Epistle to the Messianic Hebrews 8Th Revision August 2011 Midwest Seminary of Bible Theology

GBNT – 642 Epistle to the Messianic Hebrews 8th Revision August 2011 Midwest Seminary of Bible Theology

Epistle to the Messianic Hebrews

GBNT - 642

Midwest Seminary of Bible Theology

ARE YOU BORN AGAIN?

Knowing in your heart that you are born-again, and followed by a statement of faith are the two prerequisites to studying and getting the most out of your MSBT materials. We at MSBT have developed this material to educate each Believer in the principles of God. Our goal is to provide each Believer with an avenue to enrich their personal lives and bring them closer to God.

Is Jesus your Lord and Savior? If you have not accepted Him as such, you must be aware of what Romans 3:23 tell you.

23 For all have sinned, and come short of the glory of God:

How do you go about it? You must believe that Jesus is the Son of God.

I John 5:13 gives an example in which to base your faith.

13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

What if you are just not sure? Romans 10:9-10 gives you the Scriptural mandate for becoming born-again.

9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10For with the heart man believeth unto righteousness; and with the mouth confession is made unto Salvation.

Take some time to consider this very carefully. Ask Jesus to come into your heart so that you will know the power of His Salvation and make your statement of faith today.

Once you become born-again, it is your responsibility to renew your mind with the Word of God. Romans 12:1-2 tells us that transformation of the mind can only take place in this temporal world by the Word of God.

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

The Apostle Paul, giving instructions to his "son” Timothy states in 2 Timothy 2:15:

15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

What happens if we do these things? Ephesians 4:12-13 gives us the answer to this question.

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:

By studying the Word of God, you will be equipped for service in the Kingdom of God and you will also be ready to take the position in the Body of Christ to which God has appointed you. You will be able to walk in unity with other Believers and you will be a vessel of honor to God that can rightly divide the word of truth.

If you are not saved and you do not know what to say, consider this simple prayer.

Lord, I know that I have need of a savior. I believe that Jesus died for my sins and the God raised Him from the dead three days later. I ask to be forgiven and for Jesus to come into my heart and be the Lord of my life. I believe now by faith that God has heard my prayer and I am born- again.

If you have prayed this prayer, you must accept by faith that your sins have been forgiven. It is important that you tell someone of your decision to accept the Lord. Also, it is our recommendation that you should attach yourself to a local church and undergo water baptism.

For those who have prayed this prayer with sincerity of heart, we welcome to eternal life in the Kingdom of God. May the blessings of God overtake you.

May God grant you wisdom, knowledge, and understanding in all of His ways.

MSBT Directors and Staff

THE VISION

As we have been commissioned by the prophet of old, we now set our hand to write the vision of Midwest Seminary of Bible Theology, so that: "He that runs may read it, the vision having been clearly written and made plain" Habakkuk 2:2.

1) UNITY - To build up the Body of Christ by networking with all churches, as well as with local and international ministries. This networking is to provide seasoned leadership ministries to the small local church, to encourage unity and fellowship among pastors, church leadership and para-church groups through active service.

2) GOSPEL - To go with the lifeline of the Gospel, to educate with love, integrity, and without compromise.

3) ONE CROSS FOR ALL - To cross the cultural, racial, and denominational lines for unity, fellowship, networking, and progress. To have an open door through I.C.B.T to all who desire to join with us in a common goal and for the highest good. To proclaim one cross for all cultures, races, denominations, and peoples.

4) GO YE - To go wherever there is a need, to rich or poor, to majorities or minorities, to large or small churches, to free or bound: to go where many fail to go and to meet the needs before us.

5) THE CALLED - To make available opportunities to those called to minister and to expand their horizons through new associations and experiences. To aid new and/or younger ministers fulfilling God’s call on their lives.

6) EDUCATION - God has charged us with propagating the Gospel through education to whomsoever will. This education is through foundational schools that teach the basics of Christianity as well as correspondence schooling for those seeking more in-depth levels in Christian teachings.

7) APPLICATION - To bring opportunity to students by making available to them teachings and information for practical application and beyond traditional confines.

8) DREAM A DREAM - To cause each person we associate with to catch a vision, to dream yet another dream, and to keep their eyes on Jesus, the author and finisher of their faith.

9) THE CALL - To encourage each person to move out of their comfort zone, to be all they can be for Christ and to fulfill that call upon their life. To encourage each one to pursue his purpose, live up to his potential, and produce the fruit of the Spirit.

Midwest Seminary of Bible Theology

"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" II Timothy 2:15

Administrative & Curriculum Office P.O. Box 339 Norris City, Illinois 62869 Phone: 618-378-3821

Hebrews

176 pages of Commentary 10 Homework assignments 0 Quiz assignments 1 Midterm Exam 1 Final Exam 1 Written work assignment 36 pages of Answer Keys for school sites only (Answer keys are not included in the student’s copy of material.

INSTRUCTIONS: Read the Commentary.

Do Homework I, which covers pages 8-27 in the Commentary. Do Homework II, which covers pages 27-40 in the Commentary Do Homework III, which covers pages 40-53 in the Commentary. Do Homework IV, which covers pages 53-72 in the Commentary. Do Homework V, which covers pages 72-86 in the Commentary Take Mid Term Exam, which covers Homework I - V. Do Homework VI, which covers pages 86-101 in the Commentary. Do Homework VII, which covers pages 101-117 in the Commentary. Do Homework VIII, which covers pages 117-134 in the Commentary. Do Homework VII, which covers pages 134-153 in the Commentary. Do Homework VIII, which covers pages 153-172 in the Commentary Take Final Exam, which covers Homework VI - X.

13 weeks in a Trimester: 11 weeks of teaching and 2 weeks of testing. You will need to cover 15.6 pages per teaching session.

18 weeks in a Semester: 16 weeks of teaching and 2 weeks of testing. You will need to cover 10.7 pages per teaching session.

NOTE: The Instructor is encouraged to add his/her personality to the teaching sessions and to add knowledge to the Commentaries. The Instructor had some latitude if they desire to give some outside homework or essays. Before doing so, please check with the administrator of the school.

ALL TERM PAPERS MUST BE COMPLETED AND TURNED IN TO THE INSTRUCTOR BEFORE THE FINAL EXAM. NO GRADES WILL BE GIVEN FOR THE COURSE WITHOUT THE COMPLETION OF THE TERM PAPER.

TABLE OF CONTENTS

I. Introduction to Hebrews 8

II. Brief Outline of Hebrews 27

III. Revelation of the Son 29

IV. Warning Against Drifting Away 40

V. Messiah Greater Than Moses 47

VI. A Sabbath - Rest for the People of God 53

VII. Jesus our High Priest 63

VIII. Warning Against Falling Away 72

IX. Melchizedek, the Priest 80

X. The High Priest of a New Covenant 86

XI. The Old Covenant’s Sanctuary 94

XII. Christ’s Sacrifice, Once and for All 101

XIII. Hall of Faith 104

XIV. Example of Christ’s Endurance 117

XV. Moses and God Charge Israel 126

XVI. Leviticus and Hebrews Comparison 134

I. INTRODUCTION TO HEBREWS

The Book of Hebrews is one of the most beautiful commentaries on the Old Testament that we possess as Christians. The key figure is Messiah. Therefore, we have a New Testament perspective of Messiah as presented from the Old Testament. Furthermore, we have the exhortation of a people that originated in the Old Testament. Several prefigure and types are explained by the Author. The Book of Hebrews is a connection between the Old and New Testament.

In reading the Book of Hebrews the following criteria needs to be taken into consideration.

To whom was the Book of Hebrews written?

What was the real purpose of the Mosaic Covenant?

What were the circumstances of the readers?

Who wrote the book?

A. Title and Author

While the Letter to the Hebrews does not contain the word "Epistle” in the Biblical text, early sources and manuscripts show evidence that the title was "The Epistle to the Hebrews.” We know that the Book of Hebrews is an Epistle and should be treated as such from the conclusionary remarks of chapter thirteen (13).

In ancient times, authorship was important. It may have meant whether or not a letter did or did not get read; much as it today. The authorship of such a letter as the Book of Hebrews could have meant that the book did or did not get accepted as canon.

Who wrote the Book of Hebrews? Scholars, both ancient and modern, are undecided on who wrote the Book of Hebrews. The following is a compendium of views on the possible author.

1. Barnabas;

Some ancient manuscripts suggest that Paul was the author, while others suggest that Timothy wrote or produced the book written by Barnabas. Those who suggest that Barnabas wrote the book believe that the book was written to contend the Marcion heresy and addressed to the Laodicians or possibly the Alexandrians. Tertullian, also a Church father, suggested that

the possible author was Barnabas. Barnabas was a Levite according to the Book of Acts (4:36). This would have explained the writer’s in-depth knowledge of the Priestly office. However, such knowledge was readily available to every Jew of the First Century. Scholarship has observed that the Epistle of Barnabas and the Epistle to the Hebrews circulated together until about the fourth century. Though the Epistle of Barnabas was not actually written by Barnabas, it was similar in content and style to the Hebrew Epistle. Nonetheless, there is enough diversity between the two documents to cause a reasonable doubt.

2. Paul;

Part of the reason that scholarship contends Paul’s authorship is due to the missing prologue that is consistent in Paul’s writings. Other scholars reject Pauline authorship based upon style and technique. There are those who have noted that certain passages within the Book of Hebrews negate Pauline authorship. One such passage is found in chapter two verse three. Here the author does not make a specific reference to personally having been one of the Apostles who received the Gospel first hand. In citing this text and argument, we must remember that Paul did receive direct revelation and communication directly from the Lord.

However, some aspects of the language, style, and theology of Hebrews are very similar to Paul’s epistles and the author refers to Timothy (He 13:23). However, there are significant differences which have led many Biblical scholars to reject Paul’s authorship of this book. Paul was knowledgeable enough of the Old and New Testaments to have written this book, but the actual author of the book is unknown.

Many scholars accept Pauline authorship based upon the testimony of the Church Fathers such as Eusebius and Clement of Alexandria. However, they are not wholly agreed. Some scholars believe that Peter makes a reference to Paul having written a letter to the Hebrews (2Pe.3:15). The point is often strengthened by the fact that the writer was in Italy, in bonds (10:34; 13:24). Further evidence is that Timothy was a companion (13:23). In about the year 200 C.E. (Common Era) a manuscript of Paul’s writing existed on papyrus. The Book of Hebrews was included in this manuscript. Late scholarship contends that Paul wrote the Epistle in the terminology of the Mishnah, which was the language of the rabbinic schools of the early Talmudic period.

Other suggested authors are James, the brother of Jesus and author of the book titled after him. Apollos is also suggested. He is suggested by Martin

Luther. However, most contemporary scholars believe that Martin Luther’s suggestion of Apollos is ill founded and without sufficient evidence. There are several other names that are suggested such as: Luke, Silas, and Philip. Recent scholarship has suggested that the possible author was Priscilla, who, with her husband, gave instruction to Apollos. However, scholarship has noted the masculine use of terminology within the Letter to the Hebrews.

3. Comment from Early Church Fathers;

When Pauline authorship was accepted in the East, it became necessary to explain why Paul’s name was not appended to the actual text of Hebrews. Theodore of Mopsuestia and Severian of Gabala represent the received interpretation that, because Paul was an “Apostle to the Gentiles,” out of tact and appropriate deference to apostles called to the ministry to the historic people of Israel, Paul’s authorship is not explicitly mentioned in the Epistle to the “Hebrews.”

a. Theodore of Mopsuestia: (c. 350–428. Bishop of Mopsuestia, founder of the Antiochene, or literalistic, school of exegesis);

“Paul did not write as to unbelievers who had acquired an implacable hatred against him but to believers who have shared all things that it is necessary to share. He writes not to those who are simple in their faith but to those who are demonstrating in their works the solidity of their faith and the keenness of their virtue, as the contents of the epistle show. Consequently, the epistle must have been delivered to them as one of Paul’s epistles, for if this were not the case the things written would not benefit them.”

“Again, in addition to these considerations the things written at the end of the epistle prove what I am stating: ‘I appeal to you, brethren’ he says, ‘bear with my word of exhortation, for I have written to you briefly.’ But to whom did he write, ‘I appeal to you’ if those things were not the reason the letter was sent to them? Then he adds, ‘You should understand that our brother Timothy has been released with whom I shall see you if he comes soon.’ Clearly you see that Timothy was the one who has delivered the epistle Paul wrote, with whom Paul clearly promises also to see them, if Timothy returns.”

