The Book of Hebrews

Introduction to Study:

Who wrote the Epistle to the Hebrews?

A. T. Robertson, in his Greek NT study, quotes Eusebius as saying, “who wrote the Epistle God only 1 knows.” Though there is an impressive list of early Bible students that attributed the epistle to the apostle Paul (i.e., Pantaenus [AD 180], Clement of Alexander [AD 187], Origen [AD 185], The Council of Antioch [AD 264], Jerome [AD 392], and Augustine of Hippo in North Africa), there is equally an impressive list of those who disagree. Tertullian [AD 190] ascribed the epistle of Hebrews to Barnabas. Those who support a Pauline epistle claim that the apostle wrote the book in the Hebrew language for the Hebrews and that Luke translated it into Greek. Still others claim that another author wrote the epistle and Paul translated it into Greek. Lastly, some claim that Paul provided the ideas for the epistle by inspiration and that one of his contemporaries (Luke, Barnabas, Apollos, Silas, Aquila, Mark, or Clement of Rome) actually composed the epistle. The fact of the matter is that we just do not have enough clear textual proof to make a precise unequivocal judgment one way or the other. The following notes will refer to the author as ‘the author of Hebrews,’ whether that be Paul or some other.

Is the Book of Hebrews an Inspired Work?

Bible skeptics have questioned the authenticity (canonicity) of Hebrews simply because of its unknown author. There are three proofs that should suffice the reader of the inspiration of Hebrews as it takes its rightful place in the NT. First and foremost, when one reads the book, its doctrines coincide with all other OT and NT teaching. Secondly, history records a letter composed by Clement of Rome in AD 96 to the Corinthians in which he quotes from the book of Hebrews. Such indicates the fact that before AD 96, the book of Hebrews was accepted as authentic, authoritative, and inspired of God. Thirdly, the book of Hebrews is found in the NT of some of the most ancient NT compilations. The Peshito, or Old Syriac Version of the Bible that was written in approximately AD 150 had the book of Hebrews among the other NT books. Without a doubt, the book of Hebrews has taken its rightful place among the other 25 NT books.

Date of the Epistle:

When dating an epistle in the Bible, one looks to clues within the text itself to help determine a general date. “The frequent allusions in it to Judaism, with its ritual, as a still existing system, are such as to render highly 2 improbable any date after the destruction of Jerusalem by Titus, AD 70.” With the destruction of Jerusalem came the destruction of the temple of God where the sacrifices were made by the Jews (cf. Heb. 10:11). The Hebrew text itself indicates that Jesus had already been raised from the grave (Heb. 8:4; 10:12). Secondly, the author of Hebrews encourages the saints addressed to grow in the knowledge of God as teachers in the NT church (cf. Heb. 5:12ff). All of this evidence indicates that the letter was written sometime after Pentecost (AD 34) and before the destruction of Jerusalem (70 AD).

Who are the Hebrews?

The word “Hebrew” is first found in the Bible at Genesis 14:13 where Abraham is referred to as such. “Again ‘Abram the Hebrew’ (Gen. 14:13) may be ‘Abram who crossed the river,’ that is, the Euphrates (Josh. 24:2-3). Accordingly, the LXX translates ‘Abram, the Hebrew’ ha Ibhri, from abar, ‘to cross over.’” (New Unger’s Bible Dictionary pp. 547). Apparently Abraham and his descendents received this label after the

1 A. T. Robertson. Word Pictures in the New Testament; Vol. V. John and Hebrews pp. 329 2 J. Barmby. Hebrews. The Pulpit Commentary; Vol. XXI, pp. i 1 patriarch had crossed the Euphrates River at the beaconing of Jehovah God (cf. Gen. 11:31 – 12:5). This trip would have seen Abraham cross over the Euphrates River that was approximately 75 miles south of Haran as they made their way to Canaan. The word Hebrew came to be used to distinguish the Israelites from other nations. Interestingly, when an Israelite migrated into a foreign country and learned the Greek language they were, as a consequence, no longer called Hebrews but Hellenist. They were still Jews and Israelites, but not Hebrews. Apparently the word Hebrew then came to mean a Jew who had retained the Hebrew language rather than forsaking it for the popular Greek. Jews growing up in Grecian societies soon lost all contact with their native tongue and could not even speak the ancient language (cf. Acts 6:1; 9:29; II Cor. 11:22; and Phil. 3:5). The Hebrews, that this book is addressed to, were therefore Jewish Christians who had retained their ancient Hebrew tongue. The church in Jerusalem was known by earlier writers as the “church of the Hebrews” and it is thereby likely that the author of Hebrews is directing this epistle to that church.

Purpose of the Epistle:

The book of Hebrews is just as applicable to us today as it was to those Hebrews the book is addressed to. Apparently the Jewish Christians were being heavily persecuted by the non-Christian Jews to renounce Christ and keep the Mosaic Law (cf. Heb. 10:32ff). The overall theme of the book of Hebrews is that salvation cannot be obtained through any other means or sources than Jesus Christ. The author of Hebrews encourages the Jewish saints not to apostatize from the faith that once sanctified them.

Themes in Hebrews:

I. Superiority of Christ (1:1 – 2:4): A. Jesus speaks God’s divine message to His disciples (Heb. 1:2). B. Jesus is creator of the world (Heb. 1:2). C. Jesus is the very source of the light of God (i.e., righteousness, justice, goodness etc.) (Heb. 1:3). D. The one who “upholds all things by the word of his power” (Heb. 1:3). E. Makes “purification” of sins (Heb. 1:3). 1. Jesus comes to our “aid” in relation to our sin (succors the tempted) (cf. Heb. 2:18). 2. Jesus offers ‘well timed’ help when we find ourselves in sin (Heb. 4:16). F. Better than the angels because (Heb. 1:4-14): 1. He has a more excellent name than they (i.e., the Son of God) (Heb. 1:4). 2. He receives worship from them (Heb. 1:6). 3. Jesus is greater in strength and authority (Heb. 1:7-12): a. Jesus possesses the “scepter of uprightness.” b. Jesus’ kingdom and authority is eternal. c. Jesus is creator of the heavens and earth. 4. Jesus has greater honor than the angels for it is through Christ that all enemies of Jehovah God will be vanquished (Heb. 1:13). G. Due to the above facts regarding Jesus, we ought to give ear and obedience to His words (Heb. 2:1-4). H. Jesus is superior to Moses: 1. Jesus was not a mere member of His house (the church) as was Moses, but he was the architect of the church (cf. Matt. 16:18). 2. Jesus was not a servant in the house (as was Moses) but a son (Heb. 3:5). I. Jesus is a superior High Priest after the order of Melchizedek: 1. He makes propitiation for our sins (Heb. 2:17). 2. Jesus is a “perfect” (Heb. 2:10) high priest in that he is “merciful,” “faithful,” (Heb. 2:17) and able to “bear gently” with all of sinful mankind (Heb. 5:2) due to the “suffering” he underwent in this life (cf. Heb. 2:18; 5:8-9).

2 3. He thereby understands our temptations and infirmities having himself experienced this in the flesh (Heb. 4:15-5:2). Here is a technical definition of the longsuffering and patience God exhibits with sinful man while detesting sin itself. Truly, God is love! J. The priesthood of Jesus is superior to the Levitical priesthood in that: 1. He has been appointed by an oath made by God whereas the Levitical priesthood (sons of Aaron) were simply born into the office (Heb. 7:15-17, 28). 2. Jesus is eternal whereas the Aaronic Priesthood was limited to mortality (Heb. 7:23, 28). 3. Jesus represents a perfect Law as opposed to the imperfect Mosaic Law that the Levitical Priesthood operated under (Heb. 7:18-19). 4. Jesus is the perfect one time sacrifice (Heb. 7:27). K. The heavenly sanctuary (tabernacle) is superior to the Mosaic tabernacle (Heb. 9:11): 1. Pitched by the Lord as opposed to man (Heb. 8:2; 9:24). 2. More excellent “ordinances of divine service” than the Levitical sacrifices because they lead to the perfection of man (Heb. 9:1, 14). 3. Represents heaven (Heb. 9:23-24). II. Through Christ Mankind will have the Opportunity to Receive Eternal Glory (Heb. 2:5-18): A. Jesus came in the flesh that man may receive glory and honor (Heb. 2:9). B. He is now in a state of glorification as our high priest (Heb. 4:14) and it is His purpose to bring “many sons unto glory” (Heb. 2:10). C. Jesus taste death for sinful man (Heb 2:9). D. It was fitting or suitable for our just God to make a sovereign decision to send His Son to the earth to suffer through temptation that He might serve as a merciful and understanding high priest (Heb. 2:10, 14-18). E. Jesus thereby provides purification of sins, reconciliation, and fellowship regained between God and man (Heb. 1:3). Man is one with God through the sacrifice of Jesus (Heb. 2:11-13). III. Man’s Eternal Glory (salvation) is Conditional (3 – 4): A. Man’s state of glory is termed a “rest” (Heb. 3:11, 18; 4:1, 3, 5, 9-11). This “rest” is identified as a faithful Christian’s final heavenly abode (cf. Rev. 14:13). B. The author of Hebrews turns back the pages of history examining the days of Israel’s stubborn, ignorant, and trying ways (Heb. 3:9-15). C. Such a state of mind is termed “disobedience” and “unbelief” and thereby caused God to swear in His wrath that they would not enter into His rest (Heb. 3:18-19). D. God’s people “heard” the gospel preached; however, their hearing was not “united by faith” (Heb. 4:2). Distinctly faith and works must be “united.” E. The application and conclusion is stated in Hebrews 4:11, “Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience.” The antecedent of “us” is the Hebrew Christians (God’s people). Clearly, the two chapters (Heb. 3-4) illustrate the fact that a Christian can fall from grace. F. Man will obtain the glory God intends when he or she gives diligence (Heb. 4:11). The Hebrews had become “dull” (sluggish) in their studies and were thereby endangering their opportunity to obtain eternal glory with the Lord (Heb. 5:11; 6:11). G. God ‘trust’ that man will study and know truth (Heb. 6:3). H. The Christian who sins without repentance will suffer at the hands of God’s fierce wrath (Heb. 10:26ff). IV. The Work of Jesus is: A. Able to make “purification of sins” (Heb. 1:3). B. To “make propitiation for the sins of the people” (Heb. 2:17). C. He is able to “save to the uttermost them that draw near unto God through him” (Heb. 7:25). D. Able to “succor” tempted mankind (i.e., come to one’s aid or rescue) (Heb. 2:18). E. Jesus offers ‘well timed’ help to us all because we are in sin (Heb. 4:16). F. Jesus “bears gently” the erring that they may repent (Heb. 5:2). G. God has confidence (He trust) that we will grow spiritually (Heb. 6:3).

3 H. God is “not unrighteous to forget your work and the love which ye showed toward his name...” (Heb. 6:10). The Lord not only sees our flaws but He sees the good things that we do! He simply wants to see us do the very best of our abilities in all areas of our life (cf. Heb. 6:3). I. Jesus represents a “perfect” priesthood because He never dies (Heb. 7:23-24), was appointed by God (Heb. 7:28), and operates under a perfect law (Heb. 7:18-19). J. Jesus is a perfect once for all time “sacrifice” because He never sinned (Heb. 7:27). K. The work of Jesus is the “redemption” of man (Heb. 9:12) V. “Better” things for the Hebrew Christians: A. “Better” to have “perfect” (complete) knowledge of the scriptures than to remain a babe because said knowledge leads to eternal life (Heb. 6:9). B. A “better hope” exists for Christians under the Law of Christ (the gospel) than the Mosaic Law because Jesus offers the forgiveness of sins and eternal glorification with the Lord (cf. Heb. 7:19). The Mosaic Law could never (and was not designed to) remove sins (Heb. 10:1-4). C. NT saints are governed by a “better covenant” through Jesus Christ (Heb. 7:19; 8:6). The Law of Christ instructs one to eternal salvation (perfection). The Law of Moses helped man identify sin (Rom. 7:7), restrain sin (Gal. 3:19), and helped man see his need for a savior (the Messiah) (Gal. 3:24); however, it never gave a remedy for man’s condition of sin and was thereby inferior (Heb. 7:18-19; 8:7). D. Christians are under a “better promise” (Heb. 8:6; 10:36). E. “Better sacrifices” through Christ because His offers the forgiveness of sins (Heb. 9:23; 12:24). F. “Better possession” through Christ (Heb. 10:34) (better than earthly freedoms and possessions). G. The blood of Christ is “better” than that which Abel spilled because Christ blood forgives one of sins (cf. Heb. 12:24).

Chapter 1

I. The Deity and Power of Jesus Christ (1:1-3): A. “God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds;” (1:1-2). 1. The Hebrew Christians that were being swayed by the Judiazing Christians (those who taught that the Mosaic Law must be kept with Christianity [cf. Acts 15]. These Hebrew Christians were to be persuaded of the superiority of Jesus Christ. Jesus stands alone in authority. His Law represents truth and the Old Mosaic law has passed away. To accomplish this task, the author of Hebrews begins by proving the superiority of Jesus. 2. Prophets are simply those who speak for others. The fathers would represent those prophets who spoke for God to mankind to reveal His message. The OT is replete with references to those whom God spoke through (i.e., Abraham, Moses, Samuel, etc.). 3. This revelation from God came in “divers portions” (polumeros) = “in many measures, hence copious, abundant... consisting of many metres” (LS 657). God’s word was revealed piece by piece; i.e., in measure. The context of chapter one is the superiority of Jesus Christ. The portions of divine information that Jehovah God delivered to the fathers had to do with the coming of Jesus and the forgiveness of sins (cf. Gen. 3:15; 12:1-3; 49:10; Deut. 18:18; II Sam. 7:12ff; etc.). All the pieces of information regarding the birth, life, death, burial, resurrection, ascension, and glorification of Jesus was given in the OT bit by bit (cf. Isa. 28:10-14).

4 4. This revelation from God came in “divers manners” (polutropos) = “in many manners” (LS 659). God spoke in various manners to the fathers. He spoke to them through dreams, visions, symbols, audible voices, and prophetic inspiration (see appendix # 1; The Nature of Truth). 5. At “the end of these days” God speaks “unto us in his Son” (Jesus). a. The “end of these days” represents the NT dispensation (Acts 2:17; 3:24; II Pet. 3:3). Jesus came into the world, preached the gospel of the kingdom (Matt. 4:23), handed these teachings over to His apostles through the Holy Spirit (Jn. 16:13ff) who in turn taught the world (Eph. 3:3-5). b. This Jesus “made the worlds” by the authority of Jehovah God. The superiority of Jesus is seen in that He is creator of the world (cf. Jn. 1:3). Jesus created even the invisible things such as gravity, the earth rotating on its axis, time, oxygen, man’s ability to reason and so forth (see appendix # 2; The Creation). B. “Who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high” (1:3). 1. The antecedent to “his glory” would be God in this context. Jesus then is the “effulgence” of the glory of God. The word “effulgence” (apaugasma) = “efflux (outward flow) of light” (LS 89). Jesus, as the Son of God, is the glory of God. Light flows outward from Christ. Consider the fact that “God is light” (I Jn. 1:5). Light in the scriptures represents purity, holiness, goodness, justice, righteousness, and a state of sinless perfection (cf. Prov. 6:23; Isa. 5:20; Eph. 5:8ff). This light is transferred to man through the gospel message (II Cor. 4:4-6). If the source of this just light is Jesus it stands that Jesus represents deity (see appendix # 3; The Deity of Christ)! 2. As the source of the glory of God, Jesus is “the very image of his substance” (God). No wander Jesus told his disciples that any man that had seen him had seen the Father (Jn. 14:9). The apostle Paul said, “For in him (Christ) dwelleth all the fullness of the Godhead bodily” (Col. 2:9). 3. This Jesus (God), “upholds all things by the word of his power.” The word “uphold” (phero) = “to bear, bear along, implying motion... to produce, bring forward, cite... to bring one word, to tell, announce....” (LS 857-858). The words of Jesus represent eternal life and thereby are the essence of power (Jn. 5:24). The power of the spoken word of Christ is seen in that even the elements of creation obey His voice (cf. Matt. 8:26-27). 4. This Jesus had purpose; i.e., to make “purification of sins.” The defilement of man could only be removed by sacrifice (Lev. 17:11); however, the sacrifices of the first covenant did not have the power to purify man from sins. These sacrifices only caused a remembrance of the sins (cf. Heb. 10:1-4). The Day of Atonement came once a year (7th month, 10th day of each year). The high priest would offer up a sacrifice for the sins of the people and his own sins yet this sacrifice did not purify its adherents. The work of purification (cf. Col. 1:22) belonged to Christ alone (the perfect sinless sacrifice) (see appendix # 4; The Work of Jesus). 5. When the work of purification was completed by Christ (i.e., sacrificed upon the cross), Jesus was resurrected from the dead and ascended into the heavens to remain at the right hand of God in a state of glorification and immortality (cf. Acts 1:9-11). II. Jesus is “better” (superior) than the Angels (1:4-14): A. “Having become by so much better than the angels, as he hath inherited a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” (1:4-5). 1. Jesus is “better” (kreitton) = “stronger, mightier, more powerful... better, more excellent” (LS 449). 2. Who are angels? Angels are “an order of supernatural or heavenly beings whose function it is 3 to act as God’s messengers to men, and as agents who carry out His will.” (see appendix # 5; Angels)

3 J.W. Wilson. The International Standard Bible Encyclopedia; Vol. 1, pp. 124 5 a. Angels were created by God (Ps. 148:2-5; Col. 1:16). b. There appears to be ranks of angels (cf. Jude 9). c. As instruments of God’s divine will they are found as destroyers (Gen. 19:13; II Sam. 24:16; II Kings 19:35; Ezk. 9:1-7). d. They are found ever praising the name of Jehovah God (Ps. 103:21; 148:1ff). e. They comforted and strengthened Jesus during his desert trials and again at Gethsemane (Matt. 4:11; Lk. 22:43). f. Angels are found in the NT as aiding the apostles (Acts 5:19; 8:26; 10:3; 12:7ff; 12:23; 27:23). g. They rejoice when a sinner repents (Lk. 15:10). h. They contend with the devil (Jude 9) i. They minister to the saints (Heb. 1:14). 3. Jesus is superior to the angels because: a. “He has inherited a more excellent name than they.” Jesus is known as the “Son of God.” True, both angels (Job 33:7) and the saints (II Cor. 6:18) are referred to as “sons of God;” however, Jesus is distinctly separated from all else as THE Son of God. God spoke through the prophet Samuel and named the future king that would sit on David’s throne as His son. This had immediate fulfillment in Solomon yet a future fulfillment in Jesus (cf. II Sam. 7:12-14). The name “Son” indicates the tender and affectionate relationship between Jesus and the Father (cf. John’s use of phileo love rather than agape in John 5:20). Jesus was the firstborn Son (resurrected from the dead to die no more) (cf. I Cor. 15:20). b. Secondly, Jesus is superior to the angels because He receives worship from them. The author of Hebrews states, “and when he again bringeth in the firstborn into the world he saith, and let all the angels of God worship him” (Heb. 1:6). Jesus was worshipped as only God could receive (Rev. 22:9; Matt. 2:2; 14:33; 28:17; Jn. 9:38). c. Thirdly, the strength of angels are compared with the strength of Jesus. “And of the angels he saith, who maketh his angels winds, and his ministers a flame of fire:” (Heb. 1:7). The word “winds” or “spirit” is used often in scriptures to denote great strength (Jn. 3:6; 4:24; 6:63) as opposed to the weakness of the flesh (cf. Matt. 26:41). The strong spirits are too compared with a flame of fire in taking vengeance for the Lord as mentioned above (cf. Gen. 19:13; II Sam. 24:16; II Kings 19:35; Ezk. 9:1-7). Though the angels are strong, Jesus excels in strength. “But of the Son he saith, Thy throne, O God, is forever and ever; and the scepter of uprightness is the scepter of thy kingdom. Thou has loved righteousness, and hated iniquity; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Heb. 1:8-9). The strength of Jesus is superior to the angels in that: 1c. The throne of God is everlasting and Jesus is the king with the “scepter of uprightness.” The “scepter” is a staff that represents royal authority (cf. Eth. 4:11). Jesus’ authority is universal and found in righteousness and justice (cf. Isa. 9:7; Jer. 23:5; 33:15). 2c. Jesus’ strength excels the angels in that he is the creator of the heavens and earth. “And, Thou, Lord, in the beginning didst lay the foundation of the earth, and the heavens are the works of thy hands:” (Heb. 1:10) (see appendix # 2). As creator of the universe, Jesus is one with God (i.e., deity). Note that Genesis 1:1 states that it was God who created yet in John 1:1-3; Heb. 1:10; Rev. 4:8-11; Job 26:13; Ps. 104:30 it is indicated that the Father, Son, and Holy Spirit are creators. Therein we find that all three had a part in creation and thereby Jesus excels the angels in strength. The creation will one day end yet Jesus never will (cf. II Pet. 3:8ff). “They shall perish; but thou continuest: and hey all shall wax old as doth a garment; and as a mantle shalt thou roll them up, as a garment, and they shall be changed: but thou art the same, and thy years shall not fail” (Heb. 1:11-12). d. Fourthly, Jesus is superior to the angels in that He has greater honor than they. “But of which of the angels hath he said at any time, sit thou on my right hand, till I make thine enemies the foot stool of thy feet?” (Heb. 1:13). The kingdom of God (the church) and its king (Jesus) shall reign on this earth until all the enemies of Jehovah God are mashed under

6 the feet of Jesus (cf. Heb. 10:13, I Cor. 15:25). Here is a place of honor and authority that does not belong to the angels and thereby Jesus is superior to them. B. “Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?” (1:14). 1. The angels occupy a position of servitude (i.e., “ministers” or servants). 2. These ministers are sent by God to aid those who shall inherit eternals salvation (as Jesus too has a part in doing; cf. Heb. 2:18). We are not told here how this is done; however, there are other passages that give us an idea: a. Angels may aid in having men come to repentance (cf. Acts 10:1-8). b. They care for the saints (Matt. 18:10; Acts 5:19; 12:7-10). c. Apparently some angles bear the dying saints home to glory (Lk. 16:22). d. Some angels are punishing evil men by the authority of Christ (Acts 12:23). e. See appendix # 5

Chapter 2

I. The Superiority of Jesus Demands that we Give Heed to His Words (2:1-4): A. “Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them” (2:1). 1. The word “therefore” forms a conclusion and final analysis to the information of chapter one. Summarily, the author has proved that Jesus is worthy of giving ear and obedience to. Jesus has delivered divine revelation as the creator, image of God, the one to whom the glory of God emanates, He who upholds all things by His power, and the one who provides the forgiveness of sins to mankind. Jesus is superior to the angels and thereby we should give the “more earnest heed” to His words of divine revelation (see appendix # 6; Bible Authority). 2. Those who neglect the divine words of Jesus may find themselves “drifting” away. Man is pictured as one in a boat floating down a river without effort (drifting). The current is taking us to hell if there is no exerted effort against the current that leads to destruction (cf. Matt. 13:16- 17; Lk. 13:24; II Tim. 2:15; II Pet. 1:10ff) (see appendix # 7; God Desires our Effort). B. “For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great a salvation? Which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will” (2:2-4). 1. The “word spoken through angels” was the Mosaic Law (consider Gal. 3:19; Deut. 33:2; Ps. 68:17; Acts 7:53). In some form the angels delivered the Law from Sinai to Moses. Those who neglected or disobeyed the Mosaic Law were punished often times with death (cf. Num. 15:32-36). 2. This being the case, the author asks, “How shall we escape, if we neglect so great a salvation?” Jesus said, “It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life” (Jn. 6:63). The words Jesus spoke were of divine origin as was the Mosaic Law. Those who disobeyed the Mosaic Law were punished and likewise those who neglect the Law of Christ shall be punished. The answer to the question, “how shall we escape” is apparent; i.e., we will not escape the wrath of God’s judgment if we neglect His words (cf. Jn. 3:36) (see appendix # 8; God’s Final Judgment). To believe in Jesus is to abide in His words (cf. Jn. 5:38; I Jn. 2:5-6). Those who do not abide in the words of Jesus do not really believe in Him (Jn. 5:38ff). 3. The word of this salvation was first delivered by Jesus in the flesh (cf. Matt. 4:17, 23). Secondly, the apostles and prophets received this gospel message by divine revelation and handed these teachings over to mankind (cf. Jn. 16:14-16; Eph. 3:3ff) (see appendix # 1). a. The apostle’s and prophet’s words were proved to be of divine origin by signs, wonders, and powers (cf. Acts 2:22; II Cor. 12:12). First, the author speaks of “signs” (semeion) =

7 “in reasoning, a sign or proof” (LS 727). This aspect of miraculous works proved to the world the validity of the apostles message (cf. Mk. 16:20). b. Secondly, “wonders” (teras) = “a sign, wonder, marvel” (LS 800). The miracles were proof of the reality of God and his message. These miracles produced amazement by those who witnessed them. Again, such amazement (wonder or marvel) indicates the realness of the event and thereby the validity of the message preached. c. Thirdly, “mighty works” (dunamis) = “power, might, strength,: then, generally, strength, power, ability to do a thing beyond one’s strength...” (LS 213). There was great power displayed in that the apostles did things that they could otherwise (without God) not do. d. John records, “Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name” (Jn. 20:30). Again, Mark records, “And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed, Amen” (Mk. 16:20). The point being is that the signs performed proved the divine origin of Jesus and the apostles’ message. II. Restored Dominion to Mankind (2:5-9): A. “For not unto angels did he subject the world to come, whereof we speak, But one hath somewhere testified, saying, What is man, that thou art mindful of him? Or the son of man, that thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou didst put all things in subjection under his feet. For in that he subjected all things unto him, he left nothing that is not subject to him. But now we see not yet all things subjected to him” (2:5-8). 1. There is an apparent connection with the preceding thoughts and this new argument. The subject matter from chapter 1:1 to chapter 2:4 has been the divine origin of Christ words that lead unto salvation. It seems clear therefore that the “world to come” is the realm of eternal salvation and state of glorification of mankind. Jesus’ words lead one to this life (cf. Jn. 6:63). 2. The Hebrew author then quotes from Psalms 8:4ff. This Psalm is a proclamation of the love of God toward created man. By the power of God have the heavens, moon, and stars been created. This being so, it is somewhat amazing that such a God would even be mindful of lowly mankind. The psalm proves the importance of man in the eyes of God: a. Jehovah had crowed man with glory and honor. b. Jehovah “set him over the works of thy hands.” c. “Thou didst put all things in subjection under his feet.” d. Clearly to be crowned with glory and honor is to exist in an immortal state not subject to disease and death. This was the state of man before sin entered the world (cf. Gen. 1:26-28). 3. This Psalm is apparently prophetic (i.e., looking to the future state of glory for mankind). I say this with confidence because the Psalmist speaks of this glorious state already existing and the Hebrew author says, “But now we see not yet all things subjected to him.” When sin entered into the world, man was subject to the creation rather than the creation being subject to him. Satan had usurped authority over God’s creation and caused man to be subject to disease, pain, and death. B. “But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man” (2:9). 1. First, the author of Hebrews indicates that man was created by God with the intentions of existing in a glorified immortal state; however, man sinned and lost this glorified state (see appendix # 9; Man’s Glorification). 2. Secondly, it is indicated or implied that God intends to restore man’s glorified state of honor in the new heavens and earth (cf. II Pet. 3:13). Note that it was through “the suffering of death” that Jesus was “crowned with glory and honor.” Jesus obtained glory and honor by paying the penalty of sin (death; cf. Rom. 6:23) “for every man.”

