may be intended interrogatively, “ Yet have ye utterly forgotten?” פῆע נבסבךכ�ףושע, “the encouragement,” or “ strengthening consolation.” היבכ�דופבי, “discourseth,” or “ reasoneth.” ױἱ�. The quotation is from Proverbs 3:11-12, and is taken mainly from the LXX. There is a very similar passage in Job 5:17, and Philo de Congr. quaerend. erudit. gr.(Opp. I. 544). לὴὀכיד‏סוי. “Regard not lightly.” נביה�בע. “The training.” לחהὲἐךכ‎ןץ, “nor faint.” In the Hebrew it is “ and loathe not His correction.” ἐכודק�לוםןע, “on being tested,” “ corrected.” Verse 6 6. נביהו‎וי. This blessedness of being “ trained by God” (“ Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law,” Psalms 94:12) is found in many parts of Scripture. “ As many as I love, I test (ἐכ�דקש) and train” (נביהו‎ש), Revelation 3:19; Psalms 119:75; James 1:12. לבףפידןῖ הὲ ך.פ.כ. The writer follows the reading of the LXX., by a slight change in the vowel-points, for “even as a father to a son He is good to him.” Verse 7 7. וἰע נביה�בם ὑנןל�םופו. The true reading is not וἰ, “ if” (which is followed by the A. V., but for which there is hardly any good authority), but וἰע, “ unto.” “ It is for training that ye endure,” or better, “ Endure ye, for training,” i.e. “ regard your trials as a part of the moral training designed for you in love and mercy by your Father in Heaven.” ὑלῖם נסןףצ�סופבי. “In dealing with you.” Here only in the N. T. in this sense. פ�ע דὰס ץἱ�ע. The thought and its application to our relationship towards God are also found in Deuteronomy 8:5; 2 Samuel 7:14; Proverbs 13:24. Verse 8 8. נ�םפוע. He speaks of God’ s blessed and disciplinary chastisement as a gift in which all His sons have their share. ἄסב. See note on Hebrews 4:9. Verse 9 9. ἐםופסונ�לוטב. In classical Greek this verb is found with the gen. but in later Greek with an acc. as here. Comp. Matthew 21:37, ἐםפסבנ�ףןםפבי פὸם ץἱ�ם לןץ, Luke 18:4, ἄםטסשנןם ןὐך ἐםפס�נןלבי. פῷ נבפסὶ פῶם נםוץל�פשם. God might be called “ the Father of the spirits,” as having created Angels and Spirits; but more probably the meaning is “ the Father of our spirits,” as in Numbers 16:22, “ the God of the spirits of all flesh.” God made our bodies and our souls, but our spirits are in a yet closer relation to Him (Job 12:10;Job 32:8; Job 33:4; Ecclesiastes 12:7; Zechariah 12:1; Isaiah 42:5, &c.). If it meant “ the Author of spiritual gifts,” the expression would be far-fetched, and would be no contrast to “ the father of our flesh.” Here and in Hebrews 7:10 theologians have introduced the purely verbal, meaningless, and insoluble dispute about Creationism and Traducianism— i.e. as to whether God separately creates the soul of each one of us, or whether we derive it through our parents by hereditary descent from Adam. Verse 10 10. נסὸע ὀכ�דבע ἡל�סבע. Comp. נסὸע ךביס�ם, Luke 8:13. ךבפὰ פὸ הןךןῦם בὐפןῖע. “ As seemed good to them.” He is contrasting the brief authority of parents, and their liability to error, and even to caprice, with the pure love and eternal justice of God. Verse 11 11. קבסᾶע. “ A matter of joy” ; the gen. of a property, or perhaps of the sphere to which a thing belongs. Winer, p. 244. ὕףפוסןם הὲ ך.פ.כ. The original is expressed in the emphatic and oratorical style of the writer, “ but afterwards it yieldeth a peaceful fruit to those who have been exercised by it— (the fruit) of righteousness.” He means that though the sterner aspect of training is never pleasurable for the time, it results in righteousness— in moral hardihood and serene self-mastery— to all who have been trained in these gymnasia (דודץלםבףל�םןיע). See Romans 5:2-5. Verse 12 12. הי�. The poetic style, and even the metrical form of diction, in these two verses (of which Hebrews 12:13 contains a complete hexameter, ךבὶ פסןקיὰע ὀסטὰע נןי�ףבפו פןῖע נןףὶם ὑלῶםand half an iambic, ἵםב לὴ פὸ קשכὸם ἐךפסבנῇ), reflect the earnestness of the writer, as he gives more and more elaboration to his sentences in approaching the climax of his appeal. It is most unlikely that they are quotations from Hellenistic poets, for the first agrees closely with Proverbs 4:26 (LXX.). On these accidentally metrical expressions see my Early Days of Christianity, I. 464, II. 14. פὰע נבסויל�םבע קוῖסבע ך.פ.כ. Lit., “straighten out the relaxed hands and the palsied knees.” Make one effort to invigorate the flaccid muscles which should be so tense in the struggle in which you are engaged. The writer is thinking of Deu 32:36; Isaiah 35:3; Sir 25:23, and perhaps of the metaphors of the race and the fight which he has just used. Verse 13 13. ἐךפסבנῇ. Lit., “that the lame (i.e. lameness) may not be quite out of joint, but may rather be cured.” The verb ἐךפסבנῆ may mean “ be turned out of the way,” as in 1 Timothy 1:6; 1 Timothy 5:15; 2 Timothy 4:4; but as it is a technical term for “spraining” or “ dislocation” it may have that meaning here, especially as he has used two medical terms in the previous verse, and has the metaphor of “ healing” in his thoughts. The writer may have met with these terms in ordinary life, or in his intercourse with St Luke, with whose language he shews himself familiar throughout the Epistle. Intercourse with the beloved physician is perhaps traceable in some of the medical terms of St Paul’ s later Epistles (see Dean Plumptre’ s papers on this subject in the Expositor, IV. 134 (first series). But פὸ קשכὸם is a natural metaphor for weakness, and may be derived from the curious translation of the LXX. in 1 Kings 18:21, ἕשע נ�פו ὑלוῖע קשכבםוῖפו ἐנὶἀלצןפ�סביע פבῖע ἰדם‎ביע; ἰבטῇ הὲ לᾶככןם. Isaiah 57:17-19. Verse 14 14. לופὰ נ�םפשם. The word “ men” is better omitted, for doubtless the writer is thinking mainly of peace in the bosom of the little Christian community— a peace which, even in these early days, was often disturbed by rival egotisms (Romans 14:19; 2 Timothy 2:22). ךבὶ פὸם ἁדיבףל�ם. “And the sanctification” (Hebrews 9:13, Hebrews 10:10; Hebrews 10:29, Hebrews 13:12). ןὗ קשס�ע. We have here in succession two iambics: ןὗ קשסὶע ןὐהוὶע ὄרופבי פὸם ך‎סיןם, ἐניףךןנןῦםפוע ל� פיע ὑףפוסῶם ἀנ�. Verses 14-17 14– 17. NEED OF EARNEST Verse 15 15. ὑףפוסῶם ך.פ.כ. Lit., “whether there be any man who is falling short of” or possibly “ falling back from the grace of God.” We have already noticed that not improbably the writer has in view some one individual instance of a tendency towards apostasy, which might have a fatal influence upon other weary or wavering brethren (comp. Hebrews 3:12). For ὑףפוסוῖם ἀנὸ we find ἐךךכ�םוים ἀנὸ in Numbers 22:32. ἐםןקכῇ. The words “ root of bitterness” are a reference to Deuteronomy 29:18, “ a root that beareth gall and wormwood,” or, as in the margin, “ a poisonful herb.” Here the LXX. in the Vatican MS. has ἐם קןכῇ “ in gall,” for ἐםןקכῇ, “ should trouble you.” But the Alexandrian MS., which the writer habitually follows in his quotations, has ἐםןקכῇ. Some have supposed that there is a curious allusion to this verse and to the reading “in gall” in the apparent reference to this Epistle by the Muratorian Canon as “ the Epistle to the Alexandrians current under the name of Paul, but forged in the interests of Marcion’ s heresy,” which adds that “gall ought not to be mixed with honey.” The allusion is, however, very doubtful. ןἱ נןככן�. “The many.” Comp. 1 Corinthians 5:6 ; 1 Corinthians 15:33 ; Galatians 5:9. Verse 16 16. נ�סםןע. The word must be taken in a literal sense, since Esau was not “ an idolater.” It is true that Esau is not charged with fornication in the Book of Genesis (which only speaks of his heathen marriages, Genesis 26:34, Genesis 28:8), but the writer is probably alluding to the Jewish Haggadah, with which he was evidently familiar. There Esau is represented in the blackest colours, as a man utterly sensual, intemperate, and vile, which is also the view of Philo (see Siegfried, Philo, p. 254). ג�גחכןע. A man of coarse and unspiritual mind (Genesis 25:33). Philo explained the word “ hairy” to mean that he was sensuous and lustful. ἀםפὶ גס‏ףושע ליᾶע. “For one meal” (Genesis 25:29-34). Verse 17 17. לופ�נויפב. The verse runs literally, “for ye know that even, afterwards, when he wished to inherit the blessing, he was rejected— for he found no opportunity for a change of mind— though with tears he earnestly sought for it.” It is clear at once that if the writer means to say “ that Esau earnestly sought to repent, but could not,” then he is contradicting the whole tenor of the Scriptures, and of the Gospel teaching with which he was so familiar. This would not indeed furnish us with any excuse for distorting the meaning of his language, if that meaning be unambiguous; and in favour of such a view of his words is the fact that he repeatedly dwells on the hopelessness— humanly speaking— of all wilful apostasy. On the other hand, “ apostasy,” when it desires to repent, ceases to he apostasy, and the very meaning of the Gospel is that the door to repentance is never closed by God, though the sinner may close it against himself. Two modes of interpreting the text would save it from clashing with this precious truth. [1] One is to say (ב) that “ room for repentance” means “ opportunity for changing his father’ s or his brother’ s purpose” ; no subsequent remorse or regret could undo the past or alter Isaac’ s blessing (Genesis 27:33); or (ג) no room for changing his own mind in such a way as to recover the blessing which he had lost; in other words, he “ found no opportunity for such repentance as would restore to him the lost theocratic blessing.” But in the N. T. usage the word “ repentance” (לופ�םןיב) is always subjective, and has a deeper meaning than in the LXX. The same objection applies to the explanation that “ he found no room to change God’ s purpose,” to induce God “ to repent” of His rejection of him, since God “ is not a man that He should repent” (Numbers 23:19). [2] It seems simpler therefore, and quite admissible, to regard “ for he found no place for repentance” as a parenthesis, and refer “ it” to the lost blessing. (So the R.V.) “ Though he earnestly sought the lost blessing, even with tears, when (perhaps forty years after his shameful indifference) he wished once more to inherit it, yet then he found no room for repentance” ; or in other words his repentance, bitter as it was, could not avert the earthly consequence of his profanity, and was unavailing to regain what he had once flung away. As far as his earthly life was concerned, he heard the awful words “ too late.” The text gives no ground for pronouncing on Esau’ s future fate, to which the writer makes no allusion whatever. His “ repentance,” if it failed, could only have been a spurious repentance— remorse for earthly foolishness, not godly sorrow for sin, the dolor amissi, not the dolor admissi. This explanation accords with the sense of “locus poenitentiae,” the Latin translation of פ�נןע לופבםן�בע. The phrase itself occurs in Wisdom of Solomon 12:10. The abuse of this passage to support the merciless severity of the Novatians was one of the reasons why the Epistle was somewhat discredited in the Western Church. לופὰ הבךס‎שם. “ In former days he might have had it without tears; afterwards he was rejected, however sorely he wept. Let us use the time” (Luke 13:28). Bengel. Verse 18 18. ֿὐ ד�ס. At the close of his arguments and exhortations the writer condenses the results of his Epistle into a climax of magnificent eloquence and force, in which he shews the transcendent beauty and supremacy of the New Covenant as compared with the terrors and imperfections of the Old. רחכבצשל�םῳ ךבὶ ךוךבץל�םῳ נץס�. Unless we allow the textual evidence to be overruled by the other considerations, which are technically called “ paradiplomatic evidence,” the verse should be rendered “For ye are not come near to a palpable and enkindled fire.” In any case the allusion is to Exodus 19:16-19; Deuteronomy 4:11, and generally to “ the fiery law.” The present participle רחכ. here means “ which could be felt” because the capability is involved in the property; just as פὰ גכונ�לוםבmay mean “ things which can be seen.” Winer, p. 431. דם�צῳ. Deuteronomy 4:11; Deuteronomy 5:22. Verses 18-29 18– 29. THE MERCY AND OF THE NEW AS WITH THE OLD (18– 24) ENHANCE THE GUILT AND PERIL OF THE (25– 29) Verse 19 19. ף�כנידדןע. Exodus 19:16; Exodus 19:19; Exodus 20:18. צשםῇῥחל�פשם. Deuteronomy 4:12. נבסῃפ�ףבםפן. The verb means literally “ to beg off.” ל�. The common redundant negative (expressing the negative result) after verbs of denying. See Winer, p. 755. לὴ נסןףפוטῆםבי ך.פ.כ. Lit., “that no word more should be added to them” (Deuteronomy 5:22-27; Deuteronomy 18:16; Exodus 20:19). Verse 20 20. ןὐך ἔצוסןם דὰס ך.פ.כ. “For they endured not the injunction, If even a beast …” (Exodus 19:12-13). This injunction seemed to them to indicate an awful terror and sanctity in the environment of the mountain. It filled them with alarm. The Jewish Haggadah said that at the utterance of each commandment the Israelites recoiled twelve miles, and were only brought forward again by the ministering angels. St Paul, in different style, contrasts “ the Mount Sinai which gendereth to bondage” with “ the Jerusalem which is free and the mother of us all” (Galatians 4:24-26). ἢ גןכ�הי ךבפבפןמוץט�ףופבי. This clause is a gloss added from Exodus 19:13. Any man who touched the mountain was to be stoned, any beast to be transfixed (Exodus 19:13): but the quotation is here abbreviated, and the allusion is summary as in Hebrews 7:5; Acts 7:16. Verse 21 21. פὸ צבםפבז�לוםןם. “The splendour of the spectacle” (here only in N. T.). The true punctuation of the verse is And— so fearful was the spectacle— Moses said … Ἔךצןג�ע וἰלי ך.פ.כ. No such speech of Moses at Sinai is recorded in the Pentateuch. The writer is either drawing from the Jewish Haggadah or (by a mode of citation not uncommon) is compressing two incidents into one. For in Deuteronomy 9:19 Moses, after the apostasy of Israel in worshipping the Golden Calf, said “ I was afraid (LXX. ךבὶἔךצןג�ע וἰלי) of the anger and hot displeasure of the Lord,” and in Acts 7:32 we find the words “ becoming a-tremble” (ἔםפסןלןע דוםןלוםןע) to express the fear of Moses on seeing the Burning Bush (though here also there is no mention of any trembling in Exodus 3:6). The tradition of Moses’ terror is found in Jewish writings. In Shabbath f. 88. 2 he exclaims “ Lord of the Universe, I am afraid lest they (the Angels) should consume me with the breath of their mouths.” Comp. Midrash Koheleth, f. 69. 4. Verse 22 22. ׃יὼם ὄסוי … The true Sion is the antitype of all the promises with which the name had been connected (Psalms 2:6; Psalms 48:2; Psalms 78:68-69; Psalms 125:1; Joe 2:32; Micah 4:7). Hence the names of Sion and “ the heavenly Jerusalem” are given to “ the city of the living God” (Galatians 4:26; Revelation 21:2). Sinai and Mount Sion are contrasted with each other in six particulars. Bengel and others make out an elaborate sevenfold antithesis here. לץסי�ףים ἀדד�כשם … This punctuation is suggested by the word “ myriads,” which is often applied to angels (Deuteronomy 33:2; Psalms 68:17; Daniel 7:10). But under the New Covenant the Angels are surrounded with attributes, not of terror but of beauty and goodness (Hebrews 1:14; Revelation 5:11-12). Verse 23 23. נבםחד‎סוי. The word means a general festive assembly, as in Son 7:1 (LXX.). It has been questioned whether both clauses refer to Angels—“ To myriads of Angels, a Festal Assembly, and Church of Firstborn enrolled in Heaven”— or whether two classes of the Blessed are intended, viz. “ To myriads of Angels, (and) to a Festal Assembly and Church of Firstborn.” The absence of “ and” before נבם�דץסיע makes this latter construction doubtful, and the first construction is untenable because the Angels are never called in the N.T. either “ a Church” (but see Psalms 89:5) or “ Firstborn.” On the whole the best and simplest way of taking the text seems to be “ But ye are come … to Myriads— a Festal Assembly of Angels— and to the Church of the Firstborn … and to spirits of the Just who have been perfected.” ἀנןדודסבלל�םשם ἐם ןὐסבםןῖע. “Who have been enrolled in heaven.” This refers to the Church of living Christians, to whom the Angels are “ ministering spirits,” and whose names, though they are still living on earth, have been enrolled in the heavenly registers (Luke 10:20; Romans 8:16; Romans 8:29; James 1:18) as “ a kind of firstfruits of His creatures” unto God and to the Lamb (Revelation 14:4). These, like Jacob, have inherited the privileges of firstborn which the Jews, like Esau, have rejected. ךסיפῇ טוῷ נ�םפשם. Into whose hands, rather than into the hands of man, it is a blessing to fall, because He is “ the righteous Judge” (2 Timothy 4:8). פופוכוישל�םשם. That is, to saints now glorified and perfected— i.e. brought to the consummation of their course— in heaven (Revelation 7:14-17). This has been interpreted only of the glorified saints of the Old Covenant, but there is no reason to confine it to them. The writer tells the Hebrews that they have come not to a flaming hill, and a thunderous darkness, and a terror-stricken multitude, but to Mount Sion and the Heavenly Jerusalem, where they will be united with the Angels of joy and mercy (Luke 15:10), with the happy Church of living Saints, and with the spirits of the Just made perfect. The three clauses give us a beautiful conception of “ the Communion of the Saints above and the Church below” with myriads of Angels united in a Festal throng, in a Heaven now ideally existent and soon to be actually realised. Verse 24 24. היבט�ךחע ם�בע לוף�פῃ. “Mediator of a New Covenant.” The word for “ new” is here ם�בע , not ךביםῆע , implying not only that it is “ fresh” or “ recent,” but also young and strong (Matthew 26:27-29; Hebrews 9:15; Hebrews 10:22). נבסὰ פὸם Ἄגוכ. Better things “ than Abel” is a comparatio compendiaria for “ than the blood of Abel.” The allusion is explained by Hebrews 9:13, Hebrews 10:22, Hebrews 11:4, Hebrews 13:12. “ The blood of Abel cried for vengeance; that of Christ for remission” (Erasmus). In the original Hebrew it is (Genesis 4:10) “ The voice of thy brother’ s bloods crieth from the ground,” and this was explained by the Rabbis of his blood “ sprinkled on the trees and stones.” It was a curious Jewish Haggadahthat the dispute between Cain and Abel rose from Cain’ s denial that God was a Judge. The “ sprinkling” of the blood of Jesus, an expression borrowed from the blood-sprinklings of the Old Covenant (Exodus 24:8), is also alluded to by St Peter (1 Peter 1:2). Verse 25 25. פὸם כבכןῦםפב. Not Moses, as Chrysostom supposed, but God. The speaker is the same under both dispensations, different as they are. God spoke alike from Sinai and from heaven. The difference of the places whence they spoke involves the whole difference of their tone and revelations. Perhaps the writer regarded Christ as the speaker alike from Sinai as from Heaven, for even the Jews represented the Voice at Sinai as being the Voice of Michael, who was sometimes identified with “ the Shechinah,” or the Angel of the Presence. The verb for “ speaketh” is קסחלבפ�זןםפב, as in Hebrews 8:5, Hebrews 11:7. ןὐך ἐמ�צץדןם. Hebrews 2:2-3, Hebrews 3:17, Hebrews 10:28-29. נבסביפחף�לוםןי פὸם קסחלבפ�זןםפב. The A. V. “ who refused Him that spake” is in this, as in many thousands of instances, far less closely accurate to the exact sense of the original than the “when they refused Him that warned them” of the R. V. There are, however, instances in classical Greek as well as in N. T. where the participle without the article may be rendered as a relative in English, e.g. Luke 13:1. נןכὺ לᾶככןם. On this proportional method of statement, characteristic of the writer, as also of Philo, see Hebrews 1:4, Hebrews 3:3, Hebrews 7:20, Hebrews 8:6. Kuinצl mistakenly renders it multo minus, and connects it with ἐךצוץמ�לוטב instead of ןὐך ἐךצ. ןἱἀנןףפסוצ�לוםןי. Not “ if we turn away from” (A. V.) but “who turn” “ away from.” Verse 26 26. דῆם ἐף�כוץףום. Exodus 19:18; Judges 5:4; Psalms 114:7. ἐנ�דדוכפבי. “He has promised.” The verb has the sense of the middle voice as in Romans 4:21. Ἔפי ἅנבמ. “Again, once for all.” The quotation is from Haggai 2:6-7, “ yet once, it is a little while” (comp. Hosea 1:4). ךבὶ פὸם ןὐסבם�ם. “ For the powers of the heavens shall be shaken” (Luke 21:26). Verse 27 27. פὸ הὲἜפי ἅנבמ. The argument on the phrase “Again, yet once for all,” and the bringing it into connexion with the former shaking of the earth at Sinai, resembles the style of argument on the word “ to-day” in Hebrews 3:7 to Hebrews 4:9; and on the word “ new” in Hebrews 8:13. לופ�טוףים. The rest of this verse may be punctuated “ Signifies the removal of the things that are being shaken as of things which have been made, in order that things which cannot be shaken may remain.” The “ things unshakeable” are God’ s heavenly city and eternal kingdom (Daniel 2:44; Revelation 21:1, &c.). The material world— its shadows, symbols and all that belong to it— are quivering, unreal, evanescent (Psalms 102:25-26; 2 Peter 3:10; Revelation 20:11). It is only the Ideal which is endowed with eternal reality (Daniel 2:44; Daniel 7:13-14). This view, which the Alexandrian theology had learnt from the Ethnic inspiration of Plato, is the reverse of the view taken by materialists and sensualists. They only believe in what they can taste, and see, and “ grasp with both hands” ; but to the Christian idealist, who walks by faith and not by sight, the Unseen is visible (ὡע ὁסῶם פὸם Ἀ�סבפןם (Hebrews 11:27), פὰ דὰס ἀ�סבפב בὐפןῦ … םןן‎לוםב ךבטןסᾶפבי, Romans 1:20), and the material is only a perishing copy of an Eternal Archetype. The earthquake which dissolves and annihilates things sensible is powerless against the Things Invisible. ἵםב. Bleek and De Wette make the ἵםב dependent on פὴם לופ�טוףים. לו�םῃ. The aor. shews the meaning to be that the threatened convulsion will at once test the quality of permanence of the things not to be shaken. Verse 28 28. הי�. This splendid strain of comparison and warning ends with a brief and solemn appeal. ἔקשלום ק�סים. “Let us have grace,” or “ let us feel thankfulness, whereby, &c.” לופὰ וὐכבגו�בע (Hebrews 5:7, Hebrews 11:7) ךבὶ ה�ןץע. “With godly caution and fear.” The word ה�ןע for “ fear” does not occur elsewhere in the N.T. Verse 29 29. ךבὶ ד�ס. Comp. Hebrews 4:2. נῦס ךבפבםבכ�ףךןם. The reference is to Deuteronomy 4:24, and the special application of the description to one set of circumstances shews that this is not— like “ God is light” and “ God is love”— a description of the whole character of God, but an anthropomorphic way of expressing His hatred of apostasy and idolatry. Here the reference is made to shew why we ought to serve God with holy reverence and fear. "THE EPISTLE TO THE HEBREWS" Running The Race Of Faith (Hebrews 12:1-3) 1. Throughout our study, we have noted the emphasis on being steadfast in our faith... a. The warning against developing unbelief - Hebrews 3:12-15b. The need for a faith that endures - Hebrews 6:11-12; Hebrews 10:36-39c. In chapter eleven, we were reminded of many who had this kind of faith 2. This emphasis continues, with our own life of faith described as a race... a. In which we are "surrounded by so great a cloud of witnesses" - Hebrews 12:11) The "cloud of witnesses" refers to those mentioned in the previous chapter 2) I.e., those Old Testament saints like Abraham, Moses, etc. b. In what way are they "witnesses"? 1) While the word can mean "spectator", it is not likely so used here a) That would suggest they are now "looking down" on us from heaven b) But there is no indication the dead know what is going on earth - cf. Ecclesiastes 9:5c) While they may have "memory" of what happened (Luke 16:28), their attention is focused upon their present condition - cf. Revelation 7:9-172) The word can also refer to those who "bear witness" a) By their lives, they have borne witness to the value of faith - cf. Hebrews 11:1-40b) By their exemplary lives, they encourage us in "Running The Race Of Faith"! [As we seek to follow in the footsteps of others who have successfully "run the race of faith", there are three things necessary as presented in our text. The first one is...] I. WE NEED TO LAY SOME THINGS ASIDE (Hebrews 12:1) A. NOTE THE TO RUNNING...1. The runner who seeks to win: a. Loses as much weight as possible without hurting performance b. Wears clothing that is light and allows freedom of movement 2. Excess weight, chafing clothing, etc., can be the difference between victory or defeat! B. WE TOO MUST LAY SOME THINGS ASIDE...1. "every weight"a. I.e., things which slow down our spiritual progress 1) Such as "carousing, drunkenness, and cares of this life" - Luke 21:34-362) Also, "anger, wrath, malice, blasphemy, filthy language..." - cf. Colossians 3:8; 1 Peter 2:1-2; James 1:21b. Such things make "running the race of faith" difficult, if not impossible! 2. "the sin which so easily ensnares us"a. Any and all sins should be laid aside b. From the context, I understand "the" sin to be the "sin of unbelief" 1) The epistle was written to encourage faithfulness to Christ and His covenant 2) We've seen warnings against unbelief - Hebrews 3:12-133) When one no longer believes, the race is lost! - Hebrews 10:26-39 [With a full assurance of faith, and with every hindrance laid aside, we can "run the race of faith" as God intended. But as we comprehend the true nature of the "course" set before us, we can appreciate the need for the element of endurance...] II. WE NEED TO HAVE (Hebrews 12:1) A. THE "RACE OF FAITH" IS A , NOT A SPRINT...1. It does not require one quick burst of energy, in which the race is soon over 2. This "race" requires a sustained effort over a long period of time B. IS A QUALITY...1. Jesus often taught His disciples concerning the need for endurance (i.e., patience) a. In the parable of The Sower - Luke 8:12a. In preparing the disciples for the Limited Commission – Matthew 10:22b. In His discourse on the Mount of Olives - Matthew 24:132. The writer to the Hebrews had stressed this virtue earlier a. In which he appealed to the example of Abraham - Hebrews 6:11-15b. In which he quoted from Habakkuk - Hebrews 10:36-393. We can develop such patience with the help of the Scriptures - Romans 15:4a. As we read of the faithfulness of God Who fulfills His promises b. As we read of the ultimate end of those persevered in faithfulness [Paul wrote that eternal life would be given "to those who by patient continuance in doing good seek for glory, honor, and immortality" (Romans 2:7). Therefore, endurance is required for successfully running this "race of faith"! Equally important is where we have our mind focused as we run the race...] III. WE NEED TO FOCUS ON JESUS (Hebrews 12:2-3) A. WE MUST "LOOK UNTO JESUS"...1. Our focus must be upon the Lord as we "run the race" a. We might "glance" at others (cf. Hebrews 11) b. But we are to "gaze" upon the Lord Savior (Believers' Study Bible) c. As suggested by this "Formula For Spiritual Success": 1) If you want to be distressed -- look within 2) If you want to be defeated -- look back 3) If you want to be distracted -- look around 4) If you want to be dismayed -- look ahead 5) If you want to be delivered -- look up! - cf. Colossians 3:1-22. For Jesus is "the author and finisher of our faith" - cf. Hebrews 2:10a. He is the beginning and the end, the first and the last, the Alpha and the Omega - Revelation 1:8; Revelation 1:11b. He has blazed the trail for us... 1) By having run the race Himself a) As a forerunner He has entered the heavenly sanctuary - Hebrews 6:19-20b) He has opened a "new and living way" for us - Hebrews 10:202) And now He helps us to finish it ourselves - cf. Hebrews 7:253. He succeeded in running the race by looking at "the joy set before Him" a. The "joy" that inspired Him was likely that privilege of being seated at God's right hand - cf. Psalms 16:9-11; Acts 2:25-31b. With the anticipation of such "joy", Jesus... 1) "endured the cross" (the physical pain) 2) "despised the shame" (the emotional and spiritual agony) -- Just as Jesus looked at the joy set before Him, so we must look to Jesus! B. WE MUST " HIM"...1. We must consider how He endured, not only on the cross, but even before! - Hebrews 11:3a. How He "endured such hostility from sinners against himself" b. This hostility is something He experienced frequently - cf. Luke 4:28-29; Luke 11:15-16; Luke 11:53-54; Luke 16:142. Meditating upon our Lord will prevent us from becoming "weary and discouraged in your souls" a. We cannot run with endurance if we become weary and discouraged b. But as we consider the Lord and His example (in itself a form of "waiting upon the Lord"), we shall not grow weary nor faint - cf. Isaiah 40:31 1. "Running The Race Of Faith" requires both negative and positive elements... a. Negatively, we must lay aside things which would hinder us b. Positively, we must keep our focus on Jesus who has made our salvation possible 2. In both cases, the Word of God (the Bible) is crucial... a. For in it we learn what sort of things we must lay aside b. For in it we learn about our Lord, what He endured, how His example should inspire us 3. Have you lost your endurance? Have you grown weary in "Running The Race Of Faith"? a. Let the Bible help you examine what "baggage" should be left aside! b. Let the Bible help you learn about Jesus whose own example can encourage you to continue on with perseverance! Remember what we read earlier... "For you have need of endurance, so that after you have done the will of God, you may receive the promise..." (Hebrews 10:36) Hebrews 12:2 Hebrews 12:2 --------------------------- αφορωντεςG872 [G5723] LOOKING AWAY ειςG1519 TO τονG3588 τηςG3588 THE πιστεωςG4102 OF FAITH αρχηγονG747 LEADER καιG2532 AND τελειωτηνG5051 ιησουνG2424 JESUS : οςG3739 WHO αντιG473 IN VIEW OF τηςG3588 THE προκειμενηςG4295 [G5740] LYING BEFORE αυτωG846 HIM χαραςG5479 JOY υπεμεινενG5278 [G5656] ENDURED "THE" σταυρονG4716 CROSS, "THE" αισχυνηςG152 SHAME καταφρονησαςG2706 [G5660] HAVING , ενG1722 δεξιαG1188 τεG5037 AND AT "THE" RIGHT HAND τουG3588 OF THE θρονουG2362 τουG3588 THRONE θεουG2316 OF GOD εκαθισενG2523 [G5656] SAT DOWN. Looking: Hebrews 12:3, Hebrews 9:28, Isaiah 8:17, Isaiah 31:1, Isaiah 45:22, Micah 7:7, Zechariah 12:10, John 1:29, John 6:40, John 8:56, Philippians 3:20, 2 Timothy 4:8, Titus 2:13, 1 John 1:1-3, Jude 1:21 the author: or, the beginner, Hebrews 2:10, Mark 9:24, Luke 17:5, Acts 5:31,Gr: Revelation 1:8, Revelation 1:11, Revelation 1:17, Revelation 2:8 finisher: Hebrews 7:19, Hebrews 10:14,Gr: Psalms 138:8, 1 Corinthians 1:7, 1 Corinthians 1:8, Philippians 1:6 for: Hebrews 2:7-9, Hebrews 5:9, Psalms 16:9-11, Isaiah 49:6, Isaiah 53:10-12, Luke 24:26, John 12:24, John 12:32, John 13:3, John 13:31, John 13:32, John 17:1-4, Acts 2:25, Acts 2:26, Acts 2:36, Philippians 2:8-11, 1 Peter 1:11 endured: Hebrews 10:5-12, Matthew 16:21, Matthew 20:18, Matthew 20:19, Matthew 20:20, Matthew 20:28, Matthew 27:31-50, Mark 14:36, John 12:27, John 12:28, Ephesians 2:16, Ephesians 5:2, Titus 2:14, 1 Peter 2:24, 1 Peter 3:18 despising: Hebrews 10:33, Hebrews 11:36, Psalms 22:6-8, Psalms 69:19, Psalms 69:20, Isaiah 49:7, Isaiah 50:6, Isaiah 50:7, Isaiah 53:3, Matthew 26:67, Matthew 26:68, Matthew 27:27-31, Matthew 27:38-44, Mark 9:12, Luke 23:11, Luke 23:35-39, Acts 5:41, 1 Peter 2:23, 1 Peter 4:14-16 and is: Hebrews 1:3, Hebrews 1:13, Hebrews 8:1, Psalms 110:1, 1 Peter 3:22 Numbers 21:9 - when he 2 Samuel 6:22 - more vile 2 Samuel 11:11 - my lord 1 Chronicles 28:8 - in the sight Psalms 16:6 - in pleasant Psalms 19:5 - rejoiceth Psalms 21:1 - in thy Psalms 34:5 - They Psalms 45:8 - whereby Psalms 69:7 - shame Psalms 85:13 - shall set Psalms 87:5 - of Zion Psalms 109:25 - a reproach Psalms 109:28 - but let Son 2:3 - my beloved Son 5:7 - took Isaiah 42:4 - shall not Isaiah 49:4 - yet Isaiah 53:11 - see Isaiah 53:12 - poured Isaiah 62:5 - as the bridegroom rejoiceth Jeremiah 17:12 - General Jeremiah 20:18 - with Ezekiel 1:26 - the likeness of a Zechariah 4:9 - his hands Matthew 10:24 - General Matthew 22:44 - The Lord Matthew 25:21 - enter Matthew 26:29 - until Matthew 26:64 - the right Matthew 27:29 - platted Mark 8:38 - ashamed Mark 14:62 - the Son Mark 14:65 - General Mark 15:19 - they smote Mark 15:28 - General Mark 16:19 - he was Luke 1:42 - blessed is Luke 9:44 - these Luke 9:51 - that Luke 15:5 - rejoicing Luke 16:14 - derided Luke 19:28 - he went Luke 22:63 - mocked Luke 22:69 - on Luke 23:32 - General John 1:36 - Behold John 4:34 - and John 6:65 - that no John 10:4 - he goeth John 12:16 - when John 13:14 – I then John 14:31 - that the John 15:18 - General John 16:5 - I John 16:16 - because John 17:13 - come John 18:11 - the cup John 19:5 - Behold John 19:18 - General John 19:30 - It is Acts 2:28 - make Romans 8:34 - It is Christ Romans 14:9 - Christ 2 Corinthians 4:18 - we Galatians 3:23 - faith came Philippians 2:7 - made Philippians 2:9 - God Philippians 3:13 - and reaching Colossians 1:11 - unto Colossians 2:12 - the faith Colossians 3:1 - where 1 Thessalonians 2:2 - shamefully 2 Thessalonians 1:11 - the work 2 Thessalonians 3:5 - the patient waiting for Christ 1 Timothy 3:16 - received 2 Timothy 1:12 - I Amos 2 Timothy 2:3 - endure 2 Timothy 2:8 - Remember 2 Timothy 4:7 - I have finished Hebrews 4:14 - that is Hebrews 6:6 - an open Hebrews 6:18 - set Hebrews 6:20 - for Hebrews 7:26 - made Hebrews 9:24 - but Hebrews 11:27 - seeing Hebrews 12:4 - General Hebrews 13:22 - suffer 1 Peter 4:16 - let him not 1 John 4:17 - as Revelation 1:18 - was Revelation 7:15 - are Hebrews 12:2. ----------------------- A runner would forget the things behind him and be looking toward the goal and what it would mean to reach it. Likewise the Christian should have his eyes on Jesus who has set the goal at the end of a faithful life. Author means one who sets an example for others to follow, and finisher is one who carries out that example by a faithful life unto the end. The pronoun our is not in the original and is not necessary to the thought in the mind of the apostle. The sentence denotes the faith of the Gospel as it is demonstrated by the life of Christ. The joy that was set before Jesus was that of being the Saviour of the world, even though it required Him to die on the cross. Despising means to belittle or count as nothing the shame of such a death. It was bad enough to die at all, the just for the unjust, but it was more humiliating to die by crucifixion because only the worst of criminals were usually executed by that means. That is why Paul makes the remark that Jesus obeyed his Father unto death, "even the death on the cross" (Philippians 2:8). Christ was rewarded for his humble service by being seated at the right hand of God, and those who fashion their lives after the pattern set by Jesus will be permitted to live with him and God. Hebrews 12:2 -------------------------------------------------------------------------------- Looking (ἀφορῶντες) Only here and Philippians 2:28. In lxx see 4Ma 17:10. Looking away from everything which may distract. Comp. Philippians 3:13-14, and ἀπέβλεπεν he had respect, lit. looked away, Hebrews 11:26. Wetstein cites Arrian, Epictet. ii. 19, 29: εἰςτὸνΘεὸνἀφορῶντεςἐνπαντὶμικρῳκαὶμεγάλῳ looking away unto God in everything small and great. -------------------------------------------------------------------------------- Jesus Having presented a long catalogue of witnesses under the old covenant, he now presents Jesus, the mediator of the new covenant, and the supreme witness. See Revelation 1:5; Revelation 3:14; 1 Timothy 6:13. -------------------------------------------------------------------------------- The author and finisher of our faith (τὸντῆςπίστεωςἀρχηγὸνκαὶτελειωτὴν) The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11; Hebrews 7:19; Hebrews 7:28; Hebrews 9:9; Hebrews 10:1; Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecter, N.T.o, olxx, oClass. -------------------------------------------------------------------------------- For the joy that was set before him (ἀντὶτῆςπροκειμένηςαὐτῳχαρᾶς) Ἁντὶ in its usual sense, in exchange for. Προκειμένης lying before, present. The joy was the full, divine beatitude of his preincarnate life in the bosom of the Father; the glory which he had with God before the world was. In exchange for this he accepted the cross and the blame. The contrast is designed between the struggle which, for the present, is alone set before the readers (Hebrews 12:1), and the joy which was already present to Christ. The heroic character of his faith appears in his renouncing a joy already in possession in exchange for shame and death. The passage thus falls in with Philippians 2:6-8. -------------------------------------------------------------------------------- The cross (σταυρὸν) Comp. Philippians 2:8. olxx. Originally an upright stake or pale. Σταυροῦν to drive down a stake; to crucify. Comp. the use of ξύλον wood or tree for the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. See on Luke 23:31. -------------------------------------------------------------------------------- The shame (αἰσχύνης) Attendant upon a malefactor's death. -------------------------------------------------------------------------------- Is set down, etc. See Hebrews 1:3; Hebrews 1:13; Hebrews 8:1; Hebrews 10:12. Notice the tenses: endured, aorist, completed: hath sat down, perfect, he remains seated and reigning. Hebrews 12:2 -------------------------------------------------------------------------------- Looking unto (aphorτntes eis). Present active participle of aphoraτ, old verb to look away, "looking away to Jesus." In N.T. only here and Philippians 2:23. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in Hebrews 11:26 (apeblepen). -------------------------------------------------------------------------------- The author (ton archηgon). See Hebrews 2:10 for this word. "The pioneer of personal faith" (Moffatt). -------------------------------------------------------------------------------- Perfecter (teleiτtηn). A word apparently coined by the writer from teleioτ as it has been found nowhere else. Vulgate has consummator. -------------------------------------------------------------------------------- For the joy (anti tηs charas). Answering to, in exchange for (Hebrews 12:16), at the end of the race lay the joy "set before him" (prokeimenηs autτi), while here was the Cross (stauron) at this end (the beginning of the race) which he endured (hupemeinen, aorist active indicative of hupomenτ), despising shame (aischunηs kataphronηsas). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" Philippians 2:8). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it. -------------------------------------------------------------------------------- Hath sat down (kekathiken). Perfect active indicative of kathizτ, and still is there (Hebrews 1:3). Hebrews 12:3 Hebrews 12:3 --------------------------- αναλογισασθεG357 [G5663] γαρG1063 FOR WELL τονG3588 HIM WHO τοιαυτηνG5108 SO GREAT υπομεμενηκοταG5278 [G5761] HAS ENDURED υποG5259 τωνG3588 FROM αμαρτωλωνG268 SINNERS ειςG1519 AGAINST αυτονG846 HIMSELF αντιλογιανG485 , ιναG2443 THAT μηG3361 NOT καμητεG2577 [G5632] YE BE WEARIED, ταιςG3588 ψυχαιςG5590 υμωνG5216 IN YOUR SOULS εκλυομενοιG1590 [G5746] . consider: Hebrews 12:2, Hebrews 3:1, 1 Samuel 12:24, 2 Timothy 2:7, 2 Timothy 2:8 contradiction: Matthew 10:24, Matthew 10:25, Matthew 11:19, Matthew 12:24, Matthew 15:2, Matthew 21:15, Matthew 21:16, Matthew 21:23, Matthew 21:46, Matthew 22:15, Luke 2:34,*Gr: Luke 4:28, Luke 4:29, Luke 5:21, Luke 11:15, Luke 11:16, Luke 11:53, Luke 11:54, Luke 13:13, Luke 13:14, Luke 14:1, Luke 15:2, Luke 16:14, Luke 19:39, Luke 19:40, John 5:16, John 7:12, John 8:13, John 8:48, John 8:49, John 8:52, John 8:59, John 9:40, John 10:20, John 10:31-39, John 12:9, John 12:10, John 15:18-24, John 18:22 lest: Hebrews 12:5, Deuteronomy 20:3, Proverbs 24:10, Isaiah 40:30, Isaiah 40:31, Isaiah 50:4, 1 Corinthians 15:58, 2 Corinthians 4:1, 2 Corinthians 4:16, Galatians 6:9, 2 Thessalonians 3:13 Esther 4:13 - Think not Job 4:5 - thou faintest Proverbs 3:11 - neither Isaiah 53:3 - despised Jeremiah 12:5 - thou hast Jeremiah 45:3 - I fainted Jonah 2:7 - my soul Zephaniah 3:16 - slack Matthew 27:29 - platted Mark 2:16 - How Mark 2:24 - why Mark 8:38 - ashamed Mark 9:14 - the scribes Mark 14:37 - couldest Mark 15:19 - they smote Luke 18:1 - and not John 8:22 - Will John 14:31 - that the Romans 8:35 - shall tribulation 2 Corinthians 4:18 - we Ephesians 3:13 - ye 1 Thessalonians 2:2 - shamefully 2 Thessalonians 3:5 - the patient waiting for Christ 2 Timothy 2:3 - endure Hebrews 11:27 - endured Hebrews 12:12 - General Hebrews 13:13 - General 1 Peter 2:23 - when he was 1 Peter 4:1 - arm 1 Peter 4:16 - let him not 1 John 4:17 - as Revelation 2:3 - hast not Revelation 13:10 - Here Hebrews 12:3. ----------------------- Christians were persecuted for the sake of Jesus and often thought their sufferings were unnecessary. On this account they sought to avoid it by deserting Him and going back to Moses as their lawgiver. But Jesus also suffered for righteousness' sake, including mistreatment from sinners who were usually contradicting His teaching. Christians should consider this example and take courage for the conflict. Faint in your minds means to be discouraged on account of trials. Hebrews 12:3 -------------------------------------------------------------------------------- For consider (ἀναλογίσασθεγὰρ) Γὰρ for introduces the reason for the exhortation to look unto Jesus. Look unto him, for a comparison with him will show you how much more he had to endure than you have. Ἁναλογίζεσθαι N.T.o. Comp. 3Ma 7:7. It means to reckon up; to consider in the way of comparison. -------------------------------------------------------------------------------- Contradiction of sinners (ὑπὸτῶνἁμαρτωλῶνἀντιλογίαν) Contradiction or gainsaying. See on Hebrews 6:16, and comp. Hebrews 7:7. See on gainsaying, Jude 1:11. Of sinners, ὑπὸ by, at the hands of. -------------------------------------------------------------------------------- Against himself (εἰςἑαυτοὺς) According to this text we should render "against themselves." Comp. Numbers 16:38. The explanation will then be that Christ endured the gainsaying of sinners, who, in opposing him, were enemies of their own souls. The reading ἑαυτοὺς however, is doubtful, and both Tischendorf and Weiss read ἑαυτὸν himself, which I prefer. -------------------------------------------------------------------------------- Lest ye be wearied and faint in your minds (ἵναμὴκάμητεταῖςψυχαῖςὑμῶνἐκλυόμενοι) Rend. "that ye be not weary, fainting in your minds." Ἐκλύειν is to loosen, hence, to relax, exhaust. So often in lxx. See Deuteronomy 20:3; Judges 8:15; 1 Samuel 14:28. Comp. Matthew 15:32; Mark 8:3; Galatians 6:9. Hebrews 12:3 -------------------------------------------------------------------------------- Consider (analogisasthe). First aorist middle imperative of analogizomai, old word to reckon up, to compare, to weigh, only here in the N.T. See katanoηsate in Hebrews 3:1. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. -------------------------------------------------------------------------------- Endured (hupomemenηkota). Perfect active participle of the same verb hupomenτ used in Hebrews 12:2. -------------------------------------------------------------------------------- Gainsaying (antilogian). Old word from antilogos (from antilegτ), already in Hebrews 6:16; Hebrews 7:7. -------------------------------------------------------------------------------- Of sinners (hupo tτn hamartτlτn). "By sinners." -------------------------------------------------------------------------------- Against themselves (eis heautous). Against their better selves if a genuine reading. But eis heauton (against himself), against Christ, is far more likely correct. -------------------------------------------------------------------------------- That ye wax not weary (hina mη kamηte). Negative final clause with hina mη and the second aorist active subjunctive of kamnτ, old verb to be weary as here or sick as in James 5:15. -------------------------------------------------------------------------------- Fainting in your souls (tais psuchais humτn ekluomenoi). Present passive participle of ekluτ, old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in Hebrews 12:5. The rest of the Epistle drives home the argument. "THE EPISTLE TO THE HEBREWS" The Chastening Of The Lord (Hebrews 12:4-11) 1. In encouraging his readers to "run the race that is set before us", the author of "The Epistle To The Hebrews" mentions the need for endurance... a. Suggesting that the "race" will not always be an easy one - Hebrews 12:1b. Indeed, our "forerunner" Himself had to endure hostility from sinners and eventually the cross - Hebrews 12:2-3 2. They were reminded that they had yet to endure as much as the Lord... a. They had "not yet resisted to bloodshed, striving against sin" - Hebrews 12:4b. Though they had earlier endured "a great struggle with sufferings" - Hebrews 10:32-34-- Because persecutions were likely to intensify, they needed "endurance" - Hebrews 10:35-36 3. To help them in this regard, he reminds them of "The Chastening Of The Lord" by... a. Quoting a well-known passage in Proverbs - Hebrews 12:5-6b. Expounding upon the purpose of the Lord's chastening - Hebrews 12:7-11-- Understanding how the Lord might use hardships, even persecutions, to "chasten" them for their good, would serve to encourage them to endure 4. What does the word "chasten" mean? a. The Greek word is paideia \ b. In the KJV, it is variously translated as "chastening, nurture, instruction, chastisement" c. Thayer defines the word in this way: 1) "the whole training and education of children (which relates to the cultivation of mind and morals, and employs for this purpose now commands and admonitions, now reproof and punishment)" 2) "whatever in adults also cultivates the soul, esp. by correcting mistakes and curbing passions" a) "instruction which aims at increasing virtue" b) "acc. to biblical usage chastisement, chastening, (of the evils with which God visits men for their amendment)" [In this lesson, I wish to focus on "The Chastening Of The Lord", using this text in Hebrews as the basis for our study. To begin, let me stress...] I. THE "FACT" OF THE LORD'S A. SOME DENY THE OF THE LORD...1. Believing that a loving God would never bring suffering to His children 2. Believing that any suffering is due solely to the influence of Satan a. As some have so interpreted the Book of Job b. Yet because Satan himself could not do anything unless God allowed it, Job's adversity came ultimately from the Lord - cf. Job 42:11 B. THE BIBLE CLEARLY TEACHES THE OF THE LORD...1. In the Old Testament: a. "You should know in your heart that as a man chastens his son, so the LORD your God chastens you." - Deuteronomy 8:5b. "My son, do not despise the chastening of the LORD, Nor detest His correction; For whom the LORD loves He corrects, Just as a father the son in whom he delights." - Proverbs 3:11-122. In the New Testament: a. "For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world." - 1 Corinthians 11:31-32b. "As many as I love, I rebuke and chasten. Therefore be zealous and repent." - Revelation 3:19c. And of course, our entire text under consideration - Hebrews 12:4-111) Especially Hebrews 12:7-82) Which state that all of God's children must experience chastening! [The "fact" of the Lord's chastening cannot be questioned by anyone who accepts the Bible. At this point, let's consider "how" God might chasten His children...] II. THE "HOW" OF THE LORD'S A. IN THE FORM OF " "...1. There is both "instructive" and "corrective" chastening (discipline) 2. "Instructive" chastening is designed to prevent the need for "corrective" chastening 3. Instructive discipline is seen most often in the form of "teaching" a. In the form of warnings, admonitions b. Thus Jesus could "clean" (purify) His disciples through His teaching - John 15:2-3c. Through His words Jesus sought to chasten the Laodiceans - Revelation 3:15-19-- One way, then, that God chastens us is through His Word! 4. But instructive discipline can also be in the form of "tribulation" a. In the case of Job... 1) His suffering was not because he needed correction - cf. Job 1:1; Job 1:82) Yet God allowed it, knowing it would make him better b. In the case of the early Christians... 1) Persecution was looked upon as a form of chastisement - cf. Hebrews 12:4-62) Their persecution for the cause of Christ was not because they were wicked 3) But God allowed it, knowing that it would make them stronger - cf. Romans 5:3-4; James 1:2-4; 1 Peter 5:8-10-- Another way, then, that God chastens us is by allowing persecution for Christ's sake! B. IN THE FORM OF " "...1. When "instructive" discipline is not heeded, "corrective" discipline follows 2. Note the example of Judah and Israel: a. Failure to heed God's word would bring judgment upon Judah - Amos 2:4-5b. God made repeated efforts to bring Israel back to Him - Amos 4:6-12c. Such efforts included famine, drought, pestilence, plague, war, earthquakes 1) These were not miraculous or supernatural events 2) But acts of nature brought on by the providential working of God! d. Some understood the value of such affliction - cf. Psalms 119:67; Psalms 119:713. What about "corrective" discipline today? a. If God would use Providence to encourage Israel to repent before it was too late... 1) Would not the same God use Providence to chastise His erring children today? 2) Does He love us any less? b. I know of no scriptural reason why God would not use His Providence to bring about events in our lives which serve to: 1) Wake us up 2) Cause us to reflect on our lives and our relationship to God 3) Encourage us to repent and turn back to Him if we are straying c. There are several passages which suggest that God might bring some form of "corrective" discipline if we do not heed His "instructive" discipline... 1) Some of the Corinthians had already begun to experience God's chastisement, which they could have avoided if they had "judged" themselves (by heeding His word) - 1 Corinthians 11:30-322) Jesus spoke of some way in which He would punish some at Thyatira that would be evident to all - cf. Revelation 2:20-23-- I therefore have no problem with the idea that God may choose to employ corrective discipline in the form of national and even personal affliction [My understanding of a loving God chastening His children is tempered by my understanding of "why" He does this...] III. THE "WHY" OF THE LORD'S A. NOT BECAUSE HE IN DOING SO...1. God found it necessary to bring judgment upon Israel - Lamentations 1:3-52. It was not something He wanted to do - Lamentations 3:31-33 B. WHEN , IT IS FOR OUR GOOD...1. To correct us - Hebrews 12:9a. Our human fathers do so, and we respect them for it b. Should we not expect the same from the "Father of spirits", and submit to it? 2. That we may be partakers of His Holiness - Hebrews 12:10a. Our human fathers do it for what seems best to them b. Our heavenly Father does it for a reason that far excels any earthly purpose! 3. That we may yield the peaceable fruit of righteousness – Hebrews 12:11a. In the short term, the experience is unpleasant b. But in the long term, we benefit by such "training"! 1. Whether "corrective" or "instructive" chastisement, it is always for our good! a. It may be grievous - Hebrews 12:11 ab. But it will produce "the peaceable fruit of righteousness to those who have been trained by it" - Hebrews 12:11 b 2. "Corrective" chastisement can mostly be avoided... a. By correcting ourselves - cf. 1 Corinthians 11:31-32b. Which we can do by taking heed to God's Word - cf. John 15:2-3 3. But even when we heed the "instructive" chastisement through the Word of God, we may still experience some form of tribulation... a. Such as persecution for the cause of Christ b. Brought on by Satan, working in and through the world - 1 Peter 5:8-9c. Not because we are wicked, but because we are righteous (like Job) -- Yet God can use even that to provide a form of "instructive" discipline, in which the good are made even better! May the prayer expressed by Peter help us to endure should we experience such tribulation... "But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you. To Him be the glory and the dominion forever and ever. Amen." (1 Peter 5:10-11) Hebrews 12:5 Hebrews 12:5 --------------------------- καιG2532 AND εκλελησθεG1585 [G5769] YE HAVE QUITE τηςG3588 THE παρακλησεωςG3874 , ητιςG3748 WHICH υμινG5213 TO YOU, ωςG5613 AS υιοιςG5207 TO SONS, διαλεγεταιG1256 [G5736] HE : υιεG5207 μουG3450 MY SON, μηG3361 ολιγωρειG3643 [G5720] DESPISE NOT "THE" παιδειαςG3809 κυριουG2962 OF "THE" LORD, μηδεG3366 NOR εκλυουG1590 [G5744] FAINT, υπG5259 BY αυτουG846 HIM ελεγχομενοςG1651 [G5746] BEING ; ye have forgotten: Deuteronomy 4:9, Deuteronomy 4:10, Psalms 119:16, Psalms 119:83, Psalms 119:109, Proverbs 3:1, Proverbs 4:5, Matthew 16:9, Matthew 16:10, Luke 24:6, Luke 24:8 the exhortation: Hebrews 12:7, Proverbs 3:11, Proverbs 3:12 despise: Job 5:17, Job 5:18, Job 34:31, Psalms 94:12, Psalms 118:18, Psalms 119:75, Jeremiah 31:18, 1 Corinthians 11:32, James 1:12, Revelation 3:19 nor faint: Hebrews 12:3, Hebrews 12:4, Joshua 7:7-11, 2 Samuel 6:7-10, 1 Chronicles 13:9-13, 1 Chronicles 15:12, 1 Chronicles 15:13, Psalms 6:1, Psalms 6:2, 2 Corinthians 4:8, 2 Corinthians 4:9, 2 Corinthians 12:9, 2 Corinthians 12:10 Leviticus 26:43 - and they Numbers 17:12 - Behold Deuteronomy 8:5 - as a man 2 Samuel 7:14 - I will 1 Kings 1:6 - had not Job 4:5 - thou faintest Job 33:23 - an interpreter Psalms 37:25 - yet Psalms 38:1 - rebuke Psalms 73:14 - For all Psalms 103:13 - Like Isaiah 1:5 - should Jeremiah 24:5 - them that are carried away captive Jeremiah 46:28 - will I Lamentations 3:27 - bear Lamentations 3:39 - a man Hosea 7:15 - bound Habakkuk 1:12 - for John 18:11 - my 1 Corinthians 11:30 - many 2 Corinthians 6:13 - I speak Galatians 6:9 - if Ephesians 1:5 - unto Ephesians 6:17 - which Colossians 3:21 - General 2 Thessalonians 3:13 - be not weary Hebrews 2:1 - we should Hebrews 12:10 - but he Hebrews 12:11 - nevertheless Hebrews 12:12 - General Hebrews 12:5. ----------------------- The exhortation referred to is in Proverbs 3:11-12. This exhortation by Solomon is based on a truth that is in force under all ages of the world, hence Paul cites it and applies it to the servants of God in the Christian Dispensation. Despise not denotes that they should not belittle or disrespect the correction. Chastening refers to the discipline that a righteous parent will exercise upon his son for disobedience. To faint means to become despondent over the rebukes of our Heavenly Father. Hebrews 12:5 -------------------------------------------------------------------------------- Ye have forgotten (ἐκλέλησθε) N.T.o. Common in Class., olxx. The simple verb λανθάνειν means to escape notice; to be unseen or unknown. Middle and passive, to let a thing escape; forget. Some render interrogatively, "have ye forgotten?" -------------------------------------------------------------------------------- Speaketh unto you (ὑμῖνδιαλέγεται) The verb always in the sense of mutual converse or discussion. See Mark 9:34; Acts 17:2; Acts 18:19. Rend. "reasoneth with you." -------------------------------------------------------------------------------- My son, etc. From Proverbs 3:11-12. Comp. Job 5:17. -------------------------------------------------------------------------------- Despise not (μὴὀλιγώρει) N.T.o. lxx only in this passage. Quite often in Class. It means to make little of (ὀλίγος). -------------------------------------------------------------------------------- Chastening (παιδείας) Mostly in Hebrews. See on Ephesians 6:4, and see on 2 Timothy 3:16. Hebrews 12:5 -------------------------------------------------------------------------------- Ye have forgotten (eklelηsthe). Perfect middle indicative of eklanthanτ, to cause to forget, old verb, here only in the N.T. with genitive case as usual. -------------------------------------------------------------------------------- Reasoneth with you (humin dialegetai). Present middle indicative of dialegomai, old verb to ponder different (dia-) things, to converse, with dative. Cf. Acts 19:8-9. The quotation is from Proverbs 3:11-12. -------------------------------------------------------------------------------- Regard not lightly (mη oligτrei). Prohibition with mη and the present active imperative of oligτreτ, old verb from oligτros and this from oligos (little) and hτra (hour), old verb, here only in N.T. -------------------------------------------------------------------------------- Chastening (paideias). Old word from paideuτ, to train a child (pais), instruction (2 Timothy 3:16), which naturally includes correction and punishment as here. See also Ephesians 6:4. -------------------------------------------------------------------------------- Nor faint (mηde ekluou). Prohibition with mη and present passive imperative of ekluτ (see Hebrews 12:3). Hebrews 12:6 Hebrews 12:6 --------------------------- ονG3739 γαρG1063 FOR WHOM αγαπαG25 [G5719] LOVES "THE" κυριοςG2962 LORD παιδευειG3811 [G5719] HE , μαστιγοιG3146 [G5719] δεG1161 AND πανταG3956 EVERY υιονG5207 SON ονG3739 WHOM παραδεχεταιG3858 [G5736] HE . whom: Deuteronomy 8:5, Psalms 32:1-5, Psalms 73:14, Psalms 73:15, Psalms 89:30-34, Psalms 119:71, Psalms 119:75, Proverbs 3:12, Proverbs 13:24, Isaiah 27:9, Jeremiah 10:24, James 1:12, James 5:11, Revelation 3:19 and scourgeth: Hebrews 12:7, Hebrews 12:8, 2 Samuel 7:14 Exodus 1:12 - But the more Deuteronomy 4:22 - General Rth 1:3 - and she was 1 Samuel 30:3 - burned 2 Samuel 12:14 - the child 2 Samuel 24:12 - that I may 1 Kings 1:6 - had not 2 Chronicles 20:37 - the Lord Psalms 37:25 - yet Psalms 39:11 - When Psalms 89:32 - General Proverbs 3:11 - My Proverbs 19:29 - and Ezekiel 14:22 - therein Micah 7:9 - bear Habakkuk 1:12 - for Zechariah 1:15 - for Mark 3:10 - as many Luke 7:21 - plagues John 11:3 - he John 16:27 - the Father Romans 8:28 - we know 2 Corinthians 6:13 - I speak Ephesians 6:17 - which Hebrews 12:10 - but he Hebrews 12:11 - nevertheless Hebrews 12:6. ----------------------- The Lord chastises his children because of His love for them, even to the extent of scourging (suffering them to be afflicted) for their training. Hebrews 12:6 -------------------------------------------------------------------------------- He chasteneth (παιδεύει) See on Luke 23:16. -------------------------------------------------------------------------------- Scourgeth (μαστιγοῖ) Not very common, but found in all the four Gospels. Hebrews only here. Quite often in lxx. -------------------------------------------------------------------------------- Receiveth (παραδέχεται) Admits to filial privileges: acknowledges as his own. Of receiving the word of God, Mark 4:20; of receiving delegates from a body, Acts 15:4; of adopting or approving customs, Acts 16:21. Hebrews 12:6 -------------------------------------------------------------------------------- Scourgeth (mastigoi). Present active indicative of mastigoτ, old verb from mastix (whip). This is a hard lesson for God's children to learn and to understand. See Hebrews 5:7 about Jesus. Hebrews 12:7 Hebrews 12:7 --------------------------- ειG1487 IF παιδειανG3809 υπομενετεG5278 [G5719] YE ENDURE, ωςG5613 AS υιοιςG5207 WITH SONS υμινG5213 WITH YOU προσφερεταιG4374 [G5743] οG3588 IS DEALING θεοςG2316 GOD; τιςG5101 γαρG1063 FOR WHO εστινG2076 [G5748] IS υιοςG5207 "THE" SON ονG3739 WHOM ουG3756 παιδευειG3811 [G5719] NOT "THE" πατηρG3962 FATHER? endure: Job 34:31, Job 34:32, Proverbs 19:18, Proverbs 22:15, Proverbs 23:13, Proverbs 23:14, Proverbs 29:15, Proverbs 29:17, Acts 14:22 for what: 1 Samuel 2:29, 1 Samuel 2:34, 1 Samuel 3:13, 1 Kings 1:6, 1 Kings 2:24, 1 Kings 2:25, Proverbs 13:24, Proverbs 29:15 Proverbs 3:11 - neither Micah 7:9 - bear Zechariah 1:15 - for John 11:3 - he Ephesians 6:4 - but Hebrews 12:5 - the exhortation Hebrews 12:6 - and scourgeth Hebrews 12:9 - corrected 1 Peter 1:6 - if Hebrews 12:7. ----------------------- Paul is making his comparison to an earthly parent who is the proper kind, not one who fails in his duty of controlling his children. God chastens his children for their good as do fleshly fathers their sons. Christians are exhorted to submit humbly to the chastisement from God, on the principle that His love for them prompts the correction. Hebrews 12:7 -------------------------------------------------------------------------------- If ye endure chastening (εἰςπαιδείανὑπομένετε) Rend. "it is for chastening that ye endure." A.V. follows the reading of T. R. εἰ if. Do not faint at affliction. Its purpose is disciplinary. Παιδεία is here the end or result of discipline. In Hebrews 12:5 it is the process. -------------------------------------------------------------------------------- God dealeth with you as with sons (ὡςυἱοῖςὑμῖνπροσφέρεταιὁθεὸς) The verb means to bring to: often to bring an offering to the altar, as Matthew 5:23-24; Matthew 8:4. In the passive voice with the dative, to be born toward one; hence, to attack, assail, deal with, behave toward. See Thucyd. i. 140; Eurip. Cycl. 176; Hdt. vii. 6. The afflictive dealing of God with you is an evidence that you are sons. -------------------------------------------------------------------------------- What son is he whom the father, etc. (τίςυἰὸς) Some interpreters render, "who is a son whom the father?" etc. That is, no one is a son who is without paternal chastening. The A.V. is better. The idea expressed by the other rendering appears in the next verse. Hebrews 12:7 -------------------------------------------------------------------------------- That ye endure (hupomenete). Present active indicative or present active imperative and so just "endure for chastening." -------------------------------------------------------------------------------- Dealeth with you (humin prospheretai). Present middle indicative of prospherτ, but this sense of bearing oneself towards one with the dative here only in the N.T., though often in the older Greek. -------------------------------------------------------------------------------- What (tis). Interrogative. -------------------------------------------------------------------------------- Whom (hon). Relative. Cf. Matthew 7:9. Hebrews 12:8 Hebrews 12:8 --------------------------- ειG1487 δεG1161 BUT IF χωριςG5565 WITHOUT εστεG2075 [G5748] YE ARE παιδειαςG3809 , ηςG3739 OF WHICH μετοχοιG3353 γεγονασινG1096 [G5754] HAVE BECOME παντεςG3956 ALL, αραG686 THEN νοθοιG3541 εστεG2075 [G5748] YE ARE καιG2532 AND ουχG3756 NOT υιοιG5207 SONS. Hebrews 12:6, Psalms 73:1, Psalms 73:14, Psalms 73:15, 1 Peter 5:9, 1 Peter 5:10 Deuteronomy 23:2 - General Psalms 73:5 - They are Proverbs 1:32 - and the Hosea 4:14 - punish Hebrews 12:8. ----------------------- Bastards and not sons. Even so-called "illegitimate" boys are sons of men and women, and are brought forth by the same law of reproduction that is the source of all human beings. Hence the term as used In contrast with sons is employed in a technical or legal sense. The idea is that if a man refrained from using discipline on a boy it would be on the ground that he was not his son; that he belonged to another outside his own family. Likewise, if a professed Christian objects to being chastised by the Lord, it implies that he does not claim to be a son of the Lord. Hebrews 12:8 -------------------------------------------------------------------------------- Of which all are partakers (ἧςμετοχοιγεγόνασιπάντες) Rend. "of which all have been made partakers." For μέτοχοι partakers see on Hebrews 3:14. All, that is, all sons of God. -------------------------------------------------------------------------------- Bastards (νόθοι) N.T.o. See Wisd. 4:3. They might think that they would not suffer if they were really God's sons; whereas the reverse is the case. If they did not suffer, they would not be God's sons. Hebrews 12:8 -------------------------------------------------------------------------------- If ye are without chastening (ei chτris este paideias). Condition of first class, determined as fulfilled. Note position of este (are) between the preposition chτris and paideias (ablative case). -------------------------------------------------------------------------------- Have been made (gegonasin). Perfect active indicative of ginomai. -------------------------------------------------------------------------------- Partakers (metochoi). Partners (Hebrews 3:14). -------------------------------------------------------------------------------- Then (ara). Accordingly, correspondingly. -------------------------------------------------------------------------------- Bastards (nothoi). Old word, here only in N.T. Illegitimate. Hebrews 12:9 Hebrews 12:9 --------------------------- ειταG1534 τουςG3588 μενG3303 τηςG3588 THE σαρκοςG4561 FLESH ημωνG2257 OF OUR πατεραςG3962 FATHERS ειχομενG2192 [G5707] WE HAVE HAD "AS" παιδευταςG3810 THOSE WHO " US ", καιG2532 AND ενετρεπομεθαG1788 [G5710] WE "THEM"; ουG3756 NOT πολλωG4183 MUCH μαλλονG3123 RATHER υποταγησομεθαG5293 [G5691] SHALL WE BE IN τωG3588 TO THE πατριG3962 τωνG3588 FATHER πνευματωνG4151 OF SPIRITS, καιG2532 AND ζησομενG2198 [G5692] SHALL LIVE? fathers: John 3:6, Acts 2:30, Romans 1:3, Romans 9:3, Romans 9:5 corrected: Hebrews 12:7 we gave: Exodus 20:12, Leviticus 19:3, Deuteronomy 21:18-21, Deuteronomy 27:16, Proverbs 30:17, Ezekiel 22:7, Ephesians 6:1-4 shall we not: Malachi 1:6, James 4:7, James 4:10, 1 Peter 5:6 the Father: Numbers 16:22, Numbers 27:16, Job 12:10, Ecclesiastes 12:7, Isaiah 42:5, Isaiah 57:16, Zechariah 12:1 Genesis 2:7 - a living Genesis 5:1 - in the likeness Numbers 12:14 - spit 1 Kings 1:31 - did reverence Job 2:10 - shall we receive Isaiah 27:9 - this therefore Isaiah 45:10 - General Jeremiah 5:3 - they have made Jeremiah 38:16 - that made Lamentations 3:33 - afflict Ezekiel 18:4 - all souls Malachi 2:10 - all Matthew 23:9 - call Luke 11:13 - know Luke 11:40 - did Luke 24:39 - for Acts 17:28 - we are Romans 4:1 - as pertaining 2 Corinthians 7:8 - though I made Ephesians 5:33 - reverence Hebrews 12:9. ----------------------- All good persons remember with appreciation the punishment they received from their fathers in the days of their minority, for they realize that it was for their good. How much more should we accept with humility the correction from the Father of spirits (our spiritual Father) and live a life of uprightness. Hebrews 12:9 -------------------------------------------------------------------------------- Furthermore (εἷτα) Everywhere else in N.T. this particle marks a succession of time or incident. See Mark 4:17; Mark 8:25; Luke 8:12; 1 Corinthians 15:5; 1 Corinthians 15:7. Here it introduces a new phase of the subject under discussion. -------------------------------------------------------------------------------- Fathers of our flesh (τοὺςμὲντῆςσαρκὸςἡμῶνπατέρας) Up to this point the suffering of Christians has been explained by God's fatherly relation to them. Now the emphatic point is that their fathers, with whom God is compared, were only earthly, human parents. The phrase πατέραςτῆςσαρκὸς N.T.o , but kindred expressions are found Romans 4:1; Romans 9:3; Galatians 4:29; Hebrews 2:14. -------------------------------------------------------------------------------- Which corrected (παιδευτὰς) Lit. "we have had fathers of our flesh as chasteners." Only here and Romans 2:20. In lxx, Sir 37:19; Hosea 5:2; 4Ma 5:34; 4Ma 9:6. -------------------------------------------------------------------------------- Shall we not much rather be in subjection (οὐπολὺμάλλονὑποταγησόμεθα) The comparison is between the respect paid to a fallible, human parent, which may grow out of the natural relation, or may be due to fear, and the complete subjection to the divine Father. -------------------------------------------------------------------------------- To the Father of spirits (τῳπατρὶτῶνπνευμάτων) Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. John 4:23-24; Zechariah 12:1; Isaiah 57:16. The phrase N.T.o. Comp. lxx, Numbers 16:22; Numbers 27:16; Revelation 22:6. Clement of Rome styles God the benefactor (εὐεργέτης) of spirits, the creator and overseer (κτίστης, ἐπίσκοπος) of every spirit, and the Lord (δεσπότης) of spirits. Ad Corinth. lix, lxiv. -------------------------------------------------------------------------------- And live (καὶζήσομεν) Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12. Hebrews 12:9 -------------------------------------------------------------------------------- Furthermore (eita). The next step in the argument (Mark 4:17). -------------------------------------------------------------------------------- We had (eichomen). Imperfect indicative of customary action, "we used to have." -------------------------------------------------------------------------------- To chasten us (paideutas). Predicate accusative after eichomen, "as chasteners." Old word from paideuτ, as agent (-tηs). Only once in LXX (Hosea 5:2) and twice in N.T. (here and Romans 2:20). -------------------------------------------------------------------------------- We gave them reverence (enetrepometha). Imperfect middle of old word entrepτ, to turn in or at. Here "we turned ourselves to" as in Matthew 21:37, habitual attitude of