“What then is the reason for Paul not appending his name? It is evident and very clear. Both Barnabas and Paul divided the preaching task with the disciples of the blessed Peter. [This was] not

so that the former could teach some doctrines and the latter others—for there is one goal—but so that Paul and Barnabas might lead to faith some from the Gentiles while Peter and his disciples would lead some from the Jews to faith, deeming this division more expedient because at that time there was still a powerful rivalry due to the custom of the Jews (based on their law) who did not permit themselves to consort with Gentiles. Then some of the apostles had dealings with the Gentiles, while others with the circumcised. But those who had come to faith in all probability deemed the teachers and apostles to be shared by both communities. Thus, when Paul wrote to the Gentiles, he in all likelihood commands them as their apostle, but when he writes to the Hebrews, he does not. “

b. Severian of Gabala: (c. 400. A contemporary of John Chrysostom, he was a highly regarded preacher in Constantinople, particularly at the imperial court.)

“The heretics say that this epistle is not Paul’s, and they offer as their first proof of this that his name is not superscripted as in the other epistles. Second, his vocabulary is different, that is, it is foreign to Paul’s customary word choice and usage. One must know, however, that Paul was hated by the Jews on the grounds that he was teaching apostasy from the law, and having been endangered for this reason in Jerusalem and having scarcely escaped, he was sent to Rome. Therefore, writing something useful to the Hebrews, he does not append his name, so that they might not lose any advantage they could have derived from the letter because of their hatred against him."

And he writes to them in the tongue of the Hebrews, which was also translated by one of his disciples—by Luke or more likely by Clement who also is mentioned. For this reason the vocabulary is different. And this has been investigated by previous generations, and Eusebius of Pamphilus, a historian of those things in preceding and contemporary generations, made mention of the investigation, and it still seemed to our fathers, the predecessors of the bishops, that the epistle was Paul’s.

4. Conclusion;

The plain simple truth is that the author remains anonymous and it is impossible to ascertain the true identity of the author at this late date. What we can ascertain at this point is that the readers of the Letter were

acquainted with the author and accepted the letter’s authenticity. Likewise, the author must have held some position of authority. His letter, thought, and exhortation carried weight with its readers. He is familiar with their circumstances and encourages them on to maturity.

The author is knowledgeable of more than just the written scriptures. He is thoroughly aquatinted with the Oral Traditions, as they would be codified in the Mishnah. These traditions are a part of the author’s argument even though they are concealed to the average reader’s eye. He is aware of the traditions and interpretations of the Biblical text in accordance with the hermeneutics of the First Century. Furthermore, he is thoroughly acquainted with the functions of the Priesthood.

While the authorship of the book is contested, we now have it as a part of Christian canon, thereby making God the author. The message was given by the inspiration of Holy Spirit. Uncertainty plagues, not only the identity of its writer, but also where it was written. The question of authorship delayed its recognition, in the west, as a part of the New Testament canon in spite of early support by Clement of Rome.

Not until the fourth century was Hebrews accepted as authoritative in the Western Church, when the testimonies of Jerome and Augustine settled the issue. In the Eastern Church, there was no problem of acceptance because Hebrews was regarded as one of the "fourteen" Epistles of Paul. The issue of acceptance was again raised during the Reformation; but the spiritual depth and quality of Hebrews bore witness to its inspiration, despite the questions about the author.

B. Audience

James, Peter, John, Jude, and Paul are the most notable letter writers of the New Testament. Some of the authors wrote to the Messianic Jews of their day. Paul addressed Gentiles in several of his letters. Without a doubt, this letter was written specifically to Messianic Jews. However, many scholars are beginning to believe that many of the letters of James, Peter, John, and Jude were also sent specifically to Messianic Jews. We can readily determine the letter written by the hand of James was sent to Messianic Jews by its prologue.

Undoubtedly the Book of Hebrews was written to a group of Jewish Believers. They had come to faith in Jesus as the Messiah. The letter is most assuredly addressed to a specific group or congregation of Jews and not just Jews in general. It has been argued by some scholars that the intended audience was the Ebonites. The Ebonites were Messianic Jews who were possibly the extreme

legalists of the Book of Acts. As a matter of fact, some scholars suggest that the Book of Hebrews is a continuation of the thoughts of the Book of Acts.

Their approach was legalism as a method of Salvation rather than faith. They were “...zealous of the Law,” (Ac.21:20). Their demand in Acts 15 was that the Gentiles be circumcised and keep the Law as a means of Salvation. As Jews who believed in the Messiah, they could acknowledge no other answer to the question of Gentile Salvation. How could the Gentiles become a part of the “People of God”? Their view was through acceptance of the Jewish Covenant of Election by means of circumcision. This was the basic format for conversion to Judaism in ancient times. They saw it as the means for Salvation, period. Jew and Gentile alike must be circumcised and keep the Torah. All sources seem to indicate that they were Pharisee converts to Christianity from the Rabbinic School of Shammai.

Many scholars believe that the audience was Jewish Believers, having accepted Jesus as the Messiah; they wanted to reverse their course in order to escape persecution by some of their own countrymen and Gentile oppression. The writer of Hebrews exhorts them to "press on to maturity” (6:1). This encouragement is based on the excellence of Messiah and His work. Messiah is better than the angels, for the angels worship Him. Christ is better than Moses, Christ created him. Christ is better than the Aaronic Priesthood, for Christ’s sacrifice was once and for all time. He is the goal of the Law and He mediates a preferable covenant (Ro.10:4). In short, there is more to be gained in Messiah than to be lost in Judaic legalism.

This epistle deals specifically with the relationship of the Old Testament and the New Testament revelation and is the unifier of both.

Many places have been suggested for the location of the readers, but the destination of this letter cannot be determined with any certainty. The recipients of this letter were Believers (3:1) who had come to faith through the testimony of eyewitnesses of Christ (2:3). They were not novices or mature (5:12), and they had successfully endured hardships because of their stand for the Gospel (10:32-34). Unfortunately, they had become "...dull of hearing" (5:11) and were in danger of drifting away (2:1, 3:12). This made them sensitive to the renewed persecutions that was coming upon them (12:4-12), and the author found it necessary to check their downward spiral with "...this word of exhortation" (13:22). While there is disagreement over the specific danger involved, the classic position is that the readers were on the verge of lapsing into Judaism to avoid persecution directed at Jewish Christians. The Book of Hebrews repeated emphasis is on the superiority of Messiah.

C. Date

It is difficult to ascertain the date of origin due to the lack of information concerning the authorship. The place of the writing is unknown, but a date can be approximated. Hebrews was quoted in A.D. 95 by Clement of Rome. The author speaks of the sacrificial system in the present tense indicating that they were still being practiced in the Temple. As a result of the present tense of the Temple cult which ended with destruction of the Temple in A.D. 70 indicates that it was prior to that date. However, some scholarship considers this information inconclusive since the Mishnah, compiled after the destruction of the Temple, also speaks of the sacrificial system in the present tense.

Timothy was still alive (13:23), persecution was mounting, and some time had passed since the death and resurrection of Christ. However, some scholars suggest that Timothy died in 94 A.D. Those who are addressed in the Epistle were not new to the Messianic Faith. All of this suggests a date between A.D. 64 and 68. If the author was Paul, the letter could not have been written any later. However, based upon the thesis that the terminology of the Mishnah was used in the Epistle, recent scholarship postpones that date to after A.D. 70. The reasoning behind the late date of authorship is because of the difficulties that presented themselves to both the Messianic and Jewish Communities in the wake of the Temple’s destruction. The great question was what to do in the absence of the sacrificial system. The Rabbinic Community resolved its problems with fasting, almsgiving, study and prayer. However, the Messianic Community turned its faith to Messiah who was the once and for all sacrifice needed to procure Salvation for those who put their faith in Him. Therefore, the questions that presented themselves to both communities are answered in the Letter to The Hebrews.

Another highly debated issue that undoubtedly brought division between the Messianic Believers and the Jews of the Synagogues was the destruction of the Temple. Even though Jesus prophesied its destruction, the Jews looked for a Messianic figure that would overthrow Rome and establish, once and for all, the Kingdom of Israel. Herein was the misconception as to what the Kingdom of God really was. The Jews believed that the Kingdom of God and the Kingdom of Israel was in fact the same thing. However, the Book of Acts negates this idea. Jesus was not concerned with the Kingdom of Israel at His resurrection. He, throughout His ministry, repeatedly preached the Presence of the Kingdom of God.

Furthermore, all the references to the Temple are not in fact references to the Temple. Rather, all references to the sacrificial cult of Israel are references to the Tabernacle or Tent of Meeting. This would make the Letter readable to the Essene or Qumran Communities, as well as, the other Jewish Communities of the period.

However, it could also hold reference to post-Temple time, because the Temple had already been destroyed.

James the Righteous, brother of Jesus, was the apparent leader of the Messianic Community (Ac.chp.15). As the leader of the Messianic Community, he offered encouragement and perseverance to his constituents. Some scholars have suggested that with his death and the mounting persecution that the Messianic Congregations would have considered themselves oppressed and persecuted. As a result, the Messianic Community to whom the Letter of Hebrews was addressed would have needed encouragement to continue. For them, it would have been much easier to defect than to proceed. However, defection is never the answer to persecution and oppression.

Another thing that discouraged the Messianic Community was the return of the Lord. Why had He postponed His coming? It is much like how the believing community must feel today. They needed encouragement to continue.

Therefore, the date of the writing is placed somewhere between A.D. 60 and 95.

D. Language

While many New Testament scholars struggle with the language of the New Testament, the New Testament itself bears witness to extensive use of the Hebrew tongue. Clement of Alexandria suggested that Paul wrote the letter and that he wrote it in Hebrew. Origen, one of the Church Fathers, testified that the original writing was in Hebrew and that Luke painstakingly translated it into Greek. For us to have translations and manuscripts in Greek is a natural course of events. With the Gentile acceptance of the Gospel, there was a great need for a Greek translation of Scriptures. This was equally true of the Epistles. However, the most ancient transcripts are Greek, and to date, there is no physical evidence of a Hebrew original.

Of all the Books of the Bible that focus our attention on the person and work of Jesus Christ revealing Him to be the key to the Scriptures, this Epistle is undoubtedly the greatest and most important.

E. Purpose

The genre of Hebrews is unusual. The book is without an introduction or other early indications that it is a letter. Yet the final verses do pass on greetings and blessings (13:23-25), and the author speaks of having “...written to you” (13:22). However, the author also identifies his work as a “...word of exhortation” (13:22). The careful rhetorical progression of the Book, along with its frequent practical

exhortations, has led many to consider it a single sermon. Perhaps Hebrews is best understood as a sermonic letter. Hebrews frequently encourages the audience to endure and warns against leaving Christ (2:1-4; 3:7-4:13; 5:11-6:12; 10:19-39; 12:1-29). These warning passages are interspersed throughout the Book and have noticeable structural similarities (esp. in terms of exhortation and threatened consequence). Around these passages the argument of the Book progresses carefully. Moreover, these specific exhortations themselves flow out of the surrounding material. Thus the Book is unified in both structure and intent.

The warning passages exhort church participants to remain faithful. The more expository sections of the Epistle show the superiority of Christ and His New Covenant work to angels, Moses, the tabernacle priesthood, and the sacrificial system. The implication is that these are so inferior to Christ that it is futile to return to them (or to go anywhere else). Thus the Book encourages the Church to hold fast to its faith, because that faith is grounded in the most superior revelation.

The background of such exhortations must have been the audience’s need to continue enduring through persecution and the trials of life (e.g., chp.12). They appear to have grown less attentive to Christian instruction (5:11-14); and some apparently have ceased regular attendance at their meetings (10:25). Nonetheless, the author reminds them of their past faithfulness and communal love in the midst of persecution (10:32-34). He encourages their faithfulness by careful exposition of the Old Testament, in light of the revelation in Jesus Christ.

In addition, there are two basic schools of thought about why the Book of Hebrews was written.

1. For those being persecuted and about to defect;

This view is undoubtedly one of the most commonly held views with Christianity. The general consensus is that the Jewish Community of Believers was being persecuted from without and within. This persecution was so great that there were those who wanted to defect from the Messianic faith. Given the early history of the Church, this is highly possible. In this view, those who were facing persecution were caught between two struggling factions. They faced the possibility of physical death. Again, this was very possible. Many Jewish-Christians lost their lives during the early Church period.

Some have suggested that the audience of Hebrews only wanted to temporally go back until the persecution subsided. The Book of Hebrews gives little or no evidence to this view.

Difficulties with this view include: 1) While the Author argues a variety of things, he never argues the Messiah-ship of Jesus. He naturally assumes it; 2) He does not reprimand his readers for engaging in Jewish rituals and practices.