8 3. Jesus was “made a little lower than angels” (i.e., He took on human flesh and blood) so that the grace of God might be made manifest. God’s grace is that man is offered the forgiveness of sins and the hope of glorification in heaven (Eph. 2:1ff). Forgiveness of sins would only occur by the perfect sacrifice (Jesus; cf. I Cor. 5:7; Col. 1:20-22). Jesus died for those to whom the stroke was due (i.e., you and I [humanity] cf. Isa. 53:5-8). III. Why Did Jesus take on Flesh, Suffer, and Die? (2:10-18): A. “For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings” (2:10). 1. The word “became” (prepo) = “it is fitting, suit” (LS 667-668). Jehovah God saw it to be a fit or suitable matter that Jesus (the deliverer of divine revelation, image of God, creator, sustainer of the world by His power, and one who purifies mankind of sins) should bring “many sons unto glory” (an immortal heavenly state not subject to death and disease) through Jesus’ perfection (see appendix 10; The Sovereignty of God). If Jesus was to “bring many sons unto glory” this clearly infers that man did not currently occupy this glorious state but that this state is the longed for position of all saints (see appendix # 9). 2. Jesus was to obtain self perfection in regards to man’s salvation through suffering. The Jewish Christians seem to have a difficult time with this. They considered the OT scriptures, regarding the everlasting reign of the Messiah (Isa. 9:7), and could not see how that Jesus, if He is truly the Messiah, would have to die (cf. Jn. 12:34). 3. Jesus is the “author” of man’s salvation. The word “author” (archegos) = “beginning, originating a thing... founder... originator” (LS 121). Jesus has originated and is the founder of the idea of man’s eternal salvation. This being the case, Jehovah God saw it ‘fitting’ that Jesus should be made perfect through suffering. a. The word “perfect” (teleioo) = “to make perfect, complete: accomplish... to attain perfection, come to the end of one’s labors... to reach maturity” (LS 798). Teleioo is an active verb in the aorist tense (Friberg 662). The aorist tense denotes past action without indicating completion, continuation, or repetition of this action. Clearly Jesus became complete by means of past suffering in life much in the way that every Christian today comes to perfection through trials in life (cf. James 1:2ff; see appendix # 11; The Purpose of Trials and Suffering). b. In what way did Jesus become complete through suffering? (cf. notes on 2:17-18). In some ways this indicates that Jesus was and is qualified to be the founder of man’s salvation. B. “For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the congregation will I sing thy praise” (2:11-12). 1. Jesus is the one who sanctifies (makes man clean and separate from sin). When man is in a state of sanctification through obedience to the gospel he or she is one with the Lord. This oneness has to do with fellowship (I Jn. 1:5-6). Jesus prayed to the Father for this state to exist among many in the coming years (Jn. 17:23). 2. The author of Hebrews now quotes from Psalms 22 (a psalm that illustrates the suffering David went through to ascend to the throne of Israel). The psalm has immediate reference to David yet long term reference to Christ as is indicated by the multitude of NT statements quoted from the psalm. Jesus would be a man of sorrows as was David before He ascended to the throne of Israel (church). Jesus forms a close association with mankind in that He took upon himself flesh and blood and suffered as do others. 3. The Lord’s suffering, therefore, included temptation AND a life of sorrows (suffering at the hands of evil men). C. “And again, I will put my trust in him. And again, Behold, I and the children whom God hath given me. Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil” (2:13-14). 1. These statements prove that Jesus took on the form of a human man with flesh and blood. Like mankind, Jesus “put His trust in Him” (Jehovah). Like all other children of God that occupy

9 flesh and blood so did Christ. This was ‘fitting’ to the heavenly Father (cf. Heb. 2:10). Jesus suffered temptation and sorrows just as any other man or woman faces in life. He was not exempt from life when he came in the flesh. He was like us in all points (see appendix # 12; The Humanity of Jesus)! 2. Partaking of “flesh and blood” meant that Jesus was susceptible to death, pain, disease, temptations of the flesh, and deep sorrow and mental anguish. It means that he was everything that man was. 3. Jesus subjected himself to death that “he might bring to nought him that had the power of death, that is, the devil.” a. God had given Adam and Eve law in the garden that if violated would lead to both physical and spiritual death (Gen. 2:16-17). The devil beguiled Eve and she ate of the tree that God commanded them not to eat of and she gave the forbidden fruit to Adam too (Gen. 3:1ff). b. It is important to note that the event of death had already existed by the will of God not Satan. The devil’s power in the area of death is his desire to tempt man to violate God’s laws (James 1:13). When one violates God’s laws this is termed sin (I Jn. 3:4). When one sins he dies spiritually (Eph. 2:1ff). c. God is love (I Jn. 4:10-17). This love provides a way for man to live even though he had died through acts of sin (reconciliation). The way of love is through Jesus Christ. Jesus would pay the penalty of sin for all of mankind and provide a way of escape to those who would accept His teachings (II Jn. 9). d. Note the timing of this event (i.e., when the Devil’s power of death came to an end): It was when Jesus died on the cross for our sins! D. “and might deliver all them who through fear of death were all their lifetime subject to bondage” (2:15). 1. The bondage man finds himself in is being a servant to sin and death (Jn. 8:34). 2. Jesus sets man free from the bondage of sin and death through His sacrifice upon the cross. He has ascended into the heavens to make intercession for man’s sins (I Jn. 2:1-2). The fearful prospect of death is lessened in that divine revelation reveals comforting facts about eternal life (life after the flesh). E. “For verily not to angels doth he give help, but he giveth help to the seed of Abraham” (2:16). 1. Jesus became flesh and blood not for the sake of angels but for mankind and thereby he came in the form of man to do this work. 2. The Jews considered themselves the “seed of Abraham” and the Lord consented to this fact (Jn. 8:37). Jesus goes on to prove; however, that the seed of Abraham are not those physical descendants but the spiritual descendants (all nations) in John 8. Jesus therefore helps those who want help (cf. Rom. 2:28-29). F. “Wherefore it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted” (2:17-18). 1. Now we can answer the question posed above at III A. 2b (In what way did Jesus become complete through suffering?). The suffering of Jesus had not only to do with His life of sorrows (2:12), but with His being tempted to sin as well. 2. No one person can exclaim, ‘the Lord does not understand what I suffer through in this temptation’ because Jesus went through it too yet without sin. 3. Herein is the completion or perfection of Christ in relationship to His position to man. He is a complete and perfect high priest because He was tempted like as we. The point being He is compassionate and sensitive to what we go through because He went through the same (sorrows and temptations). 4. Some get into the ridiculous argument as to whether Jesus used His deity to escape the reality of sin. The facts are that Jesus was tempted like we are and overcame the temptation never one time sinning. Only deity could proclaim as did our Lord, “which of you convicts me of sin” (Jn. 8:46). Jesus’ prayer in the Garden of Gethsemane illustrates His ability to experience sorrow

10 and grief (Mk. 14:34). If Hebrews 2 (by quoting Psalms 22) illustrates the fact that Jesus experienced true sorrow and grief, why is it so hard to belief that Jesus experienced real temptation as deity (cf. Matt. 4:1ff; cf. Lk. 4:13). The question, “Did He ‘use His deity to ward off temptation?’” seems to me to illustrate a lack of understanding who Jesus was. 5. The word “propitiation” (hilaskomai) = “to expiate (to make atonement or reconciliation with God) (LS 379). Herein was and is the grand work of Jesus. Those who so desire to be glorified and honored through eternity with God will seek the Lord in a spirit of humility and ask for the forgiveness of their sins (cf. Isa. 57:15) (see appendix # 4). 6. To “succor” (boetheo) = “come to the aid of, to succor, assist... come to the rescue” (LS 152). Jesus is our night in shining armor that comes to rescue us from the bondage of sin! 7. The argument is now complete. Jesus is the distributor of divine revelation. He is creator, source of Jehovah’s glory, the image of God, the one who upholds the worlds with this power, and the one who makes purification of sins. He is superior to the angels and thereby worthy of our ear and obedience. It was God’s will that this most excellent and superior Jesus take the form of a man, suffer earthly sorrows and temptation, die for the penalty of man’s sins, be resurrected from the dead, ascend into the heavens, and there make intercession and propitiation for the sins of humanity. Jesus comes to the aid and rescue of sinners as one who completely understands what we go through. He is our modern day high priest!

Chapter 3

I. Jesus is Superior to Moses (3:1-6): A. “Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus” (3:1). 4. The “wherefore” takes into consideration the superiority of Jesus Christ, the fact that we should give heed to Him, and lastly that Jesus took on flesh to be a merciful and faithful high priest making intercession for our sins (cf. Heb. 1:1 – 2:18). This section too is important to establish within the minds of the Hebrew readers that Jesus is superior to Moses and thereby is to be followed rather than the Law Moses represented. 5. The author of Hebrews now calls upon his readers (the Hebrew Christians who have answered the call of the gospel message; cf. II Thess. 2:13ff) to “consider” Jesus as the Apostle and High priest of our confession. a. To “consider” (katanoeo) = “to observe well, to understand... to perceive... to learn... to consider” (LS 411). That which the Hebrews were to ‘observe, understand, perceive, learn, or consider’ was Jesus. Jesus is considered an Apostle and High Priest. b. The word “apostle” (apostolos) = “a messenger, ambassador, envoy... a sacred messenger, an Apostle” (LS 107). As messenger, Jesus has brought a divine message of salvation (Heb. 1:1; I Jn. 4:14). As an ambassador He represents Jehovah God in the flesh (Jn. 1:1, 14). c. Jesus is recognized as our “High Priest.” This view will be further developed and defined in the coming chapters. The high priest of the OT went before Jehovah God once a year to make atonement for not only the sins of the people but for his own sins. Jesus is both sacrifice and the high priest who makes atonement for man rather than for man and self. B. “who was faithful to him that appointed him, as also was Moses in all his house” (3:2). 1. God hath appointed Jesus to serve as messenger and high priest unto them that would receive salvation. Jesus was faithful in this work. John records Jesus saying, “My meat is to do the will of him that sent me, and to accomplish his work” (Jn. 4:34). 2. The author of Hebrews now introduces Moses. Moses shared equality with Christ in that they both were faithful to God’s work for them to accomplish. Numbers 12:7 states, “My servant Moses is not so; he is faithful in all my house:” 3. Christ is a faithful messenger and high priest in the church of Christ today as Moses was faithful in the church of Israel of the OT.

11 4. Though Christ and Moses are equal in the since of duty to Jehovah God, Christ is superior to Moses. Each of us may be in the church of Christ today if we are faithful to His law (cf. Heb. 3:6). C. “For he hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honor than the house. For every house is builded by some one; but he that built all things is God (3:3-4). 1. Christ is superior to Moses in that He is not a mere member of the house (church) as was Moses but He is the architect of the house (see appendix # 13; The Church). 2. Peter made the great confession that Jesus is the Christ, the Son of the Living God in Matthew 16. Jesus replied, “And I also say unto thee, that thou art Peter, and upon this rock I will build my church...” (Matt. 16:18). 3. Not only does Christ build the church but as deity He has created all things (cf. Jn. 1:1ff; Col. 1; 16-18). D. “And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a son, over his house; whose house are we, if we hold fast our boldness and the glorying of our hope firm to the end” (3:5-6). 1. The distinction between Jesus and Moses is clearly made. Moses is a servant whereas Christ is a son. The NT economy recognized slaves and slavery (Col. 3:22ff). The servant in the house in no way was superior to the children of the master. Jesus is viewed as the son of the master and Moses the slave or servant. 2. The “we” indicates the author of Hebrews and the Hebrew Christians. They were a part of the NT church and under Jesus Christ the head of that church. Two things are to transpire if the Hebrew Christians (and Christians today) are to do “if” they (and we today) expect to be in the eternal kingdom of God for eternity (see appendix # 14; Maintaining our Salvation): a. “Hold fast our boldness firm to the end.” 1a. To “hold fast” (katecho) = “to have in possession, possess, occupy... to continue a life” (LS 421). 2a. “Boldness” (parrhesia) = “freespokenness, openness, frankness” (LS 611). 3a. The Christian is to hold in their possession a since of confidence that Jesus is the Christ, the Son of God and that forgiveness of sins is ours and all else who so desire to serve the Lord faithfully. b. “Hold fast our glorying of our hope firm to the end.” The Christian is to possess the joyous desire and expectation of heaven firm to the end as well. II. Exhortation to Remain Faithful (3:7-19): A. “Wherefore, even as the Holy Spirit saith, Today if ye shall hear his voice, Harden not your hearts, as in the provocation, Like as in the say of the trial in the wilderness, where your fathers tried me by proving me, and saw my works forty years. Wherefore I was displeased with this generation, and said, they do always err in their heart: But they did not know my ways; as I sware in my wrath, they shall not enter into my rest” (3:7-11). 1. The author of Hebrews takes a quote from David (Psalms 95:7ff) which is an apparent allusion to Exodus 17:1-7 and to paraphrase, he says, ‘learn the lessons of Israel’s unbelief today before it is everlasting to late.’ Israel had neglected Jehovah God in the wilderness and thereby forfeited their part in Canaan. 2. The day of provocation was a day when Israel cried out for water and said, “is Jehovah with us or not?” (Ex. 17:7). This complaining “grieved” God because they put Him to the test. The word “grieved” (prosochthizo) = “to be vexed (irritated or annoyed), offended, or angry at” (Moulton 351). a. Their ignorance of God’s ways was at the heart of their hardness (Heb. 3:10). b. After God’s people tempted God on 10 occasions the Lord gave them up and rejected them as a people who would in no way receive his promises (cf. Numb. 14:22-35). c. The word “rest” is a reference to Canaan; however, in the context of chapter Hebrews 3-4 it has a reference to the heavenly abode.

12 B. “Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God:” (3:12). 1. The application of the OT day of provocation is now made. Those who put God to the test, were hard hearted, and had little knowledge of God’s laws irritated the Lord and He gave them no rest. This behavior on the part of the OT Israelites is termed “unbelief.” Though they laid claims to God as their Father they were ignorant of Him, hard hearted against Him, and even put Him to the test to see whether He was with them that they might gain advantage. To “believe” therefore, would be to have knowledge, trust, and obedience in Jehovah God (cf. Jn. 3:36; 5:38; I Jn. 5:1 etc.) (see appendix # 15; Believing in Jesus). 2. Again, “unbelief” is equated with “falling away from the living God” (apostatizing). The “evil heart of unbelief” is now defined as being hard, lacking knowledge of God, and putting God to the test. Such a heart will not see the eternal rest the God has in store for those who wait faithfully on Him because they are “disobedient” to God’s Laws (cf. Heb. 3:18-19) (see appendix # 16; Apostasy). C. “But exhort one another day by day, so long as it is called today; lest any one of you be hardened by the deceitfulness of sin:” (3:13). 1. The author of Hebrews, in light of the context of an “evil heart of unbelief,” tells the Hebrew Christians to exhort (warn) one another day by day against allowing the heart to become such a state of hardness (see appendix # 17; Individual Christian Responsibility). 2. The word “hardened” (skleruno) = “to make stubborn... become obdurate (not giving in to persuasion; hardened in wrongdoing or wickedness)” (Moulton 369). Such a mind has been fooled by the “deceitfulness of sin.” The human mind has taken precedence over the mind and law of God in said situation. As one has said, ‘if it feels good, do it.’ ‘What is right for me may not be right for you.’ D. “For we are become partakers of Christ, if we hold fast the beginning of confidence firm unto the end:” (3:14). 1. The context of chapter two was the lost glorification that Jesus Christ set forth to regain for sinful man. To be glorified is to dwell in an immortal state with all of God’s creation being subject to one (cf. Heb. 2:7). 2. This being the current state of Jesus as He sits next to the throne of God can be ours too “if we hold fast the beginning of our confidence firm to the end.” E. “While it is said, Today if ye shall hear his voice, harden not your hearts, as in the provocation. For who, when they heard, did provoke? Nay, did not all they that came out of Egypt by Moses? And with whom was he displeased forty years? Was it not with them that sinned, whose bodies fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that were disobedient? And we see that they were not able to enter in because of unbelief” (3:15-19). 1. First, note that it was those people of God who trusted in the Lord as His people that came up out of Egypt and provoked God to anger by putting Him to the test (Ex. 17:1-7). 2. Secondly, note that it was the people of God that were sentenced to wander in the wilderness for forty years because of their sins (cf. Numb.14:22-35). 3. Verses 16-19 remind us that it was not just a few ignorant or superstitious people who fell in the wilderness but it was ALL the redeemed nation of Israel that was lead out of Egyptian bondage by Moses! God was displeased with those who knew His law yet transgressed it. It mattered not that they were His chosen people; they sinned and were therefore unfit for Canaan! Such a text is devastating to the idea of ‘once saved always saved or the impossibility of apostasy’ (see appendix # 16). 4. Clearly to be one who does not believe is to be one who does not obey God’s words (i.e., those who “sin” or are “disobedient”) 5. The idea to this point is that Jesus is superior to angels and even Moses. He came in the flesh to regain the glory that man lost through sin. We ought to therefore give heed to Him (Heb. 2:1-4). If we do not follow His laws, the same consequences will happen to us as those who did not follow Moses’ laws. They died and did not receive the rest that awaited them in Canaan (cf. Heb. 10:28-29). Chapter four will develop this idea very clear.

13 Chapter 4

I. Rest for Those who “believe” and are “obedient” (4:1-13): A. “Let us fear therefore, lest haply, a promise being left of entering into his rest, any one of you should seem to have come short of it” (4:1). 1. The word “therefore” connects this chapter to chapter 3. The object of chapter three was to illustrate the superiority of Jesus over Moses. The author of Hebrews then takes a page from the life of Moses and tells the consequences of the people’s disobedience toward God’s law through the apostle (Moses) that God had sent. Those who “fall away from the living God” in disobedience (Heb. 3:13) shall not see the eternal rest that God has promised. The focus of the chapter is faithful obedience (Heb. 3:12, 18-19) 2. To “come short” (hustereo) of the promise (of eternal life and glorification; cf. chapter 2) is to “be behind or later, come late... to come later than, come too late for... to come short of, be inferior to... to be in want... fail” (LS 850). The author of Hebrews exhorts the Hebrew Christians to establish fear of Jehovah God in their hearts that would motivate them to do those things necessary for salvation “today” (cf. Heb. 3:7, 13, 15) rather than at a time when its “too late.” B. “For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not profit them, because it was not united by faith with them that heard” (4:2). 1. The “word of hearing did not profit them” because they were “hardened” in heart (Heb. 3:8), erred in their ways “not knowing my (God’s) ways” (Heb. 3:10), and because they put God to the test (Heb. 3:9). 2. God’s people had heard His laws yet their hearing was “not united by faith.” Interestingly, we find the correlation between faith (belief) and obedience to God’s laws. The author of Hebrews equated the Hebrews disobedience to their “unbelief” (Heb. 3:12, 18-19) (see appendix # 15). 3. The point is clear, hear the word of God and obey its ordinances (cf. Jn. 3:36; 6:44-45). C. “For we who have believed do enter into that rest; even as he hath said, As I sware in my wrath, they shall not enter into my rest: although the works were finished from the foundation of the world. For he hath said somewhere of the seventh day on this wise, and god rested on the seventh day on this wise, and God rested on the seventh day from all his works; and in this place again, they shall not enter into my rest” (4:3-5). 1. Those who illustrate their faith (belief) by their obedience DO have a place with God in his rest. Note that the “rest” under consideration is first explained as the rest God took after creating the heavens and earth (cf. Gen. 2:2) and secondly as the “rest” that God had promised the Israelites as He led them through the wilderness (i.e., Canaan). 2. The author of Hebrews quotes from Psalms 95:7-11 which is a Psalm regarding the failure of the Israelites to remain faithful in the wilderness and provoking Jehovah to anger by their fear and lack of faith in Him at Meribah (Kadesh Barnea) (cf. Num. 13-14). The spies had looked upon the land of milk and honey (Canaan) and saw that it was good; however, they were filled with fear because of the military might of Canaan’s inhabitants. 3. There is an apparent allusion to a future rest for God’s people that is developed throughout this chapter. D. “Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, he again defines a certain day, today, saying in David so long a time afterward (even as hath been said before), Today if ye shall hear his voice, Harden not your hearts” (4:6-7). 1. Important considerations: It “remaineth” (apoleipo) = “to leave over or behind... to leave behind one after death... to leave hold of.... to leave behind, as in the race... of things, to leave alone, leave undone or unsaid... to leave open, leave a space... to be left behind, stay behind... to be parted from, be absent or far from... to be deprived of...” (LS 101). Clearly, the author of Hebrews is saying that since the Old Testament people could not enter in the rest that God had prepared for them because of their disobedience, even so the disobedient today shall have no

14 place in God’s eternal rest if they are disobedient. The obedient will not be left behind or deprived of that wonderful rest. 2. Not entering into God’s rest is thereby equated with disobedience. Disobedience is equated with unbelief (Heb. 3:18-19) and not “hearing” (see appendix # 18; Hearing is Obeying). Therefore to believe is to be obedient and enter into God’s rest and to be disobedient is to not believe and not enter into God’s rest. So Jesus said, “for God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life” (Jn. 3:16). Again, Jesus said in that same chapter, “He that believeth on the Son hath eternal life; but he that obeys not the Son shall not see life, but the wrath of God abideth on him” (Jn. 3:36). Again we see a connection in the area of belief and obedience (see appendix # 15). The wrath of God belongs to those who shall not enter into his rest because of their disobedience (Heb. 4:3) and the wrath of God belongs to those who do not believe on Jesus (Jn. 3:36). Paul told the Thessalonians, “and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, even eternal destruction form the face of the Lord and from the glory of his might...” (II Thess. 1:7ff). Clearly one sees that faith and obedience are synonymous terms and will be the deciding factor as to where we spend eternity. 3. It may be that the author of Hebrews’ readers thought within that their final rest was seen in Canaan and therefore there is no other rest to look forward to. To refute this thinking, the Hebrew author quotes from Psalms 95:7-11, a quote from David, to prove that there is yet a rest that man is to look to enter into (i.e., heaven). David calls upon the people of his generation to worship Jehovah God and to not be found guilty of the sins of Israel who refused to take Canaan that their hope of a future rest be not diminished. Note that the author of Hebrews speaks of David saying these words of Ps. 95:7ff “so long a time afterwards.” The long time afterwards is a comparison of the days of David with the days of the disobedient Israelites at Kadesh Barnea. Even so, we today must sound the same warning that David did. Do not disobey God as the Israelites did at Kadesh because your “rest” is dependant upon your obedient faith. E. “For if Joshua had given them rest, he would not have spoken afterward of another day. There remaineth therefore a Sabbath rest for the people of God” (4:8-9). 1. Joshua had led the people of Israel across the Jordan River into the land of Canaan (the land of rest). Consider the conversation that Joshua had with the tribes of Gad, Reuben, and half the tribe of Manasseh regarding fighting in Canaan yet living on the east bank of the Jordan. They were to fight until that “rest” be achieved (Josh. 1:15). This “rest” was eventually achieved and so Joshua tells the three tribes, “And now Jehovah your God hath give rest unto your brethren, as he spake unto them: therefore now turn ye, and get you unto your tents, unto the land of your possession, which Moses the servant of Jehovah gave you beyond the Jordan” (Josh. 22:4). 2. This rest in Canaan; however, was not the “rest” that the author of Hebrews (chapter 4) or David spoke of in Psalms 95. This being the case there “remains a Sabbath rest for the people of God.” Jesus identifies said rest when He said, “come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matt. 11:28-29). Note that the word “rest” in Matthew 11:28 is a verb in the future tense and the word “rest” in verse 29 is a noun in the future tense (cf. Friberg 36). The “rest” that Jesus spoke of was in the future! What we have now is tribulations until that rest. Paul had “exhorted them (those Christians in Galatia) to continue in the faith, and that through many tribulations we must enter into the kingdom of God” (Acts 14:22) (see appendix # 19; Heaven [a place of rest]). F. “For he that is entered into his rest hath himself also rested from his works, as God did from his” (4:10).

15 1. Jesus told the story of the rich man and Lazarus in Luke 16:19ff. When the rich man died he was in “torments” (Lk. 16:23) while Lazarus was “comforted” (Lk. 16:25). 2. When the believer dies he is promised a place of comfort and eventually an eternal home of bliss in heaven (rest). G. “Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience” (4:11). 1. No one will wander haphazardly into heaven! Heaven will be a place for the “diligent” because “there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they that are written in the Lamb’s book of life” (Rev. 21:27). 2. “Diligence” (spoudaios) is a key word in this study. It is defined as “to exert one’s self, endeavor, give diligence (Gal. 2:10; Eph. 4:3; I Thess. 2:17; II Tim. 2:15; Heb. 4:11; II Pet. 1:10; 3:14)” (Thayer 585). “To make haste, of things, to be busy, eager, zealous, earnest to do a thing… to be serious or earnest” (LS 741). 3. The connection between the repeated words “today” (Heb. 3:7, 13, 15, 4:7) and diligence (4:11) is complete. Now is the time to be zealous, eager, busy and earnest in our efforts know, understand and make application of the word of God in our lives; not tomorrow (cf. Prov. 4:23) (see appendix # 7). 4. The antitheses to diligence; therefore, is unbelief and disobedience (Heb. 3:18-19; 4:11b). Those who came up out of Egypt who were disobedient serve as an all time example of what shall happen to the unfaithful children (household) of God. H. “For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do” (4:12-13) 1. The omniscience of God is depicted here as in other passages of scriptures. The nature of God’s word is to expose a man’s inner being and is thereby a similitude of God’s nature (i.e., omniscient). The prophet Jeremiah records, “Am I a God at hand, saith Jehovah, and not a God afar off? Can any hide himself in secret places so that I shall not see him? Saith Jehovah. Do not I fill heaven and earth? Saith Jehovah” (Jer. 23:23-24). God knows and sees all and this is the penetrating quality of His Word (see appendix # 20; The Omniscience of God). 2. David said, “for with thee is the fountain of life:” (Ps. 36:9). God is a living God and with Him is a living and active word of salvation. 3. The word of God is sharp. Here described in graphic terms is the nature of the gospel. It lays bare the human soul even to the point of the bones and marrow being exposed to the eyes of God (see appendix # 1). 4. The point is clear; God sees and God knows our thoughts and purposes! One mistake on our part can be fatal. If I falter on one part of the law of Jehovah I have violated them all (cf. James 2:10). This verse calls every Christian to maintain their sanctification (cf. Heb. 12:14). II. The Relationship Between Jesus and Obtaining our Promised Rest (4:14-16): A. “Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin” (4:14-15). 1. Jesus has been compared to a high priest in Heb. 2:17; 3:1, and now 4:14-16. Chapter five develops this idea further and we will discuss the function of the high priest there. 2. Peter responds to the questions of the Sanhedrin Council in Acts 4:12 saying, “And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved” (Acts 4:12). Only Jesus, who has ascended into the heavens to be with the Father, can save us all from our sins (cf. Matt. 1:21; Jn. 14:6) (see appendix # 21; Jesus Saves). 3. As our propitiator, He completely understands our temptations and failures because He too was tempted (without failure). He thereby understands our “infirmities” in relationship to sin.

16 B. “Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need” (4:16). 1. The author of Hebrews admonished a confident holding on to the end mentality to be developed in the Christian at Heb. 3:6 (see appendix # 22; The Christian’s Boldness). God is the God of mercy (Dan. 9:4). 2. We all are in a “time of need” (eukairos) when it comes to our sin. The word eukairos = “well timed, in season, seasonable... seasonably, opportunely” (LS 326). Jesus offers ‘well timed’ help to us all because we are in sin (see appendix # 4). 3. Jesus comes to our aid (He “succors” all who are tempted to sin; cf. Heb. 2:18). This aid is in the nick of time; i.e., it is ‘well timed and in season’ because of the urgent need of forgiveness that we all need!

Chapter 5

I. Jesus, the High Priest of Compassion (5:1-6): A. “For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:” (5:1). 1. We have been introduced to the subject of Israel’s high priest in Hebrews 2:17; 3:1; 4:14-15. At this point in our study, the author of Hebrews discusses the office of high priest in more detail and makes the comparison with Jesus. God gave the priesthood for the benefit of mankind in the OT. God gave His Son Jesus too for the benefit of mankind. 2. To be a high priest (or even a priest in general) in the OT, one had to be of the seed of Aaron (Ex. 29:9). The recognized high priest was one who served as judge among the people regarding spiritual matters (cf. Deut. 17:8-12). The high priest alone had the authority to enter in the most holy place once a year (The Day of Atonement) to make atonement for his sins and the sins of the people (cf. Lev. 16). The high priest offered sacrifices of blood along with wine, oil, and grain that man’s sins would be expiated. 3. As noted above, Jesus is the NT Christian’s high priest. He has been appointed by God to serve mankind by offering himself as a human sacrifice for the sins of mankind. Latter we shall discuss the comparison between the old priest, law, and tabernacle with the NT priesthood, law, and tabernacle (all encompassed in the word “shadow” or “copy.” B. “Who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity; and by reason thereof is bound, as for the people, so also for himself, to offer for sins” (5:2-3). 1. Let us first identify the “ignorant and erring.” There are times in man’s life that we sin in ignorance to God’s laws. Many use euphemisms and steel from their employers in all good conscience because their conscience has not been trained to differentiate between good and error (cf. Numb. 15:22ff). Still others know God’s laws yet give in to the lust of the flesh (Rom. 7:14, 20). Whatever the case, when man sins he has separated himself from Jehovah God (cf. Isa. 59:1-2; I Jn. 1:5-6). 2. The author of Hebrews tells us that Jesus “bears gently” (metriopatheo) with such sinners. The Greek word used here is defined as, “to bear reasonably with” (LS 507); “To moderate one’s passions; to be gentle, compassionate” (Moulton 268). “To moderate one’s feelings, deal gently with the sinners” (AG 515). Though Jehovah God has passionate hatred for sin (cf. Rom. 12:9) He is forbearing and longsuffering with sinful man because He loves us (cf. II Pet. 3:9; I Jn. 4:10ff). There will come a day; however, when His gentle longsuffering and patience will end against sinful man (cf. II Thess. 1:7ff). 3. While in the flesh, Jesus suffered all things that we do (i.e., temptation and pain) yet never sinned (cf. 4:15). Jesus understands firsthand what it means to be tempted to sin and is therefore forbearing and longsuffering. He has provided every avenue of rescue (cf. Heb. 2:18) and help (cf. Heb. 4:16) in that He has laid down His life as a living sacrifice for our

17 sins. He pleads with us to take advantage of His sacrifice (see appendix # 4). What defined the Lord’s character? Was it not His words and actions? (see appendix # 36; False Teachers). C. “And no man taketh the honor unto himself, but when he is called of God, even as was Aaron. So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, This day have I begotten thee: as he saith also in another place, Thou art a priest for ever after the order of Melchizedek” (5:4-6). 1. To be qualified to serve as high priest under the OT, a man had to meet the qualifications outlined above (i.e., be of the seed of Aaron). God made a sovereign decision in this matter as He did in calling Jesus Christ (His Son) to serve in this capacity. It was fitting or suitable for our just God to make a sovereign decision to send His Son to the earth to suffer through temptation that He might serve as a merciful and understanding high priest (Heb. 2:10, 14-18). 2. Some of the Hebrew Christians may object to Christ serving as a high priest because He was not of the seed of Aaron. To answer this objection the author of Hebrews quotes from two passages of scriptures (i.e., Psalms 2:7; 110:4). a. First, Psalms 2:7 states, “Thou art my son; this day have I begotten thee.” The apostle Paul quotes from Ps. 2:7 in his first recorded sermon at Acts 13:33. The reference is used in relation to Jesus being raised from the dead to complete the “promise” of salvation to man that God has given. As it was God’s sovereign choice to use the seed of Aaron under the OT to serve as high priest even so it is God’s sovereign choice to use Jesus as a living sacrifice to serve as man’s high priest that all may obtain eternal salvation (see appendix # 10). b. Secondly, the author of Hebrews justifies God’s choice of Jesus as a high priest, even though He is not of the seed of Aaron, by quoting from Psalms 110:4. The Psalm states, “Jehovah hath sworn, and will not repent: thou art a priest for ever after the order of Melchizedek.” Again, the verse indicates that Jesus would serve as high priest according to God’s choice. This was God’s way to save man from the consequences of their sins. More will be said of Melchizedek, who was both priest and king, when we study chapter 7. II. Jesus is a Qualified High Priest Due to His Suffering (5:7-10): A. “Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear, though he was a Son, yet learned obedience by the things which he suffered;” (7:7-8). 1. The subject here is not Melchizedek but Jesus. These verses illustrate the fact that Jesus was and is a qualified high priest not only because God through His sovereignty chose Him, but because He has compassion upon those whom He is making the sacrifice for (cf. Heb. 5:2). Indeed Jesus is the loving shepherd (Jn. 10). 2. Jesus was not only tempted to sin like as we (cf. Heb. 4:15) but He too experienced the pain of anxiety and anguish. Who can forget the prayer of great anguish while Jesus was in the Garden of Gethsemane (cf. Luke 22:40-44)? God did not remove the trial of the cross from Jesus; however, He did comfort Him with angels (see appendix # 12). 3. God’s sovereign choice of high priest was Jesus; however, this did not make Jesus an effective high priest. Jesus was to be made perfect like as we are to be made. Through the process of time there will come trials that mold a man to perfection (cf. James 1:2ff). Jesus was no different in this respect. Remember, the author of Hebrews stated, “For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings” (Heb. 2:10). Part of this perfection was that Jesus was to “learn obedience by the things which he suffered.” We know that Jesus was not chastised for “disobedience” to perfection but was chastised through mental and physical anguish to achieve perfection. The state of “perfection” was identified in our Hebrews two study as (teleioo) = “to make perfect, complete: accomplish... to attain perfection, come to the end of one’s labors... to reach maturity” (LS 798). That which made Jesus “perfect” (complete or accomplished) was His suffering that He might serve as a “merciful and