reverence. -------------------------------------------------------------------------------- Shall we be in subjection (hupotagηsometha). Second future passive of hupotassτ. There is no de here to correspond to men in the first part of the verse. -------------------------------------------------------------------------------- Unto the father of spirits (tτi patri tτn pneumatτn). Rather, "Unto the Father of our spirits" (note article ton). As God is. Hebrews 12:10 Hebrews 12:10 --------------------------- οιG3588 μενG3303 γαρG1063 FOR THEY INDEED προςG4314 FOR ολιγαςG3641 A FEW ημεραςG2250 DAYS καταG2596 TO τοG3588 THAT WHICH δοκουνG1380 [G5723] SEEMED GOOD αυτοιςG846 TO THEM επαιδευονG3811 [G5707] ; οG3588 δεG1161 BUT HE επιG1909 τοG3588 FOR συμφερονG4851 [G5723] PROFIT, ειςG1519 τοG3588 FOR " US " μεταλαβεινG3335 [G5629] TO PARTAKE τηςG3588 αγιοτητοςG41 αυτουG846 OF HIS . after their own pleasure: or, as seemed good, or meet, to them but he: Hebrews 12:5, Hebrews 12:6 partakers: Leviticus 11:44, Leviticus 11:45, Leviticus 19:2, Psalms 17:15, Ezekiel 36:25-27, Ephesians 4:24, Ephesians 5:26, Ephesians 5:27, Colossians 1:22, Titus 2:14, 1 Peter 1:15, 1 Peter 1:16, 1 Peter 2:5, 1 Peter 2:9, 2 Peter 1:4 Genesis 42:17 - ward Deuteronomy 8:16 - to do thee Judges 14:14 - Out of the eater Rth 1:3 - and she was 2 Samuel 16:12 - requite Job 37:23 - he will Psalms 97:12 - give thanks Psalms 118:18 - chastened Psalms 119:67 - but now Psalms 119:71 - good Psalms 119:75 - thou in Psalms 149:4 - beautify Proverbs 20:30 - stripes Proverbs 22:15 - but Proverbs 27:6 - the wounds Proverbs 29:15 - General Ecclesiastes 7:3 - by Isaiah 38:16 - General Isaiah 48:10 - I have refined Lamentations 3:33 - afflict Daniel 12:10 - shall be Malachi 3:3 - sit Luke 11:13 - know John 15:2 - and Romans 5:3 - knowing 2 Corinthians 1:6 - effectual 2 Corinthians 4:17 - worketh Hebrews 2:16 - verily Hebrews 3:14 - we are Hebrews 12:11 - nevertheless Hebrews 12:14 - and holiness Hebrews 12:10. ----------------------- For a few days. During the days when we were minors which was a comparatively short time in the light of the endless future. Their own pleasure. Not that the fathers obtained any enjoyment from the punishing of their children, but the word means that it was according to their best judgment. God is infinite in judgment and totally unselfish in His motive for chastising his children, and does it solely for their own advantage. Hebrews 12:10 -------------------------------------------------------------------------------- Much difficulty and confusion have attached to the interpretation of this verse, growing out of: (a) the relations of the several clauses; (b) the meaning of for a few days, and how much is covered by it. The difficulties have been aggravated by the determination of commentators to treat the verse by itself, confining the relation of its clauses within its own limits, attempting to throw them into pairs, in which attempt none of them have succeeded, and entirely overlooking relations to the preceding verse. -------------------------------------------------------------------------------- For a few days (πρὸςὀλίγαςἡμέρας) This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in Hebrews 12; Hebrews 9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in πρὸς is not mere duration, but duration as related to significance: that is to say, "for a few days" means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke 8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth. -------------------------------------------------------------------------------- After their own pleasure (κατὰτὸδοκοῦναὐτοῖς) Better, as seemed good to them. The αὐτοῖς has a slightly emphatic force, as contrasted with a higher intelligence. The thought links itself with παιδευτὰς in Hebrews 12:9, and is explained by as seemed good to them, and is placed in contrast with subjection to the Father of spirits. The human parents were shortsighted, fallible, sometimes moved by passion rather than by sound judgment, and, therefore, often mistaken in their disciplinary methods. What seemed good to them was not always best for us. No such possibility of error attaches to the Father of spirits. -------------------------------------------------------------------------------- But he for our profit (ὁδὲἐπὶτὸσυμφέρον) The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Συμφέρειν means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, συμφέρει it is expedient, as Matthew 5:29; Matthew 18:6; John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:1. There is a backward reference to live, Hebrews 12:9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely: -------------------------------------------------------------------------------- That we might be partakers of his holiness (εἰςτομεταλαβεῖντῆςἁγιότητοςαὐτοῦ) Lit. unto the partaking of his holiness. Ἑις marks the final purpose of chastening. Holiness is life. Shall we not be subject to the Father of spirits and live? For, in contrast with the temporary, faultful chastening of the human parent, which, at best, prepares for work and success in time and in worldly things, his chastening results in holiness and eternal life. Hebrews 12:10 -------------------------------------------------------------------------------- They (hoi men). Demonstrative hoi in contrast (men). -------------------------------------------------------------------------------- Chastened (e slothfulpaideuon). Imperfect active, used to chasten. -------------------------------------------------------------------------------- As seemed good to them (kata to dokoun autois). "According to the thing seeming good to them." Dokoun is present active neuter singular articular participle of dokeτ. -------------------------------------------------------------------------------- But he (ho de). Demonstrative with de vs. men. -------------------------------------------------------------------------------- For our profit (epi to sumpheron). Present active articular neuter singular participle of sumpherτ, to bear together as in 1 Corinthians 12:7. -------------------------------------------------------------------------------- That we may be partakers (eis to metalabein). Articular second aorist active infinitive of metalambanτ with eis for purpose, "for the partaking." -------------------------------------------------------------------------------- Of his holiness (tηs hagiotηtos autou). Genitive with metalabein (to share in). Rare word, in N.T. only here and 2 Corinthians 1:12. Hebrews 12:11 Hebrews 12:11 --------------------------- πασαG3956 ANY δεG1161 BUT παιδειαG3809 προςG4314 μενG3303 FOR τοG3588 παρονG3918 [G5752] THE PRESENT ουG3756 δοκειG1380 [G5719] SEEMS NOT " MATTER " χαραςG5479 OF JOY ειναιG1511 [G5750] TO BE, αλλαG235 BUT λυπηςG3077 OF GRIEF; υστερονG5305 δεG1161 BUT καρπονG2590 FRUIT ειρηνικονG1516 τοιςG3588 TO THOSE διG1223 BY αυτηςG846 IT γεγυμνασμενοιςG1128 [G5772] HAVING BEEN αποδιδωσινG591 [G5719] RENDERS δικαιοσυνηςG1343 OF . no chastening: Psalms 89:32, Psalms 118:18, Proverbs 15:10, Proverbs 19:18 nevertheless: Hebrews 12:5, Hebrews 12:6, Hebrews 12:10 peaceable: Psalms 119:165, Isaiah 32:17, Romans 5:3-5, Romans 14:17, 2 Corinthians 4:17, Galatians 5:22, Galatians 5:23, James 3:17, James 3:18 exercised: Hebrews 5:14, 1 Timothy 4:7, 1 Timothy 4:8, 2 Peter 2:14,*Gr. Genesis 21:11 - because Deuteronomy 8:16 - to do thee Judges 14:14 - Out of the eater Rth 1:3 - and she was Rth 1:20 - dealt Job 9:18 - filleth me Job 35:15 - in great Psalms 119:50 - This Psalms 119:67 - but now Psalms 119:71 - good Psalms 119:75 - thou in Proverbs 22:15 - but Proverbs 29:15 - General Ecclesiastes 7:3 - by Isaiah 19:22 - he shall smite Isaiah 38:16 - General Isaiah 48:10 - I have refined John 15:2 - and 2 Corinthians 1:6 - effectual Philippians 1:11 - filled 1 Peter 1:6 - ye are Hebrews 12:11. ----------------------- Punishment is always unpleasant to the body and cannot bring any enjoyment for the time being. The good done is to be realized in the form of a better line of conduct by having been corrected from a life of waywardness. Of course this is on condition that the children are exercised thereby, which means they take the correction properly and amend their ways. Hebrews 12:11 -------------------------------------------------------------------------------- No chastening for the present seemeth (πᾶσαμὲνπαιδείαπρὸςμὲντὸπαρὸνοὐδοκεῖ) Lit. all chastening— doth not seem. Πᾶσα of all sorts, divine and human. The A.V., by joining οὐ not to πᾶσα all, and rendering no chastisement, weakens the emphasis on the idea every kind of chastisement. Πρὸςμὲντὸπαρὸν for the present. For the force of πρὸς see on Hebrews 12:10. Not merely during the present, but for the present regarded as the time in which its application is necessary and salutary. Μὲν indicates that the suffering present is to be offset by a fruitful future—but (δὲ) afterward. -------------------------------------------------------------------------------- To be joyous but grievous (χαρᾶςεἶναιἀλλὰλύπης) Lit. to be of joy but of grief. -------------------------------------------------------------------------------- It yieldeth the peaceable fruit of righteousness (καρπὸνεἰρηνικὸνἀποδίδωσινδικαιοσύνης) Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies "to give back." The phrase ἀποδιδόναικαρπὸν only here and Revelation 22:2. Καρπὸν fruit with διδόναι to give, Matthew 13:8; Mark 4:8 : with ποιεῖν to make or produce, often in Synoptic Gospels, as Matthew 3:8; Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν to bear, always and only in John, John 12:24; John 15:2; John 15:4-5; John 15:8; John 15:16 : with βλαστάνειν to bring forth, James 5:18. Ἑιρηνικός peaceable, in N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπόςεἰρηνικός peaceable fruit (omit the), N.T.o , olxx. The phrase fruit of righteousness, Philippians 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13 : comp. Psalms 1:3; Psalms 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. -------------------------------------------------------------------------------- Unto them which are exercised thereby (τοῖςδἰαὐτῆςγεγυμνασμένοις) Who have been subjected to the severe discipline of suffering, and have patiently undergone it. For the verb see on 1 Timothy 4:7. Rend. "it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness." This preserves the Greek order, and puts righteousness in its proper, emphatic position. Hebrews 12:11 -------------------------------------------------------------------------------- For the present (pros to paron). A classical phrase (Thucydides), pros with the accusative neuter singular articular participle of pareimi, to be beside. -------------------------------------------------------------------------------- Not joyous, but grievous (ou charas, alla lupηs). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (kai tou theou kai mη ex hηmτn). -------------------------------------------------------------------------------- Peaceable fruit (karpon eirηnikon). Old adjective from eirηnη (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. -------------------------------------------------------------------------------- Exercised thereby (di’ autηs gegumnasmenois). Perfect passive participle (dative case) of gumnazτ, state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Tim. 4:17. "THE EPISTLE TO THE HEBREWS" The Pursuit Of Peace And Holiness (Hebrews 12:12-17) 1. In "Running The Race Of Faith" (Hebrews 12:1-3), we saw the need to... a. Lay aside things that would hinder us, especially the sin of unbelief b. Have endurance, even as Jesus endured hostility and the cross c. Focus our gaze on Jesus, the author and finisher of our faith, whose own example should encourage us not to become weary and discouraged 2. After reminding his readers of the value of the Lord's chastening, the author of Hebrews returns to the metaphor of "running"... a. With a call to "run with style" - Hebrews 12:12-13b. With instructions to pursue peace and holiness - Hebrews 12:14c. With a word of caution, appealing to the example of Esau - Hebrews 12:15-17 3. One way to describe the Christian "race", then, is "The Pursuit Of Peace And Holiness"a. How well are you doing in your pursuit? b. Do you know what it is you are to be running after? c. Are you aware of the possible pitfalls that can hinder you? [To encourage excellence in regards to our pursuit, let's take a closer look at the passage, beginning with...] I. MAKING FOR OUR PURSUIT (Hebrews 12:12-13) A. A CALL TO "RUN WITH STYLE"...1. We are to "strengthen"... a. "the hands which hang down" b. "the feeble knees" -- A common figure of speech (Job 4:3-4; Isaiah 35:3), calling us to shake off all weariness, to be firm and strong 2. We are to "make straight paths" for our feet, so that... a. "what is lame may not be dislocated" b. "but rather be healed" -- Another common expression (Isaiah 40:3-4), encouraging us to remove all that would hinder our progress (especially if we are weak) B. THE OF THIS CALL...1. First, we must respond to this call to action a. This is something "we" are being called to do b. We can't expect God to do it all! c. While God will certainly help us, we must make the effort - cf. Philippians 2:12-132. This call to action is not limited to strengthening just yourself a. Certainly there is the personal application b. But as concerned Christians, we should seek to: 1) "strengthen the hands...and feeble knees" of others 2) "make straight paths" for others - cf. 1 Thessalonians 5:14c. Just as those who are "spiritual" should be concerned for the weakness of others - Galatians 6:1 [In a way, this call is similar to the one the Lord gave to Joshua (Joshua 1:6-9), which Joshua later gave to Israel (Joshua 23:6; Joshua 23:11). Shall we heed the call to "be strong and very courageous", i.e., to "run with style"? Now, for some thoughts about...] II. THE GOAL OF OUR PURSUIT (Hebrews 12:14) A. PEACE WITH ALL MEN...1. We should not be surprised to read that we are to "pursue peace..." a. Jesus is "The Prince of Peace" - Isaiah 9:6b. He died to make peace possible: with God, and with man - Romans 5:1; Ephesians 2:13-17c. He taught that peacemakers will be called the children of God - Matthew 5:9d. A key element of the kingdom of God is peace - Romans 14:17-18-- Therefore, we are to pursue peace with all men - Romans 14:19; Romans 12:182. How does one "pursue peace with all men"? a. By seeking peace with God first - Proverbs 16:71) We must first make our relationship with God what it ought to be 2) Through Jesus, we can be at peace with God - Romans 5:1b. Letting the peace of God rule in our hearts - Colossians 3:151) The Lord is able to "give you peace always in every way" - 2 Thessalonians 3:162) How the Lord imparts peace: a) Through His Word - Psalms 119:165b) Through prayer - Philippians 4:6-7-- If one is not at peace with himself, it is unlikely he can be at peace with others c. By doing things that make for peace - Romans 14:191) Such as being considerate of their conscience - Romans 14 : 13-212) Seeking unity with compassion, love, tenderness, and courtesy; willing to respond to evil or reviling with a blessing - cf. 1 Peter 3:8-11 B. , WITHOUT WHICH NO ONE WILL SEE THE LORD...1. As God is holy, so His children must be holy - 1 Peter 1:14-16; 1 Thessalonians 4:72. How can one "pursue holiness..."? a. True holiness (sanctification) comes through: 1) Faith in Jesus - Acts 26:18; cf. Hebrews 10:10; Hebrews 10:142) The work of the Holy Spirit - 1 Corinthians 6:11; 2 Thessalonians 2:13; cf. Titus 3:53) The Word of God - John 17:17; John 17:19b. We cooperate with God in pursuing holiness by: 1) Offering ourselves as "slaves of righteousness" - Romans 6:19-222) Perfecting holiness in the fear of God - 2 Corinthians 7:1a) Which includes cleansing ourselves from all "filthiness of the flesh and spirit" - 2 Corinthians 7:1b) Also putting on the "new man...in true righteousness and holiness" - Ephesians 4:24; cf. Colossians 3:9-14 [In many respects, this is what the Christian life is all about: pursuing peace and holiness! How successful we are will depend on how diligently we avoid...] III. THAT HINDER OUR PURSUIT (Hebrews 12:15-17) A. FALLING SHORT OF THE GRACE OF GOD...1. Without God's grace, none can be saved, pursue peace, or have the holiness necessary to see God! 2. But do Christians need to concern themselves with falling from grace? Consider... a. The warning not to neglect our great salvation - Hebrews 2:1-3b. The warning not to be hardened by sin - Hebrews 3:12-14c. The warning to be diligent - Hebrews 4:1; Hebrews 4:11; cf. 2 Peter 1:10d. The warning against willful sin - Hebrews 10:26-31e. The warning not receive God's grace in vain - 2 Corinthians 6:1f. The warning not to fall from grace - Galatians 5:4g. The warning to "look to yourselves, that we do not lose those things we worked for..." - 2 John 1:8-- Indeed, if there were no possibility for one to "fall short of the grace of God", then there would be no need for us to be "looking diligently" 3. For the Christian, however, God's grace can be just a prayer away! - cf. Hebrews 4:16 B. LETTING A ROOT OF TO SPRING UP...1. Bitterness can be a stumbling block in our pursuit of peace a. It destroys the peace within the person who harbors it (modern medicine has shown that emotions like bitterness and anger can cause problems such as headaches, backaches, allergic disorders, ulcers, high blood pressure, and heart attacks, etc.) b. It can destroy the peace in the congregation where it becomes manifest 2. It also becomes a stumbling block in our pursuit of holiness, for the problems it creates cause many to become "defiled" (unholy) -- If we are going to "make straight paths for your feet", then we need to clip any root of bitterness "in the bud"! C. A OR PROFANE PERSON...1. Fornication is certainly a pitfall to avoid... a. Fornication is a generic term for any sort of sexual immorality (including pre-marital sex, adultery, homosexuality, etc.) b. It is contrary to God's will regarding our sanctification - 1 Thessalonians 4:3-81) Later, we will read in Hebrews where God will judge fornicators - Hebrews 13:42) It will keep one out of the kingdom of heaven - 1 Corinthians 6 : 9-10; Galatians 5:19-21-- Therefore, let us "Flee fornication!" - 1 Corinthians 6:182. We must also not become a "profane person"... a. "A worldly person who profanes holy privileges by placing on them a worldly estimate." (B. W. Johnson) b. One does not have to overtly wicked; they can displease God by simply devaluing that which is important to Him! c. Such was the case with Esau... - cf. Genesis 25:29-341) There is no indication that he was a fornicator 2) But he was a profane person because he did not proper estimate the value of his birthright 3) Though he later wanted the blessings of the birthright, it was too late; despite his tears, it was too late to change his father's mind ("he found no place for repentance") d. We can become "profane" by devaluing our spiritual blessings... 1) In Christ, we have a spiritual birthright (redemption, fellowship with God, the hope of eternal life) 2) But we can let careers, hobbies, friends, even families, come between us and the things of God -- Are we willing to "sell our birthright" for "one morsel of food"? 1. As we run the race of faith, peace with others and holiness before God should be our goal 2. To run the race with "style", we need to... a. Get in the proper form (lift the hands, strengthen the knees), helping one another to do so b. Watch out for the pitfalls that can hinder us in our pursuit, such as... 1) Not utilizing God's grace to help you in your race 2) Allowing bitterness to become a stumbling block 3) Becoming a fornicator or profane person As we run this "race", the words of the apostle Paul are appropriate... "Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified." (1 Corinthians 9:24-27) Are you running in such a way as to obtain the imperishable crown? Hebrews 12:13 Hebrews 12:13 --------------------------- καιG2532 AND τροχιαςG5163 PATHS ορθαςG3717 ποιησατεG4160 [G5657] MAKE τοιςG3588 ποσινG4228 υμωνG5216 FOR YOUR FEET, ιναG2443 μηG3361 LEST τοG3588 THAT WHICH "IS" χωλονG5560 LAME εκτραπηG1624 [G5652] BE TURNED ASIDE; ιαθηG2390 [G5686] δεG1161 BUT THAT IT MAY BE HEALED μαλλονG3123 RATHER. make: Proverbs 4:26, Proverbs 4:27, Isaiah 35:3, Isaiah 35:8-10, Isaiah 40:3, Isaiah 40:4, Isaiah 42:16, Isaiah 58:12, Jeremiah 18:15, Luke 3:5 straight: or, even lame: Isaiah 35:6, Jeremiah 31:8, Jeremiah 31:9 but let: Galatians 6:1, Jude 1:22, Jude 1:23 Leviticus 11:22 - General Deuteronomy 19:3 - General Deuteronomy 20:3 - let not Deuteronomy 22:4 - thou shalt surely 1 Samuel 23:16 - strengthened Ezra 10:4 - be of good Psalms 5:8 - make Psalms 31:24 - Be of Isa 57:14 - take Isaiah 62:10 - go through Micah 4:6 - will I Zephaniah 3:19 - and I will save Matthew 12:20 - bruised Matthew 18:14 - one Luke 22:32 - strengthen John 14:1 - not John 21:15 - lambs Acts 18:23 - strengthening Acts 20:35 - how that Romans 14:21 - whereby Hebrews 5:2 - them Hebrews 6:1 - let James 5:19 - and one Hebrews 12:13. ---------------------- Make straight paths. Christians are not permitted to devise their own plan of religious life; that has been done by the Lord. The meaning is that they should be careful to walk In the path that has been prepared for them. They should do this not only for their own sake, but for others who may be influenced by their example. Otherwise if they do that which is not right, those who have less knowledge or ability might be confused and caused to lose the way. Instead of such a result, their lives should be such that the lame or weaker ones may be healed or led aright. Hebrews 12:13 -------------------------------------------------------------------------------- Make straight paths for your feet (τροχιὰςὀρθὰςποιεῖτετοῖςποσὶνὑμῶν) After the lxx of Pro 4:26. The corresponding Hebrew means to tear, to cut into: hence to cut through as a path; to make firm or plain. Ὁρθός N.T. Only here and Acts 14:10; commonly straight or upright, but also right, safe, happy. Comp. Proverbs 8:6; Proverbs 15:14; Proverbs 21:8. here, not in the sense of straight as distinguished from crooked, but more generally, right, plain, by implication even or smooth. Τροχιά N.T.o is literally a wheel-track (τροχός a wheel). Very rare in profane Greek. Τοῖςποσὶνὑμῶν "for your feet," not with. That is, exert yourselves to make the course clear for yourselves and your fellow Christians, so that there be no stumbling and laming. -------------------------------------------------------------------------------- That which is lame (τὸχωλὸν) Χωλός lame, halting, only in Synoptic Gospels and Acts. Mostly in the literal sense. Proverbial in Isaiah 33:23. Metaphorically here, and partly Matthew 18:8; Mark 9:45. The verb χωλαίνειν to be lame or to make lame (not in N.T.) is used metaphorically in lxx, Psalms 18:45; 1 Kings 18:21, where the A.V. "how long halt ye between two opinions" is ἕωςπότεὐμεῖςχωλανεῖτεἐπ' ἀμφοτέραιςταῖςἰγνύαις how long do ye go lame on both your hams? Τὸχωλὸν here signifies the lame part or limb. -------------------------------------------------------------------------------- Be turned out of the way (ἐκτραπῃ) Rend. "be put out of joint." The A.V. is according to the more usual meaning of the verb, which, in N.T., is confined, with this exception, to the Pastoral Epistles. See 1 Timothy 1:6; 1 Timothy 5:15; 2 Timothy 4:4. lxx only Amos 5:8. But it is also used by medical writers in the passive, with the meaning to be wrenched or dislocated. There is nothing strange in the use of this word in a medical sense by our writer, whose work bears the stamp of Alexandria. The Greeks received their knowledge of surgery from the Egyptians, and mural paintings and documents, and even hieroglyphic symbols, prove that that people had attained remarkable proficiency in the science. Herodotus (ch. iii. 131) mentions a medical school at Cyrene in Africa, and says that the pupils of that school were regarded as the second best physicians in all Greece. At the time of Galen (163 a.d.) the medical school of Alexandria was the most famous in the world, and Galen himself studied there. Celsus (first half of the first century a.d.), in the 7th book of his treatise De Artibius, treats of surgical operations according to the views of the Alexandrian schools. The commonly accepted rendering of the A.V., besides giving a conception which is very tame, presents two incongruities: the association of going astray with lameness, and of healing with straying. The other rendering gives a lively and consistent image. Make the paths smooth and even, so that the lame limb be not dislocated by stones or pitfalls. Do everything to avoid aggravating the weakness of a fellow-Christian. Rather try to heal it. Τὸχωλὸν may refer either to an individual or to a section of the church which is weak and vacillating. Hebrews 12:13 -------------------------------------------------------------------------------- Straight paths (trochias orthas). Track of a wheel (trochos, James 3:6 from trechτ, to run), here only in N.T. "Straight (orthas) wheel tracks." -------------------------------------------------------------------------------- Be not turned out of the way (hina mη ektrapηi). Negative final clause with hina mη and second aorist passive of ektrepτ, old verb to turn out, to twist, to put out of joint. So 1 Timothy 1:6. Vivid picture of concern for the lame (chτlon, as in Matthew 11:5). Graphic picture of concern for the weak, a good argument for prohibition also. Hebrews 12:14 Hebrews 12:14 --------------------------- ειρηνηνG1515 PEACE διωκετεG1377 [G5720] PURSUE μεταG3326 WITH παντωνG3956 ALL, καιG2532 τονG3588 AND αγιασμονG38 , ουG3739 WHICH χωριςG5565 APART FROM ουδειςG3762 NO ONE οψεταιG3700 [G5695] SHALL SEE τονG3588 THE κυριονG2962 LORD; Follow: Genesis 13:7-9, Psalms 34:14, Psalms 38:20, Psalms 120:6, Psalms 133:1, Proverbs 15:1, Proverbs 16:7, Proverbs 17:14, Isaiah 11:6-9, Matthew 5:9, Mark 9:50, Romans 12:18, Romans 14:19, 1 Corinthians 1:10, Galatians 5:22, Galatians 5:23, Ephesians 4:1-8, 1 Thessalonians 5:15, 1 Timothy 6:11, 2 Timothy 2:22, James 3:17, James 3:18, 1 Peter 3:11 and holiness: Hebrews 12:10, Psalms 94:15, Isaiah 51:1, Luke 1:75, Romans 6:22, 2 Corinthians 6:17, 2 Corinthians 7:1, Philippians 3:12, 1 Thessalonians 3:13, 1 Thessalonians 4:7, 1 Peter 1:15, 1 Peter 1:16, 1 Peter 3:13, 2 Peter 3:11, 2 Peter 3:18, 3 John 1:11 no man: Genesis 32:30, Job 19:26, Job 33:26, Matthew 5:8, 1 Corinthians 13:12, 2 Corinthians 7:1, Ephesians 5:5, Galatians 3:21, 1 John 3:2, 1 John 3:3, Revelation 21:24-27, Revelation 22:3, Revelation 22:4, Revelation 22:11-15 Genesis 13:8 - Let Genesis 13:9 - if thou wilt Genesis 23:7 - General Genesis 26:30 - General Exodus 28:36 - Leviticus 15:31 - Thus shall Leviticus 20:7 - General Numbers 16:5 - will cause Deuteronomy 13:5 - put the evil away from the midst Judges 11:14 - again unto Psalms 5:4 - evil Psalms 25:10 - keep Psalms 93:5 - holiness Psalms 119:131 - I longed Psalms 120:7 - for peace Proverbs 12:20 - but Proverbs 21:21 - that Isaiah 4:3 - shall be Isaiah 35:8 - The way Isaiah 59:20 - unto Matthew 5:20 - ye John 3:7 - Ye Romans 12:9 - cleave 1 Corinthians 6:9 - fornicators 1 Corinthians 7:15 - but 1 Corinthians 14:1 - Follow 2 Corinthians 13:11 - live Ephesians 4:3 - General Ephesians 4:24 - righteousness Philippians 2:14 - disputings Philippians 4:2 - that 1 Thessalonians 5:13 - and be 1 Timothy 2:2 - that Revelation 21:27 - there Hebrews 12:14. ----------------------- Follow peace should be on the basis of Jas 3:17 which requires the peace to be in harmony with the pure wisdom from above. Paul recognizes the necessity of this proviso in Romans 12:18 whore he says "if it be possible." Holiness is the same as righteousness and without it no man shall sec the Lord which means to enjoy Him. Hebrews 12:14 -------------------------------------------------------------------------------- Follow peace (εἰρήνηνδιώκετε) Comp. lxx, Psalms 23:4, and Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends, Romans 9:30-31; Romans 12:13; 1 Corinthians 14:1; Philippians 3:12; Philippians 3:14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22. -------------------------------------------------------------------------------- Holiness (ἁγιασμόν) See on Romans 6:19. Hebrews 12:14 -------------------------------------------------------------------------------- Follow after peace (eirηnηn diτkete). Give peace a chase as if in a hunt. -------------------------------------------------------------------------------- With all men (meta pantτn). Like Paul's use of diτkτ with eirηnηn in Romans 14:19 and his to ex humτn (so far as proceeds from you) in Hebrews 12:18. This lesson the whole world needs including Christians. -------------------------------------------------------------------------------- Sanctification (hagiasmon). Consecration as in 1 Thessalonians 4:7; Romans 6:19, etc. -------------------------------------------------------------------------------- Without which (hou chτris). Ablative case of the relative with chτris (post positive here). About seeing God compare Matthew 5:8 where we have katharoi. Hebrews 12:15 Hebrews 12:15 --------------------------- επισκοπουντεςG1983 [G5723] LOOKING μηG3361 LEST τιςG5100 ANY υστερωνG5302 [G5723] αποG575 LACK τηςG3588 THE χαριτοςG5485 τουG3588 GRACE θεουG2316 OF GOD; μηG3361 LEST τιςG5100 ANY ριζαG4491 ROOT πικριαςG4088 OF ανωG507 UP φυουσαG5453 [G5723] ενοχληG1776 [G5725] SHOULD TROUBLE "YOU", καιG2532 AND διαG1223 BY ταυτηςG3778 THIS μιανθωσινG3392 [G5686] BE DEFILED πολλοιG4183 MANY; Looking: Hebrews 2:1, Hebrews 2:2, Hebrews 3:12, Hebrews 4:1, Hebrews 4:11, Hebrews 6:11, Hebrews 10:23-35, Deuteronomy 4:9, Proverbs 4:23, 1 Corinthians 9:24-27, 1 Corinthians 10:12, 2 Corinthians 6:1, 2 Corinthians 13:5, 2 Peter 1:10, 2 Peter 3:11, 2 Peter 3:14, 2 John 1:8, Jude 1:20, Jude 1:21 any man: Luke 22:32, 1 Corinthians 13:8, Galatians 5:4 fail of: or, fall from, Galatians 5:4 any root: Hebrews 3:12, Deuteronomy 29:18, Deuteronomy 32:32, Isaiah 5:4, Isaiah 5:7, Jeremiah 2:21, Matthew 7:16-18 trouble: Joshua 6:18, Joshua 7:25, Joshua 7:26, Joshua 22:17-20, Ephesians 5:3, Colossians 3:5 and thereby: Exodus 32:21, 1 Kings 14:16, Acts 20:30, Acts 20:31, 1 Corinthians 5:6, 1 Corinthians 15:33, Galatians 2:13, 2 Timothy 2:16, 2 Timothy 2:17, 2 Peter 2:1, 2 Peter 2:2, 2 Peter 2:18 Exodus 23:13 - be circumspect Leviticus 13:46 - without Leviticus 14:36 - be not made Leviticus 15:31 - Thus shall Numbers 5:3 - without Deuteronomy 11:16 - Take heed Deuteronomy 13:5 - put the evil away from the midst Joshua 7:1 - the anger Joshua 22:5 - take Joshua 23:11 - Take good 2 Kings 4:39 - a wild vine 2 Kings 10:31 - took no heed Job 5:6 - spring out Psalms 139:24 - wicked way Proverbs 5:4 - her Proverbs 15:32 - refuseth Ecclesiastes 9:18 - sinner Son 7:12 - let us see Jeremiah 17:21 - Take Hosea 10:4 - thus Malachi 3:16 - spake Matthew 13:25 - men Matthew 25:3 - foolish Mark 13:33 - General Luke 17:3 - heed Luke 21:34 - take John 15:2 - and Acts 5:11 - General Acts 8:23 - the gall Acts 13:43 - persuaded Acts 20:28 - Take Romans 6:19 - unto iniquity 1 Corinthians 6:12 - but I 2 Corinthians 7:11 - fear Galatians 6:17 - let 2 Thessalonians 3:6 - that ye 1 Timothy 3:1 - bishop 1 Timothy 4:16 - Take Titus 2:11 - the grace Hebrews 6:4 - it is James 1:25 - looketh 1 Peter 5:2 - taking 2 Peter 1:5 - giving Revelation 8:11 - Wormwood Hebrews 12:15. ----------------------- Look diligently denotes the idea of being careful how one conducts himself, otherwise he may get out of the right path and fall from the grace or favor of God. Root of bitterness means a feeling of hatred against others, which could be only a source of trouble among disciples that would spread defilement among them. Hebrews 12:15 -------------------------------------------------------------------------------- Looking diligently (ἐπισκοποῦντες) A.V. gives diligently as the force of ἐπὶ; but ἐπὶ signifies direction rather than intensity. The idea is exercising oversight. Only here and 1 Peter 5:2. -------------------------------------------------------------------------------- Fail of (ὑστερῶνἀπὸ) Rend. "fall back from," implying a previous attainment. The present participle marks something in progress: "lest any one be falling back." -------------------------------------------------------------------------------- Root of bitterness (ῥίζαπικρίας) From lxx, Deuteronomy 29:18. A bad man in the church. Ῥίζα of a person, 1Ma 1:10. -------------------------------------------------------------------------------- Springing up (ἄνωφύουσα) The participle pictures the springing up in progress; the root gradually revealing its pernicious character. -------------------------------------------------------------------------------- Trouble (ἐνοχλῃ) Only here and Luke 6:18, see note. -------------------------------------------------------------------------------- Many be defiled (μιανθῶσινοἱπολλοί) Rend. "the many": the majority of the church. For the verb see on John 18:28. Hebrews 12:15 -------------------------------------------------------------------------------- Looking carefully (episkopountes). Present active participle of episkopeτ, to have oversight, in N.T. only here and 1 Peter 5:2. Cf. episcopos (bishop). -------------------------------------------------------------------------------- Lest there be any man (mη tis). Negative purpose clause with ei (present active subjunctive) omitted. -------------------------------------------------------------------------------- Falleth short of (husterτn apo). Present active participle of hustereτ (see Hebrews 4:1) agreeing with tis. Followed here by apo and the ablative. -------------------------------------------------------------------------------- Root of bitterness (riza pikrias). Quoted from Deuteronomy 29:18. Vivid picture. -------------------------------------------------------------------------------- Springing up (anτ phuousa). Present active participle of phuτ, to sprout. Pictured here as a quick process. Also from Deuteronomy 29:18. -------------------------------------------------------------------------------- Trouble (enochlηi). Present active subjunctive (in final clause with mη tis) of enochleτ, old verb to trouble with a crowd, to annoy. In N.T. only here and Luke 6:18. -------------------------------------------------------------------------------- Be defiled (mianthτsin). First aorist passive subjunctive (in final clause with mη) of mianτ, old verb to dye, to stain, to defile as in Titus 1:15 (the conscience). The contagion of sin is terrible as any disease. Hebrews 12:16 Hebrews 