2. The Jewish-Galatians;

Paul’s letter to the Galatians, a Gentile Church, was written because there were those Jews that insisted that proselytization was an essential part of salvation. The writer of Hebrews makes very much the same argument. However, here the audience is strictly Jewish. So, rather than accept this error that proselytization and acceptance of Messiah’s sacrifice guaranteed salvation, the author rejected it. He argues that the rituals are but a shadow of the real truth, which is Messiah. Therefore, it was necessary to look beyond the mundane. Those who held this world view placed Messiah second to proselytization. This proselytization involved a ritual acceptance of the Torah from a legalistic approach as a means to Salvation. It required ritual circumcision and washing, baptism as a visible sign of the rebirth of the proselyte. This was the reason for the great council in the Book of Acts chapter fifteen (15) and the writing of Paul’s letter to the Galatians. As a matter of fact, this is the basis for many of Paul’s writings. He did not argue the validity of the system God established through Moses. He argues against legalism as debated by a select few. As a result, the Author argues the superiority of Messiah and the Messianic Way.

3. The Two natural divisions of Hebrews;

The Book of Hebrews, like Paul’s writings, falls into two different natural categories. The first section of the book is doctrinal. Hebrews chapter 1-10 are primarily doctrinal in content. Chapters 11-13 are practical. They teach those who are exhorted in the primary chapters through doctrine how to apply the doctrines the Author has presented.

Regardless of the potential audience, the Author tells those in Christ how they should act. He goes further to teach them the "relevancy of Faith.” Faith must be relevant in order to be of value. Religion without relevance is of no value and just "religion.” Faith must be active and vital to be of any consequence. The audience was losing its faith and hope in Jesus, as the Messiah. This was most likely because of the circumstances that were prevalent in their day. These Jews were about to return to their old ways. While there are those who would look upon them with disdain, we must realize that when things get tough regardless of your previous belief, many return to their old practices. It does not have to be a legal system; it could be just sin,

F. The Messiah of Hebrews

Within the Book of Hebrews three mysteries are revealed:

1. The opening of the Heavenly Sanctuary;

2. The Sacrifice of Messiah as the way to God;

3. Jesus as our High Priest.

Messiah is our eternal High Priest according to the order of Melchizedek. He identified with man in His incarnation and offered no less a sacrifice than Himself on our behalf.

Hebrews presents Messiah as the Divine-human Prophet, Priest, and King. His Deity (1:1-3,8) and humanity (2:9, 14, 17, and 18) are asserted with equal force, and over twenty titles are used to describe His attributes and accomplishments. Titles such as, "Heir of all things", Apostle, High Priest, Mediator, Author and Perfecter of faith can be found. He is superior to all who went before and offers the supreme sacrifice, Priesthood, and covenant.

G. Keys to Hebrews

Key words: The excellence of Messiah.

The basic theme of Hebrews is found in the word "better", describing the excellence of Messiah in His person and work (1:7; 6:9; 7:19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24). Better” here does not imply a moral idea but rather a place of rank. The words perfect (perfection, perfected), eternal (everlasting, forever, evermore), heavenly (heaven, heavens), and partakers are also used extensively. He offers a better revelation, position, priesthood, covenant, sacrifice, and power. This epistle is also written to exhort its audience to become mature in Christ and to put away spiritual dullness. The Book of Hebrews places a heavy stress on Messiah and maturity. Christ is greater than any angel, priest, or old covenant institution; thus each reader, rather than leaving such a great salvation, is summoned to hold on by faith to the true rest found in Christ and to encourage others in the Church to persevere.

Following is an expanded Key Theme summary:

a. Jesus is fully God and fully man (1:1-14; 2:5-18).

b. Jesus as Son of God reveals God the Father, is the agent of creation, and sustains all creation (1:1-14).

c. Jesus serves as the eternal high priest, who as a man sympathizes with human weaknesses, and yet who offered himself as the perfect sacrifice for sin (1:3; 2:10-18; 4:15-16; 9:11-10:19).

d. Jesus is superior to angels, to Moses and the Mosaic Covenant, and to the earthly tabernacle and its priesthood (1:4-2:18; 3:1-6; 5:1-10; 7:1-10:18; 8:1-13).

e. All humanity faces eternal judgment for sin (4:12-13; 9:27-28; 10:26- 31).

f. Faith is necessary to please God and to participate in His eternal salvation promises. Faith requires conviction about the unseen realities of God and His promises. Such faith produces perseverance (4:2-3; 6:1, 12; 10:22, 38-39; 11:1-40).

g. Perseverance is necessary in the Christian life, and thus church participants are warned against a lack of endurance (2:1-4; 3:7-4:13; 5:11-6:12; 10:19-39; 12:1-29).

h. God’s promises are trustworthy, including His promise of eternal salvation (6:13-20).

i. With the advent of Jesus Christ, the last days have begun, though they await consummation at His return (1:2; 2:5; 4:9-11; 9:9-28; 12:22-29).

The key verses of Hebrews are 4:14-16 and 12:1-2. The key chapter is Hebrews 11. In chapter 11, we find the “Hall of Faith” which records those who willingly took God at His Word even when there was nothing to cling to but His promise. Common to all those listed is the recognition that they pleased God (He.11:6).

H. Short Survey of Hebrews

Hebrews stands alone among the New Testament Epistles in its style and approach. It is the only New Testament Book whose authorship is in question. The book builds a case for the excellence of Messiah, in which Messiah is presented as "better" in every respect. Again, “better” here does not imply a moral idea but rather a place of rank. God is truly superior to His Word being its Author. In His person, He is higher in position than the angels, Moses, and Joshua; and in His

performance, He provides a superior Priesthood, covenant, sanctuary and sacrifice. Evidently, the readers are in danger of defection because of the suffering they are beginning to experience for their faith in Messiah, or they are being persuaded that simple faith in Messiah is not sufficient as a means of Salvation. Not only is the Preeminence of Christ presented, but the writer of Hebrews gives five solemn warnings (2:1-4; 3:7 - 4:13; 5:11- 6:20; 10:19-39; 12:25-29). These warnings include cautions against neglect (2:1-4) and refusal (12:25-29). After using Scripture to demonstrate the excellence of Messiah’s person (1:1 - 4:13) and the excellence of Messiah’s work (4:14 - 10:18), the writer applies these truths in a practical way to show the superiority of the Messianic walk of faith (10:19 - 13:25).

1. Loftiness of Messiah’s person: 1:1- 4:13;

Instead of the usual prologue, Hebrews launches directly into its subject. That subject is the Preeminence of Messiah over even the Prophets (1:1-3). Christianity is built upon the highest form of Divine revelation. This revelation is the revelation of Messiah, which was previously held in mystery. Christ is therefore, the senior of the prophets, sovereign over the angels, and He is the mediator of the Mosaic Law (1:4-2:18; Ac.7:5). This is seen in His name, His position, His worship by angels, and His incarnation. The Son of God partook of flesh and blood and was "...made like His brethren in all things" (2:17) in order to bring "...many sons to glory" (2:10). Messiah is also greater than Moses (3:1-6), for Moses was a servant in the House of God, but Christ is the Son over God’s household. Because of these truths, the readers are exhorted to avoid the Divine judgments that are visited upon unbelief (3:7-4:13). Ancient Israel’s disbelief had prevented the unbelieving generation of the Exodus from becoming the generation of conquest. What Christ offers is greater than what was provided by Joshua, who was a Messianic pre-figure. The readers are therefore urged to enter the eternal rest that is possessed by faith in Christ.

2. The excellence of Christ’s work: (4:14-10:18);

The High Priesthood of Messiah is superior to the Aaronic Priesthood (4:14-7:28). The Aaronic Priesthood was often subject to corruption. This was seen from the very beginning with the sons of Aaron, who offered strange fire. However, in the Last Adam, we have the Divine Messiah who retrieved what Adam forfeited. Messiah’s mission was to bring all things to their appointed purpose. Because of His incarnation, Messiah can identify with our weaknesses, having been tempted in all things as we are, yet without sin, (4:15). Messiah was not a Levite, but He qualified for a higher

Priesthood according to the order of Melchizedek. The superiority of Melchizedek to Levi is seen in the fact that Levi, in effect, paid tithes through Abraham to Melchizedek (7:9-10). Abraham was blessed by the greater. Herein the lesser is blessed by the greater (7:7). The warning in verses 5:11 - 6:20 exhorts the readers to press on to maturity by moving beyond the basics of Messianic Gospel.

Messiah’s place is secured by Divine oath (7:21), Christ has become a permanent, perfect High Priest and the Mediator of a New Covenant (8:6). The New Covenant is fulfilling and renewing of the Mosaic Covenant (8:6-13). Our great High Priest similarly ministers through the Heavenly "Tabernacle," which is not made with hands, that is to say, not of this creation (9:11). Unlike the former Priests, He offers Himself as a sinless and voluntary Sacrifice once and for all (9:1-10:18).

3. The vantage of the Christian’s walk of faith: (10:19-13:25);

The author applies what he has been saying about the superiority of Messiah by warning his readers of the danger of discarding their faith in Messiah (10:19-39). The faith that the readers must maintain is defined in 11:1-3 and is illustrated in 11:4-40. The triumphs and accomplishments of faith in the lives of Old Testament Believers should encourage the recipients of New Covenant (11:40). They were to fix their eyes on Messiah, the Author and Perfecter of faith, (12:2). Just as Christ endured great hostility, those who believe in Him will sometimes have to endure Divine discipline for the sake of holiness (12:1-29).

The readers are warned not to turn away from Messiah during such hardships, but to place their hope in Him. The character of our lives must be shaped by our dedication to Christ (13:1-19), and this will be manifested in our love for God, our hospitality, concern, purity, contentment, and obedience. The author concludes this epistle with one of the finest benedictions in Scriptures (13:20, 21) and some personal words (13:22-25).

4. A short summary of Christ’s excellence is listed below:

a. Christ’s person:

Christ over Prophets 1:1 - 3 Majesty

Christ over Angels 1:4 - 2:18 of

Christ over Moses 3:1 - 4:13 Christ

b. Christ’s work:

Priesthood 4:14 - 7:28 Ministry

Covenant 8:1 - 8:13 of

Sanctuary and Sacrifice 9:1 - 10:18 Christ

c. The walk of faith:

Assurance of faith 10:19 - 11:40 Ministers

Endurance of faith 12:1 - 12:29 for

Exhortation to love 13:1 - 13:25 Christ

d. Location: - place of writing unknown;

e. Time: - approximately A.D. 64 - 95.

5. Seven Declarations concerning Messiah:

a. God has appointed Messiah Heir of all things;

b. The Universe was created by Messiah;

c. Messiah is the expression of God’s Glory;

d. Messiah is the Express image of God;

e. Christ supports all things by the Power of His word;

f. Christ purged us of our sins;

g. Messiah is seated at the right hand of God.

I. Hebrews Glossary of Words

1. Boldly: Confidence in attitude, speech, and without shame;

2. Compassion: To be merciful toward others;

3. Covenant: A mutual agreement between two or more person. In the New Covenant, man is placed in right relationship to God through faith in Messiah’s atoning work. (Hebrews 7:22, 8:6-13)

4. Fellowship: That which is common;

5. Heir: The concept of inheritance is very prominent in the New Testament and is connected with the person and work of Christ, who is the Heir by virtue of His being the Son of God. (Hebrews 1:2) Through Christ’s redemptive work, Believers are sons of God by adoption and fellow-heirs with Christ (Rom. 8:17, Gal. 4:7).

6. High Priest: Old Testament;

In the Old Testament the High Priest supervised Priests, offered a sin offering (Lev. 4) and sacrificed on the Day of Atonement (Lev. 16) and ascertained the Will of God through his understanding of the Scriptures and the Urim and Thummin (Num. 27:21 and Neh. 7:65).

In the New Testament, Jesus is described as the High Priest after the order of Melchizedek (Heb. 6:10). The New Testament also teaches that all Believers are Priests, they share in Christ’s Priestly activities, bringing the Word to men and bringing men to Christ. (Eph. 2:18; Heb. 10:19-25; 13:15; I Pet. 2:5,9; and Rev. 1:5-6)

7. Ministering spirits: Angels sent to serve (Heb. 1:14);

8. Order: Rank or position;

9. Propitiation: To cover, to appease the wrath of God so that His justice and holiness will be satisfied and He can forgive sin. The death of Christ was the atonement for man’s sin.

10. Rest: This rest is spiritual and eternal. The rest God calls us to enter is not our rest but His rest, which He invites us to share. God rested from His work on the seventh day of creation. (Heb.4:1, 3 - Salvation is still available).

11. Unbelief: Attitude of the heart, doubt or that which is contrary to faith;

12. Weaknesses: Infirmities.

J. Unique Book

When we study the Book of Hebrews we must realize how unique it is. It is like no other book in the New Testament. The Book of Hebrews is best understood when the Bible student is familiar with the five Books of Moses and realizes that the book is addressed to Messianic -Jews of the First Century.

1. The Book of Hebrews addresses several areas of danger:

a. Neglect of the Scriptures (2:1);

b. Unbelief (3:12);

c. Departing from the living God (3:12);

d. Neglect of public worship (10:25);

e. Not hearing the voice of God (12:25);

f. Instability of doctrine (13:9).