18 faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted” (cf. Heb. 2:10, 17-18) (see appendix # 11). 4. Now we see the completely qualified Jesus as our high priest. He gained the office of high priest by the sovereign choice of God and He is qualified to serve in such a compassionate position due to becoming perfect (completely understanding the anxiety, pain, anguish, and temptation of man) having gone through it Himself. B. “And having been made perfect, he became unto all them that obey him the author of eternal salvation; named of God a high priest after the order of Melchizedek” (5:9-10). 1. Again, Jesus became “perfect” (complete) in relation to His office of high priest in that he suffered the same things that we do and thereby is able to have “mercy” (Heb. 2:10, 17-18) and “bear gently” with sinful man (Heb. 5:2). 2. Those who now “obey him the author of eternal salvation” will receive the eternal rest of Hebrews 3-4. Eternal salvation has been identified with God’s heavenly rest in those two chapters. Those who will not experience God’s rest are those who are “disobedient” and in a state of “unbelief” in relation to God’s laws (3:18-19). Again, the Lord said, “He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him” (Jn. 3:36). 3. The author of Hebrews is clearly telling the Hebrew Christians that they now have a high priest who completely understands their trials and therefore they must give obedience to Him because he has been appointed by God to serve in this capacity (see appendix # 15). 4. God’s appointment of Jesus is that He is a high priest after the order of Melchizedek (i.e., both king and priest). As the office of high priest was slowly developed from Hebrews chapter 2-5 even so the concept of Jesus’ association with Melchizedek will be developed over the next few chapters. III. The Author of the Epistle to the Hebrews Identifies the State of his Readers’ Mind (5:11-14): A. “Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing” (5:11). 1. The priesthood of Jesus after the order of Melchizedek is the matter under consideration. Before going on to discuss this subject in further detail, the author of Hebrews ‘changes gears’ so to say and identifies a problem among the Hebrew Christians. Apparently many were willing to give up Christ for their Jewish ways due to their current persecution (cf. Heb. 10:32ff). Such a state of mind prompted our author to announce their being “dull of hearing.” 2. To be “dull (nothros) of hearing” = “sluggish, slothful, torpid” (LS 538). The author of Hebrews explains that it is difficult to discuss the matter of the priesthood of Jesus because he knows the information will be “hard of interpretation” (dusermeneutos) due to their sluggish and slothful spiritual state. The Greek word here means “hard to interpret” (LS 214); “difficult to be explained, hard to be understood” (Moulton 109). 3. Noticeably, the author of Hebrews indicts his readers with spiritual sloth when it comes to their knowledge of spiritual matters. Earlier, he had admonished them (and us) to “give diligence” (exert oneself with effort) in relationship to entering into the rest of heaven (cf. Heb. 4:11) (see appendix # 7). B. “For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food” (5:12). 1. Considering the amount of time that the Hebrews had been Christians they “ought” to have been teachers rather than people who had to have the elementary principles of Christ taught them again. The word “ought” (opheilo) = “to be obliged to do a thing” (LS 580). a. Why should the Hebrews be ‘obliged’ (be constrained or indebted to do a thing)? b. First, the Hebrews (as we) are obliged to study God’s word that we may thereby come to the Father in a true hope of heaven. Jesus said, “I am the way, and the truth, and the life: no one cometh unto the Father, but by me” (Jn. 14:6). The way to the Father and a hope of heaven is through the truths Jesus taught (cf. Jn. 6:27)

19 c. Secondly, we are obliged to study God’s word because there is glory that awaits those who are faithful to that word (Heb. 2:10). d. Thirdly, we are obliged to study God’s word because He loved us enough to send His only begotten Son to die as a sacrifice for our sins (Heb. 2:13-15). 2. Clearly, the Hebrews had shown themselves to be ungrateful for the blood sacrifice of Jesus. The Hebrews were presented with truth, at some point in the past, and did not give diligence. The Corinthian brethren were no different. Five years past between Paul’s visit to them on his second tour of preaching and the first epistle to the brethren. During those five years they did not grow spiritually and Paul warns them of the dreadful consequences of such an approach to God (cf. I Cor. 3:1ff). 3. There is a time in a Christian’s life that they must move past the “rudiments” (stoicheion) of the gospel message. The word “stoicheion” = “generally, one of a series, an elementary sound of the voice, a letter... in the order of the letters, alphabetically” (LS 747). The words “first principles” identifies the “rudiments” as the beginning of the alphabet so to say. When children begin school, they attend elementary and they learn first principles of knowledge. Apparently the author of Hebrews is referring to the gospel message as a set of rudiments (like an alphabet that goes from A – Z) and the Hebrews were stuck at ABC. C. “For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe. But solid food is for full grown men, even those who by reason of use have their senses exercised to discern good and evil” (5:13-14). 1. Milk is the ‘first’ foods for a baby as elementary principles of the doctrine of Christ are the food for young Christians. 2. If my knowledge of truth only extends to how one becomes a Christian (i.e., hearing gospel message of Jesus dying for my sins, believing that message, confessing that Jesus is the Christ, repenting of my past sinful ways, and being baptized for the remission of those sins) then I am not partaking of ‘solid’ food which belongs to adults (details of the doctrine of Christ). 3. Peter had said, “as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation” (I Pet. 2:2). The illustration is one of physical and spiritual growth. If a child is not nourished his physical body will not develop properly and will eventually die. Likewise, when a Christian does not grow spiritually he shall eventually die spiritually. The apostle Paul said, “When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things” (I Cor. 13:11). The Christian who remains a child in faith is doomed. Again, Paul told the Ephesians that they were to grow into adulthood in their knowledge of the Son of God, “that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error...” (Eph. 4:13-15). 4. The problem with many brethren and churches today is that there is no spiritual growth. When there is no spiritual growth we have Christians that are tossed around by every wind of doctrine. They believe an idea sounds good and thereby they hold to it because of ignorance. Churches are divided and life long friends are separated because someone is stuck in the elementary principles of the doctrine of Christ. Every problem associated with the work of the church, our homes, and all aspects of life can be traced back to a lack of Bible knowledge. A lack of Bible knowledge is a disease upon the Christian that has as its source a lack of Bible interest (no diligence [exerting oneself in an area]) (cf. Parable of Sower where Jesus drew the line between those who truly desired truth and those who lacked interest). 5. Those who truly desire truth will have their “senses exercised to discern good and evil.” Our “senses” are our “faculties (the human mind)” (LS 23). The mind must be “exercised” (gumnazo) = “to train naked, train in gymnastic exercise: generally, to train, exercise... practice... to practice gymnastics” (LS 170). To “discern” (diakrisis) = “separation, dissolution... a decision, judgment” (LS 189). Now, let’s put it all together: I should study God’s word that I am not like a child who is tossed to and fro with every wind of doctrine that comes my way. Said studying is to train my mind (through exhaustive exercise) that I may be

20 able to separate and make a judgment between things that are good and things that are evil (see appendix # 23; Making a Distinction Between Matters of The Faith and Indifference).

Chapter 6

I. The Disciples are Encouraged to Press on to Perfection in their Studies (6:1-8): A. “Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God” (6:1). 1. The “first principles of Christ” were mentioned in 5:12. The Hebrew Christians were stagnant in their Bible study and were thereby encouraged to “leave the doctrine of first principles of Christ.” To “leave” (aphiemi) = “to get rid of... to let go” (LS 138). The idea is not to release the first principles of the doctrine of Christ totally from your mind but to progress past them. 2. The author of Hebrews encourages his readers to “press on unto perfection.” To “press” (phero) = “to bear, bear along, implying motion... to bear or carry a load” (LS 857). Phero is a present tense verb which indicates its ongoing action (Friberg 668). The word “perfection” (teleiotes) = “having reached its end, finished, complete... of persons, absolute, complete, accomplished, perfect in his or its kind” (LS 797). “Ripeness of knowledge or practice” (Moulton 401). Teleiotes is a noun (a state of being). a. The author of Hebrews defines for us what having perfect or complete knowledge is all about. It is the idea of continuing in one’s studies not being satisfied with the elementary principles (see appendix # 24; Bible Perfection). b. Many believe that the saint of God cannot have a ‘complete’ knowledge of scriptures. These same individuals find themselves tossed to and fro by every wind of doctrine because they remain children in Bible knowledge (cf. Eph. 4:13-15). The perfect (complete) mind is an attitude. The character that recognizes he may not have all the answers to many difficult questions; however, he knows where to find them. Such a one continues in his/her studies and is thereby complete. Such a one is ‘ripe’ in their spiritual understanding as opposed to being green and with out experience. The picture is set. The one with “perfect” knowledge is one who has done his or her homework in the scriptures. They are studied! They simply give effort (see appendix # 7). 3. Furthermore, the Hebrew author states of this one that they do “not lay again the foundation of repentance from dead works, and of faith toward God...” a. Every sound structure has a solid foundation upon which it is built. The Christian is represented as a building that is set upon a solid foundation (I Pet. 2:5). For the building to become a complete structure, the building process must continue. Stone upon stone, brick upon brick, and doors with windows all are added until the structure is complete. One who would only build a foundation has really gone no where and the structure is rendered useless. The point being, Christians should indeed lay the foundation of the elementary principles of the doctrine of Christ within their hearts and then move on to complete the building process. b. The author of Hebrews gives us an idea of what the foundation of the Christian’s faith is. First, the Christian’s foundation doctrine is the principles of “repentance from dead works.” Repentance is a fundamental building block without which no further building can be accomplished. To have a mind that is willing to repent is to have a mind of humility (cf. Ps. 51:1-17). Such a state of mind is willing to follow all of God’s Word and when a part of one’s study reveals a flaw, this individual is willing to change that part of their life (repent) (see appendix # 25; Repentance). Such a mind recognizes the authority of Jehovah God and rejects human reason in the area of eternal salvation. The second fundamental foundation doctrine is that of “faith toward God.” The author of Hebrews will go on to say that without faith it is impossible to please God (Heb. 11:6). Faith (belief) is as fundamental as it gets. We do not pursue things we do not believe in. Faith is closely associated with repentance in that our belief motivates us to be obedient to the words of

21 God (cf. Jn. 3:36). When my mind is focused on the word of God through faith and I am willing to turn away from the things that God deems sin then I have laid, by God’s help through His word, a solid foundation (see appendix # 15). B. “Of the teaching of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment” (6:2). 1. Why did the author of Hebrews use the plural “baptisms” rather than the singular “baptism?” There are a multitude of baptisms mentioned in the New Testament such as “the baptism of John” (Acts 19:3), “the baptism of Moses” (I Cor. 10:2), “baptism of the Holy Spirit” (Matt. 3:11-12) and “baptism for the remission of sins” (Acts 2:38). The apostle Paul; however, states that there is only “one baptism” (Eph. 4:5). Here then is one of the foundation doctrine principles of the Christian. All baptisms, with the exception of baptism for the remission of sins, have served their purpose. The continued need for man is to gain the remission of sins which will come initially only through baptism (see appendix # 26; Baptism). 2. Another founding doctrine for the Christian is the “laying on of hands.” This doctrine illustrates the mode of imparting spiritual gifts to others. The apostles would lay their hands on common Christians and give them the gift of prophecy, tongues, knowledge, etc. The first and foremost purpose of these signs was to produce faith in the one witnessing them. The truth was thereby confirmed by the signs which followed (Mk. 16:20; Heb. 2:3-4). th 3. The doctrine of the “resurrection of the dead” is mentioned as the 5 foundation teaching that the Christian is founded upon. John records Jesus’ teaching of a general resurrection of the just and unjust (Jn. 5:28-29; 11:23-25) as did the apostle Paul (Acts 24:15; I Cor. 15; I Thess. 4:13ff). The resurrection is a foundation principle because it represents the hope of every faithful child of God and the dread of those who do not believe (see appendix # 27; The Resurrection). 4. The last foundation principle mentioned is “eternal judgment.” The last days of the earth we will find the Lord Jesus descending from the clouds and rendering vengeance upon the ungodly of all times (II Thess. 1:7ff). There will be no second chances after the final judgment. The unrighteous shall be thrown in the lake of fire, be tormented in pain, and anguish for eternity with the devil and all his angels (cf. Rev. 20:10ff) (see appendix # 8). C. “And this will we do, if God permit” (6:3). 1. That which the Christian would do is give diligence unto perfection (completion). 2. That is, “if God permit” (epitrepo) = “to turn over to, to commit or entrust to another as trustee, guardian, or vicegerent... he left it to you to work... to trust to, rely upon,... leave it to his judgment” (LS 305). The idea is clearly that God has turned over His divine revelation to man and thereby ‘trust, relies, and leaves it to us’ to learn it and make the proper application. God ‘trust’ us to come to a state of perfection and completion in our studies. Is this possible? If it were not then why the commands here to do so (see appendix # 24)? The apostle Paul illustrates the ability and necessity for one to come to perfection in Bible study when he states, “till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fullness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind or doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, who is the head, even Christ...” (Eph. 4:13-15). If we cannot obtain this “fullgrown” status then we are doomed to be swayed by other doctrines and to never experience unity in the body of Christ. Who can believe it? (see appendix # 28; Can We Know Truth?). D. “For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God, and the powers of the age to come, and then fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (6:4-6). 1. The word “for” connects these three verses with the previous three verses. The three previous verses are an admonition to move on past the elementary principles of the doctrine of Christ (to complete maturity). The one who does not move on to completeness and perfection in their

22 Bible studies is the one who is “carried about with every wind or doctrine” (Eph. 4:13-15) and does not have unity with the body of Christ. 2. The word “impossible” is not found in the 1901 ASV text at this verse but it is found in the KJB and the original Greek text. The ASV does not insert the idea of “impossible” until the sixth verse of this chapter for clarity sake. We shall examine the meaning of this word at verse six. At this point, let us focus on who the Christian is (see appendix # 29; Who is the Christian?): a. Note that when this individual became a Christian (such a one is “enlightened” cf. Eph. 4:17ff; Jn. 8:12), unity and common faith existed in the infant stages and form; however, through the process of time, this individual is swayed from truth because they did not progress in their knowledge of God. b. Such a one “tasted the heavenly gift” of eternal salvation (cf. Acts 2:38; 13:23, 26, 32, 38- 39) when they first obeyed the gospel. c. Such a one was “made partakers of the Holy Spirit.” The word “partakers” (metochos) = “sharing in, partaking of... a partner, accomplice in” (LS 507). This is a term of fellowship. To have fellowship with God is to abide in His teachings (I Jn. 1:5-6). To have fellowship with God is to have fellowship with the Holy Spirit (I Cor. 1:9; II Cor. 13:14; Phil. 2:1; I Jn. 1:3,6). The Holy Spirit dwells within because we are in fellowship with the Father, Son, and Holy Spirit through our obedient faith (cf. Jn. 7:37-39; Rom. 8:9-11; Gal. 4:6) (see appendix # 30; Bible Fellowship). d. The “enlightened” Christian has “tasted the good word of God.” The idea of tasting God’s word is figurative. The Psalmists said, “The ordinances of Jehovah are true, and righteous altogether. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the droppings of the honeycomb. Moreover by them is thy servant warned: in keeping them there is great reward” (Ps. 19:9-11). Jesus spoke of the eternal life sustaining value of eating and drinking His flesh and blood which figuratively meant His words (cf. Jn. 6:27, 48, 51, 53, 54, 63, 68). e. Lastly, this fledgling Christian has tasted “the powers of the age to come.” The “age to come” may be a reference to the eternal abode of the faithful. The Christian under consideration has been “enlightened,” “tasted of the heavenly gift,” “made a partaker of the Holy Spirit,” and “tasted the good word of God.” Naturally such a one has tasted “the power of the age to come” in relation to his eternal abode. He has not obtained heaven, yet with great hope through faith he so presses into it. 3. This Christian of great hope; however, did not grow spiritually and has now “fallen away” (i.e., parapipto = “to fall aside or away from” [LS 601]). That which the once faithful has ‘fallen away from’ is the doctrine or teachings of Jesus Christ. This is not a sin that was committed and then such a one seeks repentance and forgiveness. This is a state of being. Such a one has not only fallen away through one act of sin but continues in the state of sin refusing to ask forgiveness through repentance (see appendix # 16). a. The author of Hebrews says that it is “impossible to renew them again to repentance.” The 1901 ASV uses the word “impossible;” however, it is not in original text at verse 6. Nestle and Marshal’s text reads, “and falling away, again to renew to repentance, crucifying again for themselves the Son of God and putting him to open shame” (NM 865). The KJV Bible reads, “If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” The words to examine are “again to renew” that we may fully understand the verse. “Again” (palin) = “of Place, back, backwards, to give back, restore...” (LS 587). The words “to renew” (anakainizo) = “to renew, restore” (LS 56). Now we have, “and fall away backwards to restore to repentance.” The two phrases are going in the opposite direction (i.e., backward and restore). Apparently, the author is illustrating an individual who is going further and further from truth and is thereby going further and further from repentance and restoration. b. The word “impossible” (adunatos) IS found in the Greek at verse four as stated above. The meaning of the word adunatos = “of persons, unable to do a thing... without strength,

23 powerless... men disabled for service, incapable... II. Of things, that cannot be done, impossible” (LS 14). What then is impossible? Clearly it is impossible to restore to spiritual fellowship the erring Christian who rejects repentance (cf. I Jn. 1:5-7; II Jn. 9-11) (see appendix # 30). c. “Seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” The antecedent to “they” would be those who have fallen backwards from truth and are moving further from repentance and restoration (i.e., those whom it is impossible to restore due to their calloused hearts). The Lord was crucified to take away sins from the humble and penitent believers (Acts 2:38). Jesus endured the shame of the cross for our sins (I Pet. 2:22-24; cf. Matt. 26:63-66; 27:38-43). Such a one who had been enlightened and tasted the powers of the age to come through obedience to the gospel message yet latter turn back to the world has “put him (Jesus) to an open shame.” As the Jews mocked Jesus and even spat upon him in their bitterness toward him even so the one who would lay claims to obedience and then be a defector so does. He spits in Jesus’ face being willing to cast stones at him. How? John records instances where the Jews professed faith in Jesus yet when the Lord began to winnow them like the chaff of wheat they professed their true hatred for him (cf. Jn. 2:23-25; 7:31-32, 40-44; 8:30, 59; 10:40-42). d. The idea here is that once one has had truth and then decides to turn back to the world the heart seems to become twice as calloused as before they were first enlightened and restoration is more and more impossible. The hard heart is headed in the opposite direction of humility and repentance. e. Here were “Hebrew” Christians who were turning back to the Law of Moses; the very thing for which Christ died to abrogate and abolish (cf. Col. 2:13-14). To go back to the Law that Jesus abrogated on the cross was to crucify Christ again. Though the Hebrews were being pressured to do so (cf. Heb. 10:32ff) we see here that situational ethics do not play a part in God’s judgments (see appendix # 31; Situational Ethics). E. “For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God: but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned” (6:7-8). 1. Two lands are used to illustrate two hearts. First, the Christian who not only hears God’s word but is interested to the point of studying it diligently that he may bear much fruit is represented by land of fertile and fruit producing soil. Secondly is the land that has rain; however, there is no production because the soil is hardened like concrete (nothing can grow in it). 2. The good heart is fruitful and the hardened heart is useless and doomed to be burned in the fires of hell due to its obstinacy against the Lord. II. The Author of Hebrews has Confidence in the Brethren Regarding their Future Spiritual Growth (6:9-12): A. “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak:” (6:9). 1. The author first states that God expects or trust that His disciples will grow spiritually unto a perfect (complete) man in knowledge (cf. Heb. 6:3). 2. Due to God’s expectation of His saints, the author of Hebrews is able to say that he is “persuaded” that the Hebrew Christians will study themselves to perfection in Christ. All peoples go through cycles in their lives when they are not growing spiritually as they ought. Though the author has rebuked them for this down cycle in spiritual growth he is “persuaded” that they will not remain in this state of being sluggish (cf. 5:11 and 6:12). The word “persuaded” (peitho) = “to prevail upon, win over, persuade... to prevail on by entreaty... to believe or trust in a person or thing” (LS 615). Such a word is filled with encouragement. The Hebrews felt the sting of the statements in chapters 5-6, regarding their mutated spiritual state, and are now given the encouragement to change. The author of Hebrews put his ‘trust’ in the Hebrew Christians because God ‘trust’ them to Grow (Heb. 6:3). 3. Here is the first “better” thing for the Hebrews: i.e., it is better for them to move on to perfection in Bible knowledge than to remain babes in Christ. The better here equates to their

24 eternal salvation. The word “better” (kreitton) = “better, more useful or profitable, more conducive to good... superior, more excellent, of a higher nature, more valuable” (Moulton 240). Naturally, it is of higher value to the Christian to give diligence in Bible study than not to. Not only then is God ‘trusting’ that the Hebrews would grow spiritually but the apostles do as well (see appendix # 28). B. “For God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister” (6:10). 1. The loving, merciful, and longsuffering God that the author of Hebrews defines in chapters 4:15-5:2 is again defined as “not unrighteous” because He does not “forget your work...” 2. Here is a clear picture of the state of many of the Hebrew saints. They were ‘loving’ people who cared about the welfare of others; however, they lacked Bible knowledge that would sustain them through onslaughts of false teachings (cf. Eph. 4:14). God does recognize and appreciate their good work in the area of mercy and benevolence but again, He ‘trusts’ (6:3) that they will grow spiritually. This picture of the Hebrews describes many ‘loving’ brethren today. These ‘loving’ brethren will be the first to help you in your time of need, they will be the one’s who are hard workers around the church building, and they are always willing to lend a hand for any given task. Unfortunately, these same ‘loving’ brethren have often spent more time doing good for their neighbor than growing spiritually. Such are therefore dwarfed in the area of Bible knowledge. These brethren cause much strife in the local church over doctrinal issues because they simply do not have the Bible knowledge to back up their predominate ‘loving’ ways. They do not view church discipline, watching and warning erring brethren, and calling out the names of false teachers as ‘loving.’ At the same time, many of the more knowledgeable brethren spend less time and efforts caring for those in need as do the ‘loving’ brethren. All Christians must see the need for balance in our Bible knowledge and the application of all points of that knowledge (cf. II Tim. 4:1-2) (see appendix # 7 and # 32; Solving Church Problems). C. “And we desire that each one of you may show the same diligence unto the fullness of hope even to the end:” (6:11). 1. First God ‘trust’ that the Hebrews would grow spiritually (Heb. 6:3). Secondly, the author of Hebrews said that he was “persuaded of better things” regarding their spiritual growth (i.e., he believed and had confidence that they would have the spiritual interest to move on to a perfect knowledge of the scriptures) (Heb. 6:9). Thirdly, the author expresses that he “desires” that the Hebrew Christians move on to perfection (see appendix # 7). 2. The “desire” is that the Hebrews would give the same exerted effort (diligence) toward Bible study that they do in ministering to the needy saints (cf. Heb 4:11). D. “That ye be not sluggish, but imitators of them who through faith and patience inherit the promises” (6:12). 1. The author had previously indicted the Hebrew Christians with being sluggish in relation to their efforts to know God’s word (cf. 5:11) and later reveals God’s distaste for such a one (Heb. 10:38-39). He now commands them not to be so but rather be “imitators of them who through faith and patience inherit the promises.” To “imitate” another is to mimic their words and actions. Some great examples will be given in chapter 11. 2. The “promises” mentioned here have to do with God’s promise of eternal salvation for those who obey the gospel and remain faithful throughout all the days of their lives. This idea will be further developed in verse 13-20 of this chapter. Let us remember that Peter had answered the great question on Pentecost regarding what man must do to inherit eternal life by saying, “repent, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise (i.e., the gift of the Holy Spirit [eternal salvation; cf. Acts 13:23-33]), and to your children, and to as many as the Lord our God shall call unto him” (Acts 2:38-39) (see appendix # 33; God’s Promise). III. God’s Eternal Promise (6:13-20): A. “For when God made promise to Abraham, since he could swear by none greater, he sware by himself, saying, surely blessing I will bless thee, and multiplying I will multiply thee” (6:13-14).

25 1. The word “for” keeps the context going. Here is the thought: The Hebrews should “leave” the elementary principles of the doctrine of Christ (Heb. 6:1), God ‘trust’ that they will do this (Heb. 6:3), if they do not they will grow further and further from repentance and it will be “impossible” to restore them (Heb. 6:4-6), the author of Hebrews is “persuaded” that this will not happen and that they will study to perfection (Heb. 6:9), and the author admonishes the Hebrews to awake from their sluggish slumber regarding spiritual growth using others who have gone on before them as examples (Heb. 6:12). 2. One such faithful example is Abraham. The author of Hebrews quotes from Genesis 22:16ff to illustrate the point that Abraham was faithful to God. Abraham obeyed the voice of God and offered up his son of promise (Isaac) knowing that God would raise him from the dead. The context of Hebrews indicates that the “promise” God made to Abraham had to do with the coming of Jesus (the Messiah) into the world to save man from the consequences of their sins (cf. Gal. 3:8, 16). Abraham obeyed the voice of God and for this obedience the seed of promise was to come through him (Gen. 22:18) (For more on the obedient life of Abraham see notes on Romans chapter 4). B. “And thus, having patiently endured, he obtained the promise” (Heb. 6:15). 1. What promise did Abraham obtain? Again, the context is about a future heavenly abode. Abraham lived a life of faith and thereby obtained God’s promises in the since that his life is over. Abraham was not only willing through obedience to offer up his son Isaac as a sacrifice at God’s command but there were a multitude of other occasions that illustrated Abraham’s life of faith. 2. Heaven; however, continues to be a future abode for all the dead in Christ. Abraham has not now obtained this promise; however, his obtaining is as good as had since he has lived out his life in faith. There is nothing more for Abraham to do but to enter into that heavenly rest when the Lord shall come again with the shout of an arch angel and call the dead from the graves (cf. I Thess. 4:13ff). C. “For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us:” (6:16-18). 1. The word “swear” is an active present tense verb that indicates a present and ongoing action. Men swear by greater things than themselves to others to convince another of truth. This practice occurred in the OT quite often (cf. Gen. 14:22-23). Interestingly, this is not the practice of the Christian. Note that the author of Hebrews refers to those who swear as “men” and “theirs” indicating that the swearing is done by those of the world. Under the Old Testament, Jehovah God made one of these oaths by His own name and it is unchangeable (immutability). God “interposed with an oath.” That is, while the promise of man’s salvation had already been made through Abraham (Gen. 12:3ff), God interjected an oath by His own name to illustrate the absolute truth of this promise being fulfilled. 2. Consider the below study on oaths and swearing as Jesus taught at the Sermon on the Mount.

Matthew 5:33-37

Introduction: The authority of Jesus Christ is depicted in strong terms during his “Sermon on the Mount.” Indeed Jesus is the master teacher (Lk. 4:14-15; Jn. 13:13). The time was near for the end of the Mosaic Law and the ushering in of the law of Jesus Christ (Jer. 31:31ff; Matt. 5:17). Jesus was therefore teaching the gospel of the kingdom (Matt. 4:23). The gospel of the kingdom was a message directed at the heart of man. Jesus illustrates this in his authoritative statements in Matthew 5:17-48). Sin must be halted from the formation within man’s heart before it has opportunity to express itself in outward actions (Cf. Jm. 1:14-15).

I. The Swearing Brother (Matt. 5:33-37):

26 A. “Forswear” (epiorkeo): “to swear falsely, forswear one’s self” (Thayer 241; LS 298). “Swear falsely, perjure oneself; break one’s oath” (AG 296). 1. Perjury = “the deliberate, willful giving of false, misleading, or incomplete testimony under oath” (AHD 924). 2. Forswear = “To perjure oneself” (AHD 526). B. “Oaths” (horkos) = an enclosure, confinement; that which has been pledged or promised with an oath; plur. Vows” (Thayer 453). “The object by which one swears, the witness of an oath, as the Styx among the gods” (LS 568). “Perform oaths to the Lord” (AG 581). 1. Oath = “a solemn, formal declaration or promise to fulfill a pledge, often calling upon God or a god as witness” (AHD 856). 2. Vow = “an earnest promise or pledge that binds one to perform a specified act or behave in a certain manner, esp. a solemn promise to live and act in accordance with the prescriptions of a religious body” (AHD 1356).

II. Jesus Commands no Swearing of Oaths (Matt. 5:34-36): A. “Swear” (omnuo) “to call a person or thing as witness, to invoke, swear by” (Thayer 444-445). B. “To swear” (Moulton 287). C. Swear = “to make a solemn promise; vow; to use profane oaths; curse” (AHD 1227). D. Jesus tells us not to make an oath: 1. Not by the heavens 2. Not by the earth 3. Not by Jerusalem 4. Not by thy head E. God created all of these and they are in his control, to make an oath in the name of any of the above is to profane the name of God. It is to swear by the name of God! F. “The principle underlying all this is that men should see God in everything. That the creature cannot be separate from the Creator. Therefore that calling any creature to witness is virtually calling God. All equivocal swearing is consequently profane” (PPC Vol. 15; pg. 218). III. The “speech” of the True Christian: A. Jesus said, “but let your speech be, yea, yea; nay, nay:” (3:37a). 1. “Speech” (logos) “a collecting, collection, and that, as well of those things which are put together in thought, as of those which, having been thought i.e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one that

27 relates to speaking, and one that relates to thinking. Discourse; the act of speaking speech” (Thayer 380). 2. Such language proceeding from the heart is to be either yes or no. The Christian is one who lives and speaks in such a fashion that he needs not accompany his thoughts with oaths. 3. Again, Jesus is getting back to the heart of man. The integrity of man is here addressed. The Christian “utters every statement he makes as though it were made in the very presence of God before whom even his heart with its inmost thought lies bare” (Lenski Pg. 238). B. “And whatsoever is more than these is of the evil one:” (5:37b). 1. “More” or “excess” (perisson): “exceeding some number or measure or rank or need” (Thayer 505). 2. “Evil one” (ponerou): “used pre-eminently of the devil, the evil one” (Thayer 530). 3. Jesus states that if one goes beyond given a direct answer of yes or no, he is being led by the evil one. 4. James said, “but above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment” (James 5:12). C. Why is this profane? Why is using God’s name or his creation in an oath of the evil one? 1. Consider the third commandment: “thou shalt not take the name of Jehovah thy God in vain: for Jehovah will not hold him guiltless that taketh his name in vain” (Deut. 5:11). 2. The word vain is defined as “a light, flippant and contemptuous fashion” (Wood on James pg. 290). 3. Again, Jesus is getting back to the heart of man. The integrity of man is here addressed. The Christian “utters every statement he makes as though it were made in the very presence of God before whom even his heart with its inmost thought lies bare” (Lenski Pg. 238). 4. We are to respect, honor, glorify and reverence the name of God. God’s name is not to be used in a flippant, light or contemptuous fashion. Jesus illustrates to us that expressing oaths in areas of God’s creation are linked to the name of God and is therefore profane. 5. Consider the use of euphemisms today (“the substitution of an inoffensive term for one considered offensive). a. Gosh = “used to express mild surprise or delight. Alteration of God” (AHD 568). “A minced form of God: often used interjectionally as a mild oath.” (Century Dictionary). b. Gee = “used as a mild expletive or exclamation of surprise. [Alteration of Jesus]” (AHD 551). c. Golly = “Used to express mild surprise or wonder. [Alteration of God]” (AHD 567). d. Gad = “Euphemism for God. [Alteration for God]” (AHD 543). e. “Good heavens” f. “For heavens sake”

Concluding Thoughts:

Jesus adjures us all to tell the truth at all times. We need not accompany our language with statements of oaths. Our speech should be yea or nay. Again, we see the necessity to handle aright the word of truth (II Tim. 2:15). Jesus tells us not to swear, yet He testified of His deity under oath to God (Matt. 26:63-65). God swore an oath regarding the promise of man’s sins being forgiven through the seed of Abraham (Gen. 22:16ff; Heb. 6:13). Not only so, but Paul used oaths in the name of God. What shall we conclude? There is only one conclusion. Jesus speaks of a flippant irreverent use of the name of God and his creation in the Sermon on the Mount. Apparently the Jews of His day were in the practice of making oaths on a casual basis. Jesus settles the matter by eliminating flippant irreverent oaths altogether. Such language must be eliminated from the Christians vocabulary. Jesus said such language is of the devil and James said that such language would only see the user face condemnation.

28 Back to the Study of Hebrews:

D. “Which we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; whither as a forerunner Jesus entered for us, having become a high priest for ever after the order of Melchizedek” (6:19-20). 1. The “anchor of the soul” that holds the Christian firm in place is God’s unchangeable promise of eternal life if we remain faithful till our dying day. The word “hope” is often defined as desire plus expectation. We expect with great desire that God will hold to His promise of eternal life, this is the Christian hope (see appendix # 33)! 2. Jesus is the first fruits of those who are resurrected to dye no more (cf. I Cor. 15:20). He has entered into the most holy place (heaven) as a “forerunner” (one who goes before others). Just as sure as Jesus is in heaven even so the faithful saints will be there because He is our high priest after the order of Melchizedek. 3. The comparison of Jesus and Melchizedek is discussed in chapter 7.