12:16 --------------------------- μηG3361 LEST " THERE BE " τιςG5100 ANY πορνοςG4205 ηG2228 OR βεβηλοςG952 PROFANE PERSON, ωςG5613 AS ησαυG2269 ESAU, οςG3739 WHO αντιG473 FOR βρωσεωςG1035 MEAL μιαςG3391 ONE απεδοτοG591 [G5639] ταG3588 SOLD πρωτοτοκιαG4415 αυτουG846 HIS; any fornicator: Hebrews 13:4, Mark 7:21, Acts 15:20, Acts 15:29, 1 Corinthians 5:1-6, 1 Corinthians 5:9-11, 1 Corinthians 6:15-20, 1 Corinthians 10:8, 2 Corinthians 12:21, Galatians 5:19-21, Ephesians 5:3, Ephesians 5:5, Colossians 3:5, 1 Thessalonians 4:3-7, Revelation 2:20-23, Revelation 21:8, Revelation 22:15 as Esau: Genesis 25:31-34, Genesis 27:36 Genesis 25:33 - and he sold Genesis 25:34 - thus Esau Genesis 26:34 - the daughter Leviticus 13:46 - without Numbers 5:3 - without Numbers 14:31 - the land Deuteronomy 21:16 - General Joshua 7:1 - the anger Psalms 106:24 - they despised Psalms 139:24 - wicked way Proverbs 5:4 - her Ecclesiastes 9:18 - sinner Jeremiah 17:21 - Take Jeremiah 31:1 - will Matthew 4:3 - command Matthew 25:11 - saying Mark 4:15 - these Luke 14:18 - I have John 6:27 - the meat 1 Corinthians 6:9 - fornicators 1 Corinthians 6:12 - but I 2 Corinthians 7:11 - fear 2 Thessalonians 3:6 - that ye 1 Timothy 1:9 - profane Hebrews 12:16. ----------------------- This verse specifies some of the things referred to in general terms in the preceding one. Fornicators should not be permitted to remain among the disciples because of their evil influence (1 Corinthians 5:6-7). A profane person is one who makes a temporal use of a sacred thing. That is what Esau did when he sold his birthright (a sacred possession) for a mess of food (a temporal article). In general practice it means any disciple who would try to obtain some earthly advantage out of his profession of faith in Christ. Hebrews 12:16 -------------------------------------------------------------------------------- Fornicator (πόρνος) In the literal sense, as always in N.T. -------------------------------------------------------------------------------- Profane person (βέβηλος) See on 1 Timothy 1:9. -------------------------------------------------------------------------------- As Esau Only the epithet profane is applied to Esau, not fornicator. -------------------------------------------------------------------------------- For one morsel of meat (ἀντὶβρώσεωςμιᾶς) Βρῶσις, lit. the act of eating, as 1 Corinthians 8:4, Romans 14:17 : "one eating of meat." Sometimes corrosion, as Matthew 6:19. Sometimes of that which is eaten, John 6:27; John 6:55. -------------------------------------------------------------------------------- Sold (ἀπέδετο) The word occurs in the narrative of Gen 25:31; Genesis 25:33, lxx. In N.T. often of discharging an obligation; paying back. To sell, Acts 5:8; Acts 7:9. -------------------------------------------------------------------------------- His birthright (τὰπρωτοτοκία) N.T.o, oClass. In this form only in the later Greek translations of the O.T. Πρωτοτοκεῖον, a very few times, almost all in this narrative. Hebrews 12:16 -------------------------------------------------------------------------------- Profane (bebηlos). Trodden under foot, unhallowed (1 Timothy 1:9). -------------------------------------------------------------------------------- For one mess of meat (anti brτseτs mias). Idea of exchange, "for one act of eating" (1 Corinthians 8:4). -------------------------------------------------------------------------------- Sold (apedeto). Second aorist middle indicative from Genesis 25:31; Genesis 25:33, and with irregular form for apedoto (regular mi form). -------------------------------------------------------------------------------- His own birthright (ta prτtotokia heautou). From Genesis also and in Philo, only here in N.T. From prτtotokos (first born, Hebrews 1:6). Hebrews 12:17 Hebrews 12:17 --------------------------- ιστεG2467 [G5759] YE KNOW γαρG1063 FOR οτιG3754 THAT καιG2532 ALSO μετεπειταG3347 , θελωνG2309 [G5723] WISHING κληρονομησαιG2816 [G5658] TO INHERIT τηνG3588 THE ευλογιανG2129 , απεδοκιμασθηG593 [G5681] HE WAS , μετανοιαςG3341 γαρG1063 FOR OF τοπονG5117 PLACE ουχG3756 ευρενG2147 [G5627] HE FOUND NOT, καιπερG2539 μεταG3326 WITH δακρυωνG1144 TEARS εκζητησαςG1567 [G5660] HAVING SOUGHT αυτηνG846 IT. when he: Genesis 27:31-41 he was: Hebrews 6:8, Proverbs 1:24-31, Jeremiah 6:30, Matthew 7:23, Matthew 25:11, Matthew 25:12, Luke 13:24-27 for he: Hebrews 6:4-6, Hebrews 10:26-29, place for repentance, or, way to change his mind Genesis 25:34 - thus Esau Genesis 27:34 - he cried Genesis 27:38 - General Numbers 14:31 - the land Numbers 14:39 - mourned greatly Deuteronomy 1:45 - General Deuteronomy 21:16 - General Judges 11:3 - Tob Ezekiel 48:20 - foursquare Matthew 5:25 - whiles Mark 9:24 - with Luke 13:25 - once Romans 11:7 - Israel 2 Corinthians 7:10 - the sorrow Hebrews 12:17. ----------------------- Found no place for repentance. Repentance means more than sorrow or regret for a mistake, but also requires that it be corrected. Esau knew afterward that he had acted foolishly in selling his birthright, but he had no opportunity for getting it back, for Jacob would not give it up. Hebrews 12:17 -------------------------------------------------------------------------------- He found no place of repentance (μετανοίαςγὰρτόπονοὐχεὗρεν) The phrase place of repentance N.T.o. This does not mean that Esau was rendered incapable of repentance, which is clearly contradicted by what follows; nor that he was not able to persuade Isaac to change his mind and to recall the blessing already bestowed on Jacob and give it to him. This is unnatural, forced, and highly improbable. The words place of repentance mean an opportunity to repair by repenting. He found no way to reverse by repentance what he had done. The penalty could not be reversed in the nature of the case. This is clear from Isaac's words, Genesis 27:33. -------------------------------------------------------------------------------- Sought it carefully (ἐκζητήσας) See on 1 Peter 1:10. Comp. Hebrews 11:6. See also on questionings, 1 Timothy 1:4. Hebrews 12:17 -------------------------------------------------------------------------------- Ye know (iste). Regular form for the second person of oida rather than the Koinι oidate. -------------------------------------------------------------------------------- He was rejected (apedokimasthη). First aorist passive indicative of apodokimazτ, old verb to disapprove (Matthew 21:42). -------------------------------------------------------------------------------- Place of repentance (metanoias topon). Metanoia is change of mind and purpose, not sorrow though he had tears (meta dakruτn) afterwards as told in Genesis 27:38. He sought it (autηn, the blessing eulogian) with tears, but in vain. There was no change of mind in Isaac. The choice was irrevocable as Isaac shows (Genesis 27:33). Esau is a tragic example of one who does a wilful sin which allows no second chance (Hebrews 6:6; Hebrews 10:26). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ. "THE EPISTLE TO THE HEBREWS" Heeding The Voice From The Mountain (Hebrews 12:18-29) 1. In encouraging Christians to run the race that is set before them, the Hebrews writer has instructed them to... a. Lay aside things that would hinder them - Hebrews 12:1b. Run with endurance - Hebrews 12:1c. Keep their focus on Jesus - Hebrews 12:2-3d. Remember the value of the Lord's chastening - Hebrews 12:4-11e. Run with "style" - Hebrews 12:12-13f. Pursue peace and holiness - Hebrews 12:14g. Look diligently lest one fall short of God's grace, stumble because of bitterness, or become a fornicator or profane person - Hebrews 12:15-17 2. Further encouragement is now provided in the last half of chapter twelve... a. With a reminder of the "mountain" to which they have come b. With a warning to heed "Him who speaks" 3. As we "run the race of faith" today, we need this same reminder and warning... a. Do we appreciate the significance of the "mountain" to which we have come? b. Are we "Heeding The Voice From The Mountain"? -- How we answer such questions can reveal how well we are running the race of faith! [With our text before us, let's take a look at...] I. THE TO WHICH WE HAVE COME (Hebrews 12:18-24) A. IT IS NOT MOUNT SINAI (Hebrews 12:18-21)1. The mountain described first is Mount Sinai, to which Israel came following their deliverance from Egyptian bondage - cf. Exodus 19:12-19a. It seems to have been much like a volcano - Exodus 20:18; Deuteronomy 4:11b. It frightened the people - Deuteronomy 5:22-26; Deuteronomy 18:16c. Even Moses was afraid - Deuteronomy 9:192. We have not come to such a mountain, that forces us to stand "afar off" B. IT IS MOUNT ZION (Hebrews 12:22-24)1. The "mountain" to which we have come is one that encourages us to "draw near" 2. We have come to "Mount Zion" a. Zion was originally the stronghold of the Jebusites in Jerusalem that became the "city of David" - 2 Samuel 5:6-10; 1 Chronicles 11:4-9b. The term "Zion" came to be used to refer to: 1) The city of Jerusalem - Psalms 48:2; Psalms 84:7; Amos 6:12) The heavenly Jerusalem where God dwells - Isaiah 28:16; Psalms 2:6 Revelation 14:13. In coming to "Mount Zion", we have also come to... a. "the city of the living God, the heavenly Jerusalem"1) The heavenly city longed for by Abraham and the others - cf. Hebrews 11:10; Hebrews 11:13-162) The heavenly city longed for by Christians today - cf. Hebrews 13:143) The heavenly city we will one day experience - Revelation 3:12; Revelation 21:1-7; Revelation 22:14-- "This heavenly city is where our Lord dwells and is our eternal home. In coming to Christ we have come into the covenant which gives us the right to a place in that city." (B. W. Johnson, People's New Testament) b. "an innumerable company of angels"1) The heavenly servants of God, of which there is a great number - cf. Revelation 5:112) Who also minister to those who will inherit salvation - Hebrews 1:14c. "the general assembly and church of the firstborn registered in heaven"1) The church in the universal sense, made up of all who are saved - Acts 2:472) They are the "firstborn ones", who enjoy special privileges of their birthright 3) Their names are in "the Book of Life" - Philippians 4:3; Revelation 3:5d. "God the Judge of all"1) The Judge of all the earth - cf. Genesis 18:252) He is the One to whom we must give heed, as we shall note shortly e. "the spirits of just men made perfect"1) Those who died in faith, such as the Old Testament saints - Hebrews 11:39-402) Note: They had not been made perfect apart from us, but now they are made perfect; they were redeemed by the blood of Christ! - cf. Hebrews 9:15f. "Jesus the Mediator of the new covenant"1) As we've seen, He is the Mediator of "a better covenant" - Hebrews 8:62) This "new covenant" is by means of His death - Hebrews 9:15g. "the blood of sprinkling that speaks better things than that of Abel"1) Abel still speaks through the example of his faith - Hebrews 11:42) But in comparison, the blood of Jesus speaks volumes! - Hebrews 10:11-14 [In coming to Christ, being redeemed by the blood of the New Covenant, we have drawn near to this wonderful "mountain"! It is a place that offers many wonderful blessings, both now and with promise for the future. But the author's purpose is not just to review the blessings we have in coming to this "mountain"; he is warning us: "See that you do not refuse Him who speaks." (Hebrews 12:25 a) To appreciate the need for his warning, let's now consider...] II. WHY WE SHOULD HEED THE VOICE FROM THE (Hebrews 12:25-29) A. THOSE AT MOUNT SINAI DID NOT ESCAPE (Hebrews 12:25)1. We have seen from our study that... a. "every transgression and disobedience received a just reward" - Hebrews 2:2b. Those who sinned, their "corpses fell in the wilderness" - Hebrews 3:17c. Those who rejected Moses' law died "without mercy" - Hebrews 10:282. Thus the argument is again one of comparison, from the lesser to the greater... a. "How shall we escape if we neglect so great a salvation..." - Hebrews 2:1-4b. "Of how much worse punishment , do you suppose, will he be thought worthy..." - Hebrews 10:26-313. As Jesus said in Luke 12:48... a. "For everyone to whom much is given, from him much will be required..." b. "...and to whom much has been committed, of him they will ask the more." -- In Christ we enjoy so much more; dare we refuse to heed Him who speaks, not from Mount Sinai, but from Mount Zion (i.e., heaven itself)! B. THE ONE WHO SPEAKS WILL SHAKE HEAVEN AND EARTH (Hebrews 12:26-27)1. When God spoke at Mount Sinai, the earth trembled - Exodus 19:182. The day is coming when both heaven and earth will be shaken, even removed! a. As promised in Haggai 2:6b. Which refers to "the removal of those things that are being shaken, as of things that are made" - cf. 2 Peter 3:10-12-- Dare we refuse to heed Him who speaks with such impact? C. WE ARE A KINGDOM WHICH CANNOT BE SHAKEN (Hebrews 12:28)1. While everything made will one day perish, we "are receiving" a kingdom which cannot be shaken! a. Note the present tense ("are receiving") b. Thus we are in the process of receiving this "kingdom" 2. It is a kingdom both present and future... a. In one sense, we are now "in" the kingdom - cf. Colossians 1:13; Revelation 1:9b. In another sense, we have yet to enter the kingdom - cf. 2 Peter 1:10-113. It is a kingdom... a. Inaugurated when Jesus ascended to sit at God's right hand on David's throne - Acts 2:30-36b. To be culminated when Jesus returns to deliver the kingdom to God - 1 Corinthians 15:23-264. Thus it is a kingdom... a. "which shall never be destroyed...it shall stand forever" - Daniel 2:44b. Of which "there will be no end" - Luke 1:33-- Receiving such a kingdom, dare we refuse to heed Him who speaks? D. THE ONE WHO SPEAKS IS "A FIRE" (Hebrews 12:29)1. We've read of a "fiery indignation which will devour the adversaries" - Hebrews 10:272. We've seen "it is a fearful thing to fall into the hands of the living God" - Hebrews 10:313. Even Jesus taught us to "fear Him who is able to destroy both soul and body in hell" - Matthew 10:28-- Dare we refuse to heed such an awesome God? 1. God has indeed spoken... a. He has spoken through His Son - cf. Hebrews 1:1-2b. He has spoken from Mount Zion, that heavenly city, the New Jerusalem... 1) To which we have come through an obedient faith in Jesus - cf. Hebrews 5:92) Where we can enjoy the fellowship of angels, the redeemed in heaven and on earth, and of Jesus and God Himself! 3) Where we can enjoy a New and better covenant, based upon the better sacrifice of Jesus' blood! 2. But with such wonderful blessings come the responsibility of giving heed... a. Not to neglect our great salvation b. Not to refuse Him who speaks from the heavenly "mountain" Therefore our goal should be that as expressed by the author himself: "...let us have grace, by which we may serve God acceptably with reverence and godly fear." (Hebrews 12:28 b) With God's grace to help us (cf. Hebrews 4:14-16), we can serve Him in a manner well-pleasing to Him. Are you "Heeding The Voice From The Mountain"? Hebrews 12:19 Hebrews 12:19 --------------------------- καιG2532 AND σαλπιγγοςG4536 TRUMPET'S ηχωG2279 TO SOUND, καιG2532 AND φωνηG5456 TO VOICE ρηματωνG4487 OF WORDS; ηςG3739 WHICH " VOICE " οιG3588 THEY THAT ακουσαντεςG191 [G5660] HEARD παρητησαντοG3868 [G5662] EXCUSED " ASKING " μηG3361 NOT προστεθηναιG4369 [G5683] TO BE αυτοιςG846 TO THEM "THE" λογονG3056 WORD; the sound: Exodus 19:16-19, 1 Corinthians 15:52, 1 Thessalonians 4:16 and the voice: Exodus 20:1-17, Exodus 20:22, Deuteronomy 4:12, Deuteronomy 4:33, Deuteronomy 5:3-22 they that: Exodus 20:18, Exodus 20:19, Deuteronomy 5:24-27, Deuteronomy 18:16 Deuteronomy 4:10 - the day Deuteronomy 5:27 - General Deuteronomy 10:4 - out of the Ezekiel 10:5 - the voice Revelation 8:5 - and there Hebrews 12:19. ----------------------- This continues the conditions at Sinai which are recorded in Exodus 20:19 and other passages in connection therewith. Hebrews 12:19 -------------------------------------------------------------------------------- Sound of a trumpet (σάλπιγγοςἤχῳ) See Exodus 19:16; Exodus 19:19; Exodus 20:18. Ηχος a noise, almost entirely in Luke and Acts. See Luke 4:37; Acts 2:2; comp. lxx, 1 Samuel 14:19. Of the roar of the waves, Luke 21:25; comp. lxx, Psalms 64:7. A rumor or report, see note on Luke 4:37, and comp. lxx, 1 Samuel 4:16; Psalms 9:6. It does not occur in the O.T. narrative of the giving of the law, where we have φωνή voice; see lxx, Exodus 19:13; Exodus 19:16; Exodus 19:19; Exodus 20:18. For φωνήσάλπιγγος voice of a trumpet in N.T., see Revelation 1:10; Revelation 4:1; Revelation 8:13. Σάλπιγξ is a war-trumpet. -------------------------------------------------------------------------------- Voice of words (φωνῃῥημάτων) See Exodus 19:19; Deuteronomy 4:12; Deuteronomy 5:22; Deuteronomy 5:24; Deu_5:Hebrews 12:23 To the general assembly (πανηγύρει) Const. with ἀγγέλων of angels, with comma after angels. Rend. "to a festal assembly of angels." This and the next clause show what the myriads consist of,— a host of angels and redeemed men. Πανήγυρις, N.T.o , is a gathering to celebrate a solemnity, as public games, etc.: a public, festal assembly. Frequently joined with ἑορτή feast. See Ezekiel 47:11; Hosea 2:11; Hosea 9:5. The verb πανηγυρίζειν to celebrate or attend a public festival, to keep holiday, occurs occasionally in Class.: not in N.T.: lxx once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new dispensation. The host of angels through whose ministration the law was given (see on 2:2, and see on Galatians 3:19) officiated at a scene of terror. Christian believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (1:3). And church of the first-born which are written in heaven (καὶἐκκλησίᾳπρωτοτόκωνἀπογεγραμμένωνἐνοὐρανοῖς) This forms a distinct clause; "and to the church," etc. For ἐκκλησία assembly or church, see on Matthew 16:18; see on 1 Thessalonians 1:1. The "myriads" embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-born is applied mostly to Christ in N.T. See Romans 8:29; Colossians 1:15; Colossians 1:18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28, and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, "the first-born of all creation," "the first-born from the dead," as sharing his sonship and heirship. See Romans 8:14-17; Romans 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1; Exodus 13:11-16); and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (v. 16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright (πρωτοτοκία), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase "church of the first-born" includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought. Which are written in heaven (ἀπογεγραμμένωνἐνοὐρανοῖς) Ἁπογράφειν, only here and Luke 2:1; Luke 2:3; Luke 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή an enrollment. See on Luke 2:1-2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Philippians 4:3; Revelation 3:5; Revelation 13:8, etc. See for the image, Exodus 32:32; Psalms 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20. To God the judge of all (κριτῃθεῳπάντων) Rend. "a judge who is God of all." Comp. Daniel 7:9 ff. God of all his first-born, of those whom he chastens, of all who are in filial relations with him under both covenants, and who, therefore, need not fear to draw near to him as judge. Spirits of just men made perfect (πνεύμασιδικαίων) The departed spirits of the righteous of both dispensations, who have completed their course after having undergone their earthly discipline. Notice again the idea of τελείωσις, not attained under the old covenant, but only through the work of Christ, the benefits of which the disembodied saints of the O.T. share with departed Christian believers. Comp. 11:40. 26. -------------------------------------------------------------------------------- Entreated (παρῃτήσαντο) See on 1 Timothy 4:7. -------------------------------------------------------------------------------- Be spoken to them any more (προστεθῆναιαὐτοῖς) Lit. be added. See on Luke 3:19; see on Acts 12:3. To them refers to the hearers, not to the things heard. Rend. "that no word more should be spoken unto them." Comp. Exodus 20:19; Deuteronomy 5:25; Deuteronomy 18:16. Hebrews 12:19 -------------------------------------------------------------------------------- Unto blackness (gnophτi). Dative case of gnophos (late form for earlier dnophos and kin to nephos, cloud), here only in N.T. Quoted here from Exodus 10:22. -------------------------------------------------------------------------------- Darkness (zophτi). Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exo 10:22, also in Jude 1:6; 2 Peter 2:4; 2 Peter 2:15. -------------------------------------------------------------------------------- Tempest (thuellηi). Old word from thuτ (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. -------------------------------------------------------------------------------- The sound of a trumpet (salpiggos ηchτi). From Exodus 19:16. Echos is an old word (our echo) as in Luke 21:25; Acts 2:2. -------------------------------------------------------------------------------- The voice of words (phτnηi rηmatτn). From Exodus 19:19; Deuteronomy 4:12. -------------------------------------------------------------------------------- Which voice (hηs). Relative referring to phτnη (voice) just before, genitive case with akousantes (heard, aorist active participle). -------------------------------------------------------------------------------- Intreated (parηitηsanto). First aorist middle (indirect) indicative of paraiteomai, old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). -------------------------------------------------------------------------------- That no word should be spoken unto them (prostethηnai autois logon). First aorist passive infinitive of prostithηmi, old word to add, here with accusative of general reference (logon), "that no word be added unto them." Some MSS. have here a redundant negative mη with the infinitive because of the negative idea in parηitηsanto as in Galatians 5:7. Hebrews 12:20 Hebrews 12:20 --------------------------- ουκG3756 εφερονG5342 [G5707] γαρG1063 FOR THEY COULD NOT BEAR τοG3588 THAT " WHICH " διαστελλομενονG1291 [G5746] WAS : κανG2579 AND IF θηριονG2342 A BEAST θιγηG2345 [G5632] SHOULD TOUCH τουG3588 THE ορουςG3735 , λιθοβοληθησεταιG3036 [G5701] IT SHALL BE STONED, ηG2228 OR βολιδιG1002 WITH A DART κατατοξευθησεταιG2700 [G5701] SHOT THROUGH; For they: Deuteronomy 33:2, Romans 3:19, Romans 3:20, Galatians 2:19, Galatians 3:10 if so much: Exodus 19:13, Exodus 19:16 Exodus 3:5 - Draw not Exodus 19:12 - or touch Exodus 34:3 - General Leviticus 20:16 - and the beast Nehemiah 4:14 - great Ezekiel 20:40 - in mine Hebrews 12:20. ----------------------- Could not endure that which was commanded sounds as if God required something that the people could not do, which we know was not the case. The meaning is that the conditions were so awe-inspiring that it overwhelmed them with terror. The things mentioned in the latter half of the verse are recorded in Exodus 19:12-13. Hebrews 12:20 -------------------------------------------------------------------------------- That which was commanded (τὸδιαστελλόμενον) See on Mark 7:36; see on Acts 15:24. -------------------------------------------------------------------------------- Touch (θίγῃ) Elsewhere in N.T. only Hebrews 11:28 and Colossians 2:21. lxx only Exodus 19:12. It implies a touching or grasping which affects the object (comp. Hebrews 12:18 on ψηλαφᾶν). In Class. often of touching or handling some sacred object which may be desecrated by the one who lays hands on it. See Soph. Philoct. 667; Oed. Tyr. 891, 899. So here, the touch of the mountain was profanation. -------------------------------------------------------------------------------- Shall be stoned (λιθοβολήσεται) Found in Matthew, Luke, and Acts. In lxx see Exodus 19:13. Comp. ἐλιθάσθησαν, Hebrews 11:37. The correct text omits or thrust through with a dart. Hebrews 12:20 -------------------------------------------------------------------------------- For they could not endure (ouk epheron gar). Imperfect active of pherτ, "for they were not enduring (bearing)." -------------------------------------------------------------------------------- That which was enjoined (to diastellomenon). Present passive articular participle of diastellτ, old verb to distinguish, to dispose, to order. The quotation is from Exodus 19:12-13. The people appealed to Moses (Exodus 20:19) and the leaders did so also (Deuteronomy 5:23-24), both in terror. -------------------------------------------------------------------------------- If even (kan). "Even if." Condition of third class with second aorist active subjunctive of thigganτ as in Hebrews 11:28, followed by genitive orous (mountain). -------------------------------------------------------------------------------- It shall be stoned (lithobolηthηsetai). From Exodus 19:13. Late compound verb from lithobolos (from lithos, ballτ) as in Matthew 21:35. Hebrews 12:21 Hebrews 12:21 --------------------------- καιG2532 AND, ουτωςG3779 SO φοβερονG5398 FEARFUL ηνG2258 [G5713] WAS τοG3588 THE φανταζομενονG5324 [G5746] "THAT" μωσηςG3475 MOSES ειπενG2036 [G5627] SAID, εκφοβοςG1630 GREATLY AFRAID ειμιG1510 [G5748] I AM καιG2532 AND εντρομοςG1790 : Moses: Exodus 19:16, Exodus 19:19, Psalms 119:120, Isaiah 6:3-5, Daniel 10:8, Daniel 10:17, Revelation 1:17 Exodus 3:6 - hid Exodus 19:12 - or touch Nehemiah 4:14 - great Daniel 10:7 - but Habakkuk 3:2 - I have Luke 2:9 - and they Acts 24:25 - Felix Hebrews 12:21. ----------------------- This remark of Moses is not recorded in Exodus, but Paul was inspired and was able to report this part of the circumstance for our information. Hebrews 12:21 -------------------------------------------------------------------------------- The sight (τὸφανταζόμενον) N.T.o. lxx, Wisd. 6:16; Sir 31:5. Rend. "the appearance": that which was made to appear. -------------------------------------------------------------------------------- I exceedingly fear and quake (ἐκφοβόςεἰμικαὶἔντρομος) Lit. I am frightened away (or out) and trembling. Ἑκφοβός only here and Mark 9:6. Comp. lxx, Deuteronomy 9:19. Ἔντρομος, only Acts 7:32; Acts 16:29. Rare in lxx. Hebrews 12:21 -------------------------------------------------------------------------------- Fearful (phoberon). As in Hebrews 10:27; Hebrews 10:31, only in Hebrews in N.T. -------------------------------------------------------------------------------- The appearance (to phantazomenon). Present passive articular participle of phantazτ, old verb from phainτ, to make visible, here only in N.T. "The manifestation." -------------------------------------------------------------------------------- I exceedingly fear and quake (ekphobos eimi kai entromos). "I am terrified (ekphobos, late compound like ekphobeτ, to frighten, Mark 9:6) and trembling" (entromos, late compound like entremτ, to tremble at, as in Acts 7:32; Acts 16:29). Ekphobos is quoted from Deuteronomy 9:19. Hebrews 12:22 Hebrews 12:22 --------------------------- αλλαG235 BUT προσεληλυθατεG4334 [G5754] YE HAVE COME TO σιωνG4622 SION ορειG3735 MOUNT; καιG2532 AND "THE" πολειG4172 CITY θεουG2316 OF GOD ζωντοςG2198 [G5723] "THE" LIVING, ιερουσαλημG2419 επουρανιωG2032 ; καιG2532 AND μυριασινG3461 TO MYRAIDS αγγελωνG32 OF ANGELS, ye are come: Psalms 2:6, Psalms 48:2, Psalms 132:13, Psalms 132:14, Isaiah 12:6, Isaiah 14:32, Isaiah 28:16, Isaiah 51:11, Isaiah 51:16, Isaiah 59:20, Isaiah 60:14, Joe 2:32, Romans 11:26, Galatians 4:26, Revelation 14:1 the city: Hebrews 13:14, Psalms 48:2, Psalms 87:3, Matthew 5:35, Philippians 3:20, *marg. Revelation 3:12, Revelation 21:2, Revelation 21:10, Revelation 22:19 of the: Hebrews 3:12, Hebrews 9:14, Hebrews 10:31, Deuteronomy 5:26, Joshua 3:10, 2 Kings 19:4, Psalms 42:2, Psalms 84:2, Jeremiah 10:10, Daniel 6:26, Hosea 1:10, Matthew 16:16, Romans 9:26, 1 Thessalonians 1:9, Revelation 7:2 an innumerable: Deuteronomy 33:2, Psalms 68:17, Daniel 7:10, Jude 1:14, Revelation 5:11, Revelation 5:12 Deuteronomy 12:5 - But unto 2 Samuel 5:7 - Zion 1 Kings 11:36 - the city 1 Kings 22:19 - all the host 1 Chronicles 11:5 - the castle 2 Chronicles 32:19 - the God Psalms 9:11 - which Psalms 15:1 - holy Psalms 24:3 - the hill Psalms 46:4 - city Psalms 48:1 - city Psalms 50:2 - Out Psalms 68:16 - the hill Psalms 87:5 - of Zion Psalms 89:5 - in the congregation Psalms 99:2 - great Psalms 107:7 - that they Isaiah 1:21 - the faithful Isaiah 8:18 - which Isaiah 10:24 - O my people Isaiah 24:23 - mount Isaiah 25:6 - in this Isaiah 27:13 - and shall Isaiah 56:7 - them will Isaiah 65:11 - my holy Jeremiah 17:25 - and this Zechariah 3:7 - I will Zechariah 8:4 - There Mark 12:25 - but Ephesians 1:10 - he Ephesians 1:22 - to the Ephesians 2:19 - but Ephesians 5:27 - glorious 1 Timothy 3:15 - the living Hebrews 11:10 - he looked Hebrews 11:16 - they desire Revelation 7:9 - no man Revelation 13:6 - and them Hebrews 12:22. ----------------------- The preceding verses describe the mount to which Christians do not come (as the Israelites did); the apostle now will describe the mount to which they have come. He does so by a series of points of identity which apply to the one divine institution under Christ, which was set up in Jerusalem which is termed Mount Zion. Christians do not actually go to the city of Jerusalem, but they come to the institution that was set up in that city. In coming to this divine institution we are brought into near relation with other spiritual places and things, to be named in this and the next two verses. City of the living God is that one in which He lives and which is the one "which hath foundations" (chapter 11:10). Heavenly Jerusalem is a contrast between Heaven above and the literal one below. The angels live in Heaven but are used in service for the people of God (chapter 1:14). By coming into the church it brings us into the benefit of these holy services. Hebrews 12:22 -------------------------------------------------------------------------------- The heavenly Jerusalem See on Galatians 4:26. The spiritual mountain and city where God dwells and reigns. Comp. Dante Inf. i. 128: "Quivi e la sua cittade, e l'alto seggio." Comp. Psalms 2:6; Psalms 48:2-3; Psalms 50:2; Psalms 78:68; Psalms 110:2; Isaiah 18:7; Joe 2:32; Micah 4:1-2; Amos 1:2. -------------------------------------------------------------------------------- To an innumerable company of angels (μυριάσινἀγγέλων) On this whole passage (Hebrews 12:22-24) it is to be observed that it is arranged in a series of clauses connected by καὶ. Accordingly μυριάσιν to myriads or tens of thousands stands by itself, and πανηγύρει festal assembly goes with ἀγγέλων angels. Μυριάς (see Luke 12:1; Acts 19:19; Revelation 5:11; quite often in lxx) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. "to an innumerable multitude," placing a comma after μυριάσιν, and connecting of angels with the next clause. This use of μυριάσιν without a qualifying genitive is justified by numerous examples. See Genesis 24:60; Deuteronomy 32:30; Deuteronomy 33:2; 1 Samuel 18:7-8; Psalms 90:7; Son 5:10; Daniel 7:10; Daniel 11:12; Sir 47:6; 2Ma 8:20; Jude 1:14. Χιλιάδες thousands is used in the same way. See Isaiah 7:23; Daniel 7:10. Hebrews 12:22 -------------------------------------------------------------------------------- But (alla). Sharp contrast to Hebrews 12:18 with same form proselηluthate. -------------------------------------------------------------------------------- Unto Mount Zion (Siτn orei). Dative case of oros, as with the other substantives. In contrast to Mount Sinai (Hebrews 12:18-21). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Galatians 4:21-31. -------------------------------------------------------------------------------- City (polei). As in Hebrews 11:10; Hebrews 11:16. Heaven is termed thus a spiritual mountain and city. -------------------------------------------------------------------------------- The heavenly Jerusalem (Ierousalem epouraniτi). See Hebrews 11:10; Hebrews 11:16; Isaiah 60:14. -------------------------------------------------------------------------------- Innumerable hosts of angels (muriasin aggelτn). "Myriads of angels." Murias is an old word (from murios, 1 Corinthians 4:15) as in Luke 12:1. Hebrews 12:23 Hebrews 12:23 --------------------------- πανηγυρειG3831 "THE" ; καιG2532 AND εκκλησιαG1577 TO "THE" πρωτοτοκωνG4416 OF "THE" "ONES" ενG1722 IN "THE" ουρανοιςG3772 HEAVENS απογεγραμμενωνG583 [G5772] ; καιG2532 AND κριτηG2923 TO "THE" JUDGE θεωG2316 GOD παντωνG3956 OF ALL; καιG2532 AND πνευμασινG4151 TO "THE" SPIRITS δικαιωνG1342 OF "THE" JUST τετελειωμενωνG5048 [G5772] " WHO " HAVE BEEN ; the general: Psalms 89:7, Psalms 111:1, Acts 20:28, Ephesians 1:22, Ephesians 5:24-27, Colossians 1:24, 1 Timothy 3:5 the firstborn: Exodus 4:22, Exodus 13:2, Deuteronomy 21:17, Psalms 89:27, Jeremiah 31:9, James 1:18, Revelation 14:4 which: Exodus 32:32, Psalms 69:28, Luke 10:20, Philippians 4:3, Revelation 13:8, Revelation 20:15 written: or, enrolled God: Hebrews 6:10-12, Hebrews 9:27, Genesis 18:25, Psalms 50:5, Psalms 50:6, Psalms 94:2, Psalms 96:13, Psalms 98:9, Matthew 25:31-34, John 5:27, 2 Thessalonians 1:5-7, 1 Peter 2:23 the spirits: Hebrews 11:4, Hebrews 11:40, Ecclesiastes 12:7, 1 Corinthians 13:12, 1 Corinthians 15:49, 1 Corinthians 15:54, 2 Corinthians 5:8, Philippians 1:21-23, Philippians 3:12-21, Colossians 1:12, Revelation 7:14-17 Genesis 49:29 - bury me Genesis 49:33 - and yielded Exodus 12:29 - the Lord smote Numbers 3:13 - Because Numbers 3:40 - General Deuteronomy 15:19 - the firstling Judges 11:27 - the Judge 1 Chronicles 2:42 - his firstborn Job 31:28 - an Psalms 68:16 - the hill Psalms 87:3 - Glorious Psalms 89:5 - in the congregation Ezekiel 13:9 - neither shall they be Zechariah 3:7 - I will Mark 12:25 - but Acts 10:22 - a just Romans 8:4 - That Romans 8:10 - but 2 Corinthians 7:1 - perfecting 2 Corinthians 13:9 - even 1 Thessalonians 5:3 - and they Hebrews 13:21 - Make Revelation 13:6 - and them Hebrews 12:23. ----------------------- General assembly is from , which means the same as a mass meeting, and refers to the universal membership of the church of Christ. The same institution is composed of the firstborn which is plural in the original Greek and also is in the possessive case. The members of the church are called firstborn in a figurative sense. In old times the firstborn child was heir to the possessions of his father. Since all faithful members of the church are heirs of the spiritual possessions of Christ, they are here called the firstborn (ones). The phrase church of the firstborn is not a scriptural title or name of the church as it is erroneously used often by our brethren. Written in heaven. The names of the faithful children of God are enrolled in heaven (Luke 10:20; Revelation 21:27). Membership in the church of Christ brings us into fellowship with God who is the Judge of all. It also makes us have relationship with the spirits of just men made perfect, meaning those who have reached the complete state under the providence of God, such as those described in Matthew 27:53; Romans 8:29; 1 Corinthians 15:20; Ephesians 4:8; Jude 1:14. Hebrews 12:23 -------------------------------------------------------------------------------- To the general assembly (πανηγύρει) Const. with ἀγγέλων of angels, with comma after angels. Rend. "to a festal assembly of angels." This and the next clause show what the myriads consist of,— a host of angels and redeemed men. Πανήγυρις, N.T.o , is a gathering to celebrate a solemnity, as public games, etc.: a public, festal assembly. Frequently joined with ἑορτή feast. See Ezekiel 47:11; Hosea 2:11; Hosea 9:5. The verb πανηγυρίζειν to celebrate or attend a public festival, to keep holiday, occurs occasionally in Class.: not in N.T.: lxx once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new dispensation. The host of angels through whose ministration the law was given (see on Hebrews 2:2, and see on Galatians 3:19) officiated at a scene of terror. Christian believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (Hebrews 1:3). -------------------------------------------------------------------------------- And church of the first-born which are written in heaven (καὶἐκκλησίᾳπρωτοτόκωνἀπογεγραμμένωνἐνοὐρανοῖς) This forms a distinct clause; "and to the church," etc. For ἐκκλησία assembly or church, see on Matthew 16:18; see on 1 Thessalonians 1:1. The "myriads" embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-born is applied mostly to Christ in N.T. See Romans 8:29; Colossians 1:15; Colossians 1:18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28, and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, "the first-born of all creation," "the first-born from the dead," as sharing his sonship and heirship. See Romans 8:14-17; Romans 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1; Exodus 13:11-16); and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (Hebrews 12:16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright (πρωτοτοκία), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase "church of the first-born" includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought. -------------------------------------------------------------------------------- Which are written in heaven (ἀπογεγραμμένωνἐνοὐρανοῖς) Ἁπογράφειν, only here and Luke 2:1; Luke 2:3; Luke 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή an enrollment. See on Luke 2:1-2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Philippians 4:3; Revelation 3:5; Revelation 13:8, etc. See for the image, Exodus 32:32; Psalms 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20. -------------------------------------------------------------------------------- To God the judge of all (κριτῃθεῳπάντων) Rend. "a judge who is God of all." Comp. Daniel 7:9 ff. God of all his first-born, of those whom he chastens, of all who are in filial relations with him under both covenants, and who, therefore, need not fear to draw near to him as judge. -------------------------------------------------------------------------------- Spirits of just men made perfect (πνεύμασιδικαίων) The departed spirits of the righteous of both dispensations, who have completed their course after having undergone their earthly discipline. Notice again the idea of τελείωσις, not attained under the old covenant, but only through the work of Christ, the benefits of which the disembodied saints of the O.T. share with departed Christian believers. Comp. Hebrews 11:40. Hebrews 12:23 -------------------------------------------------------------------------------- To the general assembly (panηgurei). Old word (from pas and aguris, ageirτ). Here only in N.T. Panηgurizτ occurs in Isaiah 66:10 for keeping a festal holiday. Possibly to be connected with aggelτn, though not certain. -------------------------------------------------------------------------------- Church of the firstborn (ekklηsiβi prτtotokτn). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus 4:22). The word ekklηsia here has the general sense of all the redeemed, as in Matthew 16:18; Colossians 1:18; Ephesians 5:24-32, and equivalent to the kingdom of God. -------------------------------------------------------------------------------- Who are enrolled in heaven (apogegrammenτn en ouranois). Perfect passive participle of apographτ, old verb to write off, to copy, to enroll as in Luke 2:1; Luke 2:3; Luke 2:5 (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke 10:20; Philippians 1:27; Philippians 3:20; Philippians 4:3; Revelation 13:8, etc.). -------------------------------------------------------------------------------- To God the Judge of all (kritηi theτi pantτn). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. -------------------------------------------------------------------------------- Made perfect (teteleiτmenτn). Perfect passive participle of teleioτ, perfected at last (Hebrews 11:40). Hebrews 12:24 Hebrews 12:24 --------------------------- καιG2532 AND διαθηκηςG1242 OF A νεαςG3501 FRESH μεσιτηG3316 ιησουG2424 TO JESUS; καιG2532 AND αιματιG129 TO "THE" BLOOD ραντισμουG4473 OF , κρειττοναG2909 BETTER THINGS λαλουντιG2980 [G5723] παραG3844 τονG3588 THAN αβελG6 ABEL. Jesus: Hebrews 7:22, Hebrews 8:6, Hebrews 8:8, 1 Timothy 2:5 new: Hebrews 13:20, Isaiah 55:3, Jeremiah 31:31-33 covenant: or, testament, Hebrews 9:15, Matthew 26:28, Mark 14:24, Luke 22:20 to the blood: Hebrews 9:21, Hebrews 10:22, Hebrews 11:28, Exodus 24:8, 1 Peter 1:2 speaketh: Hebrews 11:4, Genesis 4:10, Matthew 23:35, Luke 11:51 Exodus 12:22 - a bunch Exodus 12:23 - and will not Exodus 24:6 - the blood he Exodus 29:20 - sprinkle Leviticus 1:5 - sprinkle Leviticus 3:13 - sprinkle Leviticus 5:9 - sprinkle Leviticus 7:2 - and the Leviticus 14:7 - sprinkle Leviticus 16:14 - General Numbers 19:4 - sprinkle Deuteronomy 18:18 - like unto 2 Kings 23:3 - made a covenant Psalms 50:5 - made Psalms 68:35 - terrible Psalms 130:4 - that thou mayest Isaiah 42:6 - and give Isaiah 49:8 - give thee Isaiah 52:15 - sprinkle Ezekiel 16:60 - I will establish Ezekiel 43:18 - to offer Habakkuk 2:11 - the stone Luke 19:42 - the things 2 Corinthians 3:6 - the new Galatians 4:24 - the two Hebrews 9:19 - sprinkled Hebrews 11:40 - better 1 Peter 4:17 - what 1 John 3:12 - and his 1 John 5:6 - blood Revelation 6:10 - they cried Revelation 21:8 - and the Hebrews 12:24. ----------------------- Jesus became the mediator of the new covenant by giving that law into the world to take the place of the law of Moses. Blood of sprin- kling is so worded because under the system of Moses the blood of animals was literally sprinkled on the objects to be affected. The blood of Christ is sprinkled figuratively when men obey the Gospel which brings them into the benefits of that blood. (See 1 John 1:7.) Speaketh better things than that of Abel. The blood of Abel cried for vengeance (Genesis 4:10 Genesis 4:15), while the blood of Christ calls for mercy (chapter 2:17). The word better means "more useful or serviceable." The blood of Christ opened up a way of salvation for all mankind, which was not true of the blood of Abel. Hebrews 12:24 -------------------------------------------------------------------------------- The mediator of the new covenant (διαθήκηςνέαςμεσίτῃ) See Hebrews 7:22; Hebrews 8:6; Hebrews 8:8-10; Hebrews 9:15. For covenant, see on Hebrews 9:6 ff. For the new covenant, rend. a new covenant. Νέα new, only here applied to the covenant in N.T. The word elsewhere is καινή. For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός, in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. -------------------------------------------------------------------------------- Blood of sprinkling (αἵματιῥαντισμοῦ) Ῥαντισμός sprinkling only here and 1 Peter 1:2, see note. The phrase blood of sprinkling N.T.o. olxx, where we find ὕδωρῥαντισμοῦ water of sprinkling, Numbers 19:9; Numbers 19:13; Numbers 19:20-21. For the verb ῥαντίζειν to sprinkle, see on Hebrews 9:13. The mention of blood naturally follows that of a covenant, since no covenant is ratified without blood (Hebrews 9:16). The phrase is sufficiently explained by Hebrews 9:16-22. -------------------------------------------------------------------------------- Speaketh better things (κρεῖττονλαλοῦντι) For "better things" rend. "better." The blood is personified, and its voice is contrasted with that of Abel, whose blood cried from the ground for vengeance upon his murderer (Genesis 4:10). The voice of Christ's blood calls for mercy and forgiveness. -------------------------------------------------------------------------------- Than that of Abel (παρὰτὸνἌβελ) Rend. "than Abel." Comp. Hebrews 11:4, where Abel himself speaks. Hebrews 12:24 -------------------------------------------------------------------------------- To Jesus (Iηsou). This great fact is not to be overlooked (Philippians 2:10-11). He is there as Lord and Saviour and still "Jesus." -------------------------------------------------------------------------------- The mediator of a new covenant (diathηkηs neas mesitηi). As already shown (Hebrews 7:22; Hebrews 8:6; Hebrews 8:8-10; Hebrews 9:15) and now gloriously consummated. -------------------------------------------------------------------------------- To the blood of sprinkling (haimati rantismou). As in Hebrews 9:19-28. -------------------------------------------------------------------------------- Than Abel (para ton Abel). Accusative as in Hebrews 1:4. -------------------------------------------------------------------------------- Better (kreitton). Comparative of kalos. Abel's blood still speaks (Hebrews 11:4), but it is as nothing compared to that of Jesus. Hebrews 12:25 Hebrews 12:25 --------------------------- βλεπετεG991 [G5720] TAKE HEED μηG3361 παραιτησησθεG3868 [G5667] YE REFUSE NOT τονG3588 HIM WHO λαλουνταG2980 [G5723] SPEAKS. ειG1487 γαρG1063 FOR IF εκεινοιG1565 THEY ουκG3756 εφυγονG5343 [G5627] ESCAPED NOT, τονG3588 HIM THAT επιG1909 ON τηςG3588 THE γηςG1093 EARTH " WHO " παραιτησαμενοιG3868 [G5666] REFUSED χρηματιζονταG5537 [G5723] "THEM", πολλωG4183 μαλλονG3123 MUCH MORE ημειςG2249 WE οιG3588 WHO τονG3588 HIM απG575 FROM "THE" ουρανωνG3772 HEAVENS αποστρεφομενοιG654 [G5734] TURN AWAY FROM! See: Hebrews 8:5, Exodus 16:29, 1 Kings 12:16, Isaiah 48:6, Isaiah 64:9, Matthew 8:4, 1 Thessalonians 5:15, 1 Peter 1:22, Revelation 19:10, Revelation 22:9 refuse: Proverbs 1:24, Proverbs 8:33, Proverbs 13:18, Proverbs 15:32, Jeremiah 11:10, Ezekiel 5:6, Zechariah 7:11, Matthew 17:5, Acts 7:35 if they: Hebrews 2:1-3, Hebrews 3:17, Hebrews 10:28, Hebrews 10:29 turn away: Numbers 32:15, Deuteronomy 30:17, Joshua 22:16, 2 Chronicles 7:19, Proverbs 1:32, 2 Timothy 4:4 Exodus 7:14 - he refuseth Exodus 10:3 - How long Exodus 20:22 - I have talked Exodus 23:21 - Beware of him Leviticus 26:14 - General Numbers 9:13 - forbeareth Numbers 16:49 - fourteen thousand Deuteronomy 4:10 - the day Deuteronomy 4:36 - General Deuteronomy 5:29 - O that there Deuteronomy 18:18 - like unto Deuteronomy 18:19 - General Joshua 1:18 - that doth rebel Joshua 22:15 - General 2 Kings 5:11 - went away 2 Chronicles 15:2 - if ye forsake Nehemiah 9:17 - refused Psalms 2:11 - rejoice Psalms 68:21 - of such Psalms 85:8 - hear Psalms 95:8 - Harden Proverbs 5:7 - Hear Proverbs 10:17 - he that Isaiah 28:12 - yet Isaiah 30:15 - and ye Isaiah 49:1 - and hearken Jeremiah 3:3 - thou refusedst Jeremiah 8:5 - they refuse Jeremiah 13:10 - evil Jeremiah 17:27 - ye will Jeremiah 25:4 - ye Jeremiah 29:19 - General Jeremiah 35:13 - Will Jeremiah 38:21 - if thou Ezekiel 3:19 - if thou Ezekiel 33:9 - if he Micah 5:8 - and none Malachi 3:2 - who may abide Matthew 3:10 - now Matthew 5:22 - I say Matthew 21:41 - He will Matthew 22:3 - and they would not Matthew 23:33 - how Matthew 27:51 - the earth Mark 9:7 - hear Luke 9:35 - hear Luke 14:21 - being Luke 14:24 - General John 3:18 - he that believeth not John 8:24 - for John 12:48 - rejecteth Acts 3:23 - that every Acts 4:12 - is there Acts 13:40 - Beware Romans 2:3 - that thou shalt 2 Corinthians 3:11 - if 2 Corinthians 6:1 - ye Ephesians 5:15 - See Titus 1:14 - turn Hebrews 2:3 - How Hebrews 3:12 - in Hebrews 4:1 - us therefore Hebrews 10:27 - a certain Hebrews 13:22 - suffer 1 Peter 4:17 - what Revelation 20:15 - whosoever Hebrews 12:25. ----------------------- Him that speaketh means Christ whose blood speaks better things than that of Abel. Judaizers would have the Christians refuse Jesus by going back to Moses for their law. Moses spake on earth (at Sinai) and even his law dared not be refused (chapter 2:1, 2; 10:29). Jesus spake from heaven when he sent the Holy Spirit down to the apostles in order to give them the new law. Paul asks how can we escape rejection from the Lord if we refuse His law. Hebrews 12:25 -------------------------------------------------------------------------------- See— refuse (βλέπετε—παραιτήσησθε) For βλέπετε see see on Hebrews 3:12. For παραιτήσησθε refuse, see on 1 Timothy 4:7. -------------------------------------------------------------------------------- Him that speaketh (τὸνλαλοῦντα) Through his blood. Rend. "that is speaking," the participle denoting something that is going on. -------------------------------------------------------------------------------- They (ἐκεῖνοι) The people of the Exodus. See Hebrews 4:2. The words from for if they to the end of the verse are parenthetical. -------------------------------------------------------------------------------- That spake on earth (ἐπὶγῆςτὸνχρηματίζοντα) For spake rend. warned, and see on Hebrews 8:5. Ἑπὶ upon earth should not be construed with refused nor warned, but with the whole clause. "If on earth they escaped not, refusing him that warned." -------------------------------------------------------------------------------- If we turn away (ἀποστρεφομενοι) Lit. turning away. The present participle, possibly with reference to the relapse into Judaism as already in progress. -------------------------------------------------------------------------------- From him that speaketh from heaven (τὸνἀπ' οὐρανῶν) Lit. from him from the heavens. Supply as A.V. that speaketh Ὁἀπ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ' οὐρ. appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12; Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. Hebrews 12:25 -------------------------------------------------------------------------------- See (blepete). Earnest word as in Hebrews 3:12. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. -------------------------------------------------------------------------------- That ye refuse not (mη paraitηsηsthe). Negative purpose with mη and the first aorist middle subjunctive of paraiteomai, the same verb used in Hebrews 12:19 about the conduct of the Israelites at Sinai and also below. -------------------------------------------------------------------------------- Him that speaketh (ton lalounta). Present active articular participle of laleτ as in Hebrews 12:24 (Jesus speaking by his blood). -------------------------------------------------------------------------------- For if they did not escape (ei gar ekeinoi ouk exephugon). Condition of first class with ei and second aorist active indicative of ekpheugτ, to escape. Direct reference to Sinai with use of the same verb again (paraitηsamenoi, when they refused). -------------------------------------------------------------------------------- Him that warned (ton chrηmatizonta). That is Moses. For chrηmatizτ see Hebrews 8:5; Hebrews 11:7. -------------------------------------------------------------------------------- Much more we (polu mallon hηmeis). Argument from the less to the greater, polu, adverbial accusative case. The verb has to be supplied from the condition, "We shall not escape." Our chance to escape is far less, "we who turn away (apostrephomenoi, middle participle, turn ourselves away from) the one from heaven (ton ap’ ouranτn)," God speaking through his Son (Hebrews 1:2). Hebrews 12:26 Hebrews 12:26 --------------------------- ουG3739 ηG3588 WHOSE φωνηG5456 VOICE τηνG3588 THE γηνG1093 EARTH εσαλευσενG4531 [G5656] SHOOK τοτεG5119 THEN; νυνG3568 δεG1161 BUT NOW επηγγελταιG1861 [G5766] HE HAS , λεγωνG3004 [G5723] SAYING, ετιG2089 YET απαξG530 ONCE εγωG1473 I σειωG4579 [G5719] SHAKE ουG3756 NOT μονονG3440 ONLY τηνG3588 THE γηνG1093 EARTH, αλλαG235 BUT καιG2532 ALSO τονG3588 THE ουρανονG3772 HEAVEN. voice: Exodus 19:18, Psalms 114:6, Psalms 114:7, Habakkuk 3:10 Yet once: Hebrews 12:27, Isaiah 2:19, Isaiah 13:13, Joe 3:16, Haggai 2:6, Haggai 2:7, Haggai 2:22 Exodus 20:22 - I have talked Deuteronomy 18:19 - General 1 Kings 19:11 - an earthquake Job 9:6 - shaketh Job 26:11 - pillars Psalms 18:9 - He bowed Psalms 29:8 - shaketh Psalms 68:8 - earth Proverbs 1:24 - I have called Isaiah 30:32 - shaking Ezekiel 21:27 - General Ezekiel 26:15 - shake Ezekiel 31:16 - made Ezekiel 38:19 - Surely Zephaniah 1:14 - even Haggai 2:21 - I will Matthew 17:5 - hear Mark 9:7 - hear Luke 9:35 - hear Luke 14:21 - being Luke 14:24 - General Acts 6:14 - change Hebrews 2:1 - Therefore Hebrews 12:26. ----------------------- Whose voice means that of God, speaking in conjunction with that of Christ who was always associated with God in all that was done (Genesis 1:26; John 1:3). Then shook the earth occurred at Sinai as described in verses 18-20. That shaking brought in a new system of religious practice, but it was one that was not destined to be permanent. Instead, God purposed to bring about one more shaking that was to be more extensive and would involve both heaven and earth; the event is predicted in Haggai 2:5-9. The prediction refers to the time when the Lord was to bring in the New Covenant and thereby dis-annul all other systems that had been in use. Hebrews 12:26 -------------------------------------------------------------------------------- Whose voice (οὗἡφωνὴ) Connect, after the parenthesis, with speaketh better, etc., Hebrews 12:24. -------------------------------------------------------------------------------- Shook (ἐσάλευσεν) See on Luke 21:26, and comp. σάλος tossing or swell of the sea, Luke 21:25. See Judges 5:4; Psalms 113:7. -------------------------------------------------------------------------------- He hath promised (ἐπήγγελται) See Haggai 2:6. The quotation is adapted from lxx, which reads: "Yet once will I shake the heaven and the earth and the sea and the dry land." The Hebrew for "yet once" reads "yet a little while." In Haggai's prophecy, he comforts the people for their sorrow that the second temple is so inferior to the first, predicting that Jehovah will move heaven and earth and sea and land, and will fill the house with his glory; and the glory of the latter house shall exceed that of the former. The discipline begun on Sinai will then have its consummation. This shaking of heaven and earth was typified by the material shaking at Sinai. The shaking predicted by the prophet is applied by our writer to the downfall of worldly powers before the kingdom of Christ, Hebrews 12:28; comp Hebrews 1:8, and see Zechariah 14. Hebrews 12:26 -------------------------------------------------------------------------------- Then shook (esaleusen tote). Old verb as in Matthew 11:7. -------------------------------------------------------------------------------- He hath promised (epηggeltai). Perfect middle indicative of epaggellτ and it still holds. He quotes Haggai 2:6. -------------------------------------------------------------------------------- Will I make to tremble (seisτ). Old and strong verb (here future active) seiτ, to agitate, to cause to tremble as in Matthew 21:10. The author applies this "yet once more" (eti hapax) and the reference to heaven (ton ouranon) to the second and final "shaking" at the Second Coming of Jesus Christ for judgement (Hebrews 9:28). Hebrews 12:27 Hebrews 12:27 --------------------------- τοG3588 δεG1161 BUT THE ετιG2089 YET απαξG530 ONCE, δηλοιG1213 [G5719] τωνG3588 OF THE "THINGS" σαλευομενωνG4531 [G5746] SHAKEN τηνG3588 THE μεταθεσινG3331 , ωςG5613 AS πεποιημενωνG4160 [G5772] HAVING BEEN MADE, ιναG2443 THAT μεινηG3306 [G5661] MAY REMAIN ταG3588 THE "THINGS" μηG3361 σαλευομεναG4531 [G5746] NOT SHAKEN. signifieth: Psalms 102:26, Psalms 102:27, Ezekiel 21:27, Matthew 24:35, 2 Peter 3:10, 2 Peter 3:11, Revelation 11:15, Revelation 21:1 are shaken: or, may be shaken Job 26:11 - pillars Isaiah 13:13 - I will Isaiah 66:22 - the new Ezekiel 26:15 - shake Ezekiel 31:16 - made Haggai 2:21 - I will Matthew 24:7 - nation shall Luke 21:10 - Nation shall Hebrews 1:11 - shall perish Hebrews 10:9 - He taketh Hebrews 12:26 - Yet once Hebrews 12:27. ----------------------- Paul explains that since there was to be but one more shaking, it signified that what would be left in force after the shaking would be so firm that it wool be useless to try the shaking again. Such was the case, for when the great shaking took place at Jerusalem on Pentecost, the Jewish and Patriarchal Dispensations were gone and only the kingdom of Christ was able to remain as our verse says. Hebrews 12:27 -------------------------------------------------------------------------------- This word "yet once more" (τὸδέἜτιἅπαξ) Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to be final. It is to precede the new heaven and the new earth. Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. -------------------------------------------------------------------------------- Signifieth (δηλοῖ) From δῆλος manifest, evident. To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin or character of things. See Thucyd. i. 3; Aesch. Pers. 518. Comp. 1 Corinthians 3:13; Hebrews 9:8; 1 Peter 1:11. Appropriate to prophetic revelations. -------------------------------------------------------------------------------- The removing (τὴνμετάθεσιν) See on Hebrews 7:12. For the thought comp. 1 John 2:17; 1 Corinthians 7:31. -------------------------------------------------------------------------------- As of things that are made (ὡςπεποιημένων) Made indeed by God, who also makes the new heaven and the new earth (Isaiah 65:17; Isaiah 66:22), but made to pass away. -------------------------------------------------------------------------------- That the things which cannot be shaken may remain (ἵναμείνῃτὰμὴσαλευόμενα) Whether we consider the things which are shaken, the old heavens and earth which pass away, or the new heaven and earth which cannot be shaken, both are πεποιημένα made by God. The writer perceives this, and therefore adds to as of things that are made a clause stating that they were made (by God himself) to pass away. Accordingly, ἵνα in order that is to be connected with πεποιημένων, after which the comma should be removed. Rend. "the removal of things made in order that they might await the things which are not shaken." Μένειν is used in this sense, await, Acts 20:5; Acts 20:23, and often in Class. Hebrews 12:27 -------------------------------------------------------------------------------- And this word (to de). He uses the article to point out "eti hapax" which he explains (dηloi, signifies, present active indicative of dηloτ). -------------------------------------------------------------------------------- The removing (tηn metathesin). For this word see Hebrews 7:12; Hebrews 11:5. For the transitory nature of the world see 1 Corinthians 7:31; 1 John 2:17. "There is a divine purpose in the cosmic catastrophe" (Moffatt). -------------------------------------------------------------------------------- Made (pepoiηmenτn). Perfect passive participle of poieτ. Made by God, but made to pass away. -------------------------------------------------------------------------------- That those things which are not shaken may remain (hina meinηi ta mη saleuomena). Final clause with mη and the first aorist active subjunctive of menτ. The Kingdom of God is not shaken, fearful as some saints are about it. Hebrews 12:28 Hebrews 12:28 --------------------------- διοG1352 βασιλειανG932 A KINGDOM ασαλευτονG761 NOT TO BE SHAKEN παραλαμβανοντεςG3880 [G5723] , εχωμενG2192 [G5725] MAY WE HAVE χαρινG5485 GRACE, διG1223 BY ηςG3739 WHICH λατρευωμενG3000 [G5725] WE MAY SERVE ευαρεστωςG2102 τωG3588 WELL θεωG2316 GOD μεταG3326 WITH αιδουςG127 καιG2532 AND ευλαβειαςG2124 FEAR. a kingdom: Isaiah 9:7, Daniel 2:44, Daniel 7:14, Daniel 7:27, Matthew 25:34, Luke 1:33, Luke 17:20, Luke 17:21, 1 Peter 1:4, 1 Peter 1:5, Revelation 1:6, Revelation 5:10 have: or, hold fast, Hebrews 3:6, Hebrews 10:23 we may: Psalms 19:14, Isaiah 56:7, Romans 12:1, Romans 12:2, Ephesians 1:6, Ephesians 5:10, Philippians 4:18, 1 Peter 2:5, 1 Peter 2:20 with reverence: Hebrews 4:16, Hebrews 5:7, Hebrews 10:19, Hebrews 10:22, Leviticus 10:3, Psalms 2:11, Psalms 89:7, Proverbs 28:24, Romans 11:20, 1 Peter 1:17, Revelation 15:4 Genesis 17:1 - walk Genesis 18:30 - General Genesis 22:12 - now Exodus 15:11 - fearful Exodus 19:21 - break Exodus 20:26 - thy nakedness Exodus 30:20 - die not Numbers 10:17 - the tabernacle Numbers 16:21 - that I may Deuteronomy 10:12 - to serve Deuteronomy 28:58 - fear this glorious Joshua 3:4 - a space Joshua 24:23 - incline 1 Kings 8:40 - fear thee 1 Kings 13:26 - the man 1 Chronicles 21:30 - he was afraid 1 Chronicles 28:9 - serve him Nehemiah 4:14 - great Job 34:19 - accepteth Psalms 5:7 - in thy Psalms 24:3 - stand Psalms 119:120 - My flesh Ecclesiastes 5:1 - thy foot Isaiah 66:22 - the new Haggai 1:12 - fear Matthew 10:28 - him Matthew 12:28 - then Matthew 16:18 - shall not Mark 4:41 - feared Luke 8:47 - she came Luke 12:32 - the kingdom Acts 5:11 - General Romans 12:11 - serving 1 Corinthians 9:25 - but 2 Corinthians 5:9 - accepted 2 Corinthians 7:1 - in 2 Corinthians 8:7 - this Philippians 2:12 - with Hebrews 10:9 - He taketh Hebrews 11:10 - he looked 1 John 4:18 - is no Hebrews 12:28. ----------------------- We (Christians) receiving a kingdom takes place when people renounce the worldly life and come into the kingdom of Christ. Cannot be moved is explained in the preceding verse, and in Daniel 2:44. With such an institution in which we may live, there is much reason for our serving God acceptably, and the apostle prays that divine grace may be had in the service. Reverence and godly fear are virtually the same, meaning profound regard for God and resolve to treat him with full devotion. Hebrews 12:28 -------------------------------------------------------------------------------- Receiving a kingdom (βασιλείανπαραλαμβάνοντες) The participle gives no note of time, but simply indicates the fact that Christians as such receive. The compounded preposition παρὰ adds to the idea of receiving that of transmission or communication. They receive from God. See Daniel 7:18. Βασιλεία in the sense of the kingdom of Christ, in this epistle only here and Hebrews 1:8 (citn.). See on Matthew 3:2; see on Luke 6:20. -------------------------------------------------------------------------------- Let us have grace (ἔχωμενχάριν) For grace rend. thankfulness. See Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3. Comp. Psalms 50:23. -------------------------------------------------------------------------------- Acceptably (εὐαρέστως) N.T.o, olxx. Ἑυαρεστεῖν to be well pleasing, Hebrews 11:5-6; Hebrews 13:16. For the adjective εὐάρεστος well-pleasing, see on Titus 2:9. -------------------------------------------------------------------------------- With reverence (μετὰεὐλαβίας) Rend. "with pious care." Reverence is translated from T. R. αἰδοῦς (see on 1 Timothy 2:9). See on Hebrews 5:7; see on Hebrews 11:7. -------------------------------------------------------------------------------- Fear (δέους) N.T.o. See 2Ma 3:17; 2Ma 3:30; 2Ma 12:22; 2Ma 13:16; 2Ma 15:23. Its fundamental idea is timid apprehension of danger; while φόβος is the terror which seizes one when the danger appears. Schmidt (Synon. 139, 10) illustrates happily. In a primitive forest an undefined sense of possible danger possesses one, and makes his heart beat quickly at every rustle of a leaf. This is δέος. When the voice and tread of a wild beast are distinctly heard close at hand, the δέος becomes φόβος. The phrase "with pious care and fear" is not explanatory of acceptably. These are to accompany (μετὰ) acceptable service. They do not imply a cringing or slavish feeling, but grow out of the warning in Hebrews 12:25, which runs through the two following verses, and implies that the catastrophe of Heb 12:27 will be final, leaving no more opportunity to retrieve the refusal of God's invitation to the privileges of the new covenant, or the relapse into the superseded economy of Judaism. Hebrews 12:28 -------------------------------------------------------------------------------- Wherefore (dio). Ground for loyalty to Christ and for calm trust in God. -------------------------------------------------------------------------------- That cannot be shaken (asaleuton). Old compound with alpha privative and the verbal adjective from saleuτ just used. In N.T. only here and Acts 27:41. -------------------------------------------------------------------------------- Let us have grace (echτmen charin). Present active volitive subjunctive of echτ, "Let us keep on having grace" as in Hebrews 4:16, though it can mean "Let us keep on having gratitude" as in Luke 17:9. -------------------------------------------------------------------------------- Whereby (di’ hηs). That is dia charitos. -------------------------------------------------------------------------------- We may offer service (latreuτmen). This subjunctive in a relative clause can be volitive like echτmen just before (cf. imperative stηte in 1 Peter 5:12) or it might be the futuristic subjunctive as in Hebrews 8:3 (ho prosenegkηi). -------------------------------------------------------------------------------- Well pleasing (euarestτs). Old compound adverb, here only in N.T. -------------------------------------------------------------------------------- With reverence and awe (meta eulabeias kai deous). For eulabeia see Hebrews 5:7; Hebrews 11:7. Deos is apprehension of danger as in a forest. "When the voice and tread of a wild beast are distinctly heard close at hand the deos becomes phobos" (Vincent). Hebrews 12:29 Hebrews 12:29 --------------------------- καιG2532 γαρG1063 FOR ALSO οG3588 θεοςG2316 ημωνG2257 OUR GOD πυρG4442 "IS" A FIRE καταναλισκονG2654 [G5723] . Hebrews 10:27, Exodus 24:17, Numbers 11:1, Numbers 16:35, Deuteronomy 4:24, Deuteronomy 9:3, Psalms 50:3, Psalms 97:3, Isaiah 66:15, Daniel 7:9, 2 Thessalonians 1:8 Genesis 18:30 - General Exodus 15:11 - fearful Exodus 19:21 - break Exodus 19:24 - but let Exodus 20:26 - thy nakedness Exodus 30:20 - die not Exodus 34:7 - that will by no means clear the guilty Leviticus 10:3 - I will be Numbers 16:21 - that I may Deuteronomy 5:25 - this great Deuteronomy 28:58 - fear this glorious Deuteronomy 29:20 - smoke Deuteronomy 32:22 - For a fire Joshua 3:4 - a space Joshua 24:23 - incline 1 Samuel 12:24 - fear the Lord 2 Samuel 22:9 - went 1 Kings 13:26 - the man 1 Kings 19:12 - a fire 2 Kings 1:10 - let fire 2 Kings 13:3 - and he delivered 1 Chronicles 21:30 - he was afraid Nehemiah 4:14 - great Job 37:22 - with Psalms 2:11 - Serve Psalms 5:7 - in thy Psalms 33:8 - stand Psalms 37:20 - smoke Psalms 78:21 - a fire Psalms 89:7 - General Psalms 89:46 - thy wrath Psalms 106:18 - General Psalms 119:120 - My flesh Ecclesiastes 5:1 - thy foot Isaiah 10:17 - for a flame Isaiah 30:27 - burning Isaiah 33:14 - Who among us shall dwell with the Jeremiah 15:14 - a fire Lamentations 1:13 - above Ezekiel 1:4 - a great Ezekiel 1:27 - the appearance of fire Ezekiel 15:4 - the fire Ezekiel 38:18 - that Daniel 6:26 - tremble Malachi 1:14 - my name Matthew 10:28 - him Luke 3:9 - General Philippians 2:12 - with 1 Timothy 6:21 - have Hebrews 10:31 - to fall 1 John 4:8 - God is Hebrews 12:29. ----------------------- God is merciful to all those who will accept His mercy, but he is a revenging God upon those who do not respect His law (chapter 10:28, 29; verse 25). Hebrews 12:2 -------------------------------------------------------------------------------- For our God is a consuming fire (καὶγὰρὁθεὸςἡμῶνπῦρκαταναλίσκον) See Exodus 24:17; Deuteronomy 4:24; Deuteronomy 9:3; Malachi 3:2; Malachi 4:1. The verb N.T.o, a few times in lxx. Often in Class., especially Xenophon. Originally to use up, spend, lavish, as property: thence to consume as with fire. The simple verb ἀναλίσκειν to expend occurs Luke 9:54; Galatians 5:15; 2 Thessalonians 2:8. Ὁθεὸςἡμῶν is not our God as compared with the God of the Jews. He is the God of both covenants (see Hebrews 1:1-2, and notes); but though now revealed in Jesus Christ, and offering all the privileges of the new covenant (Hebrews 12:22-24), his anger burns against those who reject these privileges. Hebrews 12:29 -------------------------------------------------------------------------------- A consuming fire (pur katanaliskon). From Deuteronomy 4:24. Present active participle of katanaliskτ, old compound verb, here only in the N.T. This verse is to be coupled with Hebrews 10:31. "THE EPISTLE TO THE HEBREWS" Exhortations To Manifest Love (Hebrews 13:1-3) 1. When we began our study, we noted that "The Epistle To The Hebrews"... a Began like an "essay" - cf. Hebrews 1:1-2b. Progressed like a "sermon" - cf. Hebrews 2:1-4c. Ended like a "letter" -- With the final chapter, we see the tone of the epistle taking on the characteristics of a personal correspondence 2. As with many epistles in the New Testament, this letter ends with various exhortations... a. The first regarding the objects of their love - Hebrews 13:1-3b. Here we find the author practicing what he preaches; seeking to stimulate love and good works - cf. Hebrews 10:24 [As Christians, toward whom should we manifest our love? Certainly toward all men, even our enemies (Luke 6:32; Luke 6:35); but in the text our attention is focused upon manifesting love first...] I. TOWARD (Hebrews 13:1) A. THE OF LOVE...1. It is a mark of true discipleship - John 13:352. It is an indication of true spiritual life - 1 John 3:14 B. THE HEBREWS HAD LOVE...1. Note the text says their love was to "continue" 2. They had demonstrated brotherly love in the past... a. In their ministry to God and His saints - Hebrews 6:10b. Even in their service to the author - Hebrews 10:32-34 C. THE NEED FOR LOVE NEVER ...1. Just as Paul wrote... a. For the Thessalonians to excel in their love - 1 Thessalonians 4:9-10b. For the Philippians to abound in their love - Philippians 1:92. Just as Peter wrote that our love should abound - 2 Peter 1:7-- Even now, the author of Hebrews says "Let brotherly love continue"! [No matter how much we may have manifested love towards one another as brethren in the past, it is imperative that such love continues! Equally imperative is the manifestation of love...] II. TOWARD (Hebrews 13:2) A. THIS IS A CALL FOR ""...1. The Greek word is philoxenia \ a. Lit., a love of strangers b. It involved receiving a stranger (sojourner) into one's home as an honored guest and to provide the guest with food, shelter, and protection (Holman BD) 2. In many ancient cultures, hospitality was a solemn duty a. It was regarded as a sacred obligation by the ancient Greeks and Romans, one that was approved by Zeus, the god and protector of strangers b. The Egyptians claimed it as a meritorious deed in life c. For the Bedouins, it was an expression of righteousness (Holman BD) d. "Hospitality is one form of worship" (Jewish Proverb) 3. In the early church, it was an important ministry... a. Christians were often displaced by persecution; public inns were scarce, costly, and sometimes dangerous b. Traveling evangelists were to be supported through hospitality - 3 John 1:5-84. Thus hospitality was to be manifested by... a. Those men who would serve as elders (bishops) - 1 Timothy 3:2; Titus 1:8b. Those widows who would be "taken into the number" - 1 Timothy 5:9-10c. All Christians - Romans 12:13; 1 Peter 4:9 B. A REASON TO ...1. "for by so doing some have unwittingly entertained angels." a. The example of Abraham - Genesis 18:1-8b. The example of Lot - Genesis 19:1-32. The point is not that we should expect angels to literally come our way a. Though some we entertain may serve as His "messengers" ("angel" means "messenger") in a providential sense b. The key idea is that "You never know what hospitality might bring" (Lightfoot) 1) One often receives unexpected benefits from his or her guests 2) There is always the "blessedness" of giving - Acts 20:35 [The physical need for hospitality today may not be as great as it was in ancient times, but the spiritual need (e.g., the strengthening of spiritual ties) is just as important. Therefore we need to "be hospitable to one another without grumbling" (1 Peter 4:9). The manifestation of our love should also extend...] III. TOWARD AND THE (Hebrews 13:3) A. A CALL TO THEM...1. Christians were often persecuted and imprisoned for their faith a. Prior to his conversion, Paul often led the assault – Acts 8:3; Acts 26:9-11b. Later, he himself was a prisoner - Philippians 1:12-18; Colossians 4:182. The Hebrews had already shown their love toward such prisoners - Hebrews 10:32-343. To remember and visit Christians in prison was an act of devotion to Christ Himself - Matthew 25:35-404. Their provisions for the prisoners would be a "sweet-smelling sacrifice", well-pleasing to God - cf. Philippians 4:185. They could also remember them in their prayers - Acts 12:5; Ephesians 6:18-20 B. THEIR LOVING WAS TO BE ...1. By their sense of fellowship in their brethren's suffering a. "as if chained with them;" b. The Lord intended such connection between the members of His Body ("if one member suffers, all the members suffer with it") - 1 Corinthians 12:262. By their awareness of their own vulnerability a. "since you yourselves are in the body also" b. They would not be immune to persecution themselves, therefore they should be sensitive to the sufferings of others 1. In providing a "new and living way", it is true that Jesus made possible a close relationship between man and God - cf. Hebrews 10:19-22 2. But the purity we experience through obeying the truth... a. Is not just that we may have fellowship with God b. But also that we may have fellowship with each other in sincerity and love! - cf. 1 Peter 1:22-23 3. Thus it naturally follows that as we draw near to God, we should also draw near to one another; this we do when we manifest love... a. Toward brethren (Hebrews 13:1) b. Toward strangers (Hebrews 13:2) c. Toward prisoners and the persecuted (Hebrews 13:3) May we all be diligent to heed the exhortation to... "Let brotherly love continue"! Hebrews 13:2 Hebrews 13:2 --------------------------- τηςG3588 φιλοξενιαςG5381 OF μηG3361 NOT επιλανθανεσθεG1950 [G5737] BE διαG1223 ταυτηςG3778 γαρG1063 FOR BY THIS ελαθονG2990 [G5627] τινεςG5100 SOME ξενισαντεςG3579 [G5660] αγγελουςG32 ANGELS. not: Leviticus 19:34, Deuteronomy 10:18, Deuteronomy 10:19, 1 Kings 17:10-16, 2 Kings 4:8, Job 31:19, Job 31:32, Isaiah 58:7, Matthew 25:35, Matthew 25:43, Acts 16:15, Romans 12:13, Romans 16:23, 1 Timothy 3:2, 1 Timothy 5:10, Titus 1:8, 1 Peter 4:9 some: Genesis 18:2-10, Genesis 19:1-3, Judges 13:15-25, Matthew 25:40 Genesis 18:6 - three Genesis 19:2 - turn Genesis 19:3 - a feast Genesis 24:44 - Both Exodus 2:20 - call him Leviticus 25:35 - a stranger Deuteronomy 14:29 - the stranger Judges 19:15 - no man Judges 19:20 - let all thy wants 1 Kings 17:11 - as she was going 2 Kings 4:10 - Let us Isaiah 16:3 - hide Luke 14:13 - call Luke 19:5 - for Acts 10:23 - and lodged Acts 21:17 - the brethren Acts 28:2 - showed Galatians 4:14 - an angel Hebrews 13:16 - to do Hebrews 13:2. ----------------------- Entertain strangers is from a Greek word that is defined in the lexicon as hospitality, especially toward those outside one's immediate personal acquaintances. Entertained angels unawares was done by Abraham in Genesis 18. However, Jesus taught the principle of discretion in the bestowal of favors (Matthew 7:6), hence a Christian is not required to keep "open house" for all stragglers regardless of circumstances. Hebrews 13:2 -------------------------------------------------------------------------------- Be not forgetful to entertain strangers (τῆςφιλοξενίαςμὴἐπιλανθάνεσθε) Lit. be not forgetful of hospitality. Φιλοξενία only here and Romans 12:13. olxx. Φιλόξενος hospitable, 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9, and see Clem. Rom. Ad Corinth. x., xi., xii. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called ξένιος, the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: "It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city" (De Off. ii. 18). -------------------------------------------------------------------------------- Have entertained angels unawares (ἔλαθόντινεςξεςίσαντεςἀγγέλους) The Greek idiom is, "were not apparent as entertaining angels." The verb ἔλαθον were concealed represents the adverb unawares. For similar instances see Mark 14:8; Acts 12:16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. xiii. 273. Ξενίζειν to receive as a guest, mostly in Acts. In lxx only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Peter 4:4; 1 Peter 4:12; comp. 2 Ep. of Clem. of Rome (so called), xvii.: To be a stranger or to be strange, once in N.T., Acts 17:20. Ξενισμός amazement, perplexity, not in N.T. lxx, Proverbs 15:17. Comp. Ignatius, Eph. xix. The allusion to the unconscious entertainment of angels is probably to Genesis 18, 19, but the idea was familiar in Greek literature. The Greeks thought that any stranger might be a God in disguise. See Hom. Od. i. 96 ff.; iii. 329-370; xvii. 485. Comp. also the beautiful story of Baucis and Philemon as related by Ovid (Metam. viii. 626-724). The thought appears in our Lord's words, Matthew 25:34-46. Hebrews 13:2 -------------------------------------------------------------------------------- As bound with them (hτs sundedemenoi). Perfect passive participle of sundeτ, old verb, here only in N.T. For sympathy with prisoners see Hebrews 10:34. -------------------------------------------------------------------------------- As being yourselves also in the body (hτs kai autoi ontes en sτmati). And so subject to evil treatment. See Hebrews 11:37 for kakoucheτ and Hebrews 11:25 for sunkakoucheτ. Hebrews 13:3 Hebrews 13:3 --------------------------- μιμνησκεσθεG3403 [G5737] τωνG3588 BE MINDFUL δεσμιωνG1198 OF , ωςG5613 AS συνδεδεμενοιG4887 [G5772] BOUND WITH "THEM"; τωνG3588 THOSE κακουχουμενωνG2558 [G5746] BEING EVIL TREATED, ωςG5613 AS καιG2532 ALSO αυτοιG846 οντεςG5607 [G5752] BEING ενG1722 IN "THE" σωματιG4983 BODY. them that: Hebrews 10:34, Genesis 40:14, Genesis 40:15, Genesis 40:23, Jeremiah 38:7-13, Matthew 25:36, Matthew 25:43, Acts 16:29-34, Acts 24:23, Acts 27:3, Ephesians 4:1, Philippians 4:14-19, Colossians 4:18, 2 Timothy 1:16-18 which suffer: Nehemiah 1:3, Nehemiah 1:4, Romans 12:15, 1 Corinthians 12:26, Galatians 6:1, Galatians 6:2, 1 Peter 3:8 1 Samuel 11:4 - lifted up 2 Samuel 19:24 - dressed his feet Job 2:11 - to come Job 6:14 - To him Job 19:21 - have pity Job 42:11 - they bemoaned Ecclesiastes 11:2 - for Isaiah 58:7 - bring Matthew 18:31 - they Matthew 27:2 - bound Acts 12:5 - prayer was made without ceasing Acts 20:35 - how that Acts 28:15 - when Philippians 2:7 - made 1 Thessalonians 3:6 - and that 1 Thessalonians 5:14 - be Hebrews 10:24 - consider 2 Peter 1:13 - as long Hebrews 13:3. ----------------------- The bonds were the chains fastened upon disciples because of their devotion to Christ. Those who are fortunate enough not to be in chains as yet, should consider themselves as partakers of the same persecutions. Also in the body refers to the body of Christ ( the church); being in the same body with the persecuted ones should create a feeling of brotherly sympathy. "THE EPISTLE TO THE HEBREWS" Fornicators And Adulterers God Will Judge (Hebrews 13:4) 1. In today's society, the honor and sanctity of marriage is under constant attack... a. Divorce is acceptable, made easy through "no-fault" laws b. Adultery is considered normal, faithfulness to one's spouse as unrealistic c. Among religious and political leaders, many say that standards against sexual immorality are antiquated 2. Even in the church, sexual immorality is a major problem evidenced by... a. The high number of divorces among Christians b. The frequent reports of sexual failings among preachers, elders, and other Christians 3. This is not to say there are not those who still hold marriage in high esteem... a. Many people still believe sex is for marriage, and marriage is for life b. I've been blessed to have: 1) The example of my wife's grandparents, married 77 years 2) The example of my grandmother, widowed with six children when only 30 years old, remaining single for over fifty years 3) Parents and in-laws who both were married over 50 years each 4) Three brothers, who along with myself are still married to our first wives 4. In truth, our culture today is not that much different from the society of the first century... a. Where divorce and remarriage was rampant (women were known to date events by their husbands; e.g., "Yes, that happened during husband #5.") b. Fornication was acceptable, adultery barely frowned upon 5. But Christianity offers a true contrast of standards regarding morality... a. Through clear and unequivocal teaching - 1 Corinthians 6:9-10; Galatians 5:19-21; Ephesians 5:3-5b. The same sort of teaching is needed today, which is why we need to carefully heed the text of today's lesson: "Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge." (Hebrews 13:4) 6. The verb "is" is not in the Greek, leading some to translate the first phrase as: a. "Let marriage be held in honor among all, and let the marriage bed be undefiled;" (NASV) b. "Marriage should be honored by all, and the marriage bed kept pure" (NIV), [Why should we honor marriage, and keep the "marriage bed" (a euphemism for marital relations) pure? Because God will judge those who violate it! To see how, let's first define the terms used in the last half of this verse...] I. OF TERMS A. ""...1. The Greek word is pornos \, from which we get "pornography" 2. It is a general word for unlawful and immoral sexual relationships (Barclay) 3. It includes any kind sex outside of marriage: pre-marital, extra-marital (adultery), homosexual, etc. B. ""...1. The Greek word is moichos \ 2. It means to have unlawful intercourse with another's wife or husband (Thayer) a. This may be while they are still married... b. Or even AFTER they are divorced if not for the right reason - cf. Matthew 5:32; Matthew 19:93 So a person can be guilty of adultery either: a. By having relations with another's spouse b. By marrying someone who either: 1) Did not put their first spouse away for fornication 2) Or was put away by their spouse for ANY reason C. "GOD"...1. The Supreme Being, eternal and holy - Revelation 4:82. Omniscient and Omnipresent - Psalms 139:1-123. Loving, yet just - cf. John 3:16; Hebrews 10:30-31; Hebrews 12:29 D. "WILL JUDGE"...1. The Greek word is krino \ 2. "the act of condemning and decreeing (or inflicting) penalty on one" (Thayer) [Marriage should be held in honor, because the Bible makes it clear that God will condemn and somehow inflict penalty on those who are fornicators and adulterers who do not repent! But why will God judge fornicators and adulterers?] II. WHY GOD WILL JUDGE AND A. BECAUSE THEY DESTROY THE LIVES OF OTHERS...1. They destroy marriages a. Either their own, by their infidelity (trust is often destroyed) b. Or others, by committing adultery with another's spouse c. Sexual immorality is a major cause of divorce, which God hates - Malachi 2:162. They destroy families a. Where divorce occurs, families are shattered b. The children usually suffer the most, often with severe emotional problems throughout their lives c. Jesus warned about despising the needs of children - Matthew 18:5-7; Matthew 18:10-11; Matthew 18:143. They destroy friendships a. Read carefully Proverbs 6:30-35b. It is difficult, if not impossible, to restore good friendships after one has violated another's spouse B. BECAUSE THEY DESTROY THEIR OWN LIVES...1. Read carefully Proverbs 5:1-14a. You lose your honor (your reputation is destroyed) b. You lose your wealth (ever hear of alimony?) c. You lose your health (via STDs, perhaps even AIDS) 2. Adultery and fornication is indeed a sin against your own body - cf. 1 Corinthians 6:18a. There is emotional damage (wracking guilt) b. There is social damage (ostracized by others) c. There is physical damage (venereal disease) C. BECAUSE THOSE WHO ARE ARE GUILTY...1. They have taken members of the body of Christ and made them members of a harlot - 1 Corinthians 6:15-162. They have taken their body, a temple of the Holy Spirit, and given it to a child of the devil - 1 Corinthians 6:19-203. As Christians, who have been... a. Made in the image of God b. Redeemed by the blood of Jesus c. Made a temple of the Holy Spirit ...they have allowed their lusts to bring them as low as animals! [When God's HIGHEST , because of purely selfish reasons, destroys marriages, families, friendship, even their own selves, we can understand why God WILL JUDGE such, and why Paul wrote what he did to the Corinthians: "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God." (1 Corinthians 6:9-10) But HOW will God judge fornicators and adulterers?] III. HOW GOD WILL JUDGE AND A. HE WILL JUDGE IN THE FUTURE...1. They will not inherit the kingdom of God - 1 Corinthians 6:9-10; Ephesians 5:5-72. They will suffer eternal torment - Revelation 21:8 B. BUT HE ALSO JUDGES IN THE PRESENT...1. They become God's enemies - cf. James 4:4a. While this passage likely speaks of spiritual adultery, it would apply to literal adultery as well b. Adulterers are estranged of God's fellowship, care and love c. True peace and joy cannot be theirs 2. They receive in their own bodies what they rightfully deserve - cf. Romans 1:24-27a. Those who engage in such immorality do indeed "receive in themselves the penalty of their error" (e.g., syphilis, gonorrhea, herpes, AIDS) b. But such is only a of the torment fornicators and adulterers will receive, if they do not repent! 1. There are many good reasons to honor marriage and keep the "marriage bed" undefiled... a. The bond between a man and a woman whose relationship is built upon trust and love b. The joy, peace, and love that children in a strong family enjoy, and deserve c. The value of strong families in shaping our communities in which we live 2. But we have focused on God's judgment on those who destroy this important fabric of our society, and how it gives new meaning to the phrase "be sure your sin will find you out" (Numbers 32:23) a. It is almost impossible to keep immorality secret 1) Physical infirmities will more than likely bring it to the surface eventually 2) Or loose lips will! b. Even if one succeeds in hiding their immorality in this life, not so in the life to come! 3. To close on a more positive note, let's offer some hope for those who have been guilty of adultery and fornication... a. You may not be able to escape the physical consequences of your actions b. But you can be forgiven, and escape the eternal consequences! As we consider once again what Paul wrote to the church at Corinth, a city known for it loose morals... "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God." (1 Corinthians 6:9-10) We now notice the next verse... "And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." (1 Corinthians 6:11) The gospel of Christ promises wonderful blessings to all sinners who will come to Jesus in faith and obedience! Have you been "washed", "sanctified", and "justified" in the name of the Lord Jesus and by the Spirit of our God? (Acts 2:38; Acts 22:16; Ti 3:5) "THE EPISTLE TO THE HEBREWS" A Call To Be Content (Hebrews 13:5-6) 1. In this final chapter of "The Epistle To The Hebrews", we have noticed exhortations... a. To let brotherly love continue - Hebrews 13:1b. To show love toward strangers - Hebrews 13:2c. To remember those in prison and others who are mistreated - Hebrews 13:3d. To hold marriage in honor, abstaining from fornication and adultery - Hebrews 13:4 2. We now find a warning against covetousness - Hebrews 13:5 aa. The previous verse was a warning against "the lust of the flesh" (immorality) b. Here we have a warning against "the lust of the eyes" (materialism) -- Both of which are contrary to the love of the Father - 1 John 2:15-17 3. Covetousness, a strong desire for material things, is strongly condemned in the Bible... a. Jesus said it defiles a man, and that we should beware of it - Mark 7:21-23; Luke 12:15b. Paul taught that covetousness... 1) Will keep one out of the kingdom of God - 1 Corinthians 6:9-102) Like fornication, should not even be named among us - Ephesians 5:33) Is nothing less than idolatry - Ephesians 5:5; Colossians 3:5 4. The antidote to covetousness is contentment - Hebrews 13:5-6a. If we are content, then we won't be covetous b. Contentment is therefore an important virtue for Christians to develop... 1) But what is "contentment"? 2) What is the key to being content? [In this lesson, "A Call To Be Content", we shall seek to answer these questions, using the text of our lesson (Hebrews 13:5-6) and other scriptures that deal with the subject of contentment...] I. THE VIRTUE OF "" A. DEFINED...1. The English word "content" means "desiring no more than what one has" 2. The Greek word is arkeo \, which means "to be satisfied" -- When one is content, they are satisfied with what they have; with no desire for more, covetousness no longer becomes a problem! B. THE VALUE OF ""...1. From the pen of uninspired men... a. "He is richest who is content with the least." (Socrates) b. "He is well paid that is well satisfied." (William Shakespeare) c. "He who is content can never be ruined." (Chinese Proverb) d. "He who wants little always have enough." (Johann Georg Zimmerman) e. "If you are not satisfied with a little, you will not be satisfied with much." (Unknown) f. "The contented man is never poor, the discontented never rich." (George Eliot) 2. Paul wrote that "...godliness with contentment is great gain." - 1 Timothy 6:6a. Godliness, which is godly living expressed in devotion to God, is of great value only when accompanied with contentment b. For as we have seen, covetousness (a lack of contentment) would render any service to God of no value C. ...1. In Fanny Crosby (1820-1925), a blind songwriter who wrote: O What a happy soul am I! Although I cannot see, I am resolved that in this world Contented I will be; How many blessings I enjoy That other people don't! To weep and sigh because I'm blind, I cannot, and I won't. 2. In Helen Keller (1880-1968); blind, deaf, and mute, yet she wrote: They took away what should have been my eyes, (But I remembered Milton's Paradise) They took away what should have been my ears, (Beethoven came and wiped away my tears) They took away what should have been my tongue, (But I talked with God when I was young) He would not let them take away my soul, Possessing that, I still possess the whole. 3. In the aged prisoner, Paul the apostle... a. Who saw how his imprisonment accomplished much good - Philippians 1:12-14b. Who had learned contentment - Philippians 4:10-12 [The virtue of contentment richly blessed the lives of these and countless others. But as Paul indicated, contentment is something "learned". How then does one develop contentment?] II. THE KEY TO A. IN GOD'S CARE...1. This is the reason given in our text for us to be content - Hebrews 13:5-6a. God has promised never to leave nor forsake us b. With the Lord as our helper, what can man do? - 1 John 4:42. This is the reason Jesus gave for us not to worry - Matthew 6:25-32a. We are of greater value to God than the birds or flowers b. He providentially cares for them, will He not do the same for us? -- The key to receiving this care is to put God's will first in our lives - Matthew 6:333. Contentment comes, then, when we trust God will provide what we need! B. KNOWING WHAT YOU CAN'T TAKE WITH YOU...1. As Paul discussed contentment, he pointed out certain truths - 1 Timothy 6:7a. We brought nothing into this world b. It is certain we can carry nothing out! (have you ever seen a hearse pulling a U-Haul trailer?) 2. Why then become anxious or worked up over things... a. That at best are only temporary b. That will wear out, be stolen, or left behind (or burned up at the coming of the Lord - 2 Peter 3:10) 3. Contentment comes, then, from knowing that material things are only temporary C. WHAT IS TRULY "" FOR LIFE...1. Paul also revealed what are the only true "essentials" to sustain life - 1 Timothy 6:8a. They are "food and clothing" b. Anything beyond this is a "luxury", for which we ought to be thankful 1) That includes "shelter", which many believe is a necessity 2) But millions live without shelter, and such is possible with the proper clothing 2. Since God has promised to provide food and clothing (Matthew 6:25 - 33), we can rest knowing that our "essentials" will be provided 3. Contentment comes, then, by realizing what is truly "essential" for life, for then we will realize how richly blessed we really are! D. THAT THINGS DO NOT SATISFY...1. Solomon observed this inadequacy of material things - Ecclesiastes 5:10a. Those who love silver (money) will never be satisfied b. The same is true with those who love abundance (what money can buy) 2. Material things do not meet the true needs of the soul – Ecclesiastes 6:7; cf. Isaiah 55:1-3a. C. S. Lewis suggested that God placed a longing in man, that man might seek for God - cf. Acts 17:26-27b. Sadly, many people try to fulfill that longing with material things c. They never succeed, for only one thing can fulfill it: God Himself! 3. Contentment comes, then, from understanding that material things will never provide lasting satisfaction E. FINALLY, TRUE IS A GIFT FROM GOD...1. Here is another observation Solomon made in his search for life's meaning: a. The ability to enjoy the fruits of one's labor is a gift from God - Ecclesiastes 2:24-26; Ecclesiastes 3:12-13; Ecclesiastes 5:18-20b. On the other hand, many are allowed to "gather" and "collect", but will not enjoy the fruits of their labor - cf. Ecclesiastes 2:26 b; 6:1-22. God has the ability to provide lasting satisfaction – Psalms 107:8-9a. He promises to give that which truly satisfies (makes one content) - Isaiah 55:1-3b. And in Christ, He enables one to be content - Philippians 4:11-13-- Contentment comes, then, when God sees fit to bless us with that which truly satisfies: "the sure mercies of David" (i.e., the blessings promised through the coming Messiah) 1. The virtue of contentment is a wonderful blessing, one that comes from God Himself... a. Whose Word reveals to us: 1) The temporary nature of material things 2) The inadequacy of material things to satisfy man 3) The things that are truly essential in life b. Who has promised to us: 1) To never leave us nor forsake us 2) To provide the true essentials in life 3) To fill our soul with that which truly satisfies 4) To enable us to enjoy the material blessings we do acquire in life 2. But what God has promised is contingent upon what Jesus said... "But seek first the kingdom of God and His righteousness, and all these things will be added to you" - Matthew 6:33 If you desire to be truly content, you must set as your priority the Will of God. Have you made His Will the primary focus of your life? Hebrews 13:6 Hebrews 13:6 --------------------------- ωστεG5620 SO THAT θαρρουνταςG2292 [G5723] ημαςG2248 λεγεινG3004 [G5721] WE MAY BOLDLY SAY, κυριοςG2962 "THE" LORD "IS" εμοιG1698 TO ME βοηθοςG998 A HELPER, καιG2532 AND ουG3756 φοβηθησομαιG5399 [G5700] I WILL NOT BE AFRAID : τιG5101 ποιησειG4160 [G5692] WHAT SHALL DO μοιG3427 TO ME ανθρωποςG444 MAN? boldly: Hebrews 4:16, Hebrews 10:19, Ephesians 3:12 The Lord: Genesis 15:1, Exodus 18:4, Deuteronomy 33:26, Deuteronomy 33:29, Psalms 18:1, Psalms 18:2, Psalms 27:1-3, Psalms 27:9, Psalms 33:20, Psalms 40:17, Psalms 54:4, Psalms 63:7, Psalms 94:17, Psalms 115:9-11, Psalms 118:7-9, Psalms 124:8, Psalms 146:3, Isaiah 41:10, Isaiah 41:14, Romans 8:31 I will: Psalms 56:4, Psalms 56:11, Psalms 56:12, Psalms 118:6, Daniel 3:16-18, Matthew 10:28, Luke 12:4, Luke 12:5 Genesis 26:24 - fear Genesis 28:15 - for I Exodus 40:29 - the altar Leviticus 25:20 - General Numbers 13:20 - good courage Deuteronomy 1:21 - fear not Deuteronomy 8:3 - doth Deuteronomy 20:3 - be ye terrified Joshua 17:18 - for thou shalt 1 Samuel 23:17 - Fear not 1 Samuel 30:6 - David 2 Samuel 10:12 - Be of good 1 Kings 17:6 - the ravens 1 Kings 17:8 - the word 1 Kings 18:2 - went to show Nehemiah 4:14 - General Psalms 23:1 - I shall Psalms 46:2 - will Psalms 91:5 - Thou Psalms 121:2 - My help Psalms 124:1 - The Lord Proverbs 10:3 - will Proverbs 19:23 - shall abide Isaiah 41:17 - I the God Isaiah 50:7 - the Lord Jeremiah 1:8 - for I am Jeremiah 40:5 - gave him Matthew 6:25 - Take Matthew 6:34 - for Luke 1:30 - General Luke 3:14 - and be Luke 10:19 - and nothing Luke 18:30 - manifold more Acts 11:29 - to send Acts 12:6 - the same Ephesians 6:17 - which Philippians 1:28 - in Philippians 4:5 - your Philippians 4:11 - I have 1 Timothy 6:8 - General Hebrews 11:23 - and they 1 Peter 5:7 - Casting Hebrews 13:6. We may boldly or confidently say that the Lord is our helper. Men may persecute us even to the extent of depriving us of the comforts of life, yet we should not fear about the outcome if we are faithful to Him. Hebrews 13:6 -------------------------------------------------------------------------------- So that we may boldly say (ὥστεθαρροῦνταςἡμᾶςλέγειν) Lit. so that, being of good courage, we say. Θαρρεῖν to be confident or bold, only here in Hebrews. Elsewhere only in Paul. The kindred form θαρσεῖν is used in N.T. only in the imperative θάρσει or θαρσεῖτε take courage. See Matthew 9:2; Mark 6:50; John 16:33; Acts 23:11. -------------------------------------------------------------------------------- The Lord is my helper, etc. From lxx, Psalms 107:6 with slight alteration. Here, what shall man do unto me is an independent clause. lxx inserts and: "my helper and I will not fear," and connects the last clause with "fear": "I will not fear what man will do." Hebrews 13:6 -------------------------------------------------------------------------------- So that we say (hτste hηmas legein). The usual construction (the infinitive) with hτste in the Koinι even when the idea is result instead of purpose. The accusative hηmas is that of general reference. -------------------------------------------------------------------------------- With good courage (tharrountas). Present active participle of tharreτ (Ionic and early Attic tharseτ, Matthew 9:2) as in 2 Corinthians 5:6; 2 Corinthians 5:8. The accusative agreeing with hηmas, "being of good courage." The quotation is from Psalms 118:6. -------------------------------------------------------------------------------- My helper (emoi boηthos). "Helper to me" (ethical dative emoi). Boηthos is old adjective (cf. boηtheτ, to help, Hebrews 2:18), often in LXX as substantive, here only in N.T. -------------------------------------------------------------------------------- I will not fear (ou phobηthηsomai). Volitive first future passive of phobeomai. "THE EPISTLE TO THE HEBREWS" Stability In Our Service To God (Hebrews 13:7-17) 1. Throughout his epistle, the author has exhorted his readers to "steadfastness"... a. With a warning not to drift away - Hebrews 2:1b. With a promise of becoming partakers of Christ - Hebrews 3:14c. With exhortations to be diligent - Hebrews 4:11; Hebrews 6:11-12d. With a reminder of God's faithfulness - Hebrews 10:23e. With a promise of great reward - Hebrews 10:35-36 2. As the epistle nears its end, we find some final exhortations that appear to encourage such steadfastness... a. They are sprinkled throughout Hebrews 13:7-17b. They are given in view of the danger of "various and strange doctrines" - Hebrews 13:9 3. The need for such exhortations is no less today as it was then... a. There are many various and strange doctrines today b. It is easy for us to forget the simplicity that is in Christ [If we are not to be carried about with various and strange doctrines, then "Stability In Our Service To God" is what we need. What can we glean from our text that will aid us in our steadfastness? First, there are...] I. THINGS TO (Hebrews 13:7-14) A. THOSE WHO FAITH IS WORTHY OF (Hebrews 13:7)1. In the original context of the epistle... a. The author here may have in reference those leaders who originally spoke the word of God to them b. That may have included the apostles themselves - cf. Hebrews 2:3c. "...considering the outcome of their conduct" may imply that they were dead, and that their faith served them well 2. But it would also be appropriate to remember the faithfulness of our "leaders" today a. Those elders who have spoken God's word to us b. Those elders whose faith enabled them to magnify Christ in both life and death 3. Not only remember them, but "whose faith follow" a. We should seek to emulate all those whose faith have set a good example - Philippians 3:17b. Especially those whose faith sustained them to the end! B. "JESUS CHRIST, THE SAME , TODAY, AND FOREVER" (Hebrews 13:8)1. In what way is "Jesus Christ, the same yesterday, today, and forever"? a. Certainly not in every respect, for He was once "in the flesh", but not today b. The context must determine, and the context pertains to: 1) The word of God which has been spoken - Hebrews 13:72) Various and strange doctrines - Hebrews 13:9c. It is therefore the doctrine of Jesus, which is unchangeable 2. One may therefore rightly ask whenever they hear of some strange or new doctrine: "Did Jesus or His apostles teach this?" - cf. Galatians 1:8-9 C. WHAT WE HAVE IN CHRIST (Hebrews 13:9-14)1. It is apparent the author has in mind the temptation to return to the Law a. To the dietary restrictions found in the Law b. To the altar and tabernacle of the Old Covenant 2. But what we have in Christ include: a. Hearts that are strengthened by grace, not food - Hebrews 13:91) An allusion to the dietary restrictions of Judaism 2) While they served their purpose, they did not provide what one really needs - cf. Colossians 3:20-23b. An altar from which those who serve in the physical tabernacle have no right to eat - Hebrews 13:10-131) The "altar" is likely a metonymy for the sacrifice offered on it 2) If so, then our "altar" is the sacrifice of Christ, which is of no benefit to those who hold to the Old Law - cf. Galatians 5:43) As our sacrifice (Christ), had to suffer "outside the gate" to provide our sanctification, so we should be willing to serve Him "outside the camp" (i.e., outside the physical religious community of Israel) c. A "city" which is yet to come - Hebrews 13:141) Like our father Abraham, we wait for the city "whose builder and maker is God" - Hebrews 11:9-102) We are but strangers and pilgrims on the earth, desiring that city which God has prepared - Hebrews 11:13-163) Therefore, it is not physical Jerusalem we long for, but "the holy city, New Jerusalem" - cf. Hebrews 12:22; Revelation 3:12; Revelation 21:1-2; Revelation 21:10-11 [Dare we jeopardize these wonderful blessings in Christ? Then remember the word and faith of those who are worthy of emulation, and that the doctrine of Jesus Christ will not change! As we seek "Stability In Our Service To God", there are also...] II. THINGS TO DO (Hebrews 13:15-17) A. OFFER TRUE TO GOD (Hebrews 13:15-16)1. We may not "serve the tabernacle" of the Old Covenant (Hebrews 13:10), but we do have "sacrifices" to offer - cf. 1 Peter 2:52. One is the sacrifice of praise - Hebrews 13:15a. That includes singing and prayer, which are the fruit of our lips b. In which we praise God as we give thanks to His name -- This we are to do "continually" (i.e., with stability in our service to God) 2. Another is the sacrifice of doing good and sharing - Hebrews 13:16a. With such sacrifices God is pleased b. They are like the "sweet-smelling aroma" of incense - Philippians 4:18 B. OBEY THOSE WHO RULE OVER US (Hebrews 13:17)1. Earlier he wrote of their previous leadership (Hebrews 13:7); now he writes of their present leadership 2. These are most likely their "elders" (also known as "bishops", "pastors") a. They were given the oversight of the local congregation - Acts 20:17; Acts 20:28; 1 Peter 5:1-2b. The souls of the congregation were "entrusted" to them - 1 Peter 5:33. They watch over us, as those who must one day give an account - Hebrews 13:174. Therefore we should "obey" and "submit" a. That their work will be one of joy, not grief b. If we grieve them in their work, it will not be profitable for us! -- Of course, this assumes they are leading the flock in the right direction (some elders do not, and may need rebuke - cf. Acts 20:28-30; 1 Timothy 5:19-20) 