2. Hebrews deals with the Priesthood of Christ.

As Priest, Christ was divinely appointed, and met the needs of the people (2:17-18). He opened the way into the Presence of God (10:19-20), and made the way available to the Sanctuary and the Throne of Grace (4:14-16). Messiah made all of this possible through His accomplished work. There will never be another person or thing needed. Because of the priestly ministry of Christ, the Believer has the strength of faith and the privilege of worship.

3. Christ’s sacrifice;

Christ’s sacrifice, once and for all paid the way for us to go, where we ourselves could not go.

4. Ethical standards;

In Chapter 13, Hebrews teaches high ethical standards in the way we should treat others. These include:

a. Brotherly love (13:1);

b. Kindness to strangers (13:2);

c. Kindness to the less fortunate (13:3);

d. Honorable marriage relationships (13:4);

e. A right attitude towards material wealth (13:5);

f. Honor toward overseers (13:7-17);

g. Doing good (13:16).

5. The Christian does not have a choice in these areas.

Christian conduct is what sets us apart and how we conduct ourselves in these areas show the world what standard we live by. Morals are changing rapidly, today, but we must hold fast in our conduct as Christians, as a source of stability in our changing times.

K. The Warnings of Hebrews

There are five warnings listed in Hebrews:

1. First warning: Hebrews 2:1-4 - Danger of Neglect;

It is vital that we do not drift away from that which was spoken by God. Human reasoning is so subtle in its attempt to dilute the Word of God. It is so crucial that we keep a firm grip on what we have heard so that we do not drift off. The Lord has confirmed His Word over and over.

a. The Word was spoken through the angels (Deut. 33:2; Ps. 68:17; Acts 7:53, and Gal. 3:19);

b. Salvation was spoken of by the Lord.;

c. It was confirmed by the Apostles;

d. It was validated with gifts through the Holy Spirit. (I Cor. 12:8-11; Mark 16:20, and I Cor. 2:4).

The writer of Hebrews is issuing a warning that there is danger when we neglect the Word of God, which has stood throughout history.

2. Second warning: Hebrews 3:7 - 4:13 - Danger of hardening the heart;

a. Do not allow rebellion or false doctrine to harden your heart (3:8) and cause disobedience or sin.

b. Work to enter into His rest (4:1-13). There is a rest for those who are in Christ. To those who unite hearing and faith, the Word is profitable to them.

3. Third warning: Hebrews 5:11 - 6:20 - Danger of not maturing:

a. Dullness of hearing (5:11-14);

b. Need for maturity (6:1-8);

c. Exhortation to maturity (6:9-20).

4. Fourth warning: Hebrews 10:26-39 - Danger of shrinking back:

a. His soul will find no pleasure in him;

b. Do not shrink back to unbelief, works, law, etc..

5. Fifth warning: Danger of refusing God (12:25-29):

a. There is punishment for turning away from Christ (12:25);

b. Danger for those who do not receive the revelation, vs. 25. If those who ignored earthly warnings did not get away with it; what will happen to us if we ignore heavenly warnings?

c. The return of the Lord will signal the removal of all that is earthly and temporal, vs. 26.

d. All that can be shaken will be, vs. 27, 28. There will be a thorough house cleaning, till what is left is only of Him.

e. Our God is a consuming fire, vs. 29. God is not an indifferent bystander. He is actively cleaning house, touching all that needs to be burned. All the hard, wood, and stubble that man stores up does not and will not impress God.

II. BRIEF OUTLINE OF HEBREWS

A. Part One: The Superiority of Christ’s Person (1:1-4:13)

1. The superiority of Christ over Prophets (1:1-3);

2. The superiority of Christ over the angels (1:4 - 2:18);

a. Christ is superior because of His deity (1:4-14);

b. First warning: danger of neglect (2:1-4);

c. Christ is superior because of His humanity (2:5-18).

3. The superiority of Christ over Moses (3:1 - 4:13);

a. Christ is superior to Moses in His work (3:1-4);

b. Christ is superior to Moses in His person (3:5-6);

c. Second warning: danger of unbelief (3:7 - 4:13);

1) Danger of hardening of the heart (3:7-19);

2) Challenge to enter His rest (4:1-13).

B. Part Two: The Superiority of Christ’s Person (4:14-10:18).

1. The superiority of Christ’s Priesthood (4:14 - 7:28);

a. Christ is superior in His position (4:14-16);

b. Christ is superior in His qualification (5:1-10);

1) Aaron’s Priesthood;

2) Melchizedek’s Priesthood.

c. Third warning: danger of not maturing (5:11 - 6:20);

1) Dullness of hearing (5:11-14);

2) Need for maturity (6:1-8);

3) Exhortation to maturity (6:9-20).

d. Christ is superior in His Priestly order (7:1-28);

1) Description of Melchizedek (7:1-3);

2) Superiority of Melchizedek (7:4-10);

3) Imperfection of Aaronic Priesthood (7:11-28).

2. The superiority of Christ’s Covenant (9:1 - 10:18);

a. Old Covenant’s sanctuary and sacrifice (9:1-10);

1) Old Covenant’s sanctuary (9:1-5);

2) Old Covenant’s sacrifice (9:6-10).

b. New Covenant’s sanctuary and sacrifice (9:11 - 10:18);

1) New Covenant’s sanctuary (9:11);

2) New Covenant’s sacrifice (9:12 - 10:18).

C. Part Three: The Superiority of Christ’s Person (10:19-13:25)

1. Exhortation to full assurance of faith (10:19 - 11:40);

a. Hold fast the confession of faith (10:19-25);

b. Fourth warning: Danger of shrinking back (10:26-39);

c. Definition of faith (11:1-3);

d. Examples of faith (11:4-40);

1) Abel (11:4);

2) Enoch (11:5-6);

3) Noah (11:7);

4) Abraham and Sarah (11:8-19);

5) Isaac (11:20);

6) Jacob (11:21);

7) Joseph (11:22);

8) Moses’ parents (11:23);

9) Moses (11:24-29);

10) Joshua and Rahab (11:30-31);

11) Other heroes of faith (11:32-40);

12) Endurance of faith (12:1-29);

13) Example of Christian endurance (12:1-4).

e. Exhortation to endure God’s chastening (12:5-24);

f. Fifth warning: danger of refusing God (12:25-29);

3. Exhortation to love (13:1-17);

a. Love in the social realm (13:1-6);

b. Love in the religious realm (13:7-17).

4. Conclusion (13:18-25).

III. REVELATION OF THE SON

It is essential that we have a sound theological basis upon which to place our faith in Jesus as Messiah, the Son of God. No other book in the New Testament presents Christ in such an excellent manner. Here, the Author of Hebrews presents his splendid case on the personage of Messiah. Remember, that this epistle is to a group of Jews. They were undoubtedly Believers. However, the arguments of the Letter are aimed at Jews within the infrastructure of First Century Messianic Judaism. These arguments must take place within their real and scope of understanding. Therefore, the Author makes his appeal to the Hebrew text and theologies that we may find unfamiliar in our present day.

Throughout this Commentary there will be several references to Old Testament passages. When an Old Testament passages is referred to, it would be most beneficial to the student to read the Biblical reference before reading the Commentary.

A. Hebrews 1:1-3: Christ is Greater Than the Prophets

1. The prologue;

Here in verses one through three we have what is commonly called the prologue of Hebrews. This prologue is a summary of the entire Epistle and will be the basis for the development of his polemic concerning the dignity of Christ. The prologue is considered to be very mishnaic. In order to facilitate our understanding of the Book of Hebrews, it is helpful for us to be acquainted with coexistent literature of the New Testament period. The Mishnah is a Jewish commentary that covered a period from just before the opening of the New Testament until the approximate destruction of the second Temple.

The Hebrew word “mishnah,” means to “repeat instruction.” Specifically, the Mishnah is a Hebrew commentary that discussed the various rulings concerning the Old Testament by the Rabbis. The tractate Pirke Avot, (Sayings of the Fathers), opens as “Moses received the Torah on Sinai, and handed it down to Joshua; Joshua to the Elders; the Elders to the Prophets; and the Prophets handed it down to the Men of the Great Assembly.” Here in the Book of Hebrews, this order is not contested but the Word of God came to these men in the past as God spoke to the forefathers in different ways for centuries.

2. Divers manners of God’s speech;

God spoke in many diverse manners: sometimes by the Spirit through His servants, through angels, or even theophanies (appearances of God), Himself as the Angel of The Lord, or to Abraham in Genesis 18. He spoke sometimes by putting His words in the mouths of His prophets and sometimes through visions, dreams, poems, and aphorisms. Here, in the Book of Hebrews, the use of terminology is very Jewish. In the Old Testament, through the Prophets, God often spoke through types, shadows, and figures. In the Book of Hebrews, we have a revelation of many of those figures and types. Just as the book of Genesis redundantly repeats the phrase, “God said” and Exodus records, “God spoke to Moses saying,” the Jews followed the same technique of discourse in giving commentary on the message of God.

Why did God speak? What was it that God said? God spoke His words in the past through the Prophets and presently through His Son as a means of revelation whereby we could understand His Will for humanity. God gave a revelation of His nature so that we would not act contrary to our own nature, being created in the likeness and image of God himself. The revelation of creation, as recorded in the Book of Genesis and the rest of scripture, demonstrates that God created the entire universe as man’s home.

The revelation of the Bible is progressive. However, this does not mean that Judeo-Christianity is a progressive religion. The revelation given to the Prophets was "...line upon line." Their language was often enigmatic and symbolic. Even with the contemporary revelation of Messiah, many of the prophetic passages are problematic. According to Paul, Messiah’s identity and complete occupation remained a mystery for ages. This was because passages concerning Messiah’s occupation often seemed conflicting and contradictory. Some commentators have noted that the Greek term here can also mean, “in many parts,” or portions. Therefore, the revelation of God was progressive, piece by piece and divided into many parts. Here in the end of days, finally God has finalized His revelation through His Son. The communication of the Son was direct and complete. The diverse modes of speech that God gave through the Prophets only prepared us to receive the revelation of and through His Son. The shadows of the Old Testament have come to life in the person of Jesus, the Messiah (He 10:1). Paul said it very plainly in his second letter to Timothy, The Scriptures were God-breathed and for the purpose of doctrine, reproof, correction and instruction in righteousness (2Ti.3:16). Peter notes that the Prophecy of Scripture was through the agent of the Holy Spirit and not by men’s invention (2Pe.1:21). Likewise, the diverse speech as the progressive revelation of God took many years to complete and covered several stages. Because of the overwhelming impact the Word of God has on the soul of man, God revealed His full plan in these stages.

Several of the New Testament Books and letters open much like the Book of Genesis. John’s Gospel begins very much like the Book of Genesis by talking about “the beginning.” Here the author of Hebrews also begins with God. The author offers no apologetic and no polemic. He simply declares that God spoke, accepting the authority of the previous covenants and words God gave to the forefathers.

3. The last days;

In these “...last days” God has spoken to us through or by his Son. Luke uses this phrase in the Book of Acts quoting Peter’s sermon on Pentecost (Ac.2:16). The Rabbinic concept behind this phrase was that the “Days of Messiah” would initiate the final period of the earth’s history. The Days of Messiah would be the beginning of the "end times” or the “last days.” The “present times” were referred to as the "present days” and the phrase “world to come” intended the renewal of the heavens and earth, as prophesied by Jesus and the Prophets. The “world to come” would be the perfected reign of Messiah after this era of earth’s history.

4. By His Son;

The Old Testament must be understood as the Word of God. However, as a part of God’s Word, it must also be considered incomplete. The Old Testament looked forward to the coming of Messiah and His message, which would provide finalized truth and redemption.

Messiah is made the heir of all things. Here, Messiah is made not only heir, but is also given His coronation rites. These rites are carried out in the Book of Revelation. Messiah is the heir of the nations and the whole earth with its ages or administration. Being an appointed heir brings legal action to the election of Messiah. In the election of Israel and Judah’s Kings, not every firstborn son succeeded his father. This was because the office of the King, who himself was a Messianic prototype, was by Divine election and appointment. Being appointed heir establishes his rite of inheritance.

5. The Glory of the Son;

By His Son, God created the world. The author of the Book of Hebrews is not the first writer to note that Messiah was the agent of creation. However, this idea did not originate in Christianity. Inter-testamental Judaism taught that it was the “logos” of God who had created the world. The “logos” Theology of Judaism, always viewed the "Word of God” as a literal person. In Jewish literature, he was given various titles such as “Memra,” “Logos,” “Spohia,” “Kivod” and the “Angel of the LORD.