Chapter 7

I. Jesus a High Priest after the Order of Melchizedek (7:1-10): A. “For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace; without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually” (7:1-3). 1. The word “order” (taxis) as was used in 6:20 = “an arranging.... generally, an arrangement, order... metaph. the post or position one holds” (LS 792). The author of Hebrews thereby identifies further the identity of Jesus to the Hebrew Christians. Jesus holds the same post or position as did Melchizedek. 2. Who is Melchizedek? a. King of Salem: Salem is thought by many to be the city of Jerusalem due to the Psalmist use of it in Psalms 76:2. b. Priest of God Most High: The word priest (Hebrew, Kohen) = one who offers sacrifice and ministers in other sacred things. Apparently there was a priesthood before that of Aaron and his descendants who were performing sacrifices to the Lord. God had given Adam and Eve laws regarding sacrifices as we see Cain and Able doing so. Moses had instructed the “priest” not to come near the Mountain as he received the Ten Commandments from God (Ex. 19:22). This was far before the Levitical priesthood was established. Tithes were offered to Melchizedek (no doubt to perform the acts of sacrifice to God) before we find tithing to the Levitical priesthood. c. He met Abraham returning from Dan: We have the record of Melchizedek and Abraham in Genesis 14. Lot (Abraham’s brother’s son) was captured in a war that took place at Sodom. The king of Elam had soundly defeated Sodom and Gomorrah and carried away many captives to Dan. Abraham gained intelligence of the location of Lot and took 318 trained men to rescue his nephew. Arriving at Dan, Abraham and his men defeat Lot’s captors and bring both Lot and the spoils of Sodom and Gomorrah back. Melchizedek goes out to meet Abraham at the “king’s Vale” (Gen. 14:17). Melchizedek brought bread and wine to Abraham and blessed him. Abraham then gave Melchizedek a tenth of the spoils for a tithing offering. d. Melchizedek was without father, mother, or genealogy: We know nothing of his posterity. This is not to say that Melchizedek came from nothing but rather there is no record in the scriptures of his parentage.

29 e. Melchizedek had neither beginning of days nor end of life, but made like unto the Son of God: Here Melchizedek forms in his personage the complete type of Christ: no record of his posterity and no record of his beginnings. He simply appears in the annals of history and then disappears in the shadows of type and antitype. B. “Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils. And they indeed of the sons of Levi that receive the priest’s office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham: but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promises. But without any dispute the less is blessed of the better. And here men that die receive tithes; but there one, of whom it is witnessed that he liveth. And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes; for he was yet in the loins of his father, when Melchizedek met him” (7:4-10). 1. The author of Hebrews request that his readers, the Hebrew Christians, “consider” just how great Melchizedek was in relation to the Levitical priesthood. Our author reveals three ways that Melchizedek was superior to the Levitical priesthood: a. First, Melchizedek was supreme in that Abraham paid tithes to him. Since the tribe of Levi (the future priesthood) was in the loins of Abraham, they too gave tithes to Melchizedek. When one pays tithes to another it indicates their inferiority to the one who accepts the tithe. b. Secondly, note that this king that received tithes from the posterity of Abraham also “blessed him that hath the promises. But without any dispute the less is blessed of the better” (vs. 6-7). The fact that Melchizedek blessed Abraham proves his superior rank over Abraham. Abraham is depicted as the father of the Jewish race; however, Melchizedek is pictured as the superior in that he blesses Abraham. c. Thirdly, the word “here” (vs. 8) depicts the Levitical priesthood, and the word “there” refers to the administration of Melchizedek. “Here” (the Levitical priesthood) death was present; however, in the “there” (Priesthood of Melchizedek) death was not present. After the death of Aaron, his son Eleazar took the office of high priests. After Eleazar, his son Phinehas took the office and then Abishua and so on. The point being they died and another took their place. There is no record of Melchizedek’s death and so he appears to be a priest for ever. Since mortality is inferior to immortality, Melchizedek is seen to be superior to the Levitical priesthood. 2. These three points indicate the superiority of Melchizedek to the Levitical priesthood. More importantly; however, the three points prove the superiority of Jesus Christ as our high priest to that of the Levitical priesthood since Jesus is after the “order” (equal position) of Melchizedek. II. A New and Better High Priests Brings a New and Better Law (7:11-19): A. “Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron? (7:11). 1. “Perfection” (teleiosis) = “accomplishment, fulfillment” (LS 798). “Finality of function, completeness of operation and effect” (Moulton 401) (see appendix # 24). 2. The author of Hebrews poses a rhetorical question that was sure to be in the minds of his readers. If man could obtain “perfection” (fellowship with God) through the “Levitical priesthood” with its laws, what further need was there for another priest? This verse presupposes that the Hebrews considered the Law of Moses a final word of authority and one that had the ability to remove their sins and give fellowship with God. This being the case, why should they look to another priesthood or other law? The two; i.e., priesthood and law go together (see appendix # 34; The Law of Christ). 3. Note the close connection between the Levitical priesthood and the law. The Law of Moses identified sin (Rom. 7:7) and restrained sin (Gal. 3:19) yet it did not have the power to remove sin.

30 B. “For the priesthood being changed, there is made of necessity a change also of the law” (7:12). 1. We now begin to see the big picture: If the Levitical priesthood (and the Law that they represented) is proved inferior to the priesthood of Jesus Christ (after the order of Melchizedek) then the Law of Moses is found to be inferior to the Law of Jesus Christ because it could not remove sin (that is, make man perfect). 2. Since there is a close connection between the priesthood and law it stands to reason that if a new priest has been established so a new law is established. C. “For he of whom these things are said belongs to another tribe, from which no man hath given attendance at the altar. For it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing concerning priests” (7:13-14). 1. Here the author of Hebrews makes a very pointed statement regarding the subject at hand. Jesus is the priest after the order of Melchizedek and the one that belongs to another tribe (one other than that of Levi) (Ps. 110:1ff). Jesus was of the tribe of Judah (of the seed of David) (Jer. 23:5). 2. Here is a lesson on the Authority of God. God simply spoke in the OT stating that the priesthood of His people would come of the tribe of Levi and through the sons of Aaron (i.e., Numb. 16:1 – 18:7). The Lord did not have to say to His people, ‘thou shalt not allow those of Dan, Judah, Gad, Reuben, etc. to serve as priests.’ When God gives a command, it excludes all other options. For example: The Lord’s Supper was instituted on the night in which Jesus was to be betrayed (Matt. 26:26ff). Jesus used unleavened bread and the fruit of the vine to represent His flesh and blood. A direct command is given in I Corinthians 11:23 for Christians to partake of this Supper every first day of the week (Acts 20:7). The Lord did not have to say ‘thou shalt not use potato chips and orange juice in this observance because He gave specifically what He did desire to be served. Let us respect God’s commands and never try to ad to His Holy word (cf. Appendix # 6). D. “And what we say is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest, who hath been made, not after the law of a carnal commandment, but after the power of an endless life: for it is witnessed of him, Thou art a priest for ever after the order of Melchizedek” (7:15-17). 1. Jesus Christ, one of the tribe of Judah, is a priest after the order of Melchizedek. The Lord’s priesthood does not coincide with the Mosaic Law (cf. Numb. 17:1-9). 2. The priesthood of Aaron obtained their position as High Priest through birth whereas Jesus was not born into this relationship but appointed by Jehovah God. 3. These statements represent the permanency of both the new Law under Jesus Christ and His priesthood (i.e., “endless”). The Law of Christ will not end nor be abrogated by another law. The Law of Christ will provide eternal fellowship between man and God and so the author of Hebrews quotes from Psalms 110:4. 4. It was God’s sovereign choice to appoint Jesus for the work of NT High Priest (see appendix # 10). E. “For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God” (7:18-19). 1. A “disannulling” (athetesis) = “to set aside” (LS 17). The “foregoing commandment” is equated in the context to the Law that the Levitical priesthood was associated with (i.e., the Mosaic Law). First, the author of Hebrews proves to the Hebrew Christians that the Mosaic Law is set aside because there is a new priesthood (cf. 7:12). Secondly, he explains that the Mosaic Law has been set aside for another law “because of its (Mosaic Law) weakness and unprofitableness.” It is appropriate that the author speaks of the Mosaic Law being “disannulled” rather than saying that it is totally useless and should be cast out completely. We know that there is much to learn from the Mosaic Law (cf. I Cor. 10:11; Rom. 15:4) (see appendix # 35; Bible Covenants). 2. The weakness and unprofitableness of the Mosaic Law is now clearly identified. The Mosaic Law “made nothing perfect.” The idea of perfection here is the idea of being without sin and in

31 fellowship with God (this idea is further developed throughout Hebrews; cf. Heb. 10:1ff) (see appendix # 24). 3. The inference is clear: The Law of Christ would make man perfect and therefore it is a law that offers a “better hope” than that of the Mosaic Law. Here is the second “better” statement for the Christian (cf. Heb. 6:9). Our hope is to be rewarded with God’s promise of eternal salvation. This hope can only be realized through Jesus Christ and given to us through the gospel message. III. The Character of Jesus, our Eternal High Priest after the order of Melchizedek (7:20-28): A. “And inasmuch as it is not without the taking of an oath (for they indeed have been made priests without an oath; but he with an oath by him that saith of him, The Lord sware and will not repent himself, Thou art a priest for ever); by so much also hath Jesus become the surety of a better covenant” (7:20-22). 1. Again, this is the quote from Psalms 110:4 (cf. Heb. 6:15ff; 7:16-17) and indicates the fact that Jesus is appointed by an everlasting oath (it was God’s sovereign choice) to be a priests (see appendix # 10). The Levitical priesthood along with the Mosaic Law has been “disannulled” (that is, ‘set aside’) (cf. Heb. 7:18). It had served its purpose (i.e., to help man identify sin (Rom. 7:7), to restrain sin (Gal. 3:19), and to help man see their need for Jesus (Gal. 3:24ff) due to the Mosaic Law’s imperfections [could not make men perfect]). 2. Jesus, therefore, has become a “surety of a better covenant.” The word “surety” (egguos) = “giving security” (LS 220). “A pledge; a surety, sponsor” (Moulton 111). “A pledge or formal promise made to secure against loss, damage, or default; guarantee or security” (AHD 1223). The word “covenant” (diatheke) = “An arrangement between two parties, covenant” (LS 187). Note that the Mosaic Law is termed a “covenant.” Moses told Israel, “Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do” (Deut. 29:9). Again, the Psalmist said, “He has sent redemption to his people; he has commanded his covenant forever: Holy and awesome is His name” (Ps. 111:9). So God has sworn an oath (appointed Jesus to be an eternal priest after the order of Melchizedek). God’s oath was for man’s eternal salvation. Jesus serves as a surety for that salvation when one obeys His covenant law (see appendix # 35). 3. Like many other previous issues (i.e., Jesus’ being a high priest and latter after the order of Melchizedek) the author of Hebrews is introducing us to a new topic (a new and better covenant law). B. “And they indeed have been made priests many in number, because that by death they are hindered from continuing: but he, because he abideth for ever, hath his priesthood unchangeable” (7:23-24). 1. Stated clearly now, Jesus is superior to the Levitical priesthood in that he is not limited by death as they. 2. Seeing as Jesus does not die, neither does His Covenant law. C. “Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them” (7:25). 1. How do men draw near to God? Jesus said in John 6:44-45, “No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day. It is written in the prophets, and they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me.” 2. To “draw near unto God” is to draw near to Christ through hearing, learning, and being taught. Taught what? The Law of Christ (covenant). Such a one that is taught and obedient will be “saved” (see appendix # 29). 3. Jesus ever lives to make “intercession” for those who are being saved through hearing, learning, and being taught. The word “intercession” (entugchano) = “to converse with, talk to, to intercede (to plead on another’s behalf. To act as mediator in a dispute) with, entreat” (LS 267). Jesus is a qualified “intercessor” (cf. Heb. 2:17-18) (see appendix # 4). D. “For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;” (7:26).

32 1. In what way did Jesus “became us” (prepo) = “to be distinguished... to shine forth... to be clearly seen... to be conspicuously fit or suited... fitting” (LS 667-668). 2. Jesus was suited to be a high priest that makes intercession for us through a new covenant law because: a. He is “holy” (hosios) = “pure” (LS 572); “pure... sacred observance of all duties towards God” (Moulton 293). Clearly the word indicates the fact that Jesus never one time sinned while here on this earth (cf. Jn. 8:46; Heb. 4:15). b. He is “guileless” (akakos) = “unknowing of ill... innocent, simple” (LS 25). “Free from evil, innocent, blameless; artless, simple” (Moulton 11). Jesus was innocent in relation to the law in which He lived. c. He is “undefiled” (amiantos) = “Not stained, defiled, sullied... not tainted” (LS 512). Jesus kept himself pure both in word and deed. d. He is “separated from sinners” (Though Jesus taught sinners he did not participate in sin with any one but rather exposed their sinful deeds). e. He is “made higher than the heavens” Jesus ascended into the heavens to be with the Father (cf. Acts 1:9ff). 3. These traits all add up to the fact that Jesus never sinned (cf. Jn. 8:46; Heb. 4:15). E. “Who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once for all, when he offered up himself. For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore” (7:27-28). 1. Under the Mosaic Law, the priest would make daily sacrifices for the sins of the people. A lamb was offered in the morning and another in the evening every single day (cf. Ex. 29:38ff; Numb. 28:1-10). The High Priest would offer a sin offering once a year for both himself and the people (Day of Atonement) (cf. Lev. 16:11ff). The point being that the high priest was no different than the rest of Israel in that he too sinned and needed expiation of his sins. 2. Jesus never committed a sin. He laid down His perfect life as a sacrifice for man’s sins (not His). The prophet Isaiah said, “as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth” (Isa. 53:7). a. The Mosaic Law appointed the sons of Aaron to be priest. These High priest would make atonement for their own sins and the sins of the people once a year. The law that these priests operated under could not remove sins and thereby neither could their sacrifices. b. God appointed Jesus to be the eternal high priest. The Law of Christ instructs man to receive the forgiveness of sins through the sacrifice of Jesus on the cross. So the full picture is given regarding the superiority of Christ’s priesthood. An imperfect priesthood that represented an imperfect law made imperfect sacrifices to appease the Lord (cf. Lev. 1:1ff). Seeing that the sacrifices were imperfect they were made day by day and year by year. Not so with the perfect sacrifice (Jesus) who represents a perfect law and perfect priesthood. What makes Jesus superior? He represents and offers perfection (sinless perfection). Sins are completely forgiven under the Law of Jesus Christ and thereby He is superior. Jesus was therefore a perfect high priest who represented a perfect law that operates under a perfect sacrifice (again, see appendix # 24).

Chapter 8

Reflections of the Study to this Point:

There is a “better hope” for the Hebrew Christians following Jesus than what they would have following the Mosaic Law (Heb. 7:19). Through Christ comes “purification of sins” (Heb. 1:3). Through the Mosaic Law comes only a “remembrance of sins year by year” (Heb. 7:18-19; 10:1-4). Jesus is therefore the greater High Priest known as a perfect sacrifice (Heb. 7:27) who works under a perfect law (Heb. 7:12, 18-19, 22). Jesus is altogether perfect as our redeemer (Heb. 7:28). Chapter eight illustrates the fact that Jesus is the original plan of

33 God and that the Mosaic system was only a copy and shadow. The Lord used the copy and shadow to bring men to see their need for the perfect originator of the shadow (Jesus). Such a one of perfection had always been the Lord’s intention and plan to bring man to the same perfection for eternal fellowship. As the imperfect shadow of the original operated under a law (cf. Heb. 7:12) even so the perfect represent law (Heb. 8:6-7) (see appendix # 34).

I. The Priests and their Work were Simply a Copy and Shadow of the Future (now present) Work of Jesus in the Heavens (8:1-5): A. “Now in the things which we are saying the chief point is this We have such a high priests, who sat down on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man” (8:1-2). 1. The “chief point” (kephalaion) = “the chief or main point, the sum of the matter... to speak summarily” (LS 430). 2. To sit down at the right hand of God in the heavens would mean that Jesus died and was resurrected and then ascended into the heavens to be with the Father (cf. Heb. 4:14). Now in heaven, Jesus serves as High Priest (a minister; servant) of the heavenly sanctuary. The work of Jesus is to “make propitiation (expiate and reconcile) for the sins of the people” (Heb. 2:17). 3. Is there a “true tabernacle” as opposed to a pseudo tabernacle? There are times in our NT that the church is referred to as a tabernacle (II Cor. 6:16; Eph. 2:19-22). The church; however, is a spiritual organization that exist on earth. The context of Hebrews 8 is heaven (this is where Jesus now is and where He performs His priestly duties). 4. The tabernacle of the wilderness wanderings and others that Solomon, Zerubabbel, and later Herod constructed were made of man’s hands. The holy of holies in the heavens was made by Jehovah God. This is the heavens that John sees visions of in Revelation 21-22. B. “For every high priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this high priest also have somewhat to offer” (8:3). 1. The Mosaic Law revealed a work for the high priest to perform (i.e., offer both gifts and sacrifices). Some of the offerings made at the alter of burnt offering were “thank offerings” (Lev. 7:12-15; 22:29), some were daily oblations (Ex. 29:38ff; Numb. 28:1-10), and some were sin offerings (some for the priest themselves [Lev. 4:3] and some for the people [9:1ff]). These sacrifices were made that the people may continue their relationship with the Lord and show Him their thankfulness. Such work of ministering belonged to the priests. 2. Likewise, Jesus (as our High Priest), has a work to do in the heavenly sanctuary as well. Jesus made a once for all time offering for sin (Heb. 7:27). The efficacy of His sacrifice continues and not the sacrifice itself. So, Jesus too makes His holy offering as did the priest under the Mosaic Law (see appendix # 4). C. “Now if he were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law; who serve that which is a copy and shadow of the heavenly things, even as Moses is warned of God when he is about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern that was showed thee in the mount” (8:4-5). 1. Those who offered “gifts according to the law” were the priest of the tribe of Levi and sons of Aaron (cf. Heb. 7:14). It would be unlawful for Jesus to serve as priest if He were here on this earth (cf. Numb. 18:1-7). The author of Hebrews makes it clear that these earthly priests (those of the tribe of Levi and sons of Aaron) “serve that which is a copy and a shadow of the heavenly things.” Again, as we keep the context, it is clear that there is a comparison made here between the tabernacle that was constructed by the instructions of Moses (that which is served by the Levitical Priesthood) and the heavenly tabernacle (that which is served by Jesus as the High Priest after the order of Melchizedek). 2. God had “warned” Moses to construct the tabernacle by the precise instructions given as he went upon Mount Sinai to receive the Law (cf. Ex. 24:12; 25:40). This earthly tabernacle was a “copy and shadow of the heavenly things.” a. A “copy” (hupodeigma) = “a token, mark, ... a pattern” (LS 841). “A token, intimation; an example, proposed for imitation or admonition... a copy” (Moulton 417).

34 b. A “shadow” (skia) = “a shadow, like the shadow that is one’s double... the shade of one who is dead, a phantom” (LS 733). “A shadow, a shadowing forth, adumbration {to give a sketchy outline of... to prefigure indistinctly; foreshadow... to disclose partially or guardedly” (AHD 81)}” (Moulton 369). 3. The tabernacle that Moses received precise instructions to construct was only a “copy” (proposed imitation) and “shadow” (a sketch of the true image of heaven; i.e., as a human body cast a shadow upon a wall). 4. Therefore, those who would put their hope in the Mosaic tabernacle were placing their hope only in a ‘proposed imitation or shadow’ of the original (heavenly tabernacle). We may be careful here not to press this shadow figure too far. We see the physical tabernacle with its instruments and sections for the purpose of man’s expiation (laver, alter of burnt offering, altar of incense, ark of the covenant, table of showbread, etc...) yet heaven has no such physical instruments or sections. Jesus serves as a priest in the heavenly tabernacle making intercession and reconciliation on behalf of man. The utensils of the earthly tabernacle were intended in the work of expiation of man’s sins and appeasing God’s wrath. Jesus, therefore, takes the place of all the instruments of reconciliation such as the altars and so forth. So the author of Hebrews is once again illustrating the superiority of Jesus’ priesthood over the Levitical order. The earthly tabernacle with its priest and their duties were simply a shadow of the future (now present) work of Jesus in heaven. Such a superior priest serves a superior law. 5. The clear inference here is that it was God’s plan, even when giving Moses the Law on Sinai, to eventually replace the imperfect shadow with the perfect original (Jesus). To continue following a plan that God limited in its work was to fail in receiving the wonderful promises that God has ever intended for His people to have (i.e., a heavenly home in full fellowship with Him) (see appendix # 37; The Redemption of Man). II. A Contrast Between the First Covenant and the “better covenant” (8:6-13): A. “But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises” (8:6). 1. A contrast of time, priest, sanctuary, and law is made in relation to the fact that the Mosaic tabernacle was simply a copy of all that Jesus now is (one who makes propitiation for the sins of man). Jesus is the real originator and the tabernacle with its priest are only a copy and shadow that went before Him to this earth of sinful man. The service of Jesus mentioned in verse 3 is “more excellent” than the Levitical priesthood for all the reasons mentioned in chapter 7 (i.e., He is appointed to this work [7:15-17, 28], He is eternal (7:23, 28), He represents a perfect law that instructs one to forgiveness of sins (7:18-19), and He was the perfect sacrifice (7:27). Chapter 8 now reveals the “more excellent” service of the Lord being due to its being God’s initial choice to remove man’s sins. Clearly we learn from this chapter that man had to be brought to a state of mind to understand his need for the initial priest, law, and heavenly tabernacle that he may receive the forgiveness of sins (see appendix # 37). 2. Furthermore, the service of Jesus is “more excellent” than the Levitical priesthood because “he is also the mediator of a better covenant.” a. A “mediator” (mesites) = “a mediator (a person who serves as an intermediary to reconcile differences), umpire, arbitrator” (LS 499). There is clearly such a work and Jesus is qualified to do so (see appendix # 4). Man has sinned (Rom. 3:23) and in such a state is separated from God’s fellowship (Isa. 59:1-2; I Jn. 1:5-7). To reconcile sinful man with God, sins need to be forgiven. Jesus mediates between God and sinful man by hearing the obedient Christian’s prayers and bringing said petition before the Lord (cf. I Jn. 1:9; 2:1ff). b. At the beginnings of God’s Law given to Moses on Sinai, Moses was the authorized mediators between Israel and God (Ex. 20:19-21; Gal. 3:19-20). After Moses died, the office of high priest served as mediator between Israel and God (cf. Lev. 16:1ff). The new priesthood (Jesus after the order of Melchizedek) has a new mediator too; i.e., Jesus. The apostle Paul told Timothy that there was “one mediator between God and man, the man Jesus Christ” (I Tim. 2:5).

35 c. Again, with a new priesthood comes a new law (cf. Heb. 7:12). The author of Hebrews has already illustrated the weakness of the Mosaic Law in that it had not the power to remove man’s sins (i.e., make one perfect) (Heb. 7:18-19). The inference is therefore clear: A new priesthood equates to a new law (covenant). This new covenant is “better” than the first covenant because it apparently gives instructions whereby man may receive perfection through the forgiveness of sins (see appendix # 35). 3. The covenant law that instructs one to receive the forgiveness of sins through Christ “hath been enacted upon better promises” (8:6). To be “enacted” (nomotheteo) = “to be enacted (to make into law), constituted” (Moulton 278). The law that Jesus represents is better because it was made for the purpose of forgiving man of sins through his obedience. What did the Mosaic Law promise that was inferior to the promise of the new covenant law? The Mosaic Law promised expiation (a covering of the sin) yet not the removal (as does the new covenant) (cf. Lev. 1:1ff; 7:18-19; Heb. 10:1-4) (see appendix # 34). B. “For if that first covenant had been faultless, then would no place have been sought for a second” (8:7). 1. The “fault” that belonged to the first Covenant (Mosaic Law) was its inability to remove sins and cause man to be perfectly joined to God in fellowship (Heb. 7:18-19). 2. The idea of “place” (topos) = “place or position… occasion, opportunity” (LS 813). The occasion for the new covenant was the imperfect state of the first covenant. Man was in need of forgiveness and the first covenant could not achieve this. Note that it was never intended to either (Gal. 3:19-24) (see appendix # 35). C. “For finding fault with them, he saith, Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah;” (8:8). 1. The fact that the Mosaic Law made no man perfect infers that a faulty law makes for faulty people. 2. The author of Hebrews quotes from Jeremiah 31:31ff. Jeremiah had made this statement by inspiration to Judah that they may have a future hope due to the gloomy days they lived in. While currently under the Mosaic Law, Jeremiah explains to the people that at some point in the future a new covenant law would be made with His people (due to the Mosaic Law’s fault). D. “Not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them forth out of the land of Egypt; for they continued not in my covenant, and I regarded them not, saith the Lord” (8:9). 1. The Jeremiah 31 quote continues through 8:12. The Lord would establish a new and perfect law with His people in the future and it would not be “according” to the Mosaic Covenant. The word “according” (kata) = “after the fashion or likeness of” (Moulton 213). Again, the Mosaic Law’s fault was that it left man with no hope of forgiveness. 2. Time and time again Israel violated the Sinaitic covenant through disobedience. Such a statement illustrates the nature of God’s covenant in that it is a law (see appendix # 35). God is the God of light (I Jn. 1:5). Sin is a violation of law (I Jn. 3:4). Sin separates one from God (Isa. 59:1-2). Understandably then, by the nature of God, He “regarded them not” in their state of sin. To “regard” (ameleo) = “not to care for, to neglect, disregard” (Moulton 18). At this point in the history of man, there was no way to remove their sins (see appendix # 38; The Character of God). E. “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and on their heart also will I write them: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his fellow-citizen, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest of them. For I will be merciful to their iniquities, and their sins will I remember no more” (8:10-12). 1. We must first understand who the “house of Israel” is in order to understand this verse. Throughout the Old and New Testament the phrase is used quite often and it is used to describe the people of God under the Mosaic dispensation of time.

36 2. After the days when God’s people continued to disobey Him, He was to make another law that would offer forgiveness of sins. The people remained imperfect in their sin; however, the change was that God now gives His people a way of escape through Jesus Christ. 3. The Jews were born into covenant relationship with God under the Mosaic Law rather than being drawn to it by study (cf. Jn. 1:12-13). Since this law was hereditary, many often broke it because they had not a true love for it. With a lack of love comes a lack of interest, with a lack of interest comes a lack of effort to know (see appendix # 7. 4. The Lord explains that He will deliver another covenant (law) to His people that will be written in their hearts. The book of Hebrews quotes from this section of Jeremiah and thus identifies Jeremiah’s new covenant as the law of Jesus Christ (cf. Heb. 10:16-17). Such a law will draw those interested to it rather than men born into such a relationship (cf. Jn. 6:44-45; Rom. 10:17; II Cor. 3:3). 5. This law, the Law of Christ, would offer the forgiveness of sins (“their sins will I remember no more”) rather than a “remembrance” of sins (cf. Heb. 10:3). Paul preached the Law of Christ to those of Antioch. Paul’s message (“the word of this salvation”) was about our “Savior, Jesus” whom “God raised from the dead” in order that His “promises” of the “remission of sins” might be made known (see appendix # 34). F. “In that he saith, A new covenant, he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away” (8:13). 1. To be “nigh” (eggus) = “nigh at hand, near” (LS 220). The apostle Paul had said of the Mosaic Law, “having blotted out the bond written in ordinances that was against us (Mosaic Law), which was contrary to us: and he hath taken it out of the way, nailing it to the cross” (Col. 2:14). How then at the time of the writing of Hebrews could the Mosaic Law be “nigh unto vanishing away?” 2. Robert Milligan explains that the Mosaic Law continued only “as a civil institution for about 4 seven years after the writing of this Epistle.” The author of Hebrews has already explained that the Mosaic Law has been “disannulled” (set aside) (Heb. 7:18) (see appendix # 35).

Chapter 9

I. The Levitical Priests, Law, Tabernacle, and Sacrifices Serve as a “figure” of the Heavenly Sanctuary and are thereby Inferior (9:1-10): A. “Now even the first covenant had ordinances of divine service, and its sanctuary, a sanctuary of this world” (9:1). 1. The comparison between the earthly tabernacle and its services are contrasted with the heavenly as we found in chapter 8. 2. The earthly tabernacle that Moses received precise instructions to construct had priest and high priest that served daily. This service is termed “ordinances of divine service.” The word “ordinance” (dikaioma) = “an act by which wrong is set right: an ordinance, decree” (LS 202). 3. Likewise, the heavenly tabernacle has Jesus (our high priest), who performs divine services as well (cf. Heb. 8:3). B. “For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the showbread; which is called the Holy place” (9:2). 1. The tabernacle that Moses constructed (and later Solomon on a permanent bases) was divided into two sections by a “veil.” The two sections were termed the Holy Place and the Most Holy Place. 2. Within the Holy Place there would be the following furnishings:

4 Milligan R. New Testament Commentaries Based on the American Standard Version; Hebrews pp. 301 37 a. Candlestick (Ex. 25:31ff). The priest was to light the seven candlesticks and they were to burn continuously (day and night) using oil as the fuel (cf. Lev. 24:1-4).

Picture Source: William Smith Wilbur Fields

Bible Study Textbook Series (Old Testament History) Page 210

College Press Joplin, Missouri 1970

b. Table of showbread (Lev. 24:5-9). Each Sabbath day the priest would set 12 cakes of fine flour in two rows of six on the table. The priests were allowed to eat this bread.

C. “And after the second veil, the tabernacle which is called the Holly of holies; having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant; and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services; but into the second the high priest alone, once in the year, not without blood which he offereth for himself, and for the errors of the people:” (9:3-7). 1. Golden altar of incense (Ex. 30:1-10). Twice per day (morning and evening) the high priest would enter the most holy place and burn designated incense upon the altar (cf. Ex. 30:7-8). Once per year the high priest would make atonement upon the horns of this altar for the sins of the people (Ex. 30:10).

38 2. Ark of the covenant (Ex. 25:10-16). Once per year the high priest would perform the following duties due to his and the people’s sins against God (cf. Lev. 16:1ff): a. High priest was to kill a young bullock (sin-offering) to make atonement for his own sins, and a ram for a burnt-offering (Lev. 16:3, 11). b. He was then to burn holy incense unto the Lord (Lev. 16:12-13). c. He then was to take the blood of the bullock (sin-offering) and sprinkle it seven times over the mercy seat of the ark (Lev. 16:14) (see picture below). d. The high priest was then to kill a goat (sin-offering) for the people’s sin and sprinkle the blood over the mercy seat seven times as he did for his own sin offering (16:15). e. He was then to make atonement for the holy place by taking the blood of the bullock and goat and sprinkling it on the altar of incense seven times (Lev. 16:16-19). f. The High priest would then lay his hands upon the surviving goat of Lev. 16:8 and confess over it the sins of the people (figuratively transferring his and the people’s sins to it) and turn it loose in the wilderness (scapegoat). g. The high priest was then to bath himself (Lev. 16:23ff). h. Lastly, the burnt offerings were to be taken outside the camp and burned with fire. 3. Cherubim (two angels that overshadowed the mercy seat) (Ex. 25:18ff).