1. Do you wish to remain steadfast in your faith, with stability in your service to God? 2. Then remember such things as: a. Those worthy of emulation, and consider the outcome of their conduct b. Jesus Christ, whose doctrine is the same yesterday, today, and forever c. The blessings we have in Christ: 1) Hearts established by grace 2) An altar (the sacrifice of Jesus) to which some have no right 3) A heavenly city whose builder and maker is God 3. And be careful to do such things as: a. Offer the spiritual sacrifices of praise and doing good to others b. Obey those who have been entrusted to watch for our souls With such "Stability In Our Service To God", then by God's grace we too will be "the same yesterday, today, and forever"! Hebrews 13:8 Hebrews 13:8 --------------------------- ιησουςG2424 JESUS χριστοςG5547 CHRIST χθεςG5504 καιG2532 AND σημερονG4594 TODAY οG3588 "IS" THE αυτοςG846 SAME, καιG2532 AND ειςG1519 TO τουςG3588 THE αιωναςG165 AGES. Hebrews 1:12, Psalms 90:2, Psalms 90:4, Psalms 102:27, Psalms 102:28, Psalms 103:17, Isaiah 41:4, Isaiah 44:6, Malachi 3:6, John 8:56-58, James 1:17, Revelation 1:4, Revelation 1:8, Revelation 1:11, Revelation 1:17, Revelation 1:18 Genesis 43:12 - double Exodus 3:14 - I AM hath Exodus 3:15 - my memorial Exodus 38:1 - General Psalms 9:7 - But Psalms 93:2 - thou Psalms 102:12 - thou Isaiah 30:33 - of old Isaiah 43:13 - before Isaiah 46:4 - even to your Lamentations 5:19 - remainest Micah 5:2 - whose Habakkuk 1:12 - thou not Habakkuk 3:6 - his John 1:1 - the beginning John 1:15 - he was John 8:58 - Before Romans 16:26 - everlasting 2 Corinthians 1:19 - was not 2 Corinthians 1:20 - all Philippians 2:6 - in Colossians 1:17 - he 1 Timothy 6:16 - only 2 Timothy 1:3 - with Hebrews 7:24 - he continueth Revelation 4:8 - which Hebrews 13:8. ----------------------- This verse continues the thought begun in the preceding one, telling us what was the end or object or motive of the faithful lives of the rulers, namely, the Lord Jesus Christ. Since He is the same yesterday, and today, and forever, to have Him as the motive of one's life would insure a life of faithfulness till death. Hebrews 13:8 -------------------------------------------------------------------------------- Jesus Christ the same (ἹησοῦςΧριστὸςὁαὐτός) The A.V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In translation this is commonly corrected by inserting is: "Jesus Christ is the same," etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ. They lived and died in the faith that Jesus is The Christ— the Messiah. The readers were tempted to surrender this faith and to return to Judaism which denied Jesus's messiahship (comp. Hebrews 10:29). Hence the writer says, "hold fast and imitate their faith in Jesus as the Christ. He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts— Christ. Rend. therefore "Jesus is Christ." Observe that our writer rarely uses the formula Jesus Christ. In Hebrews 10:10 it occurs in a passage in which the messianic mission of Jesus is emphasized (see Hebrews 13:5; Hebrews 13:9), and in Hebrews 13:21, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse. Hebrews 13:8 -------------------------------------------------------------------------------- Jesus Christ is the same yesterday and today, yea and forever (Iηsous Christos echthes kai sηmeron ho autos kai eis tous aiτnas). There is no copula in the Greek. Vincent insists that estin be supplied between Iηsous and Christos, "Jesus is Christ," but it more naturally comes after Christos as the Revised Version has it. The old adverb echthes is rare in the N.T. (John 4:52; Acts 7:28; Hebrews 13:8). Here it refers to the days of Christ's flesh (Hebrews 2:3; Hebrews 5:7) and to the recent work of the leaders (Hebrews 13:7). "Today" (sηmeron, Hebrews 3:15) is the crisis which confronts them. "Forever" (eis tous aiτnas) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same" (Hebrews 1:12) and the revelation of God in him (Hebrews 1:1-2) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man. Hebrews 13:9 Hebrews 13:9 --------------------------- διδαχαιςG1322 WITH ποικιλαιςG4164 VARIOUS καιG2532 AND ξεναιςG3581 STRANGE μηG3361 περιφερεσθεG4064 [G5744] BE NOT CARRIED ABOUT; καλονG2570 γαρG1063 FOR "IT IS" GOOD "FOR" χαριτιG5485 WITH GRACE βεβαιουσθαιG950 [G5745] TO BE τηνG3588 THE καρδιανG2588 HEART. ουG3756 NOT βρωμασινG1033 MEATS; ενG1722 IN οιςG3739 WHICH ουκG3756 NOT ωφεληθησανG5623 [G5681] WERE οιG3588 THOSE WHO περιπατησαντεςG4043 [G5660] WALKED " THEREIN ". carried: Matthew 24:4, Matthew 24:24, Acts 20:30, Romans 16:17, Romans 16:18, 2 Corinthians 11:11-15, Galatians 1:6-9, Ephesians 4:14, Ephesians 5:6, Colossians 2:4, Colossians 2:8, 2 Thessalonians 2:2, 1 Timothy 4:1-3, 1 Timothy 6:3-5, 1 Timothy 6:20, 1 John 4:1, Jude 1:3 it is: Acts 20:32, 2 Corinthians 1:21, Galatians 6:1, 2 Thessalonians 2:17, 2 Timothy 2:1, 2 Timothy 2:2 not with: Hebrews 9:9, Hebrews 9:10, Leviticus 11:1-47, Deuteronomy 14:3-21, Acts 10:14-16, Romans 14:2, Romans 14:6, Romans 14:17, 1 Corinthians 6:13, 1 Corinthians 8:8, Colossians 2:16-20, 1 Timothy 4:3-5, Titus 1:14, Titus 1:15 Leviticus 11:2 - General Psalms 112:8 - heart Isaiah 55:2 - do ye Matthew 15:9 - teaching Matthew 15:11 - that which goeth Mark 7:15 - nothing Luke 5:38 - General John 6:63 - the flesh Acts 13:43 - the grace Acts 16:5 - so Romans 1:11 - to the Romans 3:1 - advantage 1 Corinthians 3:12 - wood 1 Corinthians 13:3 - profiteth 1 Corinthians 14:6 - what shall I 2 Corinthians 11:3 - so Galatians 2:13 - carried Colossians 2:20 - subject 1 Timothy 1:4 - godly 1 Timothy 4:8 - bodily 1 Timothy 4:16 - unto the 2 Timothy 2:14 - to no 2 Timothy 3:10 - my Hebrews 7:18 - the weakness James 1:6 - he James 2:14 - What 2 Peter 1:12 - and be Hebrews 13:9. ----------------------- The divers (different) and strange (from the outside) doctrines (or teachings) refers especially to the disturbances of the Judaizers. To be carried about indicates something that can be moved with the wind and hence having very little weight. Paul wishes them to be established or firmly set with the grace or favor of Christ, instead of relying on the regulations of the old law regarding meats. A few more verses are devoted to some contrasts and likenesses between the two dispensations. Hebrews 13:9 -------------------------------------------------------------------------------- Be not carried about (μὴπαραφέρεσθε) A.V. follows T.R. περιφέρεσθε. Rend. "carried away." The present tense indicates a present and active danger. -------------------------------------------------------------------------------- With divers and strange doctrines (διδαχαῖςποικίλαιςκαὶξέναις) For "doctrines" rend. "teachings." These teachings represent various phases of one radical error— the denial of Jesus's messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer's mind would naturally turn to the prescriptions concerning clean and unclean meats and sacrificial festivals. See next clause. These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching. Comp. Galatians 1:6-9. For ποικίλαις see on 2 Timothy 3:16. -------------------------------------------------------------------------------- That the heart be established (βεβαιοῦσθαιτὴνκαρδίαν) There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9; Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8; Hebrews 3:10; Hebrews 3:12; Hebrews 3:15; Hebrews 4:7; Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, "it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith": Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. -------------------------------------------------------------------------------- With grace, not with meats (χάριτιοὐβρώμασιν) The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2; Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5; Ephesians 2:7-8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9; Hebrews 9:13-14; Hebrews 10:1-2; Hebrews 10:4. -------------------------------------------------------------------------------- Which have not profited them that have been occupied therein (ἐνοἶςοὐκὠφελήθησανοἱπεριπατοῦντες) Lit. in the which they who walked were not profited. Περιπατεῖν to walk about is often used to express habitual practice or general conduct of life. See Romans 6:4; 2 Corinthians 10:3; Ephesians 2:10; Colossians 3:7; Colossians 4:5. Hebrews 13:9 -------------------------------------------------------------------------------- Be not carried away (mη parapheresthe). Prohibition with mη and present passive imperative of parapherτ, old verb to lead along (Jude 1:12), to carry past (Mark 14:36), to lead astray as here. -------------------------------------------------------------------------------- By divers and strange teachings (didachais poikilais kai xenais). For poikilos (many coloured) see Hebrews 2:4. Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16. -------------------------------------------------------------------------------- That the heart be established by grace (chariti bebaiousthai tηn kardian). Present passive infinitive of bebaioτ (from bainτ) to make stable with the instrumental case chariti (by grace) and the accusative of general reference (tηn kardian). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. -------------------------------------------------------------------------------- That occupied themselves (hoi peripatountes). "That walked" in the ritualistic Jewish rules about meats. -------------------------------------------------------------------------------- Were not profited (ouk τphelηthηsan). First aorist passive indicative of τpheleτ, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses. Hebrews 13:10 Hebrews 13:10 --------------------------- εχομενG2192 [G5719] WE HAVE θυσιαστηριονG2379 AN ALTAR εξG1537 OF ουG3739 WHICH φαγεινG5315 [G5629] TO EAT ουκG3756 εχουσινG2192 [G5719] THEY HAVE NOT εξουσιανG1849 οιG3588 WHO τηG3588 THE σκηνηG4633 λατρευοντεςG3000 [G5723] SERVE; an altar: 1 Corinthians 5:7, 1 Corinthians 5:8, 1 Corinthians 9:13, 1 Corinthians 10:17, 1 Corinthians 10:20 serve: Numbers 3:7, Numbers 3:8, Numbers 7:5 Genesis 8:20 - builded Exodus 27:1 - altar of shittim wood Exodus 37:25 - General Exodus 38:1 - the altar Exodus 40:6 - General Exodus 40:29 - the altar Numbers 7:84 - the dedication Deuteronomy 26:4 - before the Judges 21:4 - built there 2 Chronicles 7:7 - hallowed Isaiah 6:6 - which Isaiah 19:19 - General Isaiah 53:10 - when thou shalt make his soul Isaiah 60:7 - they shall Ezekiel 44:29 - eat Ezekiel 45:17 - he shall prepare Luke 5:38 - General Hebrews 13:10. ----------------------- The Mosaic system had a literal altar service on which animals were burned in sacrifice. Some parts of the beasts were reserved for food to be eaten by the priests who performed the service. We Christians also have an altar that is not a literal or temporal one; it is the sacrificial service of Christ. Those who accept the teaching of the Judaizers in going back to the old tabernacle, forfeit their right to the benefits of Christ's sacrifice; they have fallen from grace (Galatians 5:4). Hebrews 13:10 -------------------------------------------------------------------------------- Those who persist in adhering to the Jewish economy can have no part in the blessing of the new covenant. The two are mutually exclusive. The statement is cast in the mould of the Jewish sacrificial ritual, and in the figure of eating a sacrificial meal. -------------------------------------------------------------------------------- We have an altar (ἔχομενθυσιαστήριον) It is a mistake to try to find in the Christian economy some specific object answering to altar—either the cross, or the eucharistic table, or Christ himself. Rather the ideas of approach to God,— sacrifice, atonement, pardon and acceptance, salvation,— are gathered up and generally represented in the figure of an altar, even as the Jewish altar was the point at which all these ideas converged. The application in this broader and more general sense is illustrated by Ignatius: "If one be not within the altar (ἐντὸςτοῦθυσιαστηρίου the sacred precinct), he lacketh the bread of God.... Whosoever, therefore, cometh not to the congregation (ἐπὶτὸαὐτὸ), he doth thereby show his pride, and hath separated himself," Eph. v. Ignatius here uses the word, not of a literal altar, but of the church. Comp. Trall. vii. Again: "Hasten to come together as to one temple, even God; to one altar, even to one Jesus Christ," Magn. vii. -------------------------------------------------------------------------------- Of which— to eat (εξοὗ—φαγεῖν) The foundation of the figure is the sacrifice of the peace or thank-offering, in which the worshippers partook of the sacrifice. See Leviticus 7:29-35; Deuteronomy 12:6; Deuteronomy 27:7. The peace-offerings were either public or private. The two lambs offered every year at Pentecost (Leviticus 23:19) were a public offering, and their flesh was eaten only by the officiating priests, and within the holy place. The other public peace-offerings, after the priests had received their share, were eaten by the offerers themselves. Jehovah thus condescended to be the guest of his worshippers. The large scale on which such festivals were sometimes celebrated is illustrated in 1 Kings 8:63. In private peace-offerings, the breast of the victim belonged to the Lord, who gave it to the priests (Leviticus 7:30), and the right shoulder was given directly to the priests by Israel (Leviticus 7:32). After the ritual of waving, the entrails were consumed, and the rest was eaten by the priest or the worshippers and their invited guests, among whom were specially included the poor and the Levites. -------------------------------------------------------------------------------- Right (ἐξουσίαν) See on John 1:12. -------------------------------------------------------------------------------- Which serve the tabernacle (οἱτῃσκηνῃλατρεύοντες) This does not mean the priests only, but the worshippers also. Σκηνή tabernacle is used figuratively for the whole ceremonial economy. A reference to the priests alone is entirely foreign to the context, and to the whole drift of the discussion which contrasts the privileges of Christians at large (we) with those of Israel at large. The writer is speaking in the present tense, of institutions in operation in his own time, to which tabernacle, in any other than a figurative sense, would be inappropriate. Moreover, λατρεύειν to serve is used throughout the N.T., with the single exception of Heb 8:5, of the service of the worshipper and not of the priest. Hebrews 13:10 -------------------------------------------------------------------------------- We have an altar (echomen thusiastηrion). We Christians have a spiritual altar (thusiastηrion), not a literal one (Hebrews 7:13). This metaphor is carried out. -------------------------------------------------------------------------------- Whereof (ex hou). Our spiritual altar. -------------------------------------------------------------------------------- The tabernacle (tηi skηnηi). Dative case with latreuontes (serve), skηnη being used for "the whole ceremonial economy" (Vincent) of Judaism. Hebrews 13:11 Hebrews 13:11 --------------------------- ωνG3739 γαρG1063 FOR OF THOSE WHOSE εισφερεταιG1533 [G5743] IS BROUGHT ζωωνG2226 τοG3588 ANIMALS αιμαG129 BLOOD " AS " περιG4012 FOR αμαρτιαςG266 SIN ειςG1519 INTO ταG3588 THE αγιαG39 HOLIES διαG1223 BY τουG3588 THE αρχιερεωςG749 HIGH PRIEST, τουτωνG5130 OF THESE ταG3588 THE σωματαG4983 BODIES κατακαιεταιG2618 [G5743] ARE BURNED εξωG1854 OUTSIDE τηςG3588 THE παρεμβοληςG3925 CAMP. the bodies: Exodus 29:14, Leviticus 4:5-7, Leviticus 4:11, Leviticus 4:12, Leviticus 4:16-21, Leviticus 6:30, Leviticus 9:9, Leviticus 9:11, Leviticus 16:14-19, Leviticus 16:27, Numbers 19:3 Exodus 33:7 - went out Leviticus 1:16 - by the place Leviticus 6:11 - without Leviticus 8:17 - General Numbers 15:35 - stone him Ezekiel 43:21 - burn Matthew 21:39 - cast Matthew 27:32 - as Mark 12:8 - cast John 19:17 - went Revelation 14:20 - without Hebrews 13:11. ----------------------- The bodies of those beasts, etc. (See Exodus 29:14.) The blood of those beasts was used in the most holy place while the bodies were taken to the outside of the camp and burned as a sacrifice for sin. Hebrews 13:11 -------------------------------------------------------------------------------- The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies of the Great Day of Atonement. See Leviticus 16, and comp. Hebrews 9:7. Of the victims offered on that occasion neither people nor priest were allowed to eat. The blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy-seat, and afterward on the horns of the great altar outside; and the bodies of the slain animals were burned in a clean place outside of the camp or city. -------------------------------------------------------------------------------- Beasts (ζώων) Lit. living creatures. The victims for the Day of Atonement were a bullock and two young goats for sin-offerings, and two rams for burnt-offerings. Only one goat, chosen by lot, was slain; the other served as the scape-goat. Ζῶον animal is not used elsewhere of a sacrificial victim, either in N.T. or lxx. The word in N.T. mostly in Revelation. See on Revelation 1:16; see on Hebrews 4:6. -------------------------------------------------------------------------------- Without the camp (ἔξωτῆςπαρεμβολῆς) Burning without the camp was also required in the case of victims offered at the consecration of the priests, Exodus 29:14; at the sin-offering for the priest, Leviticus 4:11-12; and at the sin-offering for the congregation, Leviticus 4:21. For παρεμβολή camp, see on Acts 21:34. Hebrews 13:11 -------------------------------------------------------------------------------- Of those beasts whose blood (hτn zττn to haima toutτn). The antecedent (zττn) of hτn is here incorporated and attracted into the case of the relative, "the blood of which beasts" and then toutτn (genitive demonstrative) is added, "of these." Cf. Leviticus 4:12-13; Leviticus 4:21; Leviticus 16:27 for the Old Testament ritual in such cases. This is the only example in the LXX or N.T. where zττn (animal) is used of a sacrificial victim. See also Exodus 29:14; Exodus 32:26-27 for burning without the camp. Hebrews 13:12 Hebrews 13:12 --------------------------- διοG1352 καιG2532 ALSO ιησουςG2424 JESUS, ιναG2443 THAT αγιασηG37 [G5661] HE MIGHT διαG1223 BY τουG3588 ιδιουG2398 HIS OWN αιματοςG129 BLOOD τονG3588 THE λαονG2992 PEOPLE, εξωG1854 OUTSIDE τηςG3588 THE πυληςG4439 GATE επαθενG3958 [G5627] : sanctify: Hebrews 2:11, Hebrews 9:13, Hebrews 9:14, Hebrews 9:18, Hebrews 9:19, Hebrews 10:29, John 17:19, John 19:34, 1 Corinthians 6:11, Ephesians 5:26, 1 John 5:6-8 suffered: Leviticus 24:23, Numbers 15:36, Joshua 7:24, Mark 15:20-24, John 19:17, John 19:18, Acts 7:58 Leviticus 9:11 - General Leviticus 17:11 - I have Numbers 15:35 - stone him Psalms 22:6 - a reproach Ezekiel 43:21 - burn Matthew 27:31 - and led Matthew 27:32 - as Luke 20:15 - they Luke 23:33 - when Acts 14:19 - drew 1 Corinthians 1:2 - sanctified Hebrews 10:10 - we Hebrews 10:14 - them Hebrews 13:22 - suffer 1 John 5:8 - the blood Revelation 7:14 - the blood Revelation 11:8 - our Lord Revelation 14:20 - without Hebrews 13:12. ----------------------- There is a beautiful parallel drawn here between the bodies referred to and that of Christ. He was taken outside the city of Jerusalem to be put to shame by death on the cross as the worst of criminals. Hebrews 13:12 -------------------------------------------------------------------------------- That he might sanctify the people (ἵναἁγιάσῃτὸνλαόν) Ἁγιάζειν to sanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι, as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation (ἔθνοςἅγιον), a people "prepared for the Lord" (Luke 1:17); a true Israel of God. Ὁλαός the people, or λαός my people, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5; Hebrews 7:11; Hebrews 7:27; Hebrews 9:7; Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. -------------------------------------------------------------------------------- With his own blood (διὰτοῦἰδίουαἵματος) In contrast with the blood of animal-sacrifices. Comp. Hebrews 9:12; Hebrews 9:28. -------------------------------------------------------------------------------- Suffered (ἔπαθεν) Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has παθήματατοῦΧριστοῦ sufferings of Christ, 2 Corinthians 1:5; Philippians 3:10 (αὐτοῦ). -------------------------------------------------------------------------------- Without the gate (ἔξωτῆςπύλης) Gate is substituted for camp (Hebrews 13:11), as more appropriate to a city. Hebrews 13:12 -------------------------------------------------------------------------------- Wherefore Jesus also (dio kai Iηsous). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (Hebrews 9:13 to Hebrews 10:18). The purpose of Jesus is shown (hina hagiasηi, hina and the first aorist active subjunctive of hagiazτ, to sanctify), the means employed (dia tou idiou haimatos, by his own blood), the place of his suffering (epathen, as in Hebrews 5:8) is also given (exτ tηs pulηs, outside the gate, implied in John 19:17) which phrase corresponds to "outside the camp" of Hebrews 13:11. Hebrews 13:13 Hebrews 13:13 --------------------------- τοινυνG5106 εξερχωμεθαG1831 [G5741] WE SHOULD GO FORTH προςG4314 TO αυτονG846 HIM εξωG1854 OUTSIDE τηςG3588 THE παρεμβοληςG3925 CAMP, τονG3588 ονειδισμονG3680 αυτουG846 HIS φεροντεςG5342 [G5723] BEARING; Hebrews 11:26, Hebrews 12:3, Matthew 5:11, Matthew 10:24, Matthew 10:25, Matthew 16:24, Matthew 27:32, Matthew 27:39-44, Luke 6:22, Acts 5:41, 1 Corinthians 4:10-13, 2 Corinthians 12:10, 1 Peter 4:4, 1 Peter 4:14-16 Psalms 31:11 - I was Psalms 96:8 - bring Psalms 109:25 - a reproach Psalms 119:22 - Remove Son 3:11 - Go Jeremiah 20:8 - the word Jeremiah 20:18 - with Mark 8:34 - follow Mark 8:38 - ashamed Mark 15:19 - they smote Luke 9:26 - whosoever Luke 23:33 - when John 8:22 - Will John 8:48 - thou Acts 7:58 - cast Acts 14:19 - drew Acts 17:32 - some 1 Corinthians 7:29 - the time 1 Corinthians 13:7 - Beareth 2 Corinthians 6:8 - evil 1 Timothy 4:10 - therefore Hebrews 10:33 - by reproaches Revelation 2:3 - hast borne Revelation 20:9 - the camp Hebrews 13:13. ---------------------- But this humiliating treatment of Jesus was imposed upon him by his enemies, although it was a part of God's great plan of salvation to be accomplished through His only begotten Son. True followers of Him therefore will not be ashamed to "stand by" Him in his humiliation and will take joy in sharing in the reproach. Hebrews 13:13 -------------------------------------------------------------------------------- Bearing his reproach (τὸνὀνειδισμὸναὐτοῦφέροντες) The reproach of exclusion from the Jewish commonwealth. Hebrews 13:13 -------------------------------------------------------------------------------- Let us therefore go forth to him (toinun exerchτmetha pros auton). Inferential particle (toi, nun), usually post-positive (Luke 20:25; 1 Corinthians 9:26) only N.T. examples. Present middle volitive subjunctive of exerchomai. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach" (ton oneidismon autou pherontes) as Jesus himself endured the Cross despising the shame (Hebrews 12:2) and as Moses accepted "the reproach of the Messiah" (Hebrews 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans 8:1-2) in it. This is the great passionate plea of the whole Epistle. Hebrews 13:14 Hebrews 13:14 --------------------------- ουG3756 NOT γαρG1063 FOR εχομενG2192 [G5719] WE HAVE ωδεG5602 HERE μενουσανG3306 [G5723] AN ABIDING πολινG4172 CITY, αλλαG235 BUT τηνG3588 THE μελλουσανG3195 [G5723] COMING ONE επιζητουμενG1934 [G5719] WE ARE SEEKING FOR. Hebrews 11:26, Hebrews 12:3, Matthew 5:11, Matthew 10:24, Matthew 10:25, Matthew 16:24, Matthew 27:32, Matthew 27:39-44, Luke 6:22, Acts 5:41, 1 Corinthians 4:10-13, 2 Corinthians 12:10, 1 Peter 4:4, 1 Peter 4:14-16 Psalms 31:11 - I was Psalms 96:8 - bring Psalms 109:25 - a reproach Psalms 119:22 - Remove Son 3:11 - Go Jeremiah 20:8 - the word Jeremiah 20:18 - with Mark 8:34 - follow Mark 8:38 - ashamed Mark 15:19 - they smote Luke 9:26 - whosoever Luke 23:33 - when John 8:22 - Will John 8:48 - thou Acts 7:58 - cast Acts 14:19 - drew Acts 17:32 - some 1 Corinthians 7:29 - the time 1 Corinthians 13:7 - Beareth 2 Corinthians 6:8 - evil 1 Timothy 4:10 - therefore Hebrews 10:33 - by reproaches Revelation 2:3 - hast borne Revelation 20:9 - the camp Hebrews 13:14. ----------------------- The material things of this world are all finally to pass away. Even the cherished city of Jerusalem in which was located the temple and center of the Mosaic worship, was then about to be destroyed by the Romans. Then why not give attention to the service under Christ which will prepare one for the city which is to come and which will never pass away. Hebrews 13:14 -------------------------------------------------------------------------------- For here have we no continuing city (οὐγὰρἔχομενὧδεμένουσανπόλιν) Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9; Hebrews 9:23-24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9; Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. -------------------------------------------------------------------------------- One to come (τὴνμέλλουσαν) Rend. "that which is to come." The heavenly Jerusalem. Comp. Hebrews 11:10; Hebrews 11:13-16. -------------------------------------------------------------------------------- The course of thought in Hebrews 13:9-14 is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security— rather than by the consciousness of having partaken of meats ceremonially clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace. -------------------------------------------------------------------------------- Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism, participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar. -------------------------------------------------------------------------------- The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law, you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale. Hebrews 13:14 -------------------------------------------------------------------------------- An abiding city (menousan polin). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Hebrews 11:10). Hebrews 13:15 Hebrews 13:15 --------------------------- διG1223 BY αυτουG846 HIM ουνG3767 αναφερωμενG399 [G5725] WE SHOULD OFFER θυσιανG2378 "THE" αινεσεωςG133 OF PRAISE διαπαντοςG1275 τωG3588 θεωG2316 TO GOD, τουτεστινG5123G5123 [G5748] THAT IS, καρπονG2590 FRUIT χειλεωνG5491 OF "THE" LIPS ομολογουντωνG3670 [G5723] τωG3588 ονοματιG3686 αυτουG846 TO HIS NAME. him: Hebrews 7:25, John 10:9, John 14:6, Ephesians 2:18, Colossians 3:17, 1 Peter 2:5 the sacrifice: Leviticus 7:12, 2 Chronicles 7:6, 2 Chronicles 29:31, 2 Chronicles 33:16, Ezra 3:11, Nehemiah 12:40, Nehemiah 12:43, Psalms 50:14, Psalms 50:23, Psalms 69:30, Psalms 69:31, Psalms 107:21, Psalms 107:22, Psalms 116:17-19, Psalms 118:19, Psalms 136:1-26, Psalms 145:1-21, Isaiah 12:1, Isaiah 12:2, Ephesians 5:19, Ephesians 5:20, Colossians 1:12, Colossians 3:16, 1 Peter 4:11, Revelation 4:8-11, Revelation 5:9-14, Revelation 7:9-12, Revelation 19:1-6 the fruit: Genesis 4:3, Genesis 4:4, Hosea 14:2, Romans 6:19, Romans 12:1 giving thanks to: Gr. confessing to, Psalms 18:49, marg. Matthew 11:25, Luke 10:21, Gr. Genesis 8:20 - builded Leviticus 1:17 - it is Leviticus 22:29 - General Numbers 7:62 - General Numbers 29:25 - General Deuteronomy 12:14 - General Deuteronomy 26:3 - the priest Deuteronomy 33:19 - they shall Psalms 4:5 - Offer Psalms 9:1 - praise Psalms 19:14 - Let Psalms 27:6 - therefore Psalms 51:15 - mouth Psalms 63:3 - lips Psalms 66:13 - go into Psalms 92:1 - good Psalms 96:8 - bring Psalms 100:4 - be thankful Psalms 107:31 - Oh that men Psalms 118:2 - General Psalms 118:27 - bind Psalms 119:108 - Accept Psalms 145:10 - and thy saints Proverbs 22:18 - fitted Son 4:11 - lips Son 7:9 - the roof Isaiah 26:13 - by thee Isaiah 43:21 - General Isaiah 56:7 - their burnt Isaiah 57:19 - the fruit Isaiah 60:7 - they shall Jeremiah 17:26 - sacrifices of Jer 33:11 - sacrifice Jeremiah 33:18 - General Ezekiel 20:40 - there shall Ezekiel 43:27 - make Ezekiel 45:17 - peace offerings Daniel 6:10 - gave Jonah 2:9 - I will sacrifice Malachi 1:11 - incense Malachi 3:3 - an Matthew 13:23 - beareth John 14:13 - in my Romans 1:8 - through Romans 16:27 - God 1 Corinthians 15:58 - in the 2 Corinthians 4:15 - the abundant Ephesians 3:21 - by Ephesians 5:4 - but Philippians 1:11 - are Philippians 2:17 - the sacrifice Colossians 2:7 - with Colossians 3:15 - and be 1 Thessalonians 5:18 - every Hebrews 13:15. ----------------------- Instead of the material incense that was used with the sacrifices of the Mosaic system, let us offer the kind that is spiritual. Instead of the fruit of the field or sheepfold, let it be the fruit of our lips in the form of praise to God for all the wonderful blessings which we have received. Hebrews 13:15 By him therefore (δἰαὐτοῦ) Rend. "through him." Omit therefore. A.V. follows T.R. οὖν. Through Jesus, and not through the Jewish ritual. -------------------------------------------------------------------------------- Let us offer (ἀναφέρωμεν) Lit. bring up the offering to the altar. See James 2:21, where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. 1 Peter 2:5. -------------------------------------------------------------------------------- The sacrifice of praise (θυσίαναἰνέσεως) The Levitical term for a thank-offering. See lxx, Leviticus 7:2-3; Leviticus 7:5; 2 Chronicles 29:31; 2 Chronicles 33:16; Psalms 50:14; Psalms 50:23; Psalms 106:22; Psalms 115:8. Ἄινεσις praise, N.T.o. Often in lxx, oClass. For "the sacrifice" rend. "a sacrifice." The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, "in the future time all sacrifices shall cease; but praises shall not cease." Philo says: "They offer the best sacrifice who glorify with hymns the savior and benefactor, God." -------------------------------------------------------------------------------- That is the fruit of our lips (τουτέστινκαρπὸνχειλέων) Omit our. From lxx of Hos 14:3, where the Hebrew reads, "we will account our lips as calves" (offered in sacrifice). Comp. Isaiah 57:19. -------------------------------------------------------------------------------- Giving thanks to his name (ὁμολογούντωντῳὀνόματιαὐτοῦ) The phrase N.T.o , olxx. Rend. "of lips which make confession to his name." Hebrews 13:15 -------------------------------------------------------------------------------- Through him (di’ autou). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. -------------------------------------------------------------------------------- Let us offer up (anapherτmen). Present active volitive subjunctive of anapherτ, "let us keep on offering up." Jesus is living and let us go to him. -------------------------------------------------------------------------------- A sacrifice of praise (thusian aineseτs). This phrase occurs in Leviticus 7:12. The word ainesis (from aineτ, to praise), common in LXX, is only here in N.T. -------------------------------------------------------------------------------- The fruit of lips (karpon cheileτn). In apposition (tout ’ estin) and explanation of thusian aineseτs. Cf. Hosea 14:3; Isaiah 57:19. -------------------------------------------------------------------------------- Which made confession to his name (homologountτn tτi onomati autou). This use of homologeτ with the dative in the sense of praise like exomologeτ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, Vocabulary). Hebrews 13:16 Hebrews 13:16 --------------------------- τηςG3588 δεG1161 ευποιιαςG2140 BUT OF DOING GOOD καιG2532 AND κοινωνιαςG2842 OF μηG3361 επιλανθανεσθεG1950 [G5737] BE NOT , τοιαυταιςG5108 γαρG1063 FOR WITH SUCH θυσιαιςG2378 ευαρεστειταιG2100 [G5743] οG3588 IS WELL PLEASED θεοςG2316 GOD. to do: Hebrews 13:1, Hebrews 13:2, Psalms 37:3, Matthew 25:35-40, Luke 6:35, Luke 6:36, Acts 9:36, Acts 10:38, Galatians 6:10, 1 Thessalonians 5:15, 2 Thessalonians 3:13, 3 John 1:11 communicate: Luke 18:22, Romans 12:13, 2 Corinthians 9:12, 2 Corinthians 9:13, Galatians 6:6, Ephesians 4:28, Philippians 4:14, 1 Timothy 6:18, Philemon 1:6 with such: Hebrews 6:10, Psalms 51:19, Micah 6:7, Micah 6:8, Philippians 4:18 Genesis 8:20 - builded Leviticus 1:17 - it is Numbers 6:21 - beside that Numbers 15:4 - a meat Deuteronomy 15:10 - because Deuteronomy 33:19 - they shall Psalms 4:5 - Offer Psalms 34:14 - do Psalms 37:21 - righteous Psalms 37:23 - delighteth Psalms 37:27 - do good Psalms 51:17 - sacrifices Psalms 96:8 - bring Psalms 112:9 - dispersed Proverbs 22:9 - He that hath a bountiful eye Proverbs 28:27 - that giveth Proverbs 31:20 - she reacheth Isaiah 60:7 - they shall Jeremiah 33:18 - General Malachi 1:11 - incense Malachi 3:3 - an Matthew 5:42 - General Matthew 6:2 - when Matthew 13:23 - beareth Luke 11:41 - rather Luke 21:23 - woe John 5:29 - done good Acts 10:4 - thine Acts 20:35 - It is Romans 8:8 - please Romans 15:16 - offering up 1 Corinthians 15:58 - in the 2 Corinthians 4:15 - the abundant 2 Corinthians 8:10 - expedient Galatians 2:10 - that Ephesians 3:21 - by Philippians 1:11 - are Philippians 2:17 - the sacrifice Colossians 1:10 - all 1 Thessalonians 4:1 - to please 1 Timothy 2:3 - this Hebrews 13:21 - working 1 Peter 2:5 - spiritual 1 Peter 3:11 - do 1 Peter 4:9 - hospitality 1 John 3:17 - whoso Hebrews 13:16. ----------------------- Not that all physical or temporal services are to be dropped from our activities. We may still do good to others by communicating or sharing with them the good things necessary to their personal wellbeing. God is still pleased with that kind of sacrifices. Hebrews 13:16 -------------------------------------------------------------------------------- But to do good and to communicate forget (τῆςδὲεὐποιῒαςκαὶκοινωνίαςμὴἐπιλανθάνεσθε) Lit. but be not forgetful of doing good and communicating. Ἑυποιῒα beneficence, N.T.o, olxx, oClass. For κοινωνία communication, of alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν to impart, Romans 12:13; Romans 15:27; Philippians 4:15. Hebrews 13:16 -------------------------------------------------------------------------------- To do good (tηs eupoiias). Genitive case. Late compound from eupoios (eupoieτ), common in Epictetus, but here only in N.T., a doing good. -------------------------------------------------------------------------------- To communicate (koinτnias). Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1-2; James 1:27) are all inward and ethical. -------------------------------------------------------------------------------- Forget not (mη epilanthanesthe). Prohibition with mη and the present middle imperative of epilanthanτ (Hebrews 6:10; Hebrews 13:2). Here with the genitive case. -------------------------------------------------------------------------------- Is well pleased (euaresteitai). Present passive indicative of euaresteτ (Hebrews 11:5). With the associative instrumental case thusiais (sacrifices). Hebrews 13:17 Hebrews 13:17 --------------------------- πειθεσθεG3982 [G5732] OBEY τοιςG3588 ηγουμενοιςG2233 [G5740] υμωνG5216 YOUR LEADERS, καιG2532 AND υπεικετεG5226 [G5720] BE : αυτοιG846 γαρG1063 FOR THEY αγρυπνουσινG69 [G5719] WATCH υπερG5228 FOR τωνG3588 ψυχωνG5590 υμωνG5216 YOUR SOULS, ωςG5613 AS λογονG3056 ACCOUNT αποδωσοντεςG591 [G5694] ABOUT TO RENDER; ιναG2443 THAT μεταG3326 WITH χαραςG5479 JOY τουτοG5124 THIS ποιωσινG4160 [G5725] THEY MAY DO, καιG2532 AND μηG3361 NOT στεναζοντεςG4727 [G5723] αλυσιτελεςG255 γαρG1063 FOR υμινG5213 FOR YOU " WOULD BE " τουτοG5124 THIS. to do: Hebrews 13:1, Hebrews 13:2, Psalms 37:3, Matthew 25:35-40, Luke 6:35, Luke 6:36, Acts 9:36, Acts 10:38, Galatians 6:10, 1 Thessalonians 5:15, 2 Thessalonians 3:13, 3 John 1:11 communicate: Luke 18:22, Romans 12:13, 2 Corinthians 9:12, 2 Corinthians 9:13, Galatians 6:6, Ephesians 4:28, Philippians 4:14, 1 Timothy 6:18, Philemon 1:6 with such: Hebrews 6:10, Psalms 51:19, Micah 6:7, Micah 6:8, Philippians 4:18 Genesis 8:20 - builded Leviticus 1:17 - it is Numbers 6:21 - beside that Numbers 15:4 - a meat Deuteronomy 15:10 - because Deuteronomy 33:19 - they shall Psalms 4:5 - Offer Psalms 34:14 - do Psalms 37:21 - righteous Psalms 37:23 - delighteth Psalms 37:27 - do good Psalms 51:17 - sacrifices Psalms 96:8 - bring Psalms 112:9 - dispersed Proverbs 22:9 - He that hath a bountiful eye Proverbs 28:27 - that giveth Proverbs 31:20 - she reacheth Isaiah 60:7 - they shall Jeremiah 33:18 - General Malachi 1:11 - incense Malachi 3:3 - an Matthew 5:42 - General Matthew 6:2 - when Matthew 13:23 - beareth Luke 11:41 - rather Luke 21:23 - woe John 5:29 - done good Acts 10:4 - thine Acts 20:35 - It is Romans 8:8 - please Romans 15:16 - offering up 1 Corinthians 15:58 - in the 2 Corinthians 4:15 - the abundant 2 Corinthians 8:10 - expedient Galatians 2:10 - that Ephesians 3:21 - by Philippians 1:11 - are Philippians 2:17 - the sacrifice Colossians 1:10 - all 1 Thessalonians 4:1 - to please 1 Timothy 2:3 - this Hebrews 13:21 - working 1 Peter 2:5 - spiritual 1 Peter 3:11 - do 1 Peter 4:9 - hospitality 1 John 3:17 - whoso Hebrews 13:17. ----------------------- Obey is from PEITHO and Thayer defines it at this place as follows: "To listen to, obey, yield to, comply with." The definition agrees with the connection in which it is used here. The persons are said to have the rule which could not be accomplished unless they were obeyed. This thought is repeated by the word submit which is from HUPEIKO, which Thayer defines in the same passage as follows: "To give way, yield, to yield to authority and admonition, to submit." No institution can succeed without government, and that calls for governors or rulers. But such officers cannot govern unless they are obeyed, hence the members of the church are commanded to be obedient to the rulers which means the elders. They watch for your souls. Since the souls of men cannot be seen it follows that the elders must watch the actions of their bodies. The members sometimes resent their elders and seem to think they have a strong complaint when they say "we are being watched." But the elders are not doing their duty unless they watch the actions of the members. The elders will have to give account for the conduct of the flock, and if the members do not live in obedience to their rulers the account will not be a joyous one. lf the facts require an unfavorable report to the Chief Shepherd, such an account will be unprofitable for the sheep for it will cause their souls to be rejected at the day of judgment. Hebrews 13:17 -------------------------------------------------------------------------------- They watch (ἀγρυπνοῦσιν) See on Mark 13:33, and comp. Luke 21:36; Ephesians 6:18. -------------------------------------------------------------------------------- With grief (στενάζοντες) Lit. groaning. See Romans 8:23, 2 Corinthians 5:2; 2 Corinthians 5:4; James 5:9. -------------------------------------------------------------------------------- Unprofitable (ἀλυσιτελὲς) N.T.o, olxx. From ἀ not, and λυσιτελής paying for expenses. Hence, what does not pay; unprofitable. -------------------------------------------------------------------------------- I may be restored to you (ἀποκατασταθῶὑμῖν) Not implying imprisonment, but enforced absence through sickness or other cause. Hebrews 13:17 -------------------------------------------------------------------------------- Obey (peithesthe). Present middle imperative of peithτ with dative case. -------------------------------------------------------------------------------- Submit (hupeikete). Present active imperative of hupeikτ, old compound to yield under, to give up. Here only in N.T. -------------------------------------------------------------------------------- They watch (agrupnousin). Present active indicative of agrupneτ old verb (from agreτ, to search, hupnos, sleep), to seek after sleep, to be sleepless, be watchful (Mark 13:33). -------------------------------------------------------------------------------- As they that shall give account (hτs logon apodτsontes). Regular Greek idiom with hτs and the future participle. For logon apodidτmi, to render account, see Matthew 12:36. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. -------------------------------------------------------------------------------- And not with grief (kai mη stenazontes). "And not groaning" (cf. Romans 8:23). -------------------------------------------------------------------------------- Unprofitable (alusiteles). Old double compound adjective (alpha privative and lusitelηs and this from luτ, to pay, and telos, tax, useful or profitable as Luke 17:2), not profitable, not advantageous, by litotes, hurtful, pernicious. Common rhetorical litotes, here only in N.T. "THE EPISTLE TO THE HEBREWS" Closing Words Befitting A Grand Epistle (Hebrews 13:18-25) 1. We now come to the closing words of what is truly "a grand epistle"... a. One that has been described as: 1) Beginning like an essay 2) Progressing like a sermon 3) Ending like a letter b. In which we noted systematic arguments upholding: 1) The superiority of Jesus Christ 2) The superiority of the New Covenant dedicated by His blood c. Where we have been exhorted to: 1) Draw near to God with a true heart in full assurance of faith 2) Hold fast the confession of our hope without wavering 3) Consider one another in order to stir up love and good works 4) Run with endurance the race set before us, looking to Jesus as we do so 5) Purse peace with all men and holiness 6) Heed the voice of Him who speaks from heaven 7) Serve God with reverence and godly fear 8) Love the brethren, display hospitality to strangers, and remember the prisoners 9) Uphold the sanctity of marriage and avoid covetousness 10) Avoid various and strange doctrines, obeying those who rule over us in the Lord 2. With the last eight verses, we find: a. A request for prayer in behalf of the author - Hebrews 13:18-19b. A benediction offered in behalf of the readers - Hebrews 13:20-21c. A final exhortation, comment and farewell - Hebrews 13:22-25 3. I am suggesting that these verses serve as "Closing Words Befitting A Grand Epistle"... a. For they touch upon themes developed earlier in the epistle b. Therefore serving as a close worthy of such an epistle as we have studied [As we take this opportunity to reflect upon these closing words, we first observe the author's...] I. REQUEST FOR PRAYER (Hebrews 13:18-19) A. ONE REASON FOR HIS REQUEST...1. He is confident of "a good conscience", desiring to live honorably a. The mention of a good conscience brings to mind several verses - Hebrews 9:9; Hebrews 9:14; Hebrews 10:22b. Through the blood of Christ, his conscience has made clean to serve God 2. Certainly their prayers in his behalf would be for a good purpose... a. To bless a man whose has been cleansed by the blood of Christ! b. To bless a man who desires to live honorably! B. ANOTHER REASON FOR HIS REQUEST...1. To be restored to them sooner 2. Thus he expresses his intention to come them [Having requested their prayers, the author reciprocates with a prayer of his own...] II. OFFERED IN THEIR BEHALF (Hebrews 13:20-21) A. MAY GOD...1. Described as "the God of peace"a. A description found often in Paul's letters - Romans 15:33; 16:20; 1 Thessalonians 5:23; Philippians 4:9b. He is the source of peace (note the salutations in most epistles) 2. "who brought up our Lord Jesus from the dead"a. This is the only explicit reference to Jesus' resurrection in the epistle b. Though it is assumed in passages which speak of Christ at the right hand of God - cf. Hebrews 1:3; Hebrews 4:14; Hebrews 9:24; Hebrews 10:12; Hebrews 12:23. Jesus is described as "that great Shepherd of the sheep"- cf. John 10:11; John 10:14 B. MAKE YOU ...1. "in every good work to do His will"a. The author wants them to be complete in doing God's will b. Yet he recognizes that they cannot do it on their own, they will need God's help! 2. How will God make them complete in every good work to do His will? a. "through the blood of the everlasting covenant"1) This refers, of course, to the blood of Jesus a) Which is able to purge our conscience from dead works - Hebrews 9:14b) By which Jesus has become the Mediator of the New Covenant - Hebrews 9:152) By this blood Jesus has "perfected forever those who are being sanctified" - Hebrews 10:10; Hebrews 10:14-- Through the blood of Jesus, then, God is able to make us complete in every good work to do His will b. "working in you what is pleasing in His sight, through Jesus Christ"1) Not only are we cleansed by the blood of Jesus, but God works in us to do what pleases Him! a) This is reminiscent of Paul's comments in Philippians 2:12-13b) That as we "work out" our salvation, God "works in" us! 2) Instrumental in God working in us is the role of His Spirit... a) We are strengthened by God's Spirit in the inner man - Ephesians 3:16b) It is by the Spirit we can put to death the deeds of the body - Romans 8:13-- It is by both the blood of Jesus and the work of the Spirit that we are truly "washed", "justified" and "sanctified" - 1 Corinthians 6:11; Titus 3:5-7 [While we are admonished throughout this epistle to be steadfast, this closing prayer reminds that we are not alone. In His grace and mercy, God aids in our desires and efforts to do His will! And now at last, we notice...] III. A FINAL , COMMENT, AND (Hebrews 13:22-25) A. HIS FINAL (Hebrews 13:22)1. To "bear with the word of exhortation" a. This epistle has truly been one of exhorting them; we have exhortations against... 1) Drifting from what they have heard - Hebrews 2:1-42) Departing from the living God - Hebrews 3:12-153) Disobedience to His Word - Hebrews 4:11-134) Dullness of hearing - Hebrews 5:11 to Hebrews 6:65) Despising God's grace - Hebrews 10:26-396) Defying Him who now speaks from heaven - Hebrews 12:14-29b. While at times he has written rather strongly, he encourages them to bear with it 2. While one of the longer epistles in the New Testament, it was still "written to you in few words" (compare it with some of the writings of the "church fathers"!) B. A COMMENT TIMOTHY (Hebrews 13:23)1. "Our brother Timothy" - most likely he who was Paul's constant companion 2. Evidently just released from prison, and likely to join the author in coming to them C. AND (Hebrews 13:24-25)1. Greetings from the author... a. To "all those who rule over you", i.e., their elders (cf. Hebrews 13:7; Hebrews 13:17) b. To "all the saints", i.e., the rest of the Christian 2. Greetings from "those from Italy"; this suggests two possibilities... a. The author was writing from Italy, passing along greetings from those present b. The author was writing to Italy, sending greetings from those with him who were from there 3. A simple farewell: "Grace be with you all. Amen" 1. So ends "the word of exhortation", that grand epistle known simply as "The Epistle To The Hebrews" (or "To The Hebrews") 2. Though written to Jewish Christians, with their particular need in mind... a. It is of great value to all Christians b. It tells us more about the intercessory work of our Lord as High Priest than any other book of the New Testament c. Its warnings and exhortations are needed just as much today by Christians who are being tempted to leave Christ and go back into the world Especially these words found in Hebrews 10:19-25... "Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God," "let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching." I pray that our study has served the same purpose, to encourage us all to "draw near" to God, to "hold fast" the hope we confess, and to stir up "love and good works". Hebrews 13:19 Hebrews 13:19 --------------------------- περισσοτερωςG4056 δεG1161 BUT MORE παρακαλωG3870 [G5719] I EXHORT "YOU" τουτοG5124 THIS ποιησαιG4160 [G5658] TO DO, ιναG2443 THAT ταχιονG5032 MORE QUICKLY αποκατασταθωG600 [G5686] I MAY BE υμινG5213 TO YOU. that I: Romans 1:10-12, Romans 15:31, Romans 15:32, Philemon 1:22 Colossians 4:3 - praying 1 Thessalonians 5:25 - General 2 Thessalonians 3:1 - pray Philemon 1:9 - love's sake 2 John 1:12 - I trust Hebrews 13:19. ----------------------- Evidently the Hebrew brethren to whom this epistle was written were principally those living in Judea. Paul was in Rome and detained as a prisoner on account of his testimony for Christ. He besought the brethren to pray for his deliverance so that he might again come among them and labor in the work of the Lord. Hebrews 13:19 -------------------------------------------------------------------------------- That I may be restored to you the sooner (hina tacheion apokatastathτ humin). Purpose clause with hina and the first aorist passive subjunctive of apokathistηmi, an old double compound as in Matthew 12:13. What is meant by tacheion (John 13:27; John 20:4) we do not know, possibly sickness. See Hebrews 13:23 also for tacheion. Hebrews 13:20 Hebrews 13:20 --------------------------- οG3588 δεG1161 θεοςG2316 τηςG3588 AND THE GOD ειρηνηςG1515 OF PEACE, οG3588 WHO αναγαγωνG321 [G5631] BROUGHT AGAIN εκG1537 FROM AMONG "THE" νεκρωνG3498 DEAD τονG3588 THE ποιμεναG4166 τωνG3588 OF THE προβατωνG4263 SHEEP τονG3588 THE μεγανG3173 GREAT "ONE" ενG1722 IN " THE POWER OF THE " αιματιG129 BLOOD διαθηκηςG1242 OF "THE" αιωνιουG166 ETERNAL, τονG3588 κυριονG2962 ημωνG2257 OUR LORD ιησουνG2424 JESUS the God: Romans 15:33, Romans 16:20, 1 Corinthians 14:33, 2 Corinthians 13:11, Philippians 4:9, 1 Thessalonians 5:23, 2 Thessalonians 3:16 brought: Acts 2:24, Acts 2:32, Acts 3:15, Acts 4:10, Acts 5:30, Acts 10:40, Acts 10:41, Acts 13:30, Acts 17:31, Romans 1:4, Romans 4:24, Romans 4:25, Romans 8:11, 1 Corinthians 6:14, 1 Corinthians 15:15, 2 Corinthians 4:14, Galatians 1:1, Ephesians 1:20, Colossians 2:12, 1 Thessalonians 1:10, 1 Peter 1:21 that great: Psalms 23:1, Psalms 80:1, Isaiah 40:11, Isaiah 63:11, Ezekiel 34:23, Ezekiel 37:24, John 10:11, John 10:14, 1 Peter 2:25, 1 Peter 5:4 the blood: Hebrews 9:20, Hebrews 10:22, Exodus 24:8, Zechariah 9:11, Matthew 26:28, Mark 14:24, Luke 22:20 everlasting: 2 Samuel 23:5, 1 Chronicles 16:17, Isaiah 55:3, Isaiah 61:8, Jeremiah 32:40, Ezekiel 37:26 covenant: or, testament, Hebrews 9:16, Hebrews 9:17 Genesis 9:16 - everlasting Genesis 15:18 - made Numbers 10:33 - the ark Deuteronomy 27:7 - peace offerings Deuteronomy 29:9 - General 2 Kings 23:3 - made a covenant Psalms 50:5 - made Psalms 105:10 - an everlasting Psalms 111:9 - he hath Ecclesiastes 12:11 - given Son 4:16 - the spices Isaiah 9:6 - The Prince of Peace Isaiah 24:5 - broken Isaiah 26:12 - for Isaiah 42:6 - and give Isaiah 54:10 - the covenant Jeremiah 31:31 - I Ezekiel 16:60 - I will establish Ezekiel 34:25 - I will make Daniel 9:27 - confirm Zechariah 13:7 - my shepherd Luke 2:14 - and John 10:2 - the shepherd John 10:16 - one shepherd John 14:27 - Peace I leave John 16:33 - in me John 21:15 - Feed John 21:16 - my sheep Acts 10:36 - preaching Acts 10:43 - through Acts 16:5 - so Romans 5:1 - we have Romans 10:7 - to bring up 1 Corinthians 11:25 - the new 1 Corinthians 15:4 - he rose 1 Corinthians 15:13 - General 2 Corinthians 3:6 - the new 2 Corinthians 5:15 - live unto Galatians 4:24 - the two Ephesians 2:14 - our Ephesians 3:20 - able Philippians 1:6 - begun Philippians 4:7 - the peace Colossians 1:20 - having made peace Hebrews 5:7 - and Hebrews 7:22 - of a Hebrews 9:15 - means Hebrews 10:29 - the blood Hebrews 12:24 - new 1 Peter 5:10 - the God 1 John 5:6 - blood Revelation 14:6 - everlasting Hebrews 13:20. ----------------------- God of peace is said of Him because he is the source of all genuine peace that is in harmony with divine wisdom (James 3:17). He brought his Son from the dead in order to give the assurance of genuine peace to all true servants of righteousness. Great shepherd of the sheep is Christ who is called the "chief Shepherd" in 1 Peter 5:4. This emphasized title is given to Christ because elders are referred to as shepherds in that tney are told to "feed the church of God" which is termed the flock (Acts 20:28). The things Paul wishes God to do for them in the next verse are to be accomplished through the blood of the everlasting covenant. It is called everlasting because it was not to be replaced by any other as was the Mosaic covenant Hebrews 13:20 -------------------------------------------------------------------------------- The God of peace Not an O.T. phrase, and found only in Paul and Hebrews. See Romans 15:33; Romans 16:20; 1 Corinthians 14:33; Philippians 4:9, 1 Thessalonians 5:23; 2 Thessalonians 3:16. The phrase signifies God who is the author and giver of peace. -------------------------------------------------------------------------------- Who brought again from the dead (ὁἀναγαγὼνἐκνεκρῶν) The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2 refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. "brought up," and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again. See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. -------------------------------------------------------------------------------- That great shepherd of the sheep (τὸνποιμένατῶνπροβάτωντὸνμέγαν) The Greek order is, "the shepherd of the sheep the great (shepherd)." Comp. John 10:2; John 10:11; John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Ezekiel 34. -------------------------------------------------------------------------------- Through the blood of the everlasting covenant (ἐναἵματιδιαθήκηςαἰωνίου) Rend. "in the blood of an eternal covenant." See Zechariah 9:11. The phrase eternal covenant N.T.o. Common in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15-17; Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10 ff. This tallies perfectly with the conception of "the God of peace"; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5; Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially vv. 12-15, 23, 31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shall shepherd. Ἑναἵματι "in the blood," is in virtue of, or in the power of the blood. Hebrews 13:20 -------------------------------------------------------------------------------- The God of peace (ho theos tηs eirηnηs). God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. -------------------------------------------------------------------------------- Who brought again from the dead (ho anagagτn ek nekrτn). Second aorist active articular participle of anagτ (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). -------------------------------------------------------------------------------- That great shepherd of the sheep (ton poimena tτn probatτn ton megan). This phrase occurs in Isaiah 63:11 except ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, "the shepherd of the sheep the great one." -------------------------------------------------------------------------------- With the blood of the eternal covenant (en haimati diathηkηs aiτniou). This language is from Zechariah 9:11. The language reminds us of Christ's own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about "my blood of the covenant." Hebrews 13:21 Hebrews 13:21 --------------------------- καταρτισαιG2675 [G5659] PERFECT υμαςG5209 YOU ενG1722 IN παντιG3956 EVERY εργωG2041 WORK αγαθωG18 GOOD, ειςG1519 τοG3588 FOR ποιησαιG4160 [G5658] TO DO τοG3588 θελημαG2307 αυτουG846 HIS WILL ποιωνG4160 [G5723] DOING ενG1722 IN υμινG5213 YOU τοG3588 THAT WHICH "IS" ευαρεστονG2101 WELL ενωπιονG1799 BEFORE αυτουG846 HIM, διαG1223 THROUGH ιησουG2424 JESUS χριστουG5547 CHRIST; ωG3739 ηG3588 TO WHOM "BE" δοξαG1391 GLORY ειςG1519 TO τουςG3588 THE αιωναςG165 AGES τωνG3588 OF THE αιωνωνG165 AGES. αμηνG281 AMEN. Make: Hebrews 12:23, Deuteronomy 32:4, Psalms 138:8, John 17:23, Ephesians 3:16-19, Colossians 1:9-12, Colossians 4:12, 1 Thessalonians 3:13, 1 Thessalonians 5:23, 2 Thessalonians 2:17, 1 Peter 5:10 every: 2 Corinthians 9:8, Ephesians 2:10, Philippians 1:11, 2 Thessalonians 2:17, 1 Timothy 5:10 to do: Hebrews 10:36, Matthew 7:21, Matthew 12:50, Matthew 21:31, John 7:17, Romans 12:2, 1 Thessalonians 4:3, 1 Peter 4:2, 1 John 2:17 working: or, doing, Philippians 2:13, well pleasing, Hebrews 13:16, Romans 12:1, Romans 14:17, Romans 14:18, Philippians 4:18, Colossians 3:20, 1 John 3:22 through: John 16:23, John 16:24, Ephesians 2:18, Philippians 1:11, Philippians 4:13, Colossians 3:17, 1 Peter 2:5 to whom: Psalms 72:18, Psalms 72:19, Romans 16:27, Galatians 1:5, Philippians 2:11, 1 Timothy 1:17, 1 Timothy 6:16, 2 Timothy 4:18, 1 Peter 5:11, 2 Peter 3:18, Jude 1:25, Revelation 4:6, Revelation 5:9, Revelation 5:13 Amen: Matthew 6:13, Matthew 28:20 Deuteronomy 27:7 - peace offerings Deuteronomy 29:9 - General 2 Samuel 22:33 - my way 1 Kings 8:58 - incline 1 Chronicles 29:18 - keep Ezra 10:11 - do his Nehemiah 4:6 - had a mind Job 33:29 - all Psalms 37:27 - do good Psalms 57:2 - that Psalms 104:31 - The glory Psalms 110:3 - Thy Psalms 119:5 - General Psalms 119:35 - Make me Psalms 143:10 - Teach Proverbs 16:7 - please Son 4:16 - the spices Isaiah 54:10 - the covenant Isaiah 61:8 - I will make Ezekiel 36:27 - cause Ezekiel 37:26 - I will make Daniel 9:27 - confirm Haggai 1:14 - stirred Matthew 6:10 - Thy will Matthew 20:1 - labourers Matthew 26:10 - a good Mark 14:6 - a good Mark 14:24 - This Luke 2:14 - and John 3:21 - that his John 16:33 - in me Acts 9:36 - full Acts 16:5 - so Romans 4:24 - if we Romans 8:8 - please Romans 11:36 - to whom 1 Corinthians 12:6 - worketh 1 Corinthians 15:58 - the work 2 Corinthians 5:15 - live unto 2 Corinthians 13:9 - even Ephesians 3:7 - by Ephesians 3:20 - able Ephesians 3:21 - be Ephesians 4:1 - walk Ephesians 6:6 - doing Philippians 1:6 - begun Philippians 3:12 - already perfect Philippians 4:9 - the God Colossians 1:10 - fruitful Colossians 1:20 - having made peace Colossians 1:22 - in his Colossians 1:28 - perfect Colossians 1:29 - his Colossians 2:12 - who 1 Thessalonians 1:3 - in the Titus 3:1 - to be ready James 1:4 - perfect and James 3:2 - a perfect Revelation 1:6 - to him Hebrews 13:21. ----------------------- Make you perfect means to equip them completely for every good work in doing His will. It is to be done through Jesus Christ which will make it well-pleasing in his (God's) sight. Hebrews 13:21 -------------------------------------------------------------------------------- Make you perfect (καταρτίσαιὑμᾶς) The verb is aptly chosen, since the readers are addressed as a body— the flock of Christ. The prayer is for the complete mutual adjustment of all the members of the flock into a perfected whole, fitted to do the perfect will of God. See on 1 Peter 5:10, and comp. 2 Timothy 3:17, note; 1 Corinthians 1:10, note; 2 Corinthians 13:11, note. Ignatius uses the word of the church's being joined (κατηρτισμένοι) in common subjection to the Bishops and the Presbytery (Eph. ii), and of himself as one composed or settled into union (εἰςἕνωσιν), that is, avoiding division in the church (Philad. viii); and again to the (Smyr. i) "I have perceived that ye are settled or compacted in faith immovable, being, as it were, nailed on the cross of the Lord Jesus Christ in flesh and in spirit." -------------------------------------------------------------------------------- In every good work (ἐνπαντὶἀγαθῳ) A.V. follows T.R. ἔργῳ work. Rend. "in every good thing." -------------------------------------------------------------------------------- To do his will (εἰςτὸποιῆσαιτὸθέλημααὐτοῦ) To the end that you do, etc. -------------------------------------------------------------------------------- Working in you (ποῶνιἐνἡμῖν) Rend. "in us." A.V. follows T.R. ὑμῖν you. For "working" rend. "doing." The word plays on ποιῆσαι to do. "Make you perfect to do his will, he doing in us what is well-pleasing in his sight." -------------------------------------------------------------------------------- That which is well-pleasing in his sight (τὸαὐάρεστονἐνώπιοναὐτοῦ) Comp. Ephesians 5:10. The phrase N.T.o. Ἑυάρεστον usually with the simple dative, as Romans 12:1; Romans 14:8; Ephesians 5:10; Philippians 4:18. Comp. 1 John 3:22. Hebrews 13:21 -------------------------------------------------------------------------------- Make you perfect (katartisai). First aorist active optative of katartizτ, to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. -------------------------------------------------------------------------------- Working in us (poiτn en hemin). "Doing in us." Some MSS. read "in you." -------------------------------------------------------------------------------- Well-pleasing (euareston). Compound adjective (eu, arestos). Usually with the dative (Romans 12:2), here with enτpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. Hebrews 13:22 Hebrews 13:22 --------------------------- παρακαλωG3870 [G5719] δεG1161 BUT I EXHORT υμαςG5209 YOU, αδελφοιG80 , ανεχεσθεG430 [G5737] BEAR τουG3588 THE λογουG3056 τηςG3588 WORD παρακλησεωςG3874 OF , καιG2532 γαρG1063 FOR ALSO διαG1223 IN βραχεωνG1024 FEW WORDS επεστειλαG1989 [G5656] I WROTE υμινG5213 TO YOU suffer: Hebrews 13:1-3, Hebrews 13:12-16, Hebrews 2:1, Hebrews 3:1, Hebrews 3:12, Hebrews 3:13, Hebrews 4:1, Hebrews 4:11, Hebrews 6:11, Hebrews 6:12, Hebrews 10:19-39, Hebrews 12:1, Hebrews 12:2, Hebrews 12:12-16, Hebrews 12:25-28, 2 Corinthians 5:20, 2 Corinthians 6:1, 2 Corinthians 10:1, Philemon 1:8, Philemon 1:9 for: Galatians 6:11, 1 Peter 5:12 Job 36:2 - Suffer Jeremiah 29:1 - of the letter Acts 13:15 - if Romans 12:1 - beseech Romans 12:8 - exhorteth Romans 15:15 - I have 1 Corinthians 14:3 - exhortation 2 Corinthians 8:17 - accepted 1 Thessalonians 2:11 - General 1 Thessalonians 4:1 - we 2 Timothy 4:2 - reprove Hebrews 13:22. ----------------------- Exhortation means to insist on doing one's known duty, and Paul has clearly made known to them their duty to serve under Christ and not Moses. Few words is a comparative term. The epistle to the Hebrews though consisting of several chapters, yet it embraces arguments covering the books of Exodus and Leviticus and parts of others in the Old Testament. That makes the book of Hebrews comparatively "few words." Hebrews 13:22 -------------------------------------------------------------------------------- Suffer the word of exhortation (ἀνέχεσθετοῦλόγουτῆςπαρακλήσεως) For "suffer," rend. "bear with." See Acts 18:14; 2 Corinthians 11:1; 2 Timothy 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Acts 13:15. -------------------------------------------------------------------------------- I have written a letter unto you (ἐπέστειλαὑμῖν) A.V. supplies a letter. Rend. "I have written unto you." The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς letters added, as Nehemiah 6:19; 1Ma 12:7. In N.T. always of sending a letter. -------------------------------------------------------------------------------- In a few words (διὰβραχέων) There is a suggestion of apology. Do not grow impatient. The letter is short. The phrase N.T.o , but comp. δἰὀλίγων, 1 Peter 5:12, and ἐνὀλίγῳ briefly, Ephesians 3:3. Hebrews 13:22 -------------------------------------------------------------------------------- Bear with (anechesthe). Present middle imperative (some MSS. have anechesthai, infinitive) of anechτ with the ablative, "hold yourselves back from" as in Colossians 3:13. -------------------------------------------------------------------------------- The word of exhortation (tou logou tηs paraklηseτs). His description of the entire Epistle. It certainly is that, a powerful appeal in fact. -------------------------------------------------------------------------------- I have written (epesteila). First aorist active indicative (epistolary aorist) of epistellτ, old word to send a letter (epistolη) as in Acts 15:20. -------------------------------------------------------------------------------- In few words (dia bracheτn). Common Greek idiom, here only in N.T. (from brachus, brief, short). Cf. di’ oligτn egrapsa in 1 Peter 5:12. Hebrews 13:23 Hebrews 13:23 --------------------------- γινωσκετεG1097 [G5719] [G5720] KNOW YE τονG3588 THE αδελφονG80 BROTHER τιμοθεονG5095 TIMOTHY απολελυμενονG630 [G5772] HAS BEEN ; μεθG3326 WITH ουG3739 WHOM, εανG1437 IF ταχιονG5032 SOONER ερχηταιG2064 [G5741] HE SHOULD COME, οψομαιG3700 [G5695] I WILL SEE υμαςG5209 YOU. brother: Acts 16:1-3, 1 Thessalonians 3:2, Philemon 1:1 is set: 1 Timothy 6:12, 2 Timothy 1:8, Revelation 7:14 I will: Romans 15:25, Romans 15:28, Philemon 1:22 Romans 16:21 - Timotheus 2 Corinthians 1:1 - Timothy 2 Corinthians 6:5 - imprisonments Galatians 3:7 - Know Philippians 1:1 - Timotheus 1 Thessalonians 1:1 - Timotheus 1 Timothy 3:14 - hoping 2 John 1:12 - I trust Hebrews 13:23. ----------------------- This is the only place I have found that mentions the imprisonment of Timothy. Paul's confidence in the prospect of his own release (verse 19) was so strong that he planned on joining Timothy soon in going to meet with these brethren. Hebrews 13:23 -------------------------------------------------------------------------------- Our brother Timothy (τὸνἀδελφὸνἡμῶνΤιμόθεον) Paul's habit, when using ὁἀδελφός brother with a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philippians 2:25. -------------------------------------------------------------------------------- Set at liberty (ἀπολελυμένον) Nothing is known of the fact referred to. Ἁπολύειν of releasing from confinement, Matthew 27:15; John 19:10; Acts 3:13; Acts 4:21; Acts 4:23; Acts 5:40. Hebrews 13:23 -------------------------------------------------------------------------------- Hath been set at liberty (apolelumenon). Perfect passive participle of apoluτ, to set free, in indirect discourse after ginτskete. Possibly from prison if he came to Rome at Paul's request (2 Timothy 4:11; 2 Timothy 4:21). -------------------------------------------------------------------------------- Shortly (tacheion). Same comparative as in Hebrews 13:19, "sooner" than I expect (?). Hebrews 13:24 Hebrews 13:24 --------------------------- ασπασασθεG782 [G5663] SALUTE πανταςG3956 ALL τουςG3588 ηγουμενουςG2233 [G5740] υμωνG5216 YOUR LEADERS, καιG2532 AND πανταςG3956 ALL τουςG3588 THE αγιουςG40 SAINTS. ασπαζονταιG782 [G5736] SALUTE υμαςG5209 YOU οιG3588 THEY αποG575 τηςG3588 FROM ιταλιαςG2482 ITALY. Salute: Romans 16:1-16 the rule: Hebrews 13:7, Hebrews 13:17 and all: 2 Corinthians 1:1, 2 Corinthians 13:13, Philippians 1:1, Philippians 4:22, Colossians 1:2, Philemon 1:5 They: Romans 16:21-23 Italy: Acts 18:2, Acts 27:1 Acts 21:7 - and saluted Romans 12:8 - ruleth 1 Corinthians 12:28 - God 1 Corinthians 16:20 - the brethren 1 Timothy 5:17 - rule Hebrews 13:24. ----------------------- Salute means to give a friendly greeting which implies a wish for the wellbeing of the one saluted. This was to include the rulers (elders) as well as other saints (Christians). Others in Italy (of which Rome was the capital) joined Paul in his salutation for the brethren in Judea. Hebrews 13:24 -------------------------------------------------------------------------------- They of Italy (οἱἀπὸτῆςἹταλίας) This may mean, "those who are in Italy send greeting from Italy"; or, "those of Italy (Italian Christians with the writer at the time) send greeting' from the place at which the letter is being written. See Introduction. The phrase affords no reliable indication as to the residence of the persons addressed. Hebrews 13:24 -------------------------------------------------------------------------------- They of Italy (hoi apo tηs Italias). Either those with the author in Italy or those who have come from Italy to the author outside of Italy. Hebrews 13:25 Hebrews 13:25 --------------------------- חG3588 קבסיעG5485 GRACE "BE" לופבG3326 WITH נבםפשםG3956 ALL ץלשםG5216 YOU. בלחםG281 AMEN. " נסןע "G4314 TO "THE" " וגסביןץע "G1445 HEBREWS " ודסבצח "G1125 [G5648] WRITTEN " בנן "G575 " פחע "G3588 FROM " יפבכיבע "G2482 ITALY, " היב "G1223 BY " פילןטוןץ "G5095 TIMOTHY. Romans 1:7, Romans 16:20, Romans 16:24, Ephesians 6:24, 2 Timothy 4:22, Titus 3:15, Revelation 22:21 Colossians 4:18 - Grace 1 Timothy 6:21 - Grace 2 Timothy 4:4 - turn Hebrews 13:25. ----------------------- Grace means the unmerited favor of the Lord and it was the sincere wish of Paul that his brethren everywhere should so live as to receive that favor. Amen is from a Greek word that is spelled the same as English. In the King James Version it is rendered "amen" 50 times and "verily" 100 times. Hebrews 13:25 -------------------------------------------------------------------------------- Ἡ ק�סיע לופὰ נ�םפשם ὑלῶם. This is one of the shorter forms of final conclusion found in Colossians 4:18; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15. -------------------------------------------------------------------------------- The superscription “ Written to the Hebrews from Italy by Timothy” is wholly without authority, though found in K and some versions. It contradicts the obvious inference suggested by Hebrews 13:23-24. We have no clue to the bearer of the Epistle, or the local community for which it was primarily intended, or the effect which it produced. But it would scarcely be possible to suppose that such a composition did not have a powerful influence in checking all tendency to retrograde into Judaism from the deeper and far more inestimable blessings of the New Covenant. The Manuscripts א and C have only “ To the Hebrews.” A has “ It was written to the Hebrews from Rome.”