The title Kivod, which is a term for Messiah means the “Glory of God.” Not only is Messiah the Glory of God, He is the express image of God, as well as His essence. The word “glory” used here has a double meaning. It means that there is an inward glory or luminance and it means that there is a reflective quality. From the Gospels, we can see that Christ possessed

both of these qualities. He revealed his innermost being to the three disciples, Peter, James and John on the mountain top (Mk 9:2). He is also the mirror of the Father’s Glory. The Son perfectly mirrors God and is stamped with God’s nature. Christ was the exact image of His Father. The word “image” used here is only used here in the Book of Hebrews. However, it is found in secular Greek writings. It is used with the idea of making an image on a coin.

Just as the Book of Genesis demonstrates the creative force released through the spoken word, we see that Christ holds everything together by His word. The “word” of God here is “rhema.” Rhema implies a providential decree set forth from the mouth of God. It is ratified and sustained by Christ, who is bringing all things to their appointed purpose. Christ is not just “...upholding all things with the word of His Power;” He is causing them to fulfill their designed role in the earth. Christ, through His Spirit within people is actively working within this world.

It was the sinless Christ who made atonement for our sins. After making atonement for our sins He sat down at the right hand of God. Here the contrast is made between the Levitical Priesthood and the Priesthood of Christ. There was no place for the Priest to sit in the Tabernacle or Temple for the High Priest when he had completed making a sacrifice. This was because the work of the Levitical Priesthood was never complete. Furthermore, the only Priest who could approach God face to face was the High Priest. This could only be done once a year on the Day of Atonement. Therefore, Christ as the Great High Priest not only made atonement for our sins, He sat down in the very Presence of God. Not only was He seated in the Presence of God, He was enthroned next to Him.

It seems obvious that Psalms 110:1 is eluded to here. The way the author uses this passage indicates his understanding of the "Mystery of Messiah” much like Paul. This same Scripture is used by Christ to debate the Pharisees in Jerusalem concerning the identity of Messiah (Mt.22:41). If Messiah is the Son of David, how is it that David calls Him Lord? How can Messiah be his son? It is because Messiah was the Son of David and Lord at the same time gave him both human and super human qualities. The Pharisees must have realized this point. While it is not well know among Christians, the Trinitarian view of God originated in Judaism. The Trinitarian view of God was not a Christian invention.

B. Hebrews 1:4: Greater Than the Angels

This verse introduces the theme that will be played out throughout the rest of the book. In the previous section, Messiah proved to be greater than man. Ancient scholarship saw Messiah as the archetype of man. Here the Author proves that He is also greater than the angels. The Author establishes Christ as the Creator and the angelic host as a part of His creation. John recorded that the disciple is not greater than the master. Likewise, the creature is never greater that the Creator. Most religions placed a great deal of emphasis on the authority of the angelic messengers. Such was the case with Judaism. Judaism had a sophisticated Angelology. Judaism was divided between those who believed in the angelic host, the Pharisees, and those who did not, the Sadducees. The question for those who believed in the angelic host was where does Messiah fit in the realm of rank and order?

In the Greek culture, the messengers of the gods were in many ways gods themselves. However, this was not the case in Judaism. The authority of angels was secondary to God Himself. The Jews had received the Law as ordained by the ministry of angels (Ac.7:53). Because of the high opinion of angels, the Author seeks to exalt Christ far above any possible subordinate object of worship or minor deity. Paul warns in the Book of Galatians that “...though we or an angel preach any other gospel let him be cursed.” The impact of a heavenly messenger can hardly be underestimated. The New Testament is filled with angelic activity and messages. There was a great deal of controversy as to the order and rank of angels in the structure of things during the Inter-testamental period. The author of Hebrews places Messiah above the angelic host and equal with God.

The contrast established here is between the Son and the servant. Christ, after making a sacrifice for sins, took His honored place in the heavens right along side God, far higher than any angel in rank and rule. The writer presents overwhelming evidence showing that Messiah is to be exalted. As the exalted Messiah (Savior), Jesus is given the place of superiority above all the angelic host. As Heir, he possesses dominion and authority over all the powers of the heavens and earth. Paul does not make this argument in his letter to the Ephesians. However, he does establish the fact that Messiah is far above all principalities, authorities, powers and dominions, not only in this present age but in the world to come (Ep.1:21). Interestingly enough the following passages in the letter to the Ephesians make a similar statement to the passages of our text here in the Book of Hebrews.

He has inherited a name much more honorable than any Angel. Many of the angelic names are more titles than they are names. Their name often depicts their function as messenger and servants. The Hebrew name for Jesus is “Yeshua.”

This name “Yeshua” is virtually the same as Joshua. It means the “Salvation of God.”

The name Yeshua comes from the Hebrew verb “yasha” which means: "to save" or "to deliver." The Hebrew noun “yeshu`ah,” means Salvation. A further study reveals that the main ideas behind these two words are to "liberate," "to deliver from evil," or "to free from oppression." Thus, the full meaning of the name "Yeshua" is to offer and provide safety, welfare, prosperity, and victory. Jesus (Yeshua) provided all these in His saving activity.

The Hebrew concept of Salvation is that of deliverance. They were "saved from Egypt." The Salvation that Jesus provided included all of a person’s being. Jesus has made provision for our complete Salvation, and deliverance.

The name "Yeshua" revealed the destiny Jesus was to fulfill in his life and ministry on this earth. Mary and Joseph did not choose the name Yeshua because they wanted their son to be the Savior. Everyone in that day wanted the Messiah to be born to them. Yeshua was the fifth most common name of males in the time of Jesus. An Angel, messenger from God, told them what to name their son.

C. Hebrews 1:5-13

The author of Hebrews makes extensive use of the Hebrew Scriptures. His use exceeds all other New Testament writers in his use of the Old Testament. Here the writer gives a collage of passages from the Old Testament proving Christ’s place and authority.

The following passages are much like the sermon notes or the outline of a Preacher. The Author uses the appropriate passages from the Bible to make his case. It must be remembered that there was no "New Testament” in the hands of the Believers until about three-hundred (300) A.D. There were some letters and documents that were circulated within the believing communities. However, the dominate source of Scriptures available was the Old Testament. Therefore, to prove his point by Scripture was to quote the only available Scripture. These Scriptures might not have been necessary to prove his point to a group of Gentiles. Still, proving his case and point to a Jewish audience required more than adequate knowledge of the Hebrew Text. The following is an outline of the author’s sermon and polemic in the remainder of this chapter.

1. Messiah: Rightful King and Heir to the Throne;

To establish Messiah’s rightful place as heir the Author quotes appropriate, Messianic, scriptural reference.

Psalms chapter two established the enthronement rights of the Son. The terminology of this Psalm is covenantal, establishing Messiah’s right to the throne and inheritance. God has made His decree, He will keep it. When He swore to Abraham, God could swear by no greater so He swore by Himself. Which angel was so high in place or position that God called him his Son? Lucifer, who was the highest of the fallen angels was called “son of the morning” but never “the Son of God.” Obviously this Psalm is a prophecy of the birth of Christ. The promise of this prophecy is spoken of in the Acts of the Apostles to the forefathers; God fulfilled His promise of bringing Messiah. The events of Psalms are a decree within time, not the timeless eternity before Christ was manifest upon the earth to redeem humanity. Psalms two is cited here to identify Jesus as Messiah, Son of God. The imagery here causes us to remember the words of Jacob concerning his firstborn son, Ruben, in his prophecy of the end times, or the "days to come” (Ge.49:1-3). Ruben was the first-born and first-fruits of Jacob’s might, pre-eminent in pride and pre-eminent in power.

2 Samuel 7 is the covenantal promise God made to David. The Davidic Covenant furthered the covenant mentioned in Psalms chapter two. The dynasty of David’s Son, Jesus, would last forever.

Psalms 97:7 and Deuteronomy 32:43 recognize Messiah as the universal King and the Sovereign of the universe. As the highest in rank and order, Messiah is to be the object of worship of man and angel. The Books of Daniel and Revelation record angelic worship of Messiah in unity of man with the angels.

The title “First-born” is a term of tribute. The term first-born can be used with both positive and negative connotations. Those who are the first-born of the poor are the poorest of all (Is.14:30). Those who are the first-born of death are those who have suffered a violent and horrible death. (Job 18:13). The son of Joseph, Ephraim, is called the “first-born of God.” It was given as a testimonial to his character (Je.31:9). The term First-born, in reference to Messiah, means that He is the authority over all of God’s creation.

Those who were the first-born in the Old Testament were:

a. The Family Priest;

b. Received a double portion;

c. Held the authority over the rest of the family such as the Patriarchs;

d. Consecrated to the LORD.

The blessings, duties and responsibilities of the first-born, should have been passed to Jacob’s “first-born” son, Ruben; however, he was disinherited because he slept with his father’s concubine. Simeon and Levi were disinherited for their crimes against the Shechemites. This caused Judah to receive the birthright. In the right of the “first-born,” Judah would receive the praise of his brothers as well as be the authority over them (Ge.chp.49). However, there is no mention of Judah receiving a double portion of the family inheritance as was customary. Joseph’s sons received an inheritance being adopted sons and Joseph was also disinherited (Ge.chp.48).

2. Messiah: The Eternal King;

In Psalms 104:4, we see that the spirits or angels were created to be servants to the King. As His servants, they do His bidding, carrying His messages, and carrying out His commands.

The Hebrew text in which this passage was derived from says, "He makes the winds his messengers and flames of fire His servants.” However, it is possible within Hebrew grammar to reverse the subject and predicate. Here the author does exactly that.

Wind is a symbol of power and fire is a symbol of judgment. Like wind, the angels remain primarily unseen. Fire is a picture of judgment and we see angels executing the decreed judgments of God from time to time. One such case was when David numbered Israel against God commands. The angel executed judgment on Israel because of David’s sin (1Ch.chp.21). Likewise, we see that when an angelic host is made manifest to human eyes, they usually appear as beings of light. The fact that fire and light are synonymous is of great relevance. Nevertheless, Christ’s Glory is greater than that of the angels.

In Psalms 45:6-8, we have the Anointing and Coronation of Messiah. The Throne of God is eternal and God has Anointed Messiah with the oil of gladness above His fellows or brothers. As heirs with Christ, we are to be governed by our older brother (Ro.8:14-17). This picture is more fully developed in the Book of Revelation. The dominate theme of the Book of Revelation is the Coronation and Wedding ceremonies of the Messiah. He

will rule, not just as our brother but as our King. Upon Coronation, the Messiah, like David, destroys all the enemies of God. The term "brothers” is also a reference those of the audience that our Author is addressing, the Jews. It is also a reference to those who share in His circumstance. All the language of the Author’s quote from Psalms is in the kingly metaphor. He is Anointed, He has a scepter, and He rules his fellows or brothers. Therefore, this Psalm establishes the Kingly Authority of Messiah. The use of the term “scepter” is a symbol of His authority. His scepter is one of righteousness indicating the type of Kingdom He would rule.

The spices mentioned in verse eight of Psalms chapter forty-five (45) are a part of the Sacred Anointing Oil used to Anoint the Kings, Priests, Prophets, and Lepers. Because of His fragrance, the virgins love Him (Song 1:3).

This Psalm informs us of five points concerning the Rule of Messiah:

a. The Decreed right of Messiah to Rule;

b. The Exalted Status of Messiah;

c. The Type of Government He will Rule;

d. His Disposition as Ruler;

e. His Sovereignty as Ruler.

Often times Christ is seen as a somber sad faced individual. Multitudes of passages paint a picture of Christ in gladness and joy. He was anointed with the “...oil of gladness.” Likewise, He endured the shame of the Cross for the "...joy that was set before Him" (He.12:2). His joy was bound up in His obedience to His Father and the redemption He was bringing to humanity.

His throne and rule is one of righteousness. He will say to the "antinomian” (workers of iniquity) to depart from me. Messiah will later be compared to Melchizedek. Melchizedek is not a name, as we will discus later, it is a title. The meaning of that title is “King of Righteousness.” From a youth, He loved righteousness. In His righteousness, we see obedience and loyalty to God the Father. He did not act until the Spirit told Him to do so. Even when He was “...led into the wilderness to be tempted of the adversary,” He obeyed. His obedience to the Will and Word of God is irreproachable. Job’s redeemer also feared God and chased away evil (Job 1:1).

Psalms 102:26-28 tells us that while everything and everyone else will perish, Messiah is eternal, outlasting His creation. While all of creation is subject to change, Messiah is immutable. In chapter thirteen, verse eight Messiah is described as the changeless one. The heavens and the earth will undergo a renewal. Man will be changed and this corruption will put on incorruption (1Co.chp.15.) Scientists tell us everyday that the earth is wearing out. They are only echoing the Psalmist. However, creation will remain true to its nature until Christ withdraws His Word.

3. The Rank and Authority of Messiah;

Psalms 110:1 has a threefold implementation of the number seven. Because of the implementation of the threefold use of seven this Psalm is considered Prophetic. Scholars have noted that this is the number of the oath or covenant.