D. “The Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing” (9:8). 1. To “signify” (deloo) = “to make known, disclose, reveal… to declare, explain, set forth, indicated, signify” (LS 182). 2. The work of the Holy Spirit revolves around revelation and disclosure of divine truth (cf. Jn. 16:13). While the tabernacle of Moses stood, “the way into the holy place hath not yet been made manifest.” Through time, the Lord would reveal His total revelation to man and thereby the way unto salvation through Christ. This is the work of the Holy Spirit (see appendix # 39; The Work of the Holy Spirit). E. “Which is a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect, being only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation” (9:9-10). 1. A “figure” (parabole) = “juxtaposition, comparison… a comparison, illustration, analogy” (LS 594). “The time present” (kairos enistemi); Kairos = “the right point of time, the proper time or season of action, the exact or critical time” (LS 392). Enistemi = “To stand in a place” (LS 263). The Greek word enistemi (present) = a perfect tense verb (Friberg 676). The perfect tense indicates the present state based upon a past action. 2. Here then is what the author of Hebrews is saying regarding the Levitical tabernacle and its services. The Levitical tabernacle was a “figure” (comparison to the heavenly tabernacle that

39 Jesus serves; see the “shadow” and “copy” study at Heb. 8:5). This tabernacle was constructed at the ‘right point of time’ (past) to ‘take a place’ among God’s people (cf. purpose of the Mosaic Law above). 3. Although the Levitical order with its accompanying law took its ‘place’ at the ‘right point of time’ in history it clearly had an end (Heb. 8:13) because it had fault (Heb. 8:7) in that it could not make man perfect (Heb. 7:18-19; 9:9). a. The Levitical order of tabernacle service included duties of sacrificing meats and drinks for expiation and appeasing God as stated above. b. This order included the washings of unclean men and women. Often times, a defiled person would have to go outside the camp to wash themselves (even is a man were to accidentally touch another who had an oozing sore). c. Various other laws such as Sabbath keeping were commanded under this system as well (“carnal ordinances”). 4. This Levitical system clearly has an end; i.e., they were “imposed until a time of reformation” (see appendix # 35). God was to reform the old law because it had its faults. He would enact another law (Heb. 8:6ff) with a new High Priest (Jesus; Heb. 7:12). The clear inference is that through the Law and priesthood of Christ man would be made perfect. II. The Priesthood, Law, and Sacrifice of Christ is Superior to the Levitical System because it Provides for Man’s Perfection (9:11-14): A. “But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption” (9:11-12). 1. The conjunction word “but” illustrates a transition from the subject of the imperfect Levitical order to the perfect order of Christ. 2. Jesus serves a “greater and more perfect tabernacle” than the Levitical tabernacle. Remember the comparison between the two begins at 8:1-5 when the author of Hebrews refers to the Heavenly sanctuary that Jesus serves as the “true tabernacle” (Heb. 8:2). This heavenly sanctuary is “greater and more perfect” than the Levitical order because it offers perfection and is thereby the “true tabernacle.” God had “pitched” this tabernacle and so it was “not made with hands” of man (cf. Heb. 8:2). The perfect tabernacle then is of divine origin and has divine purpose; i.e., to make man perfect. 3. The subject of verses 11-12 is “obtaining eternal redemption.” To “redeem” (lutrosis) = “ransoming” (LS 481); “redemption” (Moulton 255); “redemption from the penalty of sin” (Thayer 384); “deliverance upon payment of ransom (the release of a person or property in return for payment of a demanded price)” (AHD 1036). If I purchase, with money I earned, groceries from the store I have redeemed the groceries. They now belong to me. Redemption is “eternal” because God has ever had it in view (cf. I Pet. 1:17-20) (see appendix # 37). 1. When one sins, he is due the penalty of death (Rom. 6:23). Such a one is a prisoner of the devil (sin and death) (Jn. 8:31ff). All those under the Mosaic system were prisoners of sin and death. Paul said, “But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed” (cf. Gal. 3:23). 2. The function of Jesus, as a perfect one time sacrifice, was to “redeem” man from such a curse of sin and death (cf. Gal. 3:10-14). The redemptive price Jesus paid was His own life (Heb. 7:27; cf. Acts 20:28; I Cor. 6:20) (see appendix # 37). 4. The Levitical system of sacrificing the blood of “bulls and calves” removed no sins and offered no redemption for the people in their sins. B. “For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?” (9:13-14). 1. Under the Levitical tabernacle, law, and priesthood a defiled man (sinner) would find himself doing the following.

40 a. Making of blood sacrifice of such animals as a goat or bull to “expiate” his sins. b. The meaning of the word “expiate” is argued by some to mean “wipe away” and by others “to cover.” The word “atonement” is also found in association with the idea of expiation. When the high priest made a blood sacrifice for his sins and the sins of the people it was termed an “atonement” (Lev. 16:11). According to our Hebrew study these words cannot mean a total forgiving of sins else why would he have said that the Mosaic system was “weak and unprofitable because it made nothing perfect?” (7:18-19). c. The author of Hebrews clearly tells us that these blood sacrifices did not actually remove any sins but simply “cleaned the flesh.” “Cleaning the flesh” cannot possible equate to “cleansing your conscience from dead works.” One (cleaning the flesh) clearly represents an appeasing of God for man’s sins and the other (cleansing your conscience) represents a removal of the sins. When my conscience is clean I understand, by knowledge, that my sins are forgiven. 2. To make the removal of sins possible, the eternal Spirit (the Godhead) determined from all eternity to have the Son of God serve as a perfect once for all time sacrifice that would provide access into the holiest of holies (heaven) for all. III. The Relationship Between the Death of Christ, the New Testament, and Man’s Sin (9:15-22): A. “And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance” (9:15). 1. The “for this cause” reverts back to the idea of Jesus and the perfect heavenly tabernacle being superior in that this system offers a “cleansing of your conscience” (total forgiveness of sins) as opposed to a “cleanness of the flesh” (a temporary fix for an eternal problem). 2. Jesus is “the mediator of a new covenant” that man may have true hope of the forgiveness of sins and an eternal heavenly home: a. The word “mediator” (mesites) = “a mediator, umpire, arbitrator” (LS 499). “A person who serves as an intermediary to reconcile differences” (AHD 781). b. The word “covenant” has already been precisely identified as a law (cf. discussion at Heb. 7:20-22). c. For the cause of man’s eternal redemption Jesus is one who reconciles the differences man has with God (i.e., their sin) through the instructions of His law (new covenant). This law is “new” as opposed to being “old” (Heb. 8:13). Each respective law (new and old) was implemented due to man’s sin. Only one (the new); however, could make man perfect else there would have never been a need to replace the old (cf. Heb. 8:7). 3. For the “redemption of man’s transgressions” to take place there had to be a death. Death was the price of man’s sinful condition. When the death of Christ was given as a ransom for man’s sins, all had the opportunity through the call of the gospel message to receive the promise of eternal life. I find it interesting that the word “promise” is used over and over in relationship to man’s eternal home in heaven (cf. Acts 2:39; 13:23; Gal. 3:14-16, 19, 20-21; etc...) (see appendix # 33 and # 37). B. “For where a testament is, there must of necessity be the death of him that made it. For a testament is of force where there hath been death: for it doth never avail while he that made it lives” (9:16-17). 1. Christ came to bring a new law and to die on the cross for man’s eternal redemption. The new law; however, would not go into force until He died. So the author of Hebrews tells us that if one is to receive the “promise of the eternal inheritance” Jesus had to first die. 2. The English word “testament” (diatheke) and “covenant” (diatheke) are equal Greek words (i.e., they mean law). C. “Wherefore even the first covenant hath not been dedicated without blood. For when every commandment had been spoken by Moses unto all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, this is the blood of the covenant which God commanded to

41 you-ward. Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood ” (9:18-21). 1. The word “dedicated” (egkainizo) = “to renovate, consecrate” (LS 221). “To handsel, initiate, consecrate, dedicate, renovate; to institute” (Moulton 112). Clearly the author of Hebrews is saying that the new covenant law of Christ would not be initiated until Christ died. Now he gives the reason (see appendix # 35): 2. The first covenant through Moses was not initiated into action until there was a death and the blood from that death poured out (see Exodus 24:1-8). a. A covenant is certainly a law yet it may too be described as an agreement between two or more parties to do something. The Exodus 24 passage reveals an agreement between God and His people to keep His laws. The people agree to the covenant and are thereby sprinkled with the blood of oxen. b. Interestingly, Moses divided the blood of the sacrificial oxen into two portions. One portion of the blood was poured out on the altar of burnt offerings to God and the other half was poured (sprinkled) out over the people. “In this way the blood not only became a bond of union between Jehovah and His people, but as the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God; and the sprinkling of the people with this blood was an actual renewal of life, a transposition of Israel into the kingdom of God, in which it was filled with the powers of God’s spirit of grace, and sanctified into a 5 kingdom of priests, a holy nation of Jehovah (ch. 19:6).” 3. When an individual makes out a ‘last will and testament’ it is that individual’s autonomous and sovereign choice to give his goods to whom he wills. It is his will to distribute his life’s accumulations. Likewise, it is God’s sovereign will to distribute eternal life to whom He will (those He calls through the gospel message; II Thess. 2:13ff). God’s will cannot go into effect without the death of His Son (the one who wills that man receive salvation through obedience to the gospel message) (see appendix # 10). D. “And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission” (9:22). 1. The correlation between things being “cleansed” and “remission” is clear. The subject is one being cleansed from sinful (unlawful) deeds. Water and fire are depicted in scriptures as cleansing various things too; however, when one speaks of cleansing from acts of sin, blood is always involved (fire and water did not suffice). 2. Moses stated in Leviticus 17:11, “For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life.” For this cause, Jesus said, “For this is my blood of the covenant, which is poured out for many unto remission of sins” (Matt. 26:28). God had given the OT worthies atonement through blood. The reason: “it is the blood that makes atonement by reason of the life.” “God appointed the blood for the altar, as containing the soul of the animal, to be the medium of expiation for the souls of men, and therefore prohibited its being used as food.... Accordingly, it was not the blood as such, but the blood as the vehicle of the soul, which possessed expiatory virtue; because the animal soul was offered to God upon the altar as a substitute for the human soul. Hence every bleeding sacrifice had an expiatory force, though 6 without being an expiatory sacrifice in the strict sense of the word.” 3. Again this simply illustrates the sovereign choice of God (see appendix # 10). IV. Jesus is the Better Sacrifice (9:23- A. “It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these” (9:23). 1. The “copies of the things in the heavens” are the Levitical tabernacle and all its utensils (cf. Heb. 8:5).

5 Keil and Delitzsch. Commentary on the Old Testament; The Pentateuch, Vol. 1 pg. 424. 6 Ibid. pp. 593-594 42 2. The blood of bullocks and goats was used to cleanse the tabernacle and furniture which was simply a shadow (representation) of the true and more perfect tabernacle. The true tabernacle was cleansed and made accessible to man by the “better sacrifices” that those bullocks of the Old Testament. B. “For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us:” (9:24). 1. Again, here is proof that the “true tabernacle” of Hebrews 8:2 is heaven. Heaven was not made by the hands of man as they would follow a plan to make it (cf. Heb. 8:2). 2. Jesus has entered into the heavens and is ever before the face of God to make propitiation for our sins as our mediator (cf. Heb. 2:17). C. “nor yet that he should offer himself often, as the high priest entereth into the holy place year by year with blood not his own; else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself” (9:25-26). 1. Again we are caused to remember the Day of Atonement. The High priest would make atonement once a year for both the sins of the people and his own sins. The Day of Atonement was an annual event. The end of this event would only come through Christ. 2. Jesus offered himself once for all time (reaching all the way back to Adam and all the way forward to present day man). If this were not so, Jesus would have to suffer death every year for the forgiveness of sins. 3. We now clearly read that “at the end of the ages hath he been manifested to put away sin by the sacrifice of himself.” To “put away” (athetesis) = “to set aside” (LS 17). “To set aside, abrogate, annul” (Moulton 8). Why is the sacrifice of Jesus a “better” sacrifice than that of bullocks? Because Jesus’ sacrifice caused sins to be ‘set aside, abrogated, or annulled (negated).’ 4. Interestingly, the author of Hebrews speaks of this taking place at the “end of the ages.” Clearly the “end of the ages” is a reference to the NT time when Jesus would come into the world (see appendix # 40; The End of the Ages [Last Days]). D. “And inasmuch as it is appointed unto men once to die, and after this cometh judgment; so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation” (9:27-28). 1. All men live one life and die one death. We do not get a second chance at life. Likewise Jesus lived one life and was a living sacrifice for our sins. He does not come back and ‘re-die’ for our sins year by year. 2. Now the author of Hebrew tells us why Christ blood was spilled; “to bear the sins of many.” The word “bear” (anaphero) = “to bring or carry up... to uphold, take upon one... to offer, contribute, to offer in sacrifice” (LS 64). “to bear or carry upwards, lead up... to offer sacrifices... to bear aloft or sustain a burden, as sins cf. I Pet. 2:24” (Moulton 26). “To lay or impose a burden on someone, give something to someone to bear, as a rule, in fact, to someone who is not obligated to bear it... In a case in which a man takes upon himself the burden that another should have borne... he himself brought our sins in his body to the cross I Pet. 2:24” (AG 63). Isaiah said, “He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities” (53:11) (see appendix # 37). a. The burden of sin was slavery and death (Jn. 8:31ff). Jesus paid the price for man’s redemption by carrying the consequence of the world’s sin to the cross. b. Jesus thereby paid the price for the release of our guilt (justification) by bearing our load of sin to the cross. This is not saying that Jesus became the world’s sins in that he became guilty of murder, homosexuality, adultery and all the other sinful things that man has done. The author of Hebrews is simply saying that he bore the burden of those sins to the cross. The burden of sin is death and so Jesus gave Himself as a sacrifice in our place (see the song; “He Bore it All”) (see appendix # 37).

43 Chapter 10

I. Christ’s Sacrifice is Superior to the Numerous Levitical Sacrifices in that He Offered His Self Once and this is Sufficient to Remove Sins for all Time (10:1-18): A. “For the law having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh. Else would they not have ceased to be offered? Because the worshippers, having been once cleansed, would have had no more consciousness of sins” (10:1-2). 1. Remember that the “law” (of Moses) is directly associated with the Levitical priesthood (Heb. 7:11). 2. This law and its priest were simply a “shadow” of the things in heaven (cf. 8:2-5; 9:23-24). A “shadow” (skia) has previously been defined as “a shadow, like the shadow that is one’s double... the shade of one who is dead, a phantom” (LS 733). “A shadow, a shadowing forth, adumbration {to give a sketchy outline of... to prefigure indistinctly; foreshadow... to disclose partially or guardedly” (AHD 81)}” (Moulton 369). a. As a sketchy outline of the law of Christ (“not the very image”), the Mosaic system with its priest was not designed to remove sins (make one “perfect”). b. Clearly the idea of being “perfect” is now obtainable. The word “perfect” (teleioo) is a bit different than the word “perfect” used at Heb. 6:1 (i.e., teleiotes = “having reached its end, finished, complete... of persons, absolute, complete, accomplished, perfect in his or its kind” (LS 797). “Ripeness of knowledge or practice” (Moulton 401). In relationship to my knowledge of truth, the word of God assures me that completion of understanding is not only a possibility but a must. c. The word “teleioo” as used here in Hebrews 10:1 means “to make perfect, complete... accomplish.... to attain perfection, come to the end of one’s labors” (LS 797-798). In relationship to sin, the word of God assures me that I can have the complete removal of sins whereby I am considered “perfect” by God. 3. If forgiveness of sins (fellowship with God) could occur through the Mosaic system with its priest and divine sacrifices (services) then there would have been no need for Jesus. The fact that sins could not be forgiven under the Mosaic system illustrates the need for Jesus and the cleansing of man’s “conscience” in relation to sin (cf. 9:13-14). B. “But in those sacrifice there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins” (10:3-4). 1. The author of Hebrews now explains plainly what perfection is under consideration. When one is perfect, he has had his sins “taken away” (see appendix # 24). 2. The divine acts of service, under the Mosaic system, were deficient in that they could never remove sins. Secondly, the law of Moses never was intended to instruct one to receive the remission of sins. Here in is the superiority of Christ Law, priesthood, and His divine acts of service (sacrifice) shown to be superior to the Mosaic system (cf. Heb. 8:3; 9:1). 3. Through Christ sins are removed (forgiven) and man’s conscience (his guilt) is cleared (The process is called being justified; cf. Rom. 5:1-2). Through the Mosaic system, the sins committed were “remembered year by year.” a. Every year when the Day of Atonement rolled around the High Priest would make the appropriate sacrifices for his sins and the sins of the people and each year the people remembered the sins of the previous years. b. The inference is clear, the people of God knew that they did not have the forgiveness of sins. There was only a remembrance and a conscience that was never soothed. It is no wander that Peter said of the OT worthies that they looked to the day when Christ (the Messiah) would come into the word and save people of their sins (see I Peter 1:10-12). The prophet Jeremiah’s words ought to have caused men to long for the law of Christ (new covenant where remission of sins would occur). C. “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body didst thou prepare for me; in whole burnt offerings and sacrifices for sin thou hadst no

44 pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) to do thy will, O God” (10:5-7). 1. The author of Hebrew explains to his readers that they knew of the coming of Jesus into the world and the OT scriptures points to this (see Gen. 3:15; 22:17; 49:10; Deut. 18:18). He quotes from Psalms 40 and thereby gives us much information about the difference between animal sacrifices and the sacrifice of Christ. 2. The Psalmist (David) expresses the inability of the Levitical sacrifices and services to accomplish the will of God (to forgive man of their sins). The “will of God” therefore was not that animals should be used for man’s perfection but that the body of Christ should be the approved method. Again, this illustrates the sovereignty of God (His choice) (see appendix # 10). D. “Saying above, Sacrifices and offerings and whole burnt offerings and sacrifices for sin thou wouldest not, neither hadst pleasure therein (the which are offered according to the law), then hath he said, Lo, I am come to do thy will. He taketh away the first, that he may establish the second” (10:8-9). 1. Verses 8-9 explain further David’s statements in Psalms 40. First, the author of Hebrews reiterates the fact that animal sacrifices were not God’s ultimate choice to have man’s sins forgiven. 2. Secondly, the author of Hebrews points to the fact that it is Jesus (see the context at verse 10) that has “come to do thy will.” God’s will (His sovereign choice) is to have man’s sins forgiven through the sacrifice of the perfect body and life of Jesus. 3. Lastly, the author of Hebrews states, “He taketh away the first, that he may establish the second.” a. The Lord “took away” or “disannulled a foregoing commandment because of its weakness and uprofitableness (for the law made nothing perfect), and a bringing in thereupon of a better hope through which we draw nigh unto God” (see Heb. 7:18-19). b. While the first tabernacle stood so did its law and thereby so man remained in a state of imperfection in relation to sin (Heb. 9:8-10). It was necessary that the Mosaic system be taken out of the way (cf. Heb. 8:13). c. Those Hebrew Christian that were clinging to the Mosaic system in hope are now left with the view that there is no forgiveness through serving such a system because it was never designed to make man perfect (why then serve under it?). The Mosaic Law was simply a copy, shadow, or figure of the Law of Christ. E. “By which will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10). 1. The sovereign will of God mentioned in Psalms 40 is now clearly revealed. 2. Jehovah God would be satisfied with nothing other than the sacrifice of Jesus Christ on the cross for the remission of man’s sins (cf. Matt. 26:28) (see appendix # 10). F. “And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins: but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;” (10:11-12). 1. As stated at Hebrews 8:3 and 9:1 the divine services performed by the Levitical priesthood occurred day by day (see notes on those passages). 2. Though the priest performed these divinely ordained sacrifices under the Mosaic system, they never had the power to “take away sins” (i.e., make man perfect). 3. Interestingly, the repetition of the Levitical priesthood sacrifices illustrates the non atoning nature of the event. The priest offered their daily oblations, weekly sacrifices, monthly sacrifices, and yearly sacrifices on the Day of Atonement. No matter how many sacrifices of animals were performed not one sin was ever removed. 4. Jesus made a one time sacrifice (as opposed to the daily, weekly, monthly, and annual sacrifices made by the Levitical priests). The sacrifice was His life (body and blood). When the Lord was crucified, he ascended into the heavens to sit at the right hand of God, and serve in the heavenly sanctuary to make propitiation for man’s sin (Acts 1:9-11; Heb. 2:17).

45 5. The interesting parallel between the perfect law, tabernacle, and priest with the copy of that perfect (i.e., the Mosaic System) continues. G. “Henceforth expecting till his enemies be made the footstool of his feet” (10:13). 1. “Henceforth” (loipon) = “what remains is to consider… henceforward, hereafter” (LS 477). 2. “Expecting” (ekdechomai) = “to take or receive from another… to take up, of a successor… to take up the argument” (LS 237). 3. Jesus has ascended into the heavens to be at the right hand of God (Heb. 10:12). From this point forward Jesus’ work is that of propitiation and mediation between man and God. While this work continues, the day when the enemies of the cross will be made the footstool of His feet draws closer. a. David predicted the ascension of Christ and His ultimate defeat of Satan and death in Psalms 110:1. b. The apostle Paul said of Jesus, “For he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death” (I Cor. 15:25-26). c. At this point in time, Jesus continues to reign in heaven with the Father making intercession for the sins of man. d. Consider these notes on I Corinthians 15:20-25

Notes on I Corinthians 15:20-25

A. “But now hath Christ been raised from the dead, the firstfruits of them that are asleep” (I Corinthians 15:20). 1. With a bold affirmation, Paul makes the contrast that Jesus has indeed been raised from the dead and is the “firstfruits of them that are asleep.” 2. The argument continues. If Christ has not been raised neither will anyone else. Since Christ has been raised, he is the “firstfruits” of all the dead. The word “firstfruits” (aparche) is defined as “the beginning of a sacrifice, the primal offering (of hairs cut from the forehead), the firstlings for sacrifice, first-fruits…” (LS 89). “The first act of a sacrifice; hence, the first-fruits, first portion, firstling, Rom. 8:23, et al.” (Moulton 36). It may be that the best commentary on the use of the word “firstfruits” in relation to the resurrection of the dead may be found in I Corinthians 16:15. Paul said, “Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints…” It is clear that the first of many Christians made in Achaia were of the house of Stephanas. Likewise, the first of many resurrected to die no more was Jesus Christ. a. Both the just and the unjust shall be raised (cf. Acts 24:15). b. Those who lived their lives as God desired them to will inherit eternal life (Matt. 25:31-40; Rev. 21:1-7). c. Those who lived their lives as they pleased, not giving regard to the authority of Christ will inherit eternal damnation (Matt. 25:41-46; Rev. 21:8). d. Both the just and unjust will live into eternity, one in bliss with God and the other in eternal torments B. “For since by man came death, by man came also the resurrection of the dead” (15:21). 1. Because of Adam’s sin all mankind suffers death (physical death as opposed to spiritual death; cf. Rom. 5:12ff). Genesis 2:17 states, “In the day that thou eatest thereof thou shalt surely die.” The very nature of Adam changed on the day in which he sinned against God. He was changed from a living being to a dying being. God said, “behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever…so he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life.” (Gen. 3:22-24). Adam died at the age of 930 (Gen. 5:5).

46 2. One man (Adam) caused all others of mankind to physically dye. Likewise, one man (Jesus) will cause all mankind to be resurrected from that dead state. So Paul said, “For as in Adam all die, so also in Christ shall all be made alive” (15:22). B. “But each in his own order: Christ the firstfruits; then they that are Christ’s, at his coming” (15:23). 1. God is the God of order (I Cor. 14:33, 40). Paul now states the “order” of the resurrection. Since all will be raised (Acts 24:15) there will be order in the resurrection. 2. Christ is the first of all who was resurrected to die no more (I Cor. 15:20). 3. Secondly, those who belong to Christ will be raised when Jesus comes again. a. Those who belong to Christ are Christians (those who have been purchased by the blood of Jesus; cf. Acts 20:28). b. The dead in Christ will rise first and then those who are alive at His coming will join those who were dead in the resurrected state (Matt. 25:31-40; I Thess. 4:13-18). c. The spiritually dead will then be resurrected unto eternal damnation (Matt. 25:41-46; Rev. 20:11-15). C. “Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power” (15:24). 1. After all have been resurrected and judged, “then cometh the end, when he shall deliver up the kingdom to God, even the Father.” a. The word “end” (telos) is defined as “the fulfillment or completion of anything… i.e., its consummation, issue, result, end… to put a finish to a thing…” (LS 799). b. At this point, “The heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up” (II Peter 3:10). c. Each resurrected soul will go to their respective eternal habitation. Since Christ’s work as high priest is complete (Heb. 7:26-28) (i.e., making intercession for mankind’s sins), He now will deliver the kingdom of God back to the heavenly Father. All souls (the kingdom of God) will now rest under the authority and protection of heaven (i.e., the kingdom of heaven). 2. At this point, Jesus will have already “abolished all rule and all authority and power.” a. “…Before Christ delivers the kingdom back to the Father, every power will have been subjected to him. The word “abolished” Katargeo means ‘to make ineffective, powerless; to abolish.’ Every power that opposes God will be defeated…Consequently, these forces must be personalities working under and in league with Satan to produce great wickedness on this earth. However, at the end of this age when Jesus comes again, every force antagonistic to God will be subdued and made powerless” (Mike Willis pg. 451) (cf. notes on Revelation 20:7ff). b. “For he must reign till he hath put all his enemies under his feet” (15:25). 1a. The word “till” in vs. 25 is “a preposition; it has the force of a conjunction, until, to the time that…things that actually occurred and up to the beginning of which something continued” (Thayer pg. 91). 2b. This can only mean that Christ is currently reigning as King and will do so until he abolishes death. The word “reign” is a present tense verb in Greek indicating ongoing action. Jesus will continue to reign until every force of Satan is cast into the lake of fire (cf. Rev. 20:12ff). 3c. “The last enemy that shall be abolished is death” (15:26). At this time, man will be released from the curse of Adam (death through sin) and we will die no more. Man will be like Christ, immortal. The word “abolished” (katargeo) is similar to the word “perish” of I Corinthians 15:18 in that katargeo means “to make of none effect” (LS 413). Death will no longer have any power over mankind.

H. “For by one offering he hath perfected for ever them that are sanctified” (10:14). 1. Herein we see the superiority of the sacrifice of divine service performed by Christ when he gave His life as a sacrifice for man’s sins. 2. Jesus’ sacrifice was a onetime event whereas the Levitical order continued to do their daily, weekly, monthly, and yearly sacrifices. All of the Levitical sacrifices never removed one sin, yet Christ one sacrifices removes all sin!

47 I. “And the Holy Spirit also beareth witness to us; for after he hath said, This is the covenant that I will make with them After those days, saith the Lord: I will put my laws on their heart, and upon their mind also will I write them: then saith he, and their sins and their iniquities will I remember no more” (10:15-17). 1. Note the equality and thereby the deity of the Holy Spirit in this verse. We remember that at Hebrews 8:8 this same passage is quoted from Jeremiah 31:31ff. At Hebrews 8:8, the author of Hebrews states that it is Jesus (the antecedent of “he”) (or “the Lord”) that has said this verse. Here in Hebrews 10 the author states that it is the Holy Spirit that is “bearing witness to us” saying… After he states that it is the Holy Spirit saying these things he then quotes the passage which states that the “Lord” is saying these things (see appendix # 41; The Godhead). a. The Lord and the Holy Spirit are thereby equivalent. The work of the Holy Spirit is “bearing witness” (i.e., speaking words that He has directly heard from the Lord [cf. Jn. 16:13-15]) (see appendix # 39). Clearly the connecting thread between the Father, Son, and Holy Spirit is divine revelation. The three are one in the distribution and interpretation thereof. Divine truths emanate from the Father and Son and are distributed by the Holy Spirit (again, read Jn. 16:13-15). b. The scriptures reveal the meaning of “bearing witness” to be somewhat of a load of information carried by a ear or eye witness of an event or words spoken. The idea is spoken of 22 times in the Old and New Testaments (For example cf. Jn. 15:27; 18:37 etc.). The work of the Holy Spirit is to bear this load of divine revelation and witness (reveal) these things to mankind. 2. Why say again what was said in chapter 8? The issue before us is the superiority of the priesthood of Christ over the Livitical priesthood. Through Christ man receives the forgiveness of sins (perfection) whereas man’s sins were remembered year by year under the Levitical order. Jesus makes a one time sacrifice as opposed to the multitude of sacrifices by the Levitical priests. Jesus is currently in the heavens with the Father making intercession for man’s sins and awaiting the day when all enemies will be put under His foot. a. Forgiveness of sins comes of Christ alone (Heb. 10:10-12). b. Jesus represents a new priesthood instituted due to imperfections with the Levitical order (Heb. 7:12). c. With a priesthood comes a law (Heb. 7:11). d. Now the author of Hebrews quotes from Jeremiah 31:31 to illustrate that the Father has always had a plan to remove man’s sins (not remember them) that would be revealed through His law. e. Again and again we continue to see in “weakness” of the Mosaic system (i.e., it was only a shadow of the heavenly ‘system’ through Christ). What this tells us is that everything about the Mosaic system (i.e., Law, priest, and tabernacle) were a mere shadow and copy of the heavenly (i.e., Law of Christ, priesthood of Christ, and heavenly tabernacle). The Mosaic system had a divine origin yet it was not the complete original plan. It served its purpose nonetheless, which was to bring man to an understanding of sin and a need for Jesus (cf. Gal. 3:16ff). J. “Now where remission of these is, there is no more offering for sin” (10:18). 1. Compare and contrast verse 18 with Hebrews 10:2-3. 2. This verse illustrates the power of the blood of Christ that was shed on the cross. One sacrifice was powerful enough to forgive any and every sin that belong to man from Adam to present and beyond. There is no need to continue sacrificing as did the Levitical priests (see appendix # 37 [There is Power in the Blood]). II. Drawing near to God made Possible by the sacrifice of Jesus (10:19-25): A. “Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; and having a great priest over the house of God; let us draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water,

48 let us hold fast the confession of our hope that it waver not; for he is faithful that promised:” (10:19-23). 1. The word “therefore” points us back to what has been said up to this point. Since it is God’s will that man receive the forgiveness of sins through the one time sacrifice of Christ (10:8-9, 14) rather than animal sacrifices (10:6-7, 11) and knowing that Jesus has entered into the holy of holies in heaven to serve as priest who’s function is to reconcile sinful man to God (10:13), the saints of God may now with “boldness” approach God. a. Consider the fact that Jesus (after His sacrifice) has entered into heaven which is called “the holy place” (cf. Heb. 9:24). b. “Heaven” (9:24) is equated to “the holy place” (9:24; 10:19) and “the true tabernacle” (8:2) and now “the house of God” (Jesus is priest in heaven and king of the house of God; the church [I Tim. 3:15] [He is priest after the order of Melchizedek {priest and king} cf. Heb. 6:20). Jesus is termed the “high priest” of this heavenly, holy, and true tabernacle (8:1). c. Note that the same system that exists in heaven exist during the Mosaic dispensation and the author of Hebrews terms it a “copy, shadow, and figure” of the heavenly (8:5; 9:9, 23). The clear distinction is that the copy was limited in that it never removed one sin (7:18-19; 10:1ff) whereas through Christ’s sacrifice man has the opportunity to be made perfect (10:14). 2. With these facts being set firmly in the minds of the Hebrews, the author now exclaims that “brethren” may “boldly enter into the holy place by the blood of Jesus.” a. The word “boldness” (parrhesia) = “freespokenness, openness, frankness” (LS 611). “Confidence, assurance” (Moulton 311). Because Jesus has made a one time sacrifice for sins, serves in heaven as high priest to make reconciliation between sinful man and God, the saint of God may ‘confidently’ enter into the most holy place in heaven. Though we do not presently enter into heaven itself, we can certainly enjoy fellowship with the heavenly Father through the forgiveness of our sins (cf. I Jn. 1:5ff). b. Jesus has “dedicated” this way for the saint to have fellowship with Jehovah God. To “dedicate” (egkainizo) is to “to handsel, initiate, consecrate, dedicate, renovate; to institute, Heb. 9:18; 10:20” (Moulton 112). The opportunity of entering into fellowship with Jehovah God is termed a “dedication” (a granting or instituting). The spilled blood of Jesus (His one time sacrifice for sins) has granted a way for men into the heavenly tabernacle (fellowship with God). Not only do we consider the blood sacrifice but the “flesh” of Christ as well. 3. Those who do enter into the presence of God are those who come before God with a “true heart.” The, author of Hebrews defines what a “true heart” is. A “true heart” is an individual who is “full of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water.” a. The true heart knows truth and abides therein (cf. Heb. 5:14; Jn. 8:31) (see appendix # 42; A True Disciple). b. The true heart has had his or her sins forgiven through contrition of heart (cf. I Jn. 1:7-9). c. The “true heart” has been baptized for the remission of sins (Acts 2:38; 22:16; Titus 3:5; etc.). d. Such a heart is representative of one who would “confess” that Jesus is the Christ the Son of the Living God. Our confession in Christ thereby means much more than a simple mental assent that Jesus exist (cf. Jn. 3:36; appendix # 29; What Must I Do to be Saved?). 4. The forgiven sinner holds fast to his faith in Christ knowing that God will fulfill His “promise” of eternal salvation (see appendix # 33). B. “and let us consider one another to provoke unto love and good works; not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh” (10:24-25). 1. The author of Hebrews has gone from individual responsibility to our responsibility toward one another as Christians.