Again, Christ is given the greatest place possible. He is seated at the right hand of God. The hand is typical of Salvation. The right hand is the hand of direct intervention. God, through Christ, has directly intervened in the affairs of man to provide redemption for those who will accept it.

The Author will return to the passages later and make a comparison between Christ and Melchizedek.

D. Hebrews 1:14

In the above verses, we saw that the angels were subordinate to Messiah. Here the Author will define the angelic host and their functions within the realm of God. In verse 14, we find out the angelic occupation. What are angels? Are they not ministering spirits? As ministering spirits, they are sent to minister to and on behalf of those who are the heirs of Salvation. It was an angel who told Cornelius where to find the "Good News.” However, the angel did not bring the Gospel to Cornelius or his family. The occupation of preaching the Gospel is a human affair.

The occupation of angels is that of ministering spirits that are sent to minister to the heirs of Salvation. Christ was not sent to minister to the heirs of Salvation, He was sent to redeem them. No angel was qualified to take the sin of man. It was Christ alone who was able to pay the penalty for the sins of humanity.

The second Book of Kings notes the angelic ministry to Elisha. Elisha prays that the eyes of his enemy will be blinded and the angelic host blind them until Elisha prays for their sight to return (2Ki 6:8-23). Angels brought food to Elijah after he

had slain the prophets of Baal. They ministered to Christ and brought messages to many of the Prophets. Daniel portrays them as warring in the heavens on the behalf of humanity.

The angelic hierarchy and occupations have filled volumes. Christianity has yet to understand and take advantage of their attendance. They are sent for our welfare.

The use of the word “heirs” indicates our legal right to the provision of Salvation by God. Furthermore, we are entitled to all the benefits that Salvation was to provide. Just as Christ is above the angels in rank and authority, so are those who accept their position Ain Christ.” The Author’s use of the term, Aministering spirits” suggests their subservience to the "heirs” of Salvation. Therefore, we should avail them of their knowledge and potency just as Elisha, Elijah, and Christ did. This is their occupation. As one scholar pointed out, angels are not mere spectators. They are an active essential part of Gods plan and creation.

IV. WARNING AGAINST DRIFTING AWAY

This section opens much like Deuteronomy chapter six verse four. “Hear, O Israel;” Listen, Israel to the Word of God. Here the words might sound like; Christians listen to the Word of God. However, we are also reminded of the words of James. "Be not a hearer only but a doer of the Word of God.”

A. Hebrews 2:1-4

This section is actually a continuation of the previous chapter. The word “therefore” naturally connects this section with the previous chapter and verses. In fact, this section is the conclusion of the first chapter. Since Messiah is superior to Prophets and Angels, we should pay more careful attention to His words.

The Author begins to more fully develop his thoughts on the excellence of Christ. As we have mentioned above, there are five warnings in the Book of Hebrews. The First warning is against the danger of neglect. It would benefit us to learn our lesson from the Book of Hebrews. This book was not written specifically to us, as Gentiles, but nevertheless, we can benefit from reading it studiously. We, just as they, need to pay closer attention to the Word of God.

The Author uses reason as a means of conveying his polemic. Here, the Author uses a Rabbinic Hermeneutic called “Qal vachomer.” This means the “light and heavy of the text.” He weighs the shortcoming against the consequence. The New Testament sets the contrast against the Old. The Old Testament demanded various punishments for certain sins. However, the New Testament demands eternal damnation for those who will reject Christ. While this letter is sent to

Hebrews, it is a fitting message to Gentiles as well. The Word given by the Angelic messengers was legally binding. Since this is true of the creature, it must be more binding of the Creator. The Author weighs one passage against one another to verify His argument.

In the context of what the Author intended, he was in reference to the message of Christ and the truths that He conveyed. The neglect of God’s Word will cause wandering. As we have mentioned, James lets us know that we must not be hears only. If we are faithful to be involved in the things we know to do, we will always be alert to their instruction.

The use of the term “slip” or “drift” depending on the translation, means to let something slide or slip. We must hold on to the things we have heard and not allow them to slip. The holding is an activity of the mind. We must mentally rehearse them repeatedly so we do not forget what we have heard. The most accurate interpretation of this thought here requires guarding ourselves against letting thoughts slip in that would cause us to defect from the faith. The Greek language contains the idea of liquid leaking out of vessels filled with fluid. We are reminded of the parable of wineskins (Lk.5:38). New wine must be placed in new wineskins. The Message of Messiah will naturally produce a new Believer. However, if we are not careful to be actively involved in the truth of His words, we will let the wine leak out. Likewise, we are reminded of the parable of the virgins. There were those who were not mindful of their circumstances and they ran out of oil. We must defend ourselves against complacency, lethargy and neglect.

Growth in God requires forward motion. If we are not growing we are drifting.

Messiah is not just another Messenger, Prophet or Angel. There are three reasons given why His Word is true:

1. The Word was delivered personally by Jesus;

2. The Word was accurately passed on by those who heard it from Jesus;

3. God was stamping His approval on the Word with gifts through the Holy Spirit, signs, wonders, and miracles.

B. Pneumatology of Hebrews

Here in verse four the Author begins his pneumatology. Unlike Paul, the Author of Hebrews sheds a different light on the role of the Holy Spirit in the life of the Believer. Pauline Pneumatology is highly developed. However, scholars have

noted that his pneumatology is very much in line with the pneumatology of First Century Judaism. In brief, Pauline Pneumatology is as follows.

The Presence of the Holy Spirit within the Believer produced two basic results:

1. The first was ethical behavior;

2. The second was inspirational.

The Author of Hebrews views the Holy Spirit in an entirely different way. However, this does not negate Pauline Pneumatology. The Holy Spirit is mentioned seven times in the Book of Hebrews. The first mention, here in verse four, demonstrates Him as a Miracle Worker. This fits the First Century perspective very well.

The Holy Spirit conveyed two basic images:

1. The first was miracle working power;

2. The second was the Presence of God.

Here we have both of those demonstrations. However, the pneumatology of Hebrews is far more intricate than what we see in this passage. In basic summary, the pneumatology of Hebrews is that of the one who ratifies the message of Messiah. He confirms the Word of Christ, His Disciples and the Prophets by miraculous signs. In the Book of Hebrews the Spirit is likewise the source of revelation and enlightenment.

C. Hebrews 2:5

So great is Christ that this world and the "world to come” are subjected to His rulership. The Rabbinic scholars differentiated between the "present age or world” and the “world to come.” The World to Come is somewhat parallel with the Christian concept of Heaven. Likewise, it contains all the imagery of the Garden and Paradise. However, the difference is that the Christian concept of Heaven is often an ethereal existence in some spiritual nonmaterial place. The true Biblical view of the afterlife is that of the World to Come. There are a multitude of Biblical passages that refer to the coming New Heavens and Earth. The Book of Revelation is very clear that once we have concluded our Heavenly business, we will return to the renewed earth. However, the point being made here is that no angel will rule over humanity in either period. The Ruler and King of both worlds is and will be Messiah.

D. Hebrews 2:6-9

"What is man that you are mindful of him and the son of man that you visited Him?" This is a quote from Psalms chapter eight. The Hebrew text reads, "what is man that he permeates your thinking? You made Him a little lower than or just under God.” Many translations read “...man was created a little lower than the angels.” However, the text of Psalms eight literally reads man was made a "little lower than God." This establishes the order of the created host. The Hebrew word translated “angels” is “Elohim.” The word “Elohim” is a clear reference to God, and is translated as such over 2,300 times (see Psalm 8:5). The Pauline Epistles confirm this order when talking about our place and position in Christ. Angels are subservient to the heirs of Salvation. This could never be the case if the angels were higher in rank than man or Messiah. Man is above the angels and Messiah is above man. God is above them all. The literal translation of this Psalm is, "man is just under God.” The context of the argument of Hebrews is the superiority of Christ to the angels. Therefore, the Author quotes from Psalms showing the superiority of Christ to angels and yet, He is subordinate to God the Father.

Adam was to be God’s authority in the earth. He failed his Godly occupation and sin came on all humanity because of his disobedience. Through the efforts of Messiah, humanity was again restored to fellowship and liberated from bondage to the adversary. Therefore, the present era and the "world to come” are rightfully Christ’s to rule. Those who accept His sacrifice and join Him in faith will also reign with Him (Ro.5:17). The imagery of verses seven through nine is again the coronation of Messiah. As we have stated earlier, the Book of Revelation is set against this backdrop. Messiah will be crowned with glory and honor. Verse eight calls to mind the similes of Genesis 1:28 and 3:15. Messiah fulfilled the neglected responsibility of Adam in subjugating the earth. In His contention with the adversary, Messiah would be struck in the heel; however, He would crush the head of the serpent. By crushing the head of the serpent, Messiah placed all things under his feet.

Where is the victory of death? Death could not hold Christ. Death was the prescribed punishment for sin. Yet, Christ was the sinless eternal sacrifice. Therefore, death had no right or power to hold Him. Why did He taste death? He tasted death so that we would not have to. Now, death has no dominion over those who are in Christ. Does this mean that we will never die? In order for death to be victorious over its victim, it must be able to hold it. Death’s occupation now is to escort us to the "world to come.” Because of the victory of Christ, it is powerless to do any more than that. The phrase “taste death” is a rabbinic phrase. Jesus uses this phrase in Matthew 16:28. That someone ”tastes” death means that the experience the temporary hostility of death. The taste of death is the result of sin. Therefore, those who have accepted the propitiatory work of Christ will only feel

the temporary effects of death. Death will not be able to hold them and as a result, loose the victory. Tasting death for every man is something impossible for angels. Angels do not die (Lk.20:36). Therefore, an angel could not serve as a sacrifice for the sins of humanity. Angels, such as the fallen host, can be punished. This was the cause for the origin of hell. However, it has been enlarged to accommodate sinful man (Mt.25:41; Is 5:14).

E. Hebrews 2:10

It was suitable to Divine wisdom, justice, and to the program of grace to offer Jesus as a sacrifice in order to bring to the Father many sons. Jesus’ death brought about a harvest of souls. Without suffering, He could not have died, without dying; He could not have made atonement for sin. Christ could not have been made complete or brought a complete end the work He was supposed to do without His sufferings and death. It is obvious that He did not go to all this trouble for angels. His passion and death were to redeem humanity. As a High Priest, He was not estranged from the conditions that we face in our humanity. It is easy to label Messiah as "God” and therefore alienate Him from our suffering. However, He clothed Himself in humanity to identify with our suffering and human experiences. Therefore, we are left without excuse. He lived an exemplary life animated and motivated by the Spirit of God. We have been endued with the same Spirit (Ro.8:9-11).

Here in verse ten (Messiah is described as the "Author” of Salvation. Other translations render the Greek “Archegos” as Ruler, Captain and Pioneer. However, the basis for this word is “Arche.” We see this word combined with the word angel, Aarchangel,” and understand that it means the “highest angel.” “Arche” is symbolic of the highest authority and power. This is the power possessed by magistrates and rulers. Therefore, His is the Ruler of Salvation. His very name means "Salvation.” He is the source of Salvation and through His creation He had produced many sons and daughters. The plan of Salvation originated before the fall of humanity. God foreknew the earths end from the beginning. Before the foundations of the earth a Lamb was slain for the sins of humanity. The continued plan was culminated in the suffering, death and resurrection of Messiah. He perfected or accomplished the goal of Salvation. The Greek word “telios” is used to describe the goal of Salvation being accomplished. That goal was not the Salvation of a race or nation. The goal of Salvation was to redeem all humanity from the bondage of sin and the adversary. As our High Priest, He made atonement for our sins once and for all.

F. Hebrews 2:11

Here the mystical union of the Believer is described. How can this union be fully described? The Greek word for “sanctify” used here is “hagiazo” from the root “hagios.” There are two things to be noted here:

a. The concept of Holiness;

There is no direct translation for Holiness to any other language from its Hebrew original. To be “Holy” in Hebrew mind frame means to be a Covenant Keeper. To violate the Covenant means to be unholy. Therefore, God went to great lengths in the Old Testament to establish a system of covenantal renewal. This was the infrastructure of the Levitical System. When man breeched, his Covenant with God, he was restored him through the sacrificial system. The “Holy Spirit” was the source of Covenant keeping. Through the agent and Power of the Holy Spirit, New Covenant Believers were empowered to keep the Covenant. This was the perfection of the plan of Salvation.

b. “Hagios”;

The origin of the Greek word “hagios” and all its derivatives comes from the Hebrew word “chag.” The use of a good Bible Concordance will verify this point. The meaning and definition of the Hebrew word “chag” is a feast, festival or a festival sacrifice. This brings to mind several points. However, we will confine our remarks to only two observations:

1) Saints;

The Greek word, “hagios,” is most often translated as the word “Saint” in the New Testament. Its intention is that those who are Saints are festival keepers or those who attend the Feasts of the Lord (Le.chp.23). We must interject here that the Feasts described in Leviticus chapter twenty-three (23) are not “Jewish Feasts.” They are “The Feasts of the Lord.” In those Feasts are manifold pictures of Messiah. The Children of Israel were commanded to appear before the Lord three times a year. The Feasts that they were to appear before the Lord at were the Feast of Unleavened Bread, The Feast of Pentecost and the Feast of Tabernacles. Each is symbolic in the life of the Believer. Unleavened Bread and the Passover season is indicative of the New-Birth. Pentecost is picturesque of total commitment and Tabernacles it pictorial of Maturity.

2) Festival sacrifice;

In our second observation, we point out that the Hebrew word “chag” can also be a Festival Sacrifice. This also brings forth a multitude of imagery that we cannot cover in-depth at this point. Christ died on Passover becoming the Passover Lamb. Herein He is a Festival Sacrifice. However, under the Levitical System, when the one offering the sacrifice came to the door of the Tabernacle he must lay his hands on the sacrificial victim. He identified himself with the animal and they became as one. In essence, he was saying this innocent animal is going to die in my place. There was and identification with the animal. The animal and the one who offered it were one. However, the sin of the one who offered it was transferred to the sacral animal and the guilty went free. Here is the illustration that the Author of Hebrews is trying to communicate. We have been identified and unified with Christ. We should have died but He died in our place. God placed our sins upon the sinless innocent Christ and we went free. Because the Sacrifice and the on who offered it became one, we are brothers in Christ. As a result, Christ is the firstborn of many brothers.

Having become partakers of the nature of His Son, Christ becomes the firstborn among many brothers. Christ, our Great High Priest and Advocate, presents us sinless before the Lord. Through Him, we have been restored to fellowship with God and we can come boldly before the throne of Grace. Likewise, Paul’s Letter to the Ephesians declares that God is demonstrating our righteousness and His excellent wisdom to the underworld (Ep.3:9-11).

G. Hebrews 2:14-15

Because of Christ’s conquest of death and hell, deliverance has come for the righteous souls delivering them from captivity (Ep.4:7). By Christ’s completed works in His life and His death on the cross, He destroyed the enemy’s hold on death.

In the Gospel of Luke, Jesus proclaims the Year of Jubilee. We are not certain if it was the actual year of Jubilee or not. However, He presents to His hearers the great Messianic occupation. How many even to this day are held captive by the fear of death? What will deliver us from the fear of death? The hope of eternal life! The New Testament furthers the theology of the afterlife. Paul’s words in His Letter to the Corinthians says, “That if this life is the only hope we have we are miserable” (1Co 15:19). The angel of death was stayed by the blood of the Passover Lamb. The imagery of the Passover sacrifice continues from verse eleven (11). There

must have been a great deal of fear on the night of the Passover. Likewise, for those who did not fear God on the night of Passover, death became a prevalent enemy. Now for the Believer, death and the fear that lorded itself over humanity is powerless. Christ recorded that He had taken the keys of death, hell and the grave (Re.1:18). As we have stated above, death is only the vehicle of commuting from one realm of existence to another. This mortality will one day be exchanged for immortality. This is not just a hope it is deaths defeat.

What was the great power of death? The great fear that death produced was judgment. The Covenant of Moses revealed sin. Sin was to be punished. What punishment would God demand for the souls that had not been atoned for? Death lorded fear over humanity never letting the mind rest. Messiah destroyed this fear of death by receiving our judgment for sin upon Himself. This passage calls to mind the imagery of Isaiah chapter 53 where Messiah is punished for our sins.

Even the High Priest feared death. A great deal of preparation was made for the Day of Atonement. Seven to ten days before the Day of Atonement the High Priest entered the Temple to study and practice for the Great day of the Lord. On the single day the High Priest met God "face to face.” However, before the High Priest could enter the Holy of Holies he must make atonement for himself and His family. Every minute detail must be done exactly to God’s expectation. Only after making atonement for Himself and his family could the High Priest make atonement for the people of Israel. The people outside the Temple or Tabernacle listened intently for the sound of the bells that lined the robe of the High Priest. If the bells continued to make noise the Priest was still alive.

H. Hebrews 2:16-18

Sin required a much greater sacrifice than any angel could make. As the promised Seed of both woman and Abraham, the promise of redemption was secured through a sacrifice of eternal worth and value.

This is the first time that the occupation of High Priest is accredited to Messiah in the Book of Hebrews. The occupation of the High Priest was that of an intercessor. Biblical and secular History records the deeds of the High Priesthood. Not all the Priests were compassionate toward their people or faithful to God. This was especially true during New Testament times. The High Priesthood of the New Testament was not legitimate, nor was it as sympathetic. It was an opportunity to swindle money from the people of God. It was marked with corruption and prejudice. That Christ is compared to the High Priest requires that He follow the order of Melchizedek. The legitimate High Priest must be from the tribe of Levi. Christ was from the tribe of Judah.

Because Christ became incarnate, we have a Priest that understands every aspect of our humanity. Because He suffered all that we will ever suffer, He can offer help. The Messianic occupation did not stop with deliverance from the penalty of sin. It continued to the actual assistance of those who suffered at the hands of the tempter. Christ was tempted and overcame. It is often consolation to find out that others have similar faults. However, we need to seek out those who have overcome; such is the case in Messiah. He was tempted just as we were and yet, He did not succumb to the advances of the enemy. Therefore, He can help us learn how to do just as He did. He offers His assistance mercifully and faithfully.

V. MESSIAH GREATER THAN MOSES

In the third chapter of Hebrews Christ is compared to Moses. The similarities are immense. We are called to consider the similarities so that we can see the excellence of Christ.

A. Hebrews 3:1- 6

1. Holy brothers;

The Author uses the Greek word “hagios” again to describe the holiness of the followers of Messiah. Holiness is the inherent character of those who have given their lives to God, in Christ. This is the result of the indwelling Spirit of Christ. Being "In Christ” makes us partakers of the Divine nature and citizenship (2Pe.1:4). Here the Author says that we are also partakers of the heavenly calling. The Author gives an exhortation to his readers to conduct themselves after the manner of their heavenly vocation. Those who had mimicked Christ were called Christians in Acts chapter nine. This was because they understood their heavenly occupation and conducted themselves accordingly. Men and women commit to God because they feel called to do so. However, the heavenly calling implies conducting ourselves after the manner of those in Heaven, such as God. Remembering that this Epistle is to First Century Hebrews, we remember that they were called upon to be a “Holy Nation and Priesthood. Their occupation was to demonstrate Holiness to the degenerate world. It was by their witness of Messiah that the Gentile peoples of the New Testament accepted the propitiatory work of Messiah. Here we have an illustration to pursue in the Jews of the First Century.

2. Apostle and High Priest;

“Consider the Apostle and High Priest of our profession Jesus the Messiah.” The Author makes an appeal to their reasoning. Moreover, he

continues to use his hermeneutic of weighing one thing against another. Notice the titles given to Messiah. He was an Apostle and High Priest. An Apostle is an Emissary or Sent One. Being an Apostle implies a definite and specific mission. The Apostle is sent for a very specific purpose. In the Gospel of John chapter six, Jesus is declared “The Sent One.” This establishes His Messianic occupation of redemption. The first Epistle of John defines the Messianic occupation as destroying the works of the enemy (1Jo.3:8). Here our Heavenly calling and profession is revealed with greater clarity. The destruction of the works of the enemy required an Apostle sent to accomplish the task and a High Priest to mediate for those bound in servitude to the enemy.

Messiah is the centerpiece of everything we believe, faithful in everything God gave Him to do. Therefore, the Author presents His faithfulness. Faithfulness requires being wholly committed to the task at hand. Jesus endured the pain and suffering of the Cross to produce many sons for God. Women giving birth bear a great deal of pain to produce life. Messiah was faithful in and through the torments of death and the Cross. Therefore, His faithfulness is exemplary.

3. Greater than Moses;

Moses was the greatest Prophet of the Hebrew Scriptures. He was not just a Lawgiver. He was also an Emancipator and Intercessor. He is a prototype of Christ himself. In the Book of Deuteronomy, Moses prophesies of the Messianic Prophet who would come after him (De.18:15-19). The Rabbis looked forward to the day when the “Second Moses” would arise. Like Moses, Messiah explained God’s expectations. In rabbinic literature, Moses is pictured as the first savior. Moses performed miracles to liberate the Children of Israel from Egyptian bondage. Rabbinic literature looked forward to the “Last Savior” who would do as Moses had done. Jesus demonstrated the miracle working power of God to liberate all of humanity from the oppressive torments of the enemy. The Messiah would also perform supra-historical miracles. Jesus did exactly that. He brought Salvation for those in history past, present and future. Therefore, He performed supra-historical miracles. Moses fed the Children of Israel with the Bread of Heaven. Jesus was/is the “Bread of Heaven.” However, Messiah demonstrated the same supernatural ability by feeding the multitude. Moses produced water from the Rock. Messiah was that Rock. Nevertheless, Messiah offered the woman at the well the “living water.” Moses was from the tribe of Levi and naturally ascended to the office of the Priesthood. He taught the people of heavenly things and gave them the “Law of God.” Fifteen times in the Book of Hebrews Messiah is referred to

as a High Priest. Throughout His ministry He taught the people the principles of God.

4. The house and its builder;

Moses was faithful in his house. Messiah was/is the builder of the house. The earth is often referred to as a house. Messiah was/is the builder of the house. Moses lived in the house that Messiah built. However, the Children of Israel were referred to as a "House.” Moses was faithful in his house. Christ was faithful over His house. We are that house. Messiah is greater than Moses because Moses was a servant. Messiah was not the servant, He was the Son. The Son is greater than the servant.

B. Hebrews 3:7-11: Second Warning: Danger of Unbelief

1. The voice of the Spirit;

Here the Holy Spirit makes His second appearance in the Book of Hebrews. His Voice speaks to us today. The key word here is "today." The Voice of the Spirit is Messiah. In the Garden the Voice of God appeared to Adam and Eve. Over and over throughout Scripture the Voice of God speaks or appears to man. These are pre-incarnate appearances of Messiah. Here, the Spirit calls to remembrance the stubbornness and rebellion of the generation that died in the wilderness. Even though they watched God work for over forty years, the Hebrew’s ancestors refused to let God do things His way. They continually provoked God. Sin produces continuity for further sin. Habitual sin brings about rebellion. Rebellion produces a hard heart. The term “hard heart” is figurative of those who refuse to listen to and obey the voice of God.

2. Peace and rebellion;

For those who walk in rebellion there is no peace. This is because there is no faith in God. Faith in God naturally produces peace. Peace of mind brings mental rest. The heart can be permeated with peace when it is filled with confidence in God. This is one of the most outstanding definitions of faith. Simply defined, faith is confidence in God. The generation that died in the wilderness saw miracle after miracle however, they had no confidence in God. The First Century generation is warned against following the example of the rebellious generation of the Exodus.

In the Book of Exodus, the children of Israel have been delivered from the tyranny of the Egyptian Pharaoh through the slaughter of the Paschal

Lamb, which is also a picture of Jesus. They have crossed the Red Sea and have been once and for all, delivered from any possible attempt by Pharaoh’s schemes. He was drowned in the sea with his mighty army. In Exodus chapter seventeen, they have come to camp at Rephidim, where here is no water for the people to drink (Ex.17:2). The Biblical text says that the people began to chide Moses. The word “chide” means that they brought “suit against” him. It was as if there was court assembled to bring charges against Moses. The charges were that they have no water to drink for themselves and their animals. The meaning of this text goes deeper that the superficial meaning. Water is the source of all life. Without water a man will die. There complaint was that they did not have life; not just to be alive, but to have real God-life.

God’s instruction to Moses was assemble all the Elders and to take his rod, the rod that he used to cross the sea and bring the plagues upon Egypt. This rod was the rod of judgment. Moses was to stand before the people. God told Moses that He would stand before him upon the Rock of Horeb. Moses was then commanded to smite the Rock. This was the “Rod of Judgment” punishing the Rock for the sins of Israel. Rather than punish the rebellious generation for their murmuring God punished Himself.

The name of the place was called Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD. These Hebrew words literally say that the name of the place is "where the Children of Israel brought God to trial.” While they should have been destroyed for the very thought of putting God on trial, God punishes Himself in love for His chosen people. God is not willing that any should perish but that all should come to repentance.

The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance (2Pe.3:9).

Therefore, the Author of Hebrews makes an appeal to the First Century generation by drawing a comparison between the rebellious generation and their present circumstances.

C. Hebrews 3:11

The rebellious generation was not able to obtain rest because of their behavior and hardened hearts. God fully intends for His people to have rest and peace but often we cause the strife and hardships that comes our way. God does have a promised land that has all the provision and rest we need.