49 2. From the time that Jesus entered into the heavenly tabernacle (after being crucified, resurrected, and ascending into heaven) until the time that He shall put all His enemies under His feet, brethren will “assemble” together (cf. Heb. 10:13, 25). What “assembling together” is under consideration? a. The NT reveals saints assembling on the first day of the week for worship (Acts 11:26; 20:7-8; I Cor. 11:17-23, 34; 14:23, 26; 16:1ff; James 2:2). b. Saints assembled to pray (Acts 4:31; 12:12). c. Saints assembled daily in Jerusalem to administer aid to widows (Acts 6:1-2). d. There were times when the apostles would call an assembly for brethren to hear a report on the results of gospel preaching (Acts 14:27; 15:12). e. There were times when the saints assembled to discuss false doctrines being espoused (Acts 15:6, 25). f. Saints assembled in Ephesus for daily Bible study (Acts 19:8-9). g. Saints assembly at times to exercise discipline on an unruly member (I Cor. 5:4). h. The “church” is termed the “general assembly” (Heb. 12:23). 3. The “assembly” under consideration at Hebrews 10:24-25 involves specific task among saints: a. The saints are called upon to “consider one another.” To “consider” (katanoeo) = “to observe well, to understand, to perceive, to learn, to consider” (LS 411); “To have regard to (consideration; implying evaluation of worth)” (Moulton 218). b. Saints are to look to each other and have regard toward each other by “provoke(ing) unto love and good works.” To “provoke” (paroxusmos) = “irritation, exasperation, a provoking (to excite to action)” (LS 610). The action that we are to promote within each other is “love and good works.” God is love (I Jn. 4:10). The Father, Son, and Holy Spirit are one in truth (cf. Jn. 17). Saints are one with God in truth as well. It is truth therefore that expresses or informs of the love of God. When one loves, we care for both the physical (I Jn. 3:16) and spiritual (I Jn. 4:10-17) well being of others. Good works would be remaining faithful in Christ Jesus. The truth is projected at these assemblies and understanding is promoted. c. “Exhortation” occurs at these assemblies. To “exhort” (parakaleo) = “encourage, comfort, console” (LS 597). d. Saints are commanded not to “forsake” these assemblies. To “forsake” (egkataleipo) = is “to leave behind, to leave in the lurch… to leave out, omit… to be left behind in a race” (LS 221). “To leave in a place or situation, to leave behind; to forsake, abandon; to leave, as a remnant from destruction” (Moulton 113). “Leave behind… forsake, abandon, desert… do or carry on something in negligent manner” (AG 215-216). 4. Apparently it was the “custom” of some saints to leave their brethren in the lurch when these assemblies were occurring. The word “custom” (ethos) = “custom, habit, to be in the habit of” (LS 226). These brethren made a habit out of missing the assemblies of the saints and were not growing as they should. 5. The motivation for every saint continuing the regular assembling together is the coming of Jesus and man’s eternal glorification (“the day drawing nigh”) (cf. 10:13) (see appendix # 43; What Motivates the Christian). III. Consequence of willful and habitual sin (10:26-31): A. “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries” (10:26-27). 1. To sin “willfully” (hekousios) = “of actions, voluntary; voluntary acts, acting of free will” (LS 242). Here is one, who of his own free will, continues to sin (present tense) without repentance. When one refuses to repent of sin there is no forgiveness (cf. I Jn. 5:16-17). 2. To “receive the knowledge of the truth” is an apparent reference to having obeyed the gospel by hearing, believing, repenting, confessing Christ, and being baptized for the remission of sins. 3. Jesus’ one time sacrifice has the power to remove the sins that one repents of. The one who will not repent has no benefit from the sacrifice of Christ. This illustrates the fact that just

50 because one becomes a Christian does not mean that he is immune to the consequences of sin (see appendix # 16). 4. This one can only expect God’s fierce wrath of fire (cf. Rev. 20:10ff). B. “A man that hath set at nought Moses’ law dieth without compassion on the word of two or three witnesses: of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace?” (10:28-29). 1. We must remember that under our high priest Jesus we are under law. With a priesthood comes a law and with a new priesthood there is a new law (cf. Heb. 7:11-12). The author of Hebrews now tells his readers that since the Mosaic Law was but a shadow of the new Law through Christ, punishment must exist for the violator. 2. The example sited seems to come from Deuteronomy 17:2-7 where the willful idolater was stoned to death when reported by two or more witnesses. Here is an example of how that every portion of the Mosaic Law was a shadow of the original. The shadow called for physical death and the original (Law of Christ) calls for judgment and eternal punishment if there is no repentance. 3. Note the reality of “willful sin” (habitual sin without repentance): a. Such a one has “trodden under foot the Son of God” (a display of disrespect toward Jesus and His sacrifice for sin). b. Such a one has “counted the blood of the covenant wherewith he was sanctified an unholy thing.” To “count” something is to esteem it. Such a one considers the blood of Christ ineffective or unholy. c. Finally, to commit willful sin is to do “despite unto the Spirit of grace.” The word “despite” (enubrizo) = “to insult or mock one in a thing” (LS 267). The work of the Holy Spirit is to distribute truth. Truth has the power to save only those who so desire to be saved. Those who obey the gospel and then turn away from the Lord in sin have really insulted and mocked the Holy Spirit’s work. How? Because such a one does not repent he is in effect saying ‘I don’t see the power in truth.’ 4. Note that only punishment awaits such a foolish one. Jesus had said, “these shall go away into everlasting punishment; but the righteous into everlasting life” (Matt. 25:46) (see appendix # 8). C. “For we know him that said, Vengeance belongeth unto me, I will recompense. And again, the Lord shall judge his people. It is a fearful thing to fall into the hands of the living God” (10:30-31). 1. The apostle Paul had said, “knowing therefore the fear of the Lord, we persuade men…” (II Cor. 5:11). Again, Jesus said, “And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell” (Matt. 10:28). 2. Hell is depicted as an eternal fire of punishment to those who conducted themselves in sin while in this life (Rev. 20:10ff). The day of the Lord’s judgment is surely coming and those who sin willfully (habitually) can expect to be tormented (see also II Thess. 1:7-9). 3. The overall thought here seems to be the willful forsaking of the assembly of edification and then the author of Hebrews moves into the consequences of habitual sin in general. IV. The Author of Hebrews calls upon the Brethren to Remember all that they had Endured for the cause of Christ and the Hope of Heaven that they Sin Not (10:32-39). A. “But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; partly, being made a gazingstock both by reproaches and afflictions; and partly, becoming partakers with them that were so used” (10:32-33). 1. These verses teach us much about the Hebrew Christians and the purpose of this epistle. Note that it was after the Hebrews were “enlightened” (received the instructions of the gospel message) that they were persecuted. The Law of Moses had been kept for literally thousands of years and now a new law was threatening to remove a long standing law. Though the prophets had foretold of the New Covenant law with God’s people, many were reluctant to lay down the

51 Mosaic Law and understandably so. This was the Law their ancestors had kept and so they had kept it for generations. 2. Naturally, those who did accept the Law of Christ would have been viewed as a “gazingstock” and treated with “reproach” and “afflicted” by those old law adherents. a. A “gazingstock” (theatrizo) = “to bring on the stage, to be made a show of” (LS 360). “To be exposed as in a theater, to be made a gazing-stock, object of scorn” (Moulton 191). This word seems to express an attempt to shame one. The Old Law Jews looked at those Jews who accepted Christ as though they were very ignorant. To accept the Law of Christ was to be an exposed outcast in society. b. These Hebrew Christians suffered shameful exposure by the society they lived in by “reproaches” (oneidismos) = “insults” (LS 559). “To insult with opprobrious language (cf. Matt. 5:11) (Moulton 289). c. Their shameful exposure came in the form of “afflictions” (thlipsis) as well. The apostle Paul used this word when encouraging the Thessalonians who were too suffering for their faith. Paul said, “that no man be moved by these afflictions; for yourselves know that hereunto we are appointed” (I Thess. 3:3). Moulton says of the word “affliction” that it is “distressing circumstances, trial, affliction… pressure” (195). 3. The Hebrew Christians who were publicly shamed by insult and various distresses came together and found comfort in one another (see appendix # 11). B. “For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye have for yourselves a better possession and an abiding one” (10:34). 1. The King James Version states, “ye had compassion of me in my bonds” which would indicate that the Hebrews cared about the author’s sufferings. This takes away from the meaning of the passage and is not a correct rendering of the Greek. Marshall literally translates from the Nestle text saying, “for indeed in the bonds ye suffered together, and the seizure of the possessions of you with joy ye accepted…” (NM 881). The 1901 ASV agrees with this translation and is apparently the correct one. 2. From a human standpoint this verse saddens us; however, through spiritual eyes we see the joy that the author speaks of (eternal joy verses temporal sorrow; cf. Paul’s statement to the Corinthians at II Cor. 4:16-18). 3. Not only did the Hebrews suffer public humility through insults but we get a closer look at the distressing trials the Hebrews underwent. Some were put in “bonds” (prison sentences) and others had their property confiscated. Their freedom and earthly possessions were taken but our author tells them that they have “better possessions and an abiding one.” (Better possessions than their earthly freedom and possessions). They have freedom from sin and possessions in heaven that are eternal! C. “Cast not away therefore your boldness, which hath great recompense of reward” (10:35). 1. Now was not the time to give in to the pressures of the Jews insults, mistreatment of prison and property spoilage. Apparently some of the Hebrew Christians had had enough of the trials and were going back to Judaism. This amounted to “willful sin” (10:26) and their end would be worse than what they are now experiencing (cf. Heb. 10:29-31). They had no choice but to endure these trying times. Its no wander that the author of Hebrews told them to “consider one another to provoke unto love and good works…” (Heb. 10:23-25). 2. The author of Hebrews thereby encourages the Hebrews to not throw away their faith because they are pressed with afflictions. He calls to their remembrance the “great recompense of reward” (heaven) if they would but continue in “boldness” (see appendix # 22): a. The idea of the Christian’s “boldness” (parrhesia) has been brought out on three previous occasions in the Hebrew study (cf. 3:5-6; 4:16; 10:19). b. The word means “freespokenness, openness, frankness” (LS 611). “Confidence, assurance” (Moulton 311). 1b. The Christian is “bold” (confident) in the hope of salvation through Christ (Heb. 3:5-6).

52 2b. The Christian is “bold” (confident) to approach God in prayer for the forgiveness of our sins by God’s mercy (Heb. 4:16). 3b. The Christian is “bold” (confident) to approach Jehovah God in fellowship knowing that our sins are forgiven (Heb. 10:19). 4b. The Christian is “bold” (confident) in faith and therefore should never cast away this confidence even though the world makes our service to the Lord difficult (Heb. 10:35). D. “For ye have need of patience, that, having done the will of God, ye may receive the promise” (10:36). 1. “Patience” (hupomone) = “survive, to be patient under, to wait for… to stand one’s ground, stand firm” (LS 845). The same word (hupomone) is used in Romans 5 when Paul said, “And not only so, but we also rejoice in our tribulations: knowing that tribulation works steadfastness (HUPOMONE); and steadfastness, approvedness; and approvednes, hope: and hope puts not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us” (Rom. 5:3-5). 2. Why does the Christian need “patience” (steadfastness)? To survive and stand firm under the onslaught of insult, bonds, and loss of property because of one’s faith (i.e., tribulations). 3. How do I get “patience” so that I can survive the onslaught of tribulation that will surely come to me in this life for my stand in truth (cf. II Tim. 3:12). I get “patience” through the trials that I face (cf. James 1:2-4). The more trials I undergo the more patience I obtain. The older I get the wiser I get (again, see appendix # 11). 4. Patience cannot therefore be numbness to trials but an active knowledge of why I am going through these things and the results that follow them. I can successfully endure the hardships as I get older knowing that heaven is drawing nearer. 5. When I suffer physical hardship I am made to realize the shortness of life in view of eternity. When I suffer spiritual hardship, I am made to see the devil’s work and thereby long for my heavenly possession. E. “For yet a very little while, he that cometh shall come, and shall not tarry. But my righteous one shall live by faith: and if he shrink back, my soul hath no pleasure in him” (10:37-38). 1. This is a quote from Habakkuk 2:3ff. As Habakkuk looked to the end of the Babylonian reign over God’s people so the author of Hebrews looked to the end of the Jews affliction against faithful Christians by the coming of the Romans in AD 70. This is a view that both Milligan (pp. 376) and Homer Haily (A Commentary on the Minor Prophets; pp. 283) share. 2. Justification comes of obedient faith (Rom. 5:1-2). Such a one who continues in the faith cause God pleasure. The one who was once justified yet “shrinks back” due to persecution God has no pleasure in. F. “But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul” (10:39). 1. To “shrink back” (hupostole) = hupo = underneath or below and stole = avoid. “To shrink back, quail (to shrink back in fear; cower), recoil (Moulton 419). Here is one who begins the race; however, when he sees the difficult long miles ahead he quits. One who begins a course to receive a college degree may recoil in fear when difficult classes come. The Christian who begins the walk of life yet then faces insult and persecution from others for that decision may ‘shrink back’ to where they were. 2. Such a one draws back to “perdition” (apoleia) = “destruction” (LS 113). “Eternal ruin; Matt. 7:13” (Moulton 45). 3. Rather than cowering when the going gets tuff, the Christian presses forward in “faith unto the saving of the soul.” This verse indicates the fact that our salvation is conditioned upon our continued faith even in difficult times. This verse indicates too that the Christian is not one that gives up when a little pressure comes our way. Lastly, this verse indicates an important fact in the Christian’s life; i.e., we must continue to give diligence (effort) in maintaining our salvation (see appendix # 7).

53 Chapter 11

I. The definition of faith (11:1-3): A. “Now faith is assurance of things hoped for, a conviction of things not seen” (11:1). 1. Chapter 10 reveals the Lord’s discontentment with those who profess faith in Him yet fall away when troubles come. Conversely, the Lord is pleased and expresses His confidence in those who maintain their faith through trying times. With the idea of faith introduced, the author of Hebrews takes much space to identify precisely what faith is. 2. The Nestle text (NM) translates verse one as, “Now is faith of things being hoped the reality, of things the proof not being seen.” Faith is “assurance” (hupostasis) = “an assured impression, a mental realizing” (Moulton 419). A “conviction” (elegchos) = “a cross examining, testing, for purposes of disproof or refutation… evidence” (LS 249). The verse then stands, “now faith is a mental realization of the hope of salvation, the evidence of the things not seen.” Note that one’s belief is “evidenced” by (as we shall see in this chapter) acts of obedience. Though we did not see God create the universe nor hear Him verbally reveal the scriptures we believe that he did and evidence that faith by our obedience to His will. 3. Faith then is a mental decision that each individual makes regarding the hope of eternal salvation and evidenced by our acts of obedience (see appendix # 44; Bible Faith). Interestingly, the apostle Paul states, “faith comes of hearing and hearing by the word of God” (Rom. 10:17). Preaching of the Word of God is what produces this faith. B. “For therein the elders had witness borne to them” (11:2). 1. It is by faith (a mental realization of their hope of eternal salvation) that the “elders had witness borne to them.” 2. The word “witness borne to them” (hemarturethesan) = “to be a witness, to bear witness, give evidence, bear testimony, … testify that a thing is” (LS 488). 3. The construction of this verse lends evidence to the fact that the mentioned elders were not elders in the church but elder forefathers in the faith that are mentioned in the rest of this chapter. The life of these men and women such as Abraham, Sarah, etc. evidence or ‘testify’ that their faith was real by their obedient acts. C. “By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear” (11:3). 1. Here is an example of faith in the “things not seen” mentioned in verse one. The whole material universe (i.e., the stars, planets, air, clouds, wind, etc) were created by God’s word. Note that no materials were used in creation. 2. God simply spoke and the world as we know it came into existence. Six straight 24 hour periods of time (days) were spent by Jehovah God creating the world (cf. Gen. 1:31 – 2:2). To deny that the days of creation were six twenty four hour periods is to deny the power of God (cf. Ex. 20:9-11). Each day the Lord clearly spoke into existence the creation (cf. Ps. 33:6-9). God did not use wood, nails, hammer and so forth… He simply spoke the world into existence. This is power defined (see appendix # 2; Creation). D. Note that man’s faith is obtained by revelation and creation (the first three verses of Hebrews prove this point) (see Isa. 46:9-10) (see appendix # 44; Bible Faith). II. Examples of Men and Women who were Obedient to God’s Word and thereby Proved the Reality of their Faith (11:4-12): A. Several individuals (elders) will now be examined. These individuals believed in the reality of Jehovah God because God’s revelation and creation proved Him to be. Note that in these examples their faithful works “bore witness” to their true faith (i.e., their works evidenced and proved the reality of their faith). When God commanded they responded. B. “By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh” (11:4). 1. Genesis 4:3-5 gives the record of Abel and Cain’s sacrifice unto God. The Bible states, “And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto

54 Jehovah. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And Jehovah had respect unto Abel and to his offering: but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell” (Gen. 4:3-5). 2. Note that the same Greek word “hemarturethesan” is used here and again means ‘evidence or testimony that a thing is so.’ Note that it was Abel’s faithful service to God (he complied with God’s commands) that was evidence of his faith (see appendix # 44; Bible Faith [Evidences of One’s Faith). Apparently God commanded a specific sacrifice. Abel complied with God’s request and Cain did not. 3. Abel is now dead; however, his faithful works continue to speak valuable lessons for us today C. “By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he hath had witness borne to him that before his translation he had been well- pleasing unto God:” (11:5). 1. The common denominator is “he hath had witness borne to him” (i.e., the reality of his faith was evidenced by…). 2. The fact that Enoch was “well pleasing to God” evidenced the reality of his faith. 3. How was Enoch well pleasing to God? a. There is not a lot written about Enoch in the Bible. Moses records, “And Enoch walked with God; and he was not, because God took him” (Gen. 5:24). After living 365 years God took him (Gen. 5:23). Again, Jude reveals that Enoch was a prophet who preached words of condemnation against ungodly men (cf. Jude 1:12-16). b. The evidence of Enoch’s faith was his “walking with God,” and being “well pleasing to God”(see appendix # 45; Enoch). 4. To be “translated” (metatithemi) = “to transpose… to be changed, to alter” (LS 505). Apparently God took Enoch in the same fashion that He took Elijah (I Kg. 2:1, 11). D. “And without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him” (11:6). 1. Without a decisive mental decision that God is and His promises of heaven are real there will be no evidences of our faith (works of obedience as seen in the two examples above). Herein is the dilemma of the world and false brethren. Without such faith we will not study God’s word, worship Him in spirit and truth, and long for a heavenly home. 2. Without evidences of our faith through our obedient acts there is no pleasing Jehovah God. Clearly then when the Word of God states that Enoch was “well pleasing” to God the inference is that he obeyed the voice of God (see appendix # 46; Conditions of God’s gift of Salvation). 3. So then the definition of faith given above at verse one; i.e., a mental declaration that God is and that the hope of salvation is real, is now further solidified. The author of Hebrews states that faith is to “believe that he is, and that he is a rewarder of them that seek after him.” a. The words “them that seek” (ekzeteo) = “to seek out; enquire” (LS 238). “to seek out, investigate diligently, scrutinize” (Moulton 124). b. God rewards the diligent yet abhors the slothful (cf. Heb. 5:11, 6:11-12; 10:38) (see appendix # 7; Giving Effort or diligence). E. “By faith Noah, being warned of God concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith” (11:7). 1. The author of Hebrews has established the identity of faith at this point. We read, “by faith Noah…” and we understand the author to mean, ‘Noah made a mental determination that God is and that His promises are true and he evidenced that faith by acts of obedience.’ 2. 100 – 120 years before God destroyed the earth and all flesh therein He told Noah of the “things not seen as yet” (see Heb. 11:1) (i.e., the coming flood) (Gen. 5:32 – 7:6) (see appendix # 20; The Omniscience of God). 3. Noah’s faithful reverence and fear of God “moved” him to be obedient to the command to build the ark to save his family and each species of animals even though he had lived for 500 years and no such event had ever been heard of. The words “moved with godly fear” are one word in Greek (eulabeomai) = “to reverence, pay honor” (LS 327).

55 4. When Noah complied with God’s commands, “he condemned the world” as did the men of Nineveh and the queen of the south (cf. Matt. 12:41-42). All those who live godly will condemn the unrighteous who neglect the law of Christ. Apparently Noah built the ark and preached words of condemnation to his peers (cf. II Pet. 2:5). 5. By Noah’s faithful obedience he becomes an “heir of righteousness” (cf. Heb. 9:13-16). 6. The faithful life of Noah helps us clearly define the kind of faith God is looking for in His people as did the above study of Abel and Enoch. These men believed in the reality of Jehovah God and evidenced that faith by their obedience to His words. F. “By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went” (11:8). 1. Again, as Noah, Abraham made a mental determination that God is and that His promises are true and he evidenced that faith by acts of obedience. 2. First we note that Abraham was called to go to a place that he was to receive as an inheritance. a. Genesis 12:3 (cf. Acts 7:2-5) records God’s call or command for Abraham to leave his country and go to a designated place (Canaan) that God chose for him. b. At the age of about 70, Abraham was to leave an established home and friends (Ur) (Abraham was 75 years old when he left Haran (Gen. 12:4)). 3. God tells Abraham to go; however, does not even tell him where he is to go. Such a move on Abraham’s part would take great faith to obey (note that Abraham’s faith is connected to his obedience to God’s call) (see appendix # 48; Abraham). G. “By faith he became a sojourner in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise: for he looked for the city which hath the foundations, whose builder and maker is God” (11:9-10). 1. Abraham never really received one square foot of land to be called his (Acts 7:5). Even when Abraham died at the age of 175 years old, he had to purchase a burial place (Machpelah) from Ephron the Hittite (Gen. 23:3ff). 2. What motivated Abraham to sojourn in Canaan for approximately 100 years though he never had his own land? That which motivated Abraham was the hope of heaven (God’s city; cf. Heb. 12:22). God’s promises thereby revolve around the hope of heaven! 3. Interestingly, God is the architect and builder of man’s heavenly home. This reminds us of the author’s comments regarding heaven at Hebrews 8:1-2 and 9:24 (see appendix # 19). H. “By faith even Sarah herself received power to conceive seed when she was past age, since she counted him faithful who had promised:” (11:11). 1. Sarah was 90 years old when she had Isaac (Gen. 17:17). 2. Considering the definition of faith made clear in Hebrews 11 (i.e., an intellectual conclusion that God is and that is promises are true conjoined with acts of obedience) it is apparent that there were obedient acts on the part of Sarah as well as Abraham. 3. Romans 4:18-21 speaks of the faith of Abraham in relation to Isaac’s miraculous birth and it is certainly inferred from Hebrews 11:11 that Sarah too shared this faith even though she doubted from the beginning (Gen. 18:9-15). I. “wherefore also there sprang of one, and him as good as dead, [so many] as the stars of heaven in multitude, and as the sand, which is by the sea-shore, innumerable” (11:12). 1. One of the themes of the book of Isaiah is the idea of faithfully waiting for the promises of Jehovah God (cf. Isa. 49:23). Though all seemed bleak due to Israel being conquered by Assyria and Judah by Babylon, God would restore His people and give them eternal hope through His beloved Son. 2. Isaiah 51:1-2 the prophet uses the example of Abraham and Sarah who were faithful to the Lord and the Lord gave them a son through whom the seed promise would come. If only the Hebrew Christians would look to these examples and realize that their suffering would soon end and God’s promises would be fulfilled the Lord would provide for them an eternal heavenly home (see appendix # 49; Keeping Heaven within our View). III. Faith in the future with God outweighs the current distress in all generations (11:13-16):

56 A. “These all died in faith, not having received the promises, but having seen them and greeted them from afar, and having confessed that they were strangers and pilgrims on the earth” (11:13). 1. Here is clear evidence that the OT worthies were taught and understood the glories of heaven though not much is said of this teaching (see appendix # 19; Heaven). 2. Peoples such as Abel, Enoch, Noah, Abraham, and Sarah lived in faith not only for a moment in their recorded histories but throughout their lives. To “die in faith” is to take one’s intellectual decision that God is and that His promises are real conjoined with acts of obedience to evidence that belief to their death (some believe that this verse speaks only of Abraham, Sarah, and Isaac; either way the truth comes out). 3. God’s promise throughout the scriptures is an eternal heavenly home to the faithful (cf. Eph. 1:14; I Jn. 2:25). If this promise is alluding to the promise God gave to Abraham, this would include (seed, land, and great nation promise [Gen. 12:1ff; 22:15ff]) and again is traced back to man’s hope of an eternal heavenly home through Jesus Christ (cf. Gal. 3:8, 16). 4. Knowing, therefore, that this earth was not to be their eternal abode these people pressed onward in life through all difficulties looking for that heavenly city mentioned in Hebrews 11:10. B. “For they that say such things make it manifest that they are seeking after a country of their own. And if indeed they had been mindful of that [country] from which they went out, they would have had opportunity to return. But now they desire a better [country], that is, a heavenly: wherefore God is not ashamed of them, to be called their God; for he hath prepared for them a city” (11:14-16). 1. The “things they say” alludes to the faithful who would live obedient to the Lord knowing that they have a heavenly home awaiting them (“confessing that they are strangers and pilgrims on this earth” [Heb. 11:13]). 2. When such a confession of faith is made they make it “manifest” (known to all) that their energies and efforts are geared toward heaven no matter the surrounding circumstances in life. 3. Abraham was so sure that God would fulfill His seed promise and eternal inheritance that he in no way desired to return to Mesopotamia whence he was from. This verse gives a strong hint that the subjects under consideration are Abraham, Sarah, and Isaac. 4. Because Abraham, Isaac, and Jacob never considered returning to Mesopotamia to seek out their days, God was not ashamed to be called their God. Often times in the scriptures we read of the Holy Spirit referring to God as the “God of Abraham, Isaac, and Jacob” (cf. Gen. 28:13; Ex. 3:6; etc.). 5. So God has prepared for the faithful (i.e., those who have made the intellectual decision that God is, that His promise of heaven is true, and thereby evidence that faith by acts of obedience) a heavenly city (as was discussed in Heb. 6:15; 9:15; 11:10). IV. More faithful examples (11:17-31): A. “By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten [son]; even he to whom it was said, In Isaac shall thy seed be called: accounting that God is able to raise up, even from the dead; from whence he did also in a figure receive him back” (11:17-19). 1. Again, by Abraham’s rational assessment that God is based upon the evidences afforded in creation and revelation that moved him to acts of obedience (i.e., his faith) we find another opportunity to gain encouragement from him. 2. God had put Abraham’s faith to the test before but the one mentioned here stands alone for its value in proving one’s faith: a. God told Abraham to leave his home country of Mesopotamia and Abraham did (Gen. 12:3; Acts 7:2-4). b. God told Abraham that he would be blessed with a son from Sarah and through time it occurred. Abraham believed God though it took about 25 years to be fulfilled (cf. Gen. 12:1-7 compared with Gen. 17:17). c. God told Abraham to send Ishmael and his mother away with little bread and Abraham did (Gen. 21:8ff).

57 d. God now calls upon Abraham to offer up his only son of promise Isaac as a burnt offering. 3. The event of Abraham offering up Isaac at God’s request is found in Genesis 22:1-14. God had come to Abraham and instructed him to offer up Isaac as a burnt offering. Abraham gets up the next morning to faithfully fulfill God’s request. The journey from Beersheba to Jerusalem (the land of Moriah) was approximately 42 miles and thereby Abraham had ample time to think about what he was about to do. On the third day of the journey, Abraham makes a stirring remark to the young men who accompanied he and Isaac on the journey saying, “abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come again to you” (Gen. 22:5). Though God had commanded Abraham to offer Isaac, Abraham was sure that both he and Isaac would return. When Abraham and Isaac reach the destination God had designated, Abraham built the altar, placed the wood on the altar, and bound Isaac upon the altar. Abraham then took the knife, rose it up to sleigh Isaac upon the altar, and was about to strike when an angel of the Lord stopped him saying, “now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me” (Gen. 22:12). 4. Why was Abraham willing to kill Isaac on the altar knowing that it was through Isaac that God had made His promises of blessing all nations? The author of Hebrews tells us that Abraham did so knowing that God had the power to raise Isaac from the dead to fulfill His promise. 5. Lastly, note that the author of Hebrews states, “from whence he did also in a figure receive him back.” Abraham, for all intense and purpose did sleigh Isaac upon the altar. He made the mental decision to do it and therefore it was as good as done in the eyes of God. This being the case, in a figure, Isaac was raised from the figurative grave and so Abraham received him back again. 6. On this occasion, Abraham evidenced his true faith to God through obedience! B. “By faith Isaac blessed Jacob and Esau, even concerning things to come” (Heb. 11:20). 1. The formula of faith continues (faith is an intellectual conclusion that God exists based on creation and revelation and evidenced by one’s obedient acts). Isaac exercised an obedient faith and thereby is listed in this chapter. 2. The obedient act of Isaac was blessing Jacob and Esau. What did this blessing entail? a. Isaac actually blessed Jacob two times. The first time was at Genesis 27 where he gives Jacob the blessings of the first born in relation to possessing the land of promise, having fruitful fields, and being lord over not only his brethren but foreigners as well. At this blessing, Isaac thought he was blessing Esau; however, Jacob had tricked his father by lying about his identity. Isaac being blind did not know that Jacob stood before him with hairy goat hair to deceive his father Isaac into thinking that it was really Esau (the first born). Isaac seem to be partial to Esau (possibly due to his hunting cf. Gen. 25:28) and gave him the blessing of the firstborn against the will of Jehovah God (cf. Gen. 25:23). b. The second blessing must be the one under consideration at Hebrews 11:20 and recorded at Gen. 28:1-4. Isaac now realizes his mistake and gives Jacob the true blessing that Jehovah intended for him to have; i.e., the blessing of Abraham. By this blessing, Isaac was passing down the promises of God that through the seed of Abraham, Isaac, and now Jacob would all nations be blessed (cf. Gal. 3:8, 16). C. “By faith Jacob, when he was dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff” (Heb. 11:21). 1. The record of Jacob blessing the sons of Joseph (i.e., Ephraim and Manasseh) is found in Genesis 48:1-22. Jacob acted in obedience to God’s will when he blessed Ephraim and Manasseh and thereby illustrated the fact that God and His promises were real. 2. When Jacob was near death, Joseph brought his two sons Ephraim and Manasseh to Jacob that the patriarch may bless them. Jacob does so by divine inspiration crossing his hands and giving the greater blessing to Ephraim the younger. 3. The idea of Jacob worshipping God while leaning upon the top of his staff occurs at Gen. 47:31 (just before the blessing of Ephraim and Manasseh). On this occasion, Jacob made Joseph swear to him in the presence of God that he would not bury his body in Egypt but that he would carry it back to Canaan (see appendix # 50; Jacob).

58 D. “By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones” (11:22). 1. Because Joseph believed in the reality of God and His promises he made his brethren swear that they would not bury him in Egypt. 2. The record of this event is found in Genesis 50:22-26. Joseph concluded that God would bring Israel back to Canaan due to the promises He had given to Abraham (see appendix # 51; Joseph). E. “By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment” (11:23). 1. The account of this event is found in Exodus 1:22 – 2:3. The Pharaoh of Egypt had made an edict that every male child born to the Hebrews should be thrown in the river and killed because he feared that the Hebrews were multiplying to quickly (Ex. 1:15-22). 2. The parents of Moses (Amram and Jochebed) illustrated a true belief that God is in that they rejected the Pharaoh’s decree and hid Moses three months before putting him in a small ark and floating him in the river. God had promised that they would return to Canaan and be a great nation and Amram and Jochebed believed this. F. “By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward” (11:24-26). 1. The record of Moses’ decision is found at Exodus 2:11ff. Through the process of time Moses became a man. At this point, Moses rejected the ways of Egypt and chose to reside among his own people because he believed in the reality of God and His promises. No doubt to the fleshly eye this would have been a great decision to make. One could look to the Egyptians and see the great strides in architecture, riches, and world wide fame. Many pleasures of the world came with this society. Moses rejected these pleasures; however, knowing that the “pleasures of sin” last only for a “season.” Through eyes of faith Moses weighed the evidences of the reality of God and His promises with the passing pleasures of sin and made a decision to follow God due to the everlasting nature of His promises (see appendix # 52; Moses). 2. Moses “accounted” (hegeomai), that is, he “think it fit, deem it necessary to do” (LS 347). Moses considered it necessary to suffer “the reproach of Christ” because therein greater riches than the treasures of Egypt would be. By this statement we find that those of the NT shared a fellowship with those of the OT in regards to suffering for the cause of Christ (cf. Phil. 3:10). So as the NT Christians were “appointed” to suffer for their faith even so the OT worthies suffered for their faith (cf. I Thess. 3:3). 3. The author of Hebrews gives the cause of Moses’ suffering when he said, “for he looked unto the recompense of reward.” The great reward Moses looked toward was eternal in the heavens. This illustrates that the OT people were taught about heaven and understood thereby the future ramifications of God’s promise to Abraham. 4. Furthermore, Moses evidenced his faith as he “forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible” (11:27). a. Moses left Egypt and traveled to Midian rather than remaining in the Egyptian system (cf. Ex. 2:15). b. The apostle Paul said, “we walk by faith, not by sight” (II Cor. 5:7). Though Moses had not seen the Lord he believed in His promises. All of these statements infer that while Moses was clearly taught by the Egyptians he was too taught the promises of God (likely by his mother who served as the daughter of Pharaoh’s handmaid to Moses; cf. Ex. 2:6-8). 5. “By faith he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them” (11:28). a. Moses performs another obedient act that evidences his faith. He “kept the Passover.” b. Exodus 12 records the event. The tenth and final plague over Egypt was to be the death of all first born children (Jew and Egyptian alike).

59 c. God told Moses to command the people to take a one year old male lamb that had no blemish and kill it at evening. They were to take the blood of the lamb and place it upon their door post and then eat the flesh of the lamb. While eating the lamb, the people were to have their loins girded, shoes on the feet, and staff in hand. They were to eat quickly and be ready to travel to freedom from Egypt. When the destroying angel came, its death curse passed over the house with the lamb’s blood yet killed the firstborn of any house that did not have the blood. d. Moses obeyed the commandments of God and thereby evidenced his faith (cf. Ex. 12:21ff). G. “By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were swallowed up” (11:29). 1. The antecedent to “they” would be the people of God that came up out of Egypt. The people of God exhibited their faith in the reality of God and His promises when Moses, by the power of God, opened the Red Sea and they all walked on dry land to safety. Interestingly, though these same people murmured and complained on occasions, at this point they exercised great faith. Likewise, if we were to look back into the lives of Abraham, Isaac, Jacob, etc. we would find times when they did not act as though they truly believed in God. What this tells us is that even though our faith may waiver at times, we must be a people who finish our course of life through faith (see appendix # 49). 2. The record of God’s people traveling through the Red Sea to safety is found in Exodus 14:1-31. When the Egyptians followed after Israel, God closed the sea upon them and they all died. H. “By faith the walls of Jericho fell down, after they had been compassed about for seven days” (11:30). 1. Not only Joshua, but all the people of God are included in the formula, “By faith…” The walls of Jericho fell because the people exercised obedience due to their conclusion that God is and that He will keep His promises. 2. The account of the fall of Jericho is found at Joshua 6:1ff. God told Joshua that He had “given Jericho into thy hand” (Josh. 6:2). To gain the victory, Joshua and the people of God were instructed to march around the city once for six straight days (note that God’s gracious gift was Jericho; however, in order for the people to obtain God’s gracious offer they had to follow His instructions. Grace is therefore directly connected to God’s instructions or laws [cf. Titus 2:11- 12]) (see appendix 46). The seventh day they were to traverse the city seven times, the priest were commanded to then blast their horns, and the people were to shout and the walls of the city would fall (God promised). As the people of God acted by faith so the Lord granted to them His promise of Jericho. I. “By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace” (11:31). 1. Here is the third woman of faith mentioned in Hebrews 11 (cf. Sarah and Jochebed). 2. Rahab’s statement of faith is found at Joshua 2:11 where she said to the spies, “for Jehovah your God, he is God in heaven above, and on earth beneath.” As evidence of this faith we find that she hid the two spies who had come to the city of Jericho (Josh. 2:1-7). V. Those who have Lived by Faith ought to Motivate us all to Do the Same (11:32-40): A. “And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets:” (11:32). 1. To have time “fail” (epileipo) the author of Hebrews is to “leave behind… to leave untouched… of things, to fail one… to have a stream run dry” (LS 295). Time is pictured as a river filled with water. If the author continues to speak of such examples he would run the stream of time dry for there are many. Such a statement ought to encourage us. We can make it because so many before us have. Often times brethren read the scriptures and believe that as they read such passages as, “Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it” (Matt. 7:13- 14) and conclude that they will ‘probably’ not be one of the “few” who make it. The author of Hebrews tells us that history is replete with examples of faithful people (see appendix # 49).

60 Likely, the Lord considered the thousands of years that man has occupied the earth and truly there are few in comparison with the number of people who will not have a home in heaven because of their sinful lives. 2. Here are a few more examples of those who made an intellectual decision that God is and that His promise are true and then evidenced that faith by their obedience to the Lord: a. Gideon = During the days of the judges God’s people were going through cycles of sin, servitude, sorrow, and repentance. God would send a judge to rescue the people from their th oppressors. Gideon was such a judge (the 5 ) when God’s people had sinned and were overtaken by the Midianites (Judges 6-8). Gideon obeyed the command of God to destroy the Midianites even though their numbers were as the sand of the sea for multitude. With three hundred men, Gideon defeated the Midianites. b. Barak = a leader of Israel during the days of the Judges from the tribe of Naphtali. God’s people had done evil after the death of Ehud (the 3rd Judge of Israel) and thereby were overtaken by Jabin the king of Canaan. Jabin had a captain of his army named Sisera. Jabin made the lives of Israel hard for 20 years (cf. Judges 4:2-3). Deborah (the prophetess who was currently judging Israel) told Barak that the Lord had commanded him to take 10,000 men of Naphtali and Zebulun to the Kishon River and there the Lord would draw Sisera and the Canaanite army to meet Barak. Deborah assures Barak that God would deliver Sisera into his hand. By faith Barak followed God’s command and with the presence of Deborah he and his men defeated the Canaanite army led by Sisera. c. Samson = The 13th judge of Israel, a Nazirite from his birth. At his death, Samson prayed for strength that he may destroy the Philistines who were gathered together to make sacrifices to Dagon (the Philistine god) because they believed that he had delivered Samson into their hands (Judges 16:23-31). d. Jephthah = The 9th Judge of Israel. Jephthah waged war at the request of God against the Ammonites and Ephraimites (Judges 11:1ff). Though Jephthah is often remembered for his rash vow of sacrificing the first thing that comes to greet him after the war, he too is remembered for his faithful compliance with God’s commands. e. David = One of the greatest of many actions that evidenced David’s faith in God was his defeat of Goliath. Though all were terrified at the giant, David proclaimed in faith, “who is this uncircumcised Philistine, that he should defy the armies of the living God?” (I Sam. 17:26). f. Samuel = The 15th and final judge of Israel as well as a prophet (I Sam. 3:20). Samuel spoke for God to Saul on several occasions proving his true faith in God as he condemned the unfaithfulness of the first king of Israel (cf. I Sam. ). g. The prophets = Many of God’s prophets were killed as they performed their God given work faithfully (Matt. 23:31). Jeremiah is a good example. Though the prophet was rejected by the people of Judah (Jer. 18:18) and those of his own household (Jer. 12:6) he continued to preach faithfully because God’s word burned like a fire within and he could not keep it to himself (Jer. 20:9). B. “who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens” (11:33-34). 1. Not all of these characters subdued kingdoms etc. but they all had faith in common. God gave commands and they evidenced their faith in God by complying with His commands. 2. To “subdue (katagonizomai) kingdoms” is “to struggle against, prevail against, conquer” (LS 405). Gideon so “subdued” the Middianites by faith. Three hundred men against an army that numbered as the sand of the sea prevailed because they believed in the reality of God and His promises. 3. “Wrought righteousness” (ergazomai dikaiosune) = “to work, labor, properly of husbandry… but also of all manual labor…to do, perform, accomplish, practice” (LS 311). “Right, lawful, just… justice” (LS 202). David was such an example as a king over a kingdom. II Samuel 8:15 states, “he reigned over all Israel, and executed judgment and justice to all the people.”

61 4. “Obtained promises” = Throughout the scriptures God has made promises to His people. God promised Abraham that a great nation would come out of his bowels, land, and the seed promise. The descendants of Abraham received all these promises. Likewise God promised people like Gideon victory in battle and when the individual complied with God’s commands the promise was fulfilled (cf. the example of Joshua and Jericho). 5. “Stopped the mouths of lions” = When Daniel was thrown in a din of lions he feared not knowing that God would deliver him (Dan. 6:16ff). 6. “Quenched the power of fire” = Faithful men such as Shadrach, Meshach, and Abednego were thrown into a heated fiery furnace because they would not bow down to the colossal golden image that Nebuchadnezzar erected. These men went by faith to the fiery furnace knowing that they had better things awaiting them in heaven than what the golden image represented. They exclaim to Nebuchadnezzar, “If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thy hand, O king” (Dan. 3:17). 7. “Escaped the edge of the sword” = David often escaped the wrath of Saul who sought to kill him (I Sam. 19:10). 8. “From weaknesses were made strong” = These faithful examples were not always strong. Abraham and Sarah laughed at the idea of having a child in their old age. David’s weakness will forever stand as an example of infidelity in marriage. Jeremiah argued with God to the point that the Lord demanded he repent. What took place in the lives of all these men and women was that they found that they were weak and could truly depend upon the strong arm of Jehovah God to see them through the times of weakness. As these people experienced weakness they found strength in God and thereby grew stronger and stronger in faith as the days went by in their lives. 9. “Waxed mighty in war” = David comes to my mind most. Here was a true mighty man of valor, a man of war. When King Saul was seeking out a man to play soothing music to ease his troubled mind one of his servants said, “Behold, I have seen a son of Jesse the Bethlehemite, that is skilful in playing, and a mighty man of valor, and a man of war, and prudent in speech, and a comely person; and Jehovah is with him” (I Sam. 16:18). David not only defeated the Philistine Giant Goliath, but he defeated the host of various armies in battle on several occasions (cf. I Sam. 23; 30:1ff; II Sam. 5:9, 17ff; 8:1ff etc.). 10. “Turned to flight armies of aliens” = The word “flight” (klino) = “to make to bend, slope, or slant… inclinare… to incline or turn the scale… made them give way… turned the tide of war” (LS 437). At times the armies that came up against the people of God seemed too strong yet through faith the tide of war was turned in favor of Israel. Example, when Hezekiah prayed fervently for deliverance from the Assyrians, God heard his prayer and sent an angel to destroy Sennacherib’s army of 185,000 men (II Kings 19:14ff). C. “Women received their dead by a resurrection: and others were tortured, not accepting their deliverance; that they might obtain a better resurrection” (11:35). 1. I Kings 17:17ff records Elijah raising the widow’s of Zarephath son from the dead. Again, II Kings 4:18ff Elisha is shown raising the Shunammite woman’s son who died. 2. Some were “tortured, not accepting their deliverance…” = Some of God’s faithful servants were tortured to the point of death for their faith. No examples are given yet whoever these men or women were they chose God rather than denounce Him in some way to receive physical life. They knew by faith that they would one day be raised from the dead and die no more. D. “and others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment” (11:36). 1. Jeremiah comes to mind on this example. He was rejected of his brethren (Jer. 12:6), suffered for exposing men’s sins (Jer. 15:10-18; 18:18; 20:1-2), beaten for making a public proclamation of God’s judgment to the elders and chief priest (20:1-2; 37:15), and thrown in prison for preaching God’s revelation (Jer. 32:1-5; 37:15). 2. Though these things happened to the prophet, he continued to preach through faith (Jer. 27:9-10).

62 E. “they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; being destitute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves, and the holes of the earth” (11:37-38). 1. It has been reported by non-inspired writers that Jeremiah was put to death by stoning at Daphne, in Egypt. Stoning was the common mode of punishment for the one who violated the Mosaic Law. Clearly some were unjustly stoned. 2. Some were “sawn asunder.” The Talmud records that Isaiah was put to death by Manasseh, King of Judah, by sawing him in half. 3. They were “tempted.” The word tempted (peirazo) = to make proof or trial of … to try or tempt a person, put him to the test” (LS 616). We know that God proves man (puts man to the test) yet He does not tempt man to sin (cf. James 1:1-13). Aside from all the heartaches of torture, threat of death and so forth, these faithful people passed God’s test of their fidelity. Abraham was willing to offer Isaac because he knew that God would raise him up. He passed the test though it must have been a heart wrenching experience. 4. Some were “slain with the sword.” Ahab was guilty of slaying the prophets of God with the sword as is revealed in Elijah’s prayer (cf. I Kings 19:10). 5. Some “went about in sheepskins being destitute, afflicted, and ill treated… wandering in deserts and mountains and caves, and the holes of the earth.” Elijah again comes to mind as he was chased out of his homeland by Jezebel for his destroying the prophets of Baal dwelling in the wilderness, mountains, and caves (I Kings 19:1ff). 6. The author of Hebrews further details the faithful with a parenthetical statement “of whom the world was not worthy.” The world of ungodly men is set in contrast with the faithful. Though those of the world had everything the physical side of man would desire and the people of God were ill treated and mocked the true character of the faithful put to shame those of the world (see appendix # 53; Faithful and unfaithful; A Clear Line is Drawn). F. “And these all, having had witness borne to them through their faith, received not the promise, God having provided some better thing concerning us, that apart from us they should not be made perfect” (11:39-40). 1. These examples that are given all had one thing in common; their faith. These men and women believed in the reality of Jehovah God. They believed that the Lord’s promises were true. They evidenced or proved their faith by their obedient acts. This is termed in this chapter “having had witness borne to them through their faith” (cf. 11:2, 4, 5). 2. Not one of these OT worthies actually lived to see Jesus come into the world yet they longed for that day (I Pet. 1:10). Jesus said of Abraham, he “rejoiced to see my day; and he saw it, and was glad” (Jn. 8:56). Through the eyes of faith Abraham saw the coming of Jesus and so lived to evidence that great faith. 3. The “better thing” God provided than what these faithful people experienced was the total forgiveness of sins through Jesus and the new covenant (cf. Heb. 8:8ff). 4. “That apart from us they should not be made perfect” indicates that the author and Hebrew Christians (“us”) have already obtained the opportunity of perfection (i.e., the forgiveness of sins) and thereby those of the OT have received forgiveness of theirs. During the lives of those we study in Hebrews 11, Christ had not yet come into the world to die for the sins of man. Now he has, the Hebrew Christians (who live after those of the OT) are made perfect and thereby those of the OT (who were faithful) receive forgiveness.

Synopsis of chapter 11

There appears to be two primary objectives to achieve by the author of Hebrews. First, our author sets out to prove that perfection (forgiveness of sins) is obtainable only through Jesus and the New Covenant Law (Heb. 1:3; 7:18-19; 8:8; 10:1-4). The second objective is to encourage the Hebrew Christians who were being persecuted because of their faith in Jesus (Heb. 10:32ff). To achieve these two objectives, the author of Hebrews gives real life examples of men and women who lived through very trying times yet remained faithful to God because they had faith in the promise of God to receive the forgiveness of their sins. Chapter 11 of

63 Hebrews defines what true faith is to a group of struggling Christians. Faith in God and His promises is an intellectual conclusion based upon divine creation and revelation. To say that one has faith yet not obey the words of the Lord’s Covenant Law’s is to be displeasing to the Heavenly Father (cf. Heb. 10:37-39). Here is where Hebrews 11 comes in. The author defines faith not only by a belief that God exists but in the obedient actions of individuals like Abraham, Isaac, and Jacob. These men and others evidenced their faith to God and the world they lived in by obeying God’s word. They obeyed because they looked forward to dwelling in peace with God into eternity. The conclusion is simple, if one has faith in God one will obey God. Jesus said, “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love” (Jn. 15:10). Loving Jesus means keeping His covenant law. Again, Jesus said, “He that believeth on the Son hath eternal life; but he that obeys not the Son shall not see life, but the wrath of God abideth on him” (Jn. 3:36). Faith and obedience are thereby joined in an inseparable bond called love. When I believe in God (faith) I will have no problem obeying God. If I say that I believe in God yet do not obey His commands, I “shall not see life, but the wrath of God.”

Chapter 12

I. Look to Faithful examples, the Lord’s chastening as from a Loving Father, and with vigor continue the race that is set before us (12:1-13): A. “Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God” (12:1-2). 1. Understanding the “cloud” (nephos) in the first clause of verse one is key to the verse. Nephos = “metaphorically a cloud of men or birds” (LS 530). When one walks in fog one is “compassed about with clouds.” The author of Hebrews tells his audience that they are compassed about by a cloud of examples of those who lived faithfully in this life. 2. The “weight” that the Hebrews would have to set aside was their being treated as a “gazingstock” and having their “possessions spoiled” (10:33-34). Not only would they need to overcome the shameful treatment they were suffering but they would have to get control of the sin in their lives and forsake it. The sin in the context of Hebrews is their having turned from the truth to seek their justification in Mosaic Law keeping. 3. The Hebrew’s life (and ours) is compared to a race (Paul used this illustration in I Cor. 9:24- 27). During the days of the apostles the Greek Olympic Games were one of the more popular events to attend. The contestants could look up into the stands and see thousands of spectators. They were urged on by the crowds. Likewise, the Christian is depicted as one in a race with a great cloud of past faithful men and women cheering us on through their faithful lives. We say to ourselves that we can make it through this rigorous steeplechase race because others like us did. We all have a common goal and one that we are looking to at the end of the race which is the reception of God’s promise of eternal salvation (see appendix # 55; Life is Like a Race). 4. One final grand example we have to look to is Jesus. a. Jesus is the “author” (archegos) of our faith: “beginning, originating a thing… founder… a first cause, originator” (LS 121). Peter had once said to the Sanhedrin Council of Jesus, “and in none other is there salvation: for neither is there any other name under heaven, that is given among men wherein we must be saved” (Acts 4:12; cf. Jn. 6:68). Jesus is the foundation of man’s faith (cf. Matt. 16:16-18). Jesus spoke words that he received from the Father to those who would listen and thereby gave men a message that had the power to save their souls eternally (Jn. 7:16). b. Jesus is the “perfecter” (teleiotes) of our faith: “an accomplisher; finisher” (LS 798). The root word “teleio” is to “make perfect, complete… accomplish” (LS 797). How does Jesus “accomplish, complete, finish, or make perfect” our faith? Our faith is the conclusion that

64 God is and evidenced by our actions. Jesus reveals truth, we learn, and we obey. When we do these things he has “perfected” our faith. 5. The Lord endured the cross and the shameful treatment at His crucifixion knowing that the promises of God far outweigh any earthly and temporal suffering. When the angry mob killed the Lord, He rose from the grave on the third day just as He had predicted. The Lord then ascends into the heavens to ever be with the Father. B. “For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, fainting in your souls. Ye have not yet resisted unto blood, striving against sin:” (12:3-4). 1. While the Hebrews undergo shameful treatment our author tells them to consider Jesus. The Lord had to “endure gainsaying of sinners against himself.” A “gainsayer” (antilogia) = “contradiction, controversy, disputation… opposing arguments, answering speeches” (LS 79). The argumentation that the Hebrews were enduring was endured by Jesus. The unbelievers unmercifully argued with the Lord and when they were confounded by His wisdom they would resort to violence (cf. Jn. 8:44ff). 2. Knowing that the author and perfecter of their faith endured the same troubles (and worse since none of the Hebrews had apparently lost any blood over this controversy) they were to be motivated to endure as well (see appendix # 55; Enduring Hardships and Persecution). C. “and ye have forgotten the exhortation which reasoneth with you as with sons, My son, regard not lightly the chastening of the Lord, Nor faint when thou art reproved of him; For whom the Lord loveth he chasteneth, And scourgeth every son whom he receiveth. It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom his father chasteneth not? But if ye are without chastening, whereof all have been made partakers, then are ye bastards, and not sons. Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they indeed for a few days chastened us as seemed good to them; but he for our profit, that we may be partakers of his holiness. All chastening seemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness” (12:5-11). 1. After the author has said some very encouraging words, he gets back to reality. The reason many of the Hebrew brethren had given in to the shameful treatment of false teachers was due to the fact that they had “forgotten” God’s word. They were lazy and sluggish when it comes to Bible study and thereby they were spiritually weak and being led astray. Here is a formula for disaster among the saints of God. Little knowledge, knowledge that has been set in a corner of the mind and forgotten for lack of use, and or laziness when it comes to study will give way to apostasy. Members of the body of Christ who are easily swayed from truth and faithful brethren by false teachers do so because they sympathize with those in error not having the proper knowledge to expose the sin. 2. Here is the big picture regarding the Hebrews. Apparently many had apostized from the faith that they once held. They were not studying the scriptures. They were being persecuted and some were on the verge of giving up their faith. The picture is one of spiritual weakness brought on by a lack of knowledge. How would the Lord bring the Hebrews back to their senses? The Lord would do so by “chastening.” To “chasten” (paideia) = “the rearing of a child… training and teaching, education… its result, culture, learning, accomplishments” (LS 584). Chastening is therefore not punishment for sinful deeds but rather an education process whereby the recipient will do some learning. 3. It seems clear here that the afflictions the Hebrews were undergoing at the hands of ungodly men are directly associated with the chastening of the Lord. Throughout history God has used various wicked men and nations to chasten His children. The Assyrian nation, (though wicked), were used as God’s “rod” to correct His people (Isa. 10:9-10). Again, God used Babylon to chasten His people to shame that they may repent of their sinful works (cf. Jer. 31:17-20). The people of Judah had the same problem as the Hebrew Christians; i.e., they lacked knowledge (cf. Jer. 8:7). When heavily reproved by the Babylonians many of the

65 survivors were moved to shame and repented (cf. Lam. 1:20). God was correcting them in measure (cf. Jer. 30:11; 46:28). 4. Let all today understand that because we suffer we are loved of God. He deals with us as a loving father would his own children. We are educated when treated shamefully by the world and evil brethren. Let us gain wisdom and understanding from each case of ill treatment knowing that we have a glorious home in heaven after a while (see appendix # 55). 5. Said chastening at the hands of evil men (yet through the purpose of God) is never pleasant; however, let us see the consequences and thereby endure them with joy (cf. James 1:2-4). This is God’s world and this is how He operates. He allows sinful men to persecute us and those who truly love Him will endure gaining wisdom along the way. So the old adage, ‘no pain, no gain.’ 6. How am I educated when treated shamefully? Such an incident will force me to make a decision in life. I will ask myself, ‘is what I believe worth this ill treatment?’ Again, I will find myself defending truth against ungodly men and growing stronger and stronger. I am educated therefore, by ill treatment of the ungodly because I am forced to make decisions that will strengthen my faith and knowledge of God’s word. The Psalmist said, “It is good for me that I have been afflicted, that I might learn thy statutes” (Ps. 119:67). D. “Wherefore lift up the hands that hang down, and the palsied knees; and make straight paths for your feet, that that which is lame be not turned out of the way, but rather be healed” (12:12-13). 1. This being the case; i.e., God is chastening you when you are treated shamefully and having your property confiscated, “lift up the hands that hang down and the palsied knees.” While going through the chastening at the hands of evil men the Hebrews were dejected and nigh unto giving up their faith due to their lack of knowledge. 2. So the author of Hebrews encourages the brethren to be strengthened by the chastening knowing that the Lord loves them rather than turning from the paths of righteousness that lead unto heaven. Let every Christian know that we must all “through much tribulation enter into the kingdom of God” (Acts 14:22; cf. II Tim. 3:12). II. Gaining Proper Incite through the Lord’s Chastening (12:14-17): A. “Follow after peace with all men, and the sanctification without which no man shall see the Lord:” (12:14). 1. The word “peace” (eirene) = “a time of peace… to make peace… to keep peace” (LS 230). “Freedom from quarrels and disagreement; harmonious relations… the absence of war or other hostilities… free from strife” (AHD 912). 2. The Christian is to pursue after harmonious relationships with those of the world and brethren. The Hebrew Christians were being shamefully treated and having their property taken away because of their faith (cf. Heb. 10:32ff). They are not to retaliate in vengeance but rather do what they can to live in peace in the societies they lived in. 3. Not only were they to “follow after” peace with all men but they were to pursue a life of “sanctification.” To be sanctified (hagiasmo) = “separate from common condition and use; dedicated; hallowed; pure, righteous, ceremonially or morally; holy, sanctity” (Moulton 3). 4. Though the Christian is to seek peace with all men (including those of the world) we are not to be like the world. The world walks in sin (unrighteousness). The Christian is not as the world and this state is called being “sanctified” (cleansed of sins and made pure). Those in said sanctified condition will “see the Lord” (i.e., have a place in heaven). Those who walk in sin will not “see the Lord.” 5. Though this distinction exists, again, the Christian is encouraged to live in peace with those of the world. B. “looking carefully lest there be any man that falleth short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled” (12:15). 1. The clear distinction is made by God between those who are sanctified and those who are not. Here is a warning that the sanctified not become ‘un-sanctified’ due to bitterness. 2. It would not be hard to let the ill treatment of the world make one bitter and resent being a Christian. If one so thinks, he has become “defiled” (miaino). The word “miaino” = “to stain,

66 dye… to stain, defile, sully, esp. with blood… of moral stains, to taint, defile” (LS 512). Clearly to be in a state of defilement is contrary to a state of sanctification. One represents the state of the condemned the other the state of the righteous. 3. The picture is one of a Christian who had been sanctified, yet through bitterness over the way he is treated, looses his sanctification and becomes defiled through the thought of sin. To go from a state of sanctification to defilement is to “fall short of the grace of God.” a. The “grace of God” is equivalent to the “gospel” (I Pet. 1:9-12) in that it “instructs one to righteousness” (Titus 2:11-12). b. The gospel message is termed “truth” (Eph. 1:13). Truth is termed “law” (Dan. 9:13; Malachi 2:5-6) and “law” is termed a “covenant” (Heb. 8:10). c. The New Testament “covenant” perfects man (i.e., provides the instructions whereby a man may receive the forgiveness of his sins) (cf. Heb. 8:6ff). d. To “fall short” (hustereo) of something is to “come to late for… came one day after the appointed day… to come too late for him… used metaphorically as to come short of, be inferior to… fail to obtain” (LS 850). e. Therefore, to “fall short of the grace of God” is to no longer meet the requirements of perfection that are recorded in the gospel message (truth, law, covenant of God). Simply put, it is to be in a state of sin. Said one has ‘failed to obtain’ or maintain his or her state of perfection (i.e., sanctification) (forgiveness of sins) (see appendix # 56; Maintaining Our Salvation). 4. One must remember that the trials of life (such as the afflictions the Hebrews were suffering for their faith) are methods used by God to “chasten” His people. As stated above, to “chasten” is to instruct. If I allow God’s “chastening” to cause bitterness rather than gaining instruction then I have crossed the line of sanctification and have become defiled in sin. Here is a defining moment in the building process of a man’s character. How will I handle the difficult days of life? C. “lest there be any fornication, or profane person, as Esau, who for one mess of meat sold his own birthright. For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought is diligently with tears” (12:16-17). 1. In the context of the dangers of allowing God’s chastening to cause you bitterness (defilement) rather than use it as it is intended; i.e., instruction, the author of Hebrews now brings in an example. Esau “despised” (to regard as trivial or worthless) his birthright and thereby goes down in history as a “profane” individual (Gen. 25:34). 2. Esau was apparently both a “fornicator” (sexually immoral person) and a “profane” person. The word “profane” = “permitted to human use; impure” (LS 149). “Accessible to everyone; irreligious” (AG 138). “Open and accessible to all; hence, profane, not religious, not connected with religion; unholy; a despiser, scorner” (Moulton 68). 3. Let us examine Esau for a moment and learn a valuable lesson: a. Esau was one of two twins (the other Jacob) being born to Isaac and Rebekah (Gen. 25:24ff). b. Esau grew to be a man and accomplished hunter and a favored son of Isaac (Gen. 25:28). c. On one occasion, Esau had been out hunting and came up empty handed and hungry. Jacob, Esau’s twin brother, had been cooking some red stew and offered it to Esau in exchange for his birthright. Esau responds saying, “Behold, I am about to die: and what profit shall the birthright do to me? And Jacob said, Swear to me first; and he sware unto him: and he sold his birthright unto Jacob. And Jacob gave Esau bread and pottage of lentils; and he did eat and drink and rose up, and went his way: so Esau despised his birthright” (Gen. 25:32-34).

67 d. The son of a family that rightfully had the “birthright” was the firstborn son of the father. “Such a person ultimately became the head of the family, the line being continued through 7 him. As firstborn he inherited a double portion of the paternal estate.” e. The significance in the case of Esau “despising” (counting as worthless) his birthright is huge. “Esau’s birthright did not involve only headship of the family and great property rights as it did in the case of the first-born in Oriental lands and as it still does in royal families of our own time; it involved the inheritance of ‘the blessing,’ i.e., the Abrahamitic blessing, the bloodline of the Messiah. What Esau threw away for one meal was the 8 ancestoralship of the Messiah and the prerogatives which went with this.” (cf. Gen. 27:4, 27-29; 28:4). Esau’s sin was that he treated the grand eternal blessings of God as worthless in that he traded it for a common meal. He further illustrates his profane state of mind by committing fornication and marrying Canaanite women (cf. Gen. 26:34-35) even though he had been instructed not to do so (Gen. 24:1-4). Esau was not spiritually minded. As the word “profane” suggests (i.e., ‘accessible to everyone) Esau allowed sinful women and deeds access into his heart. 4. What lesson is there to learn from Esau in the context of Hebrews chapter 12? Note that the Hebrews were being afflicted for their faith (Heb. 10:32ff). The author of Hebrews seeks to encourage them to remain faithful by looking to others who went on before them living a life of faith though they too experienced trying times (Heb. 11). Chapter 12 calls upon the Hebrews to be cheered on to victory in life by the faithful men and women of chapter 11. The author then explains to the Hebrews that their current afflictions are the “chastening of the Lord” and that they are not to get discouraged but rather learn from the experience. What were they to learn? They were to learn love, patience, and gain doctrinal growth due to giving defense of their faith. So the Lord states, “My son, regard not lightly the chastening of the Lord, Nor faint when thou art reproved of him; For whom the Lord loveth he chasteneth” (Heb. 12:5-6). Clearly Esau was beloved of Jehovah God. The Lord thereby “chastened” Esau with the empty handed hunt of Genesis 25:29ff. Esau proved himself “profane” when he “fainted” (cf. Gen. 25:30) from his trial and thereby placed his birthright on an equal plain as a common meal. This tells us that it is during the trials of life that God sees what our true character is and what is in our heart (see appendix # 57; The Character of Man). The trial made manifest Esau’s profane state of mind. The Lesson is therefore, Love the Lord, know that he offers true perfection, and cling to this hope with all your might no matter what comes upon you in life. Make your faith in God real! 5. A second important note is that once Esau made up his mind to “despise” his birthright he could not go back and change what took place. Isaac gave the blessing to Jacob and so what was done was done. Esau pleaded with Isaac to reverse the blessing; however, it was too late (cf. Gen. 27:30-38). We may repent of a sinful action; however, we will always have to live with the consequences of that action. When a man or woman commit fornication and have a child in an unmarried state, one or both may repent; however, the child remains. When one murders another, he may repent and be accepted by God, yet he will serve jail time and in some cases the death penalty (cf. Prov. 1:31; 13:15) (see appendix # 58; Consequences to Every Action). 6. Jehovah hated Esau due to his profane mind (Rom. 9:10-13). III. God Now Provides the Opportunity for Saints to Draw Nigh unto Him in Fellowship (12:18-29): A. “For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them; for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake:” (12:18-21). 1. The word “for” clearly connects what the author has been saying to these verses (i.e. 12:18ff). The Hebrews had been persecuted for their faith (Heb. 10:32ff), given examples to follow

7 R. K. H. The International Standard Bible Encyclopedia; Vol. 1, pp. 515-516. 8 Lenski, R. C. H. Commentary on the New Testament; Hebrews and James, pp. 448 68 (Heb. 11:1ff), told that their persecutions are God’s way of “chastening” them (Heb. 12:7ff), and encouraged not to give up as did Esau (Heb. 12:16-17). 2. The reason the Christian is not to give up in times of persecutions is not only because we understand that God is chastening us but that we have a glorious eternity awaiting us if we will remain faithful. 3. The author of Hebrews, therefore, begins this discussion with a comparison between the awesome glory of Jehovah under the first covenant and the even greater glory under the heavenly covenant. 1. When Israel had come to the wilderness of Sinai, God spoke to Moses and said, “Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever” (Ex. 19:9). The people had to be sanctified before appearing in the presence of Jehovah God (Ex. 19:10-11). When the third day of their sanctification came, they appeared at Mount Sinai. God instructed them, through Moses, not to touch the mountain or else be “put to death” (Ex. 19:12). The people heard loud trumpets, thunders, lightning, and they all trembled for fear (Ex. 19:16). 2. God spoke the law in their hearing and the people replied to Moses, “Speak thou with us, and we will hear; but let not God speak with us, lest we die” (Ex. 20:19). The miraculous sightings on Sinai and the divinely given law was intended to strike reality of Jehovah into their hearts and produce a faith that would see them through the wilderness ordeal. 4. Not only were the people fearful of Jehovah but Moses was as well. The statement, “Moses said, I exceedingly fear and quake:” is not found in the Decalogue; however, it clearly happened since the author of Hebrews states that it did. 5. It was at Mount Sinai that the people received “the law.” Here God’s people could not approach the mountain lest they die. B. “but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel” (12:22-24). 1. The conjunction word “but” sets a contrast between the Israelites who came to a Mount, received a law, yet could not get close to the Mount due to their sin (i.e., sin is the inference) and Christians who are able to come to “mount Zion.” Let us consider Zion for a moment in the scriptures: a. Isaiah records, “And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem” (Isa. 2:2-3). Note that the “mountain of Jehovah’s house” is equivalent to “the house of the God of Jacob” and “Zion.” b. The apostle Paul refers to the “church” as “the house of God” at I Tim. 3:15. Now we can put pieces of the puzzle together. Isaiah refers to Zion in two descriptive ways: The mountain of Jehovah’s house and the house of the God of Jacob. The apostle Paul terms the “house of God” the church. The conclusion is simple, Zion is the church of the NT (see appendix # 59; The Church). 2. The author of Hebrews now equates Zion (the church) with “the city of the living God.” Note what Paul told the Ephesians about this city. “So then ye are no more strangers and sojourners (those who are sanctified), but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; in whom each several building, fitly framed together, growth into a holy temple in the Lord; in whom ye also are builded together for a habitation of God in the Spirit” (Eph. 2:20-21). The church then is depicted as a city that houses Jehovah God and His saints (co-habitation). When God called upon Israel to come to Sinai they could not even touch the

69 mount. There is a clear distinction being made between the two covenants and their consequences. We recall, that the weakness of “the law” was that it could not remove sins (cf. Heb. 7:18; 8:6-7; 9:13ff; 10:1-4). Man in a sinful state cannot dwell in the presence of God (Isa. 59:1-2; I Jn. 1:5-6). Those under the Law of Moses had no habitation with God other than having a hope of one day receiving this through the Messiah. It is apparent that the author of Hebrews is making a comparison between Israel receiving the law at Mount Sinai (through which they could not come near to God) and the law that man receive through Christ by which one can come near to God! a. Consider too the fact that Paul speaks of one’s citizenship in heaven when he states, “for our citizenship is in heaven; from whence also we look for the Savior, the Lord Jesus Christ” (Phil. 3:20). b. While it is clear that the above passages indicate that the redeemed are named citizens of the kingdom of God while on this earth (the church) it is equally clear that the redeemed are now enrolled in heaven though they have not yet obtained that heavenly home (cf. the Phil. 3:20 passage above). Clearly then while one lives here on this earth in a justified state he has a place in heaven even though he remains on earth. He or she can ruin that beautiful state; however, by acts of sin. c. The church then may be defined as a spiritual kingdom inhabited by the redeemed who long for their eternal citizenship in the “heavenly Jerusalem.” 3. Zion, the city of God, the heavenly Jerusalem, and the church are thereby equal terms that are now associated with the “innumerable hosts of angels, to the general assembly.” This brings out the dual nature of the church (i.e., its earthly and heavenly aspects). Within the heavenly church there are myriads of angels that we do not see now but shall see upon entrance into heaven (cf. Appendix # 19; Heaven). 4. Now the author connects Zion, the city of God, the heavenly Jerusalem, and the myriads of angelic assembly to the “church” of Christ (even though it has already been thoroughly proven to be). Those in the church are termed the “firstborn” having been “begotten of God” as sons through the gospel message (cf. I Cor. 4:15; James 1:18). The term “begotten” (gennao) = “to bring forth… produce” (LS 162). God produces a Christian when the individual obeys the gospel message. Such a one is as a firstborn child due the inheritance of the father (in this case, heaven). Clearly such a one who has rendered obedience to the gospel and lives faithfully has his or her name “enrolled in heaven” (cf. Phil. 4:3). 5. The Hebrews have also come to “God the Judge of all.” To come to God indicates a spiritual fellowship with the heavenly father that could not be obtained by Mosaic Law keeping. God is the “Judge of all.” The Heavenly Father has delegated the judgment of mankind to Jesus (Acts 17:31). 6. The Hebrews have also come to “the spirits of just men made perfect.” Again, the idea of perfection is having one’s sins forgiven (cf. Heb. 7:18-19; 8:7; 10:1ff). While on earth, the redeemed have their sins forgiven through humble repentance (the Hebrews were a part of said men who were perfect). Those just individuals who have gone on in death were made perfect through the sacrifice of Christ too. So the statement looks to the immediate and the realm of paradise (those who had faithfully finished their lives). 7. The Hebrew Christians have come to “Jesus, the mediator of a new covenant.” See all the detailed notes on Jesus the mediator at Hebrews 8:6 in comparison with Moses. 8. Lastly, the author of Hebrews tells the brethren that they have come “to the blood of sprinkling that speaks better than that of Abel.” The idea of sprinkling of blood carries with it the significance of a sacrifice. The word “sprinkling” (rhantismos) = “to cleanse by sprinkling, purify, free from pollution” (Moulton 359). This word is used only one other time in the NT at I Peter 1:2 and it is in reference to the cleansing blood of Jesus. a. Remember, the author of Hebrews states, “And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission” (9:22). Though fire may cleanse and purify metal and water cleanse the flesh and clothing, blood is the only substance that has the power to cleans a man of sin (cf. Lev. 17:11; Matt.

70 26:28) (see appendix # 60; How Do I Receive the Remission of My Sins). The meaning therefore of “sprinkling” is not the act of baptism but the fact of cleaning one of sin. The idea of sprinkling comes from Moses sprinkling the people and the Law with the blood of an animal sacrifice to confirm the covenant God made with His people b. Clearly the “blood of sprinkling that speaks better than that of Abel” is an allusion to the blood of Christ (sacrifice on the cross) and its ability to remove man’s sins (cf. 9:14; 10:22). Abel made a blood sacrifice that was pleasing to the Lord; however, the sacrifice that Jesus made is “better” because is provides man with the forgiveness of sins. C. “See that ye refuse not him that speaketh. For if they escaped not when they refused him that warned them on earth, much more shall not we escape who turn away from him that warneth from heaven:” (12:25). 1. As indicated in the above comments regarding Moses and the people receiving the Law from Mount Sinai, the Mount shook and quaked causing the people great fear (cf. Heb. 12:19-21). Israel heard God’s Laws, entered into a covenant with Him, and were responsible for keeping that covenant. When they violated the Law their only escape was a hope in Jesus. Those who continued to sin had no escape. 2. Likewise, those who continue to sin today have no hope of escaping the wrath of God. D. “Whose voice then shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain” (12:26-27). 1. The prophet Haggai was sent by the Lord to encourage the people to take up building the temple unto Jehovah once again. They had become discouraged at the site of the foundation of the temple and by the Samaritans and so left off building. 2. Haggai uses these words in 2:6-9 to encourage the people. There would come a day when the kingdom of God (church) would be established on this earth and the glory of Jehovah God will be with it. The first covenant with its limitations and faults would be removed and a new and better covenant put in place. E. “Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe: for our God is a consuming fire” (12:28-29). 1. The kingdom that cannot be shaken (dissolved) is the church (as was proved in Heb. 12:22-24) (see appendix 59; The Church). Though false doctrines, false brethren, and those of the world may try to assault the church with human reason the church will forever stand. Though men would persecute and kill the apostles and prophets who laid the foundation of the church (i.e., its doctrine) by the authority of Christ (Eph. 2:20), the firm foundation of the church continues to stand (II Tim. 2:19). 2. So, “let us have grace” (chairo) = “a gracious provision, gracious scheme” (Moulton 433). The Christian should thereby make gracious provisions of faith toward God rather than throwing in the towel when the going gets tuff. The Christian is to “offer service well-pleasing to God with reverence and awe.” With a since of great respect and overwhelming experience of awe for the glory of Jehovah God I should offer my faithful service (obedience) to Him (see appendix # 17; The Christian’s Responsibility). 3. The reason for my respect, admiration or dread, and service to Jehovah God is because He “is a consuming fire.” Moses said, “Take heed unto yourselves, lest ye forget the covenant of Jehovah your God, which he made with you, and make you a graven image in the form of anything which Jehovah thy God hath forbidden thee. For Jehovah thy God is a devouring fire, a jealous God” (Deut. 4:23-24). Interestingly, when Judah participated in the “image of jealousy” God’s response was, “therefore will I also deal in wrath; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet will I not hear them” (Ezek. 8:3, 18). The idea of a “consuming fire” is God’s wrath being poured out over the wicked. 4. Again, the overall message is that now is not the time for the persecuted Hebrews to give up their faith because an eternal existence in heaven is at stake.

71 Chapter 13

I. The Hebrew Christians bound together by a common struggle (13:1-6): A. “Let love of the brethren continue” (13:1). 1. “Love of the brethren” (Philadelphia) = “brother loving; loving the members of the Christian brotherhood (I Pet. 3:8; Rom. 12:19; I Thess. 4:9)” (Moulton 425). Why? Because we share a common struggle (see appendix # 61; Brotherly Love). 2. At Hebrews 10:34, the author exposes the intense hardships the brethren were experiencing and then brought out the fact of their having “compassion” on one another due to their ill treatment. There is a comradeship that builds among those of common faith. Here, the author of Hebrews encourages solidarity that unites brethren together and thereby we are encouraged by each other (see appendix # 62; Church Autonomy). B. “Forget not to show love unto strangers: for thereby some have entertained angels unawares” (13:2). 1. The word “love” (philoxenia) = “kindness to strangers, hospitality, Rom. 12:13; Heb. 13:2” (Moulton 426). 2. To “entertain” (xenizo) = “to receive as a guest… to be entertained as a guest” (LS 539). 3. Angels appeared to both Abraham and Lot in the form of men (Gen. 18:1ff; 19:1ff). 4. The passage clearly teaches that the possibility of God sending His messengers to mankind today is real and we may never know the occasion (be unaware) (cf. Heb. 1:14) (see appendix # 5). When a brother in Christ comes to us let us exercise the universal love of brethren that is mentioned in Hebrews 13:1. C. “Remember them that are in bonds, as bound with them; them that are illtreated, as being yourselves also in the body” (13:3). 1. We are told of the Hebrews bonds (jail sentences) at Hebrews 10:32ff. We now know that the Hebrews were treated shamefully, jailed, lost their possessions, and were “illtreated.” 2. Within the context of chapter 13 we find brotherly love should dictate my feelings toward another brother in Christ. When such a beloved brother is in bonds I should feel his pain and pray fervently for him. The comradeship of verse one is now defined. All who are “in the body” (church) make up this brotherhood (see appendix #61; Brotherly Love). No doubt this is talking about the universal brotherhood. D. “Let marriage be had in honor among all, and let the bed be undefiled: for fornicators and adulterers God will judge” (13:4). 1. Jesus taught on marriage, divorce, and remarriage in Matthew 19. There He taught that there is to be one man for one woman for life. 2. The author of Hebrews further explains that fornication (unlawful sexual intercourse) and adultery (sex with another’s mate) is a “defilement” (spot on one’s soul; i.e., sin). The bed is the place of the deed (i.e., sex act). Clearly, the only two who shall share a bed sexually are those who are married (see appendix # 63; Marriage). E. “Be ye free from the love of money; content with such things as ye have: for himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee. So that with good courage we say, The Lord is my helper; I will not fear: What shall man do unto me?” (13:5-6). 1. A love for money may cause the Hebrew Christians to fold under the pressures of having their possessions taken away from them. Materialism is a sin that transposes one from a state of spirituality to a state of worldliness (cf. I Jn. 2:15-17). The apostle Paul tells us that the “love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows” (I Tim. 6:10). No matter how much wealth we may obtain in this life it will not be enough to save us in the day of God’s judgment (cf. Ezek. 7:19; James 5:1-3) (see appendix # 64; The Love of Money). Those who have riches ought not to be “highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate…” (I Tim. 6:17ff).

72 2. When the Christian views the teachings of Christ (gospel message) as true treasure then he or she will certainly be “content with such things as ye have” (cf. II Cor. 4:7). The apostle Paul said, “I have learned, in whatsoever state I am, therein to be content” (Phil. 4:11). 3. Faith in God will bring us to contentment even in the most difficult days of our lives. An understanding that God is and that He has a reward for those who diligently seek after Him gives the Christian cause to press onward (cf. Heb. 11:6). Quoting from Deuteronomy 31:6 and Josh. 1:5, the author of Hebrews assures his readers that God’s promises of salvation are true (they will not fail). Knowing this by faith moves the Christian (in what ever state in life) to say as the Psalmists, “The Lord is my helper; I will not fear: what shall man do unto me?” (Ps. 118:6). a. God will truly care for His beloved creation (cf. Matt. 6:25-30). b. Jesus said, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matt. 10:28). There is absolutely no reason to fear sinful man. The worst they can do is kill this earthly body, yet the Lord will determine where I spend all eternity (as He judges me according to my works). II. Great Expectations due to Great Examples and Teaching (13:7-17): A. “Remember them that had the rule over you, men that spake unto you the word of God; and considering the issue of their life, imitate their faith” (13:7). 1. The phrase, “them that had the rule” is one word in Greek, hegeomai. Hegeomai = “to go before, lead the way, guide… to be one’s leader in a thing… to lead an army or fleet” (LS 347). These ‘leaders’ are defined as those who “spake unto you the word of God.” 2. Whether elders or preachers, it matters not, what matters is that these men who spoke the word of God unto them had an exemplary life and were to be thereby “imitated.” 3. Herein we not only see the benefit of having godly teachers but we see that their influence is reckoned high by the Lord. The inference is that such godly teachers are living what they preach and that due to their influence they are responsible to so do (see appendix # 65; Influence). B. “Jesus Christ is the same yesterday and to-day, yea and for ever” (13:8). 1. Remembering the “great cloud of witnesses” mentioned in chapter 11 that have gone on before us and the current faithful teachers of the gospel at the present brings us to the ultimate leader and example of our faith; Jesus Christ (see Appendix # 66; Jesus Our Example). 2. Jesus has ever been and will always be the Savior of mankind. His prime objective is the salvation of man’s souls. His method for this objective is the gospel message (Rom. 1:16). This gospel message (the good news regarding man’s salvation) was preached to Adam and Eve (Gen. 3), to Abraham (Gen. 12:1ff; Gal. 3:8), and to all the prophets who taught the people (I Pet. 1:10). C. “Be not carried away by divers and strange teachings: for it is good that the heart be established by grace; not by meats, wherein they that occupied themselves were not profited” (13:9). 1. The one unchangeable message throughout the history of mankind was the gospel. Its early seeds were found in the beginning as its message gave a ray of hope to the first parents. Throughout the OT, the people understood that the only way to have their sins forgiven was by the blood of the Messiah (cf. Jer. 31:31ff; Heb. 10:1-4; etc.). The lesson that each generation had to learn was that sin separates man from God and the only way that sin could be removed was by a blood sacrifice. But not just any blood sacrifice would do. The blood of the perfect Jesus was to be the atoning blood for the sins of mankind. The gospel message reveals clearly the purpose of Christ sacrifice (the removal of man’s sins) (Rom. 1:16; Heb. 10:17). The Lord’s request is that we believe in Jesus (Jn. 3:36; Heb. 11:6). Said faith is produced when the message is heard (Rom. 10:17). The messages is termed the gospel (I Cor. 15:1), truth (Eph. 1:13), law (Heb. 7:12), and a set of instructions termed “the grace of God” (Titus 2:11) (see Appendix # 67; Grace). 2. The author of Hebrews states, “it is good that the heart be established by grace.” Clearly it is the gospel message (grace) that “establishes the heart.” To “establish” (bebaioo) = “to make

73 firm, confirm, establish, secure, warrant, make good… things warranted by fact… to secure one the possession of a thing” (LS 149). The ‘facts’ that ‘confirm and establish’ our faith is the truth. Any thing opposed to these truths (the gospel) is termed “various and strange teachings.” The apostle Paul terms said teachings as “doctrines of demons” (I Tim. 4:1) and “a different gospel” (Gal. 1:6). Here the saint of God is charged with making a distinction between truth and the “doctrines or precepts of men” (Matt. 15:9; II Cor. 1:12; 2:17). The apostle John said, “Beloved, believe not every spirit, but prove the spirits, whether they are of God; because many false prophets are gone out into the world” (I Jn. 4:1). 3. Apparently some brethren were teaching abstinence from certain meats sacrificed to idols as though it were part of the doctrine of Jesus Christ (gospel truths). Paul reminds the Roman brethren, “The Kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit” (Rom. 14:17). Those who occupied themselves with such determination of clean and unclean meats were not profiting themselves as the one who spent time learning better the one true gospel message. D. “We have an altar, whereof they have no right to eat that serve the tabernacle” (13:10). 1. A contrast is made between “we” and “they.” The context clearly identifies the “we” as those who share in the “altar” of Christ and the “they” are those who share in the “altar” of the Mosaic Covenant (the law) with its priest and sacrificial system. Fellowship does not exist between those who follow the Law of Christ and those who follow the priesthood and sacrificial system of the Mosaic Law. 2. Paul said, “Behold Israel after the flesh: have not they that eat the sacrifices communion with the altar?” (I Cor. 10:18). The apostle was considering the issue of expediency when eating meats sacrificed to idols. It was ok to eat these meats under certain conditions. Paul said, “Whatsoever is sold in the shambles, eat, asking no question for conscience sake” (I Cor. 10:25). If a brother was; however, to eat meats sacrificed to idols in a pagan ritual he has now had communion (fellowship) with that altar and is in sin. Again, Paul said, “But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have communion with demons: ye cannot partake of the table of the Lord, and the table of demons” (I Cor. 10:21). 3. The “altar” is the focal point and it stands in metonymy for what Jesus represents (i.e., the forgiveness of sins by the shedding of His blood). The Levitical system has no part in such an altar and therefore those who hold to this system “have no right to eat” of the sacrifice of the altar of Christ. Eating from the altar represents agreement and fellowship with what the altar represents. Since the Jewish adherents to the Levitical system rejected Christ they have no “right” to partake of His altar which represents the forgiveness of sins. E. “For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp” (13:11). 1. Leviticus 16 gives the ordinance for Day of Atonement. The high priest would make a sacrifice for the sins of the people and his own sins on the altar of burnt offering. So Moses records, “And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung” (Lev. 16:27). Earlier, Moses had commanded, “And no sin-offering, whereof any of the blood is brought into the tent of meeting to make atonement in the holy place, shall be eaten: it shall be brunt with fire” (Lev. 6:30). 2. The author of Hebrews is making the point that by the Jews own law they cannot eat of the sin sacrifice that was made by the high priest. A double application is made to this law. First, the Jewish adherents to the first covenant have rejected Christ and thereby have no right to eat of His altar. Secondly, they have no right to eat of Christ because He is a bloody sacrifice for sins as their law so proclaims of sacrifices (no one can eat thereof cf. above passages in Lev.). F. “Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. Let us therefore go forth unto him without the camp, bearing his reproach. For we have not here an abiding city, but we seek after the city which is to come” (13:12-14).

74 1. The analogy between Christ sacrifice and the first covenant’s Day of Atonement continues. Not only was there a bloody sacrifice for the people’s sins but there was a scapegoat that bore their iniquities. Moses again records, “and the goat shall bear upon him all their iniquities unto a solitary land: and he shall let go the goat in the wilderness” (Lev. 16:22). So Jesus, took upon His own self the sins of man bearing them on the cross (see notes at Heb. 9:27-28). 2. The author now calls upon the Hebrew Christians to go from Jerusalem, the center for Mosaic worship, and endure their persecutions for the cause of Christ. The only city Christians are to look to now is “the city of the living God, the heavenly Jerusalem” (cf. Heb. 12:22). G. “Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased” (13:15-16). 1. It is through Jesus that man is afforded the opportunity of forgiveness of sins and it is through Him that we can thereby offer acceptable sacrifices of praise to Jehovah God. To be forgiven of sins is to be in fellowship with God (I Jn. 1:5). To be forgiven of sins is to have the godhead dwell within in full fellowship (I Jn. 4:15). 2. To confess the name of Jesus is to abide in the doctrine of Christ (compare I Jn. 2:23 with II Jn. 9). Praising God is not only done with the lips but through one’s actions. My faith is thereby evidenced by my actions (see discussion at Heb. 11:1ff). 3. God is pleased with the one who does good as opposed to the one who would say good things yet live a contradictory life. H. “Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this were unprofitable for you” (13:17). 1. The elder of the body of Christ is in consideration here. These men “rule over you” (cf. I Tim. 5:17) and “watch in behalf of your souls” (cf. Acts 20:28-31). 2. The Christian in the local church is subject to these elders. Each individual is to be in submission to the elders as they rule the church by the word of God. 3. When the elder is ruling the church by the word of God and members are submitting to them the Lord is pleased. When unruly members will not submit to the elder’s judgments in truth then they make the elder’s work grievous. The grief is over the rebellion of a soul because these men love each so deeply. Such actions are “unprofitable” for the troublemaker in that his soul comes into jeopardy of judgment. (see appendix # 68; Elders in the Church). III. Salutation and Benediction (13:18-25): A. “Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things. And I exhort you the more exceedingly to do this, that I may be restored to you the sooner” (13:18-19). 1. The apostle Paul had been charged by his detractors in Corinth of trying to scam the brotherhood over the issue of collecting funds for the needy brethren in Palestine (cf. II Cor. 12:16-18). At no time did Paul try to take advantage of any brother (I Thess. 2:4ff). The apostle’s aim rather was to preach and save souls. 2. Clearly whoever the author of Hebrews is he was previously with the brethren and has been hindered by some circumstance from coming to them again. B. “Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (13:20-21). 1. God is the “God of peace” in that He raised Jesus from the dead so that man can have the opportunity to have their sins forgiven (made perfect). 2. It is God’s desire that all men be saved and this can be achieved through Jesus (cf. II Pet. 3:9). C. “But I exhort you, brethren, bear with the word of exhortation, for I have written unto you in few words” (13:22). 1. The word “bear” (anechomai) = “to hold up one’s hands in fight… to uphold, maintain…to hold on, keep doing…” (LS 69).

75 2. Here are words of encouragement distributed to the Hebrew Christians. The whole of the epistle are but a “few words” but carry a weighty message that when adhered to will save their souls. D. “Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you” (13:23). 1. Further details are given of our author. He was acquainted with Timothy. Timothy had been held in prison for some unknown reason and now is released. 2. The author of Hebrews is awaiting his arrival. If Timothy will hurry, the author of Hebrews will be able to come to them. E. “Salute all them that have the rule over you, and all the saints. They of Italy salute you” (13:24). 1. To “salute” (aspazomai) one is to “welcome kindly, bid welcome, greet” (LS 124). Note that such a greeting cannot be extended to the one who does not represent truth (II Jn. 9-11). 2. Again, more information is given regarding the author of this epistle. He is in Italy among other sound brethren who send their kind greeting to the faithful among the Hebrews (sounds a lot like Paul). F. “Grace be with you all. Amen” (13:25). Again, the grace of God is equivalent to His teachings (cf. Titus 2:11-12). The prayerful consideration is that God’s gracious word would be with them always so that eternal salvation may belong to them.

76 Overview of Hebrews

The Hebrews Christians were suffering “reproaches and afflictions,” being “made a gazingstock,” and having their “possessions spoiled” due to their faith in Jesus Christ (Heb. 10:32ff). Many were apparently falling away from the faith due partly to persecutions and partly to their lack of spiritual maturity (cf. Heb. 5:11 – 6:12). The author of Hebrews brought the reality of their apostasy to their attention and the severe consequences thereof (Heb. 3:12; 4:11; 12:15). Overall, the book of Hebrews is a work of encouragement. The Hebrews were apparently being pressured by both Jews and Judiazing Christians (those who held to a belief in Christ but taught that one must adhere to the Mosaic Law to be saved; cf. Acts 15:5) to reject such a stringent adherence to the Law of Christ. The author set out to prove the superiority of Jesus Christ to angels, Moses, and the priests and High priest of first covenant due to His offering the forgiveness of man’s sins (Heb. 1:3). Only through Christ could man obtain a state of eternal glorification (Heb. 2:5-18). Herein was the “weakness and unprofitableness” of the first covenant, “for the law made nothing perfect” (Heb. 7:18-19). Jesus is set forth as a new high priest in the book of Hebrews (Heb. 6:20 etc.). The author of Hebrews explained that because the Levitical priesthood could not provide man’s perfection (i.e., the forgiveness of sins), a change was needed in the priesthood (Heb. 7:11). He further stated, “For the priesthood being changed, there is made of necessity a change also of the law” (Heb. 7:12). Jesus Christ, as high priest, is represented in a different law than that of Moses. The author of Hebrews termed Christ’s law as a “better covenant” because it does not have the “faults” of the first covenant (i.e., the inability to make man perfect) (cf. Heb. 8:6-7). Interestingly, the author of Hebrews told us that the first covenant was simply a “copy and shadow of the heavenly things” (Heb. 8:5; 9:23) and then told us that the heavenly things are the “sanctuary and true tabernacle” that Christ serves (Heb. 8:1-2). Under Christ’s Law, He makes a one time sacrifice that purifies man of sin once for all (Heb. 10:10). Again, the Mosaic system was not designed to offer man redemption but rather provide man with a “remembrance” of sins year by year (Heb. 10:1-4). The Christian, on the other hand, can enter into fellowship with the Heavenly Father today through Christ’s sacrifice (Heb. 10:19ff). This being so, now was not the time to give up on their faith. The author of Hebrews encouraged the battered Hebrew Christians, who were suffering afflictions due to their faith, by telling them about others who had gone on before them. Hebrews 11 tells of the faith of both men and women who suffered much yet remained faithful till death. The author explained to the Hebrews that their afflictions were God’s way of “chastening” them as a Father would a son. The point is that they should be learning from these afflictions as opposed to being bitter and falling away from the faith as did Esau (Heb. 12:11, 16-17). The theme of the entire epistle seems to be, “Now is not the time to fall away from your faith.” They had come so far, and their hope was sure to be realized if they would remain faithful (Heb. 12:8ff) and if they would not allow themselves to be dissuaded from the faith by false teachers (Heb. 13:9).

Practical Application

Christians today are deluged by various doctrines of men. Our faith is put on trial on a daily basis. There are a multitude of doctrines concerning marriage, divorce, and remarriage. Other doctrines of various false teachings that do not stand the test of scripture assault our faith. We are often made to feel isolated with derogatory statements such as, “you all think you’re the only one’s going to heaven” and so forth. What will be our response? Shall we neglect our studies and, even worse, give up our faith? Let us take courage from books like Hebrews. Jesus Christ is indeed “the same yesterday and today, yea and for ever” (Heb. 13:8). When our faith is challenged let us give book, chapter, and verse answers and thereby grow through the chastening hand of God. When we feel like giving up, let us think of other faithful brethren who have gone on before us having gone through the same heartaches. Let us meditate on “mount Zion, the city of the living God, the heavenly Jerusalem” (Heb. 12:22). We can overcome today because Jesus comes to our aid (Heb. 2:18) giving us well- timed help (Heb. 4:16), bearing us gently that we may repent (Heb. 5:2), and thereby providing purification of our sins (Heb. 1:3; 2:17).

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