In Hebrew the word rest is associated with peace. The Hebrew word for peace is shalom. The word “shalom” is full of meaning. It also means to be complete, whole and lacking nothing. The rebellious generation were lacking in this quality because of their murmuring.

D. Hebrews 3:12

A warning is being issued to the readers about the danger of falling away from the faith. We need to heed this warning, also. He could be our God but we fall short of His rest and blessing. Note that the Hebrew people were not warned about falling away from God Himself. It is unbelief that causes us to fall away from a Living God. Our falling away usually comes little by little, day by day, and here a little there a little.

The Greek word for unbelief is “apistis” meaning “no faith.” As we have stated above, the rebellious generation placed no confidence or faith in God even though He had performed mighty miracles on their behalf. The word “heart” is the Greek word “kardia.” It is indicative of the human soul. The soul (heart) is described as being deceitfully wicked in the writings of Jeremiah (Je.17:9). The soul is the source of man’s actions. Here the Author suggests that there is a soul or heart of unbelief. Abraham was persuaded to faith by continually hearing what God had planned for His life. Likewise, the soul can be persuaded to distrust God through continual evil suggestions.

E. Hebrews 3:13-19

1. Comfort one another;

We are given the answer to doubt and unbelief. If we will remain faithful to each other we will exhort one another to press in and on. Trust God and believe in His Word. "You who are strong restore the weak" (Ga.6:1). We are to exhort or encourage one another daily to keep on keeping on so our hearts will not be hardened. Remember that the spirit is willing, but the flesh is weak. The flesh is the degenerate soul. That means that there is a part of the soul that remains untransformed. Paul’s resolve of this dilemma is the whole transformation of the soul (Ro.12:1-3).

2. Partakers;

The word “partakers” is in the Greek, "metochi". In Luke 5:7, it is translated as partners. In Hebrews 3:1, it is "...partakers of a heavenly calling." It

indicates the calling of all true Believers in this age who have become sons. Being a son and partaker requires faithfulness and perseverance.

3. Learning from the past;

Here is an exhortation for First Century Jews to profit by the rebellious generation’s failure. The word “sinned” has a peculiar and terrible meaning. There are acts of willful and rebellious sins which the effects go on and on. The rebellious generation of Israel came so close to entering the Promised Land; but had to die in the wilderness because of their unbelief. This generation would not receive the promises of God because of the sin of unbelief.

4. Destructive power of unbelief;

Unbelief is an attitude of the soul; it is the source of disobedience. Unbelief is not the inability to understand, but unwillingness to trust. Trusting God puts everything in God’s hands. Unbelief is the attitude of neglect or distrust of God. Here, we are reminded of the words of the Psalmist in the ninety-fifth chapter (Ps.chp.95). The Psalmist exhorts his audience to sing praises to God and not be like the rebellious generation who died in the wilderness and were forbade the peaceful rest of God.

VI. A SABBATH-REST FOR THE PEOPLE OF GOD

A. Hebrews 4:1-2

1. The rest of God;

Therefore, we should greatly respect God who can permit peace or bring torment. God’s original covenant of rest remains unchanged and is still valid. During the wilderness trek, a cloud and a pillar of fire protected the Children of Israel. As long as they were within the boundaries of the camp, they were protected from the dangerous elements that were outside the camp. Those who violated the principles of God were cut off or cast out of the camp. Outside of the camps boundaries there were creatures such as snakes and scorpions (De.8:14-16).

There was little or no water and an abundance of other wild creatures. Therefore, the camp was a picture of the environment of God. The hand of God protected those within the camp. Here was their rest. They had to do little other that learn of God and obey His voice, much like Adam in the garden. The provision of God was more than abundant. Yet, there were

those who murmured and complained because it was not the way that it was in Egypt. They talked of the food and vegetables that they ate. However, the thing that seems to have escaped their memories was the cruelty of their taskmasters and slavery. There was no rest in Egypt. They must have seen the requests of God at Sinai as ways to please God. Their view must have been very legalistic.

2. Legalism vs. faith;

The legalism of some of Jews throughout the ages has forbid them from experiencing the rest of God. A rest remains available for those who will mix their activities with faith. They had heard the gospel. It seems impossible that the Gospel can be found in the Mosaic Covenant. However, the Author knew that the precedent of Salvation was not by works. Actually, he contends for faith over works just as Paul had done in his writings. Faith will naturally produce rest because it trusts God.

The lesson for Christian Believers is no different today. We can ridicule the legalistic sects of Judaism as if they were the only ones who have experienced these weaknesses. However, the truth remains that Christianity vacillates between antinomian grace and its own legalistic approach to the Scriptures. The Mosaic System was never intended to be a legalistic approach to God. The Author of Hebrews makes this fact clear. The Word of God in both the Old and New Testament must be mixed with faith. When the word is mixed with faith, we will have rest for our souls. Likewise, we must remember at the time of the writing of Hebrews that there was no ANew Testament,” at least not in written form. The Hebrew people were experiencing the "New Covenant” God had made with Messiah afresh.

The idea of mixing things together means to blend by mixing. The Gospel does not profit unless it is properly mixed and blended together with faith.

B. Hebrews 4:3-4

1. God’s faith;

Here the Author draws another parallel against the Sabbath. It was on the Sabbath day that God rested. He has rested since that day. Man was never created for the Sabbath. The Sabbath was created for man. To this very day, most cultures have one day out of seven to rest. The Sabbatical idea was initiated by the Bible through the Word of God. The faith of God gives Him the opportunity to rest. He has been able to rest since the creation of

the universe because He has faith in the works of His hands. All things are upheld by the words of His power. His power flowed out of His mouth and remains operative to this very day. Our occupation, as Believers, is to place our confidence in God. As we place our confidence in God, we will find the needed rest for our souls. In the words of Christ, what man can add height to himself by worry? Adam tried the legalistic approach to Salvation by covering himself with fig leaves and it failed. He was a living example to all men that works were insufficient. God’s grace covered and made atonement for Adam’s sin.

The Mosaic System was identical. It was a means whereby God could restore covenantal fellowship with those who had violated the standard of righteousness that was laid out in the Covenant. However, the general populace of Israelites had to do little more than accept that the High Priest had adequately done his job. Each Israelite was required to bring appropriate offerings. The Mosaic Covenant is replete with examples of mechanical obedience being insufficient. Again, faith must be mixed with God’s Word and obedience.

2. The Torah;

The most appropriate translation of the Hebrew word "Torah,” is not "Law.” The most appropriate translation of "Torah” is "principle, teaching or instruction.” The Greeks had no better word than “Nomos” to translate the Hebrew word “Torah.” “Nomos” does mean “Law.” The Rabbis tried to protect men from sin by building "fences” around the Torah. This practice was not condemned by Christ unless it negated the intent of the principles God intended to convey. This was the case with the Sabbath. The Scriptures defined certain activities that were forbidden. However, the Rabbis built so many “fences” around that Sabbath that it became more work to abstain from the rabbinic "fences” than to naturally observe the Sabbath. There was no enjoyment in the Day of Rest because the common people feared violating the “fences” of the Rabbis.

C. Hebrews 4:5-8

1. The coming rest;

The rest mentioned in these verses is more than Sabbath observance. This can be clearly seen as a result of the narrative. There were those who thought that the above-mentioned passage concerning the Second Moses applied to Joshua. Here the Author negates this theory. Joshua did not cause the people to enter into the promised rest, nor did any of his

successors. During the reign of Solomon, the Children of Israel experienced the greatest time of peace and prosperity. However, Solomon as great of a King as he was, demanded high taxation. Therefore, no King or leader of ancient Israel produced the promised season of rest. The promised rest looked forward to another time. This rest is not just the current reign of Messiah. It looks foreword to the time when all the enemies of Messiah and humanity will be placed under the feet of Messiah and we will have eternal rest. There is an eternal rest that we will someday enter in to. For Believers, there is an eternal rest in heaven (Jn.14:1-3, Heb.11:10, 16). Entering this final rest means ceasing from the labors, trials, and sufferings common to our physical lives.

D. Hebrews 4:9-11

1. The Sabbatical system;

The Sabbatical system, as established in the Mosaic Covenant, was never fully observed. It was for this reason that the Children were carried away captive. They did not allow the land to rest in the Seventh Year. However, Christians often fail to see the picture of the Sabbath that God intended for both the Jew and Christian to see. The Sabbath was a picture of living in the restful Presence of God. Adam was created on the eve of the Sabbath. This was because God intended humanity to continually experience the Sabbatical peace and rest that God Himself had entered into upon completion of His creation.

The Greek word “Sabbatismos” is often translated in various ways. Nevertheless, its true meaning is “Sabbath Keeping.” However, we must keep in mind to which this Letter was being written. It was written to Jews who had put their faith in Messiah.

According to the Rabbis the world to come will be like the Sabbath. Scholars have noted the following observation concerning the Sabbath and the Aworld to come.”

a. Nature of the "world to come”;

The world to come will be the cessation of wearisome toil. We will experience the rest of God just as He did after the work of creation.

b. The world to come will be like the Sabbath;

This remains a mystery to many Christians. How can the "World to Come” be like the Sabbath? A full study of the Sabbath will reveal that it was to be an “island of time” where we are separated from the mundane tasks of daily life. The speech and activities of the Sabbath were to be Heavenly. What had caused fear, anxiety and dread during the week was verboten on the Sabbath. This was not to be legalistic as we mentioned above. It was to be picturesque of the world to come.

c. The Sabbath here should be like the "world to come.”

Our remarks above fit here as well. The Sabbath is an illustrative type. During the Sabbath we are role-playing, practicing or rehearsing for the world to come. One scholar pointed out that we should be involved in the same employments, joys, and communion with God on the Sabbath as we will experience during the world to come.

2. Laboring to enter rest;

“Therefore, let us labor to enter that rest.” The idea of laboring to rest seems foreign to us. However, there are those occasions where we must make ourselves rest rather the being preoccupied with service. This was the case with Martha and Mary. (Lk.10:38-41). Mary had chosen the restful Presence of the Lord while Martha supposed that service was the key to winning the Lord’s favor. We must interject here that we must find a happy balance between labor and rest. Rest and labor both have their appropriate seasons.

E. Hebrews 4:12

God deals with us not by mere influences or through human thinking, but through His Word, written or preached. It is an amazing statement when we read that the Word is living. The word “powerful” in Greek is ”ergon”. “Ergon” is better translated “the Word is at work.” The Word of God is accomplishing its appointed task and purpose. The Word of the Lord will not return to Him in void (Is.55.11).

The Word is “...sharper than any two-edged sword." The double edged sword was a formidable weapon used for close fighting. However, the weapons of our warfare are not carnal. Nothing that men can manufacture could be as sharp as the Word of God.

The Word brings about a “...dividing of soul and spirit." The Word of God will separate what is spirit and what is of the soul. The Holy Spirit does not present truth to the soul, to the “reason”, but directly to the human spirit. The Word can separate for us what is life and that which is not.

The Word of God is quick to discern the thoughts and intents of the heart. Just by reading the Word of God, our thoughts are judged. Any thought that does not line up with the Word of God has to be brought under subjection. The Word of God judges our thought. The Word judges our motives.

What is the function of the Word of God? Its design is to determine what is spiritual and what is carnal. Many scholars use this passage to dissect the human being, proving his tricotomy. This is acceptable as long as we understand the intent of the author. The Author is not trying to divide the soul from the spirit. Rather he is trying to unite them in genuine spirituality. The only way this can be done is through discerning what practices originate in mans thinking and differentiating them from those which originate in his human spirit. The Word penetrates the inner most recesses of the soul. Here the Author makes and illustration of the joint and marrow, together, they form the bone. However, the marrow is the life-giving source and inner strength of the bone.

1. Man’s tricotomy;

By understanding the tricotomy of man, we can more fully understand and develop ourselves spiritually. Man is a spirit with a soul who lives in a body.

The distinction between soul and spirit is often difficult. The Hebrew word for spirit is “ruach” and the Hebrew word for soul is “nefesh.” There are times in the Old Testament when the spirit and soul,” are parallel, just as there are also places where “heart” and spirit are parallel. The Hebrew word for heart is “lev” and it is “kardia” in Greek. They are both terms for the soul. By the soul, we are referring to the general attitude and disposition of man known as the mind, will and emotions. The term heart as used in Scripture is generally mistaken for the human spirit because the term heart means the core of man. The root of this thinking comes from the usage of the Hebrew word “lev" which often refers to the human soul. This term can be an all encompassing term for the human soul and spirit. The term “nefesh” is rarely defined and can refer either soul or spirit. Only by the context of its usage in the verse can the true definition of “nefesh” is understood as either soul or spirit. The Rabbis adopted the view that the heart was the seat of the mind, will and emotions. The “Midrash,” a Jewish Commentary, names over sixty (60) emotions of the heart.

The human spirit is the animating principle and the soul is responsible for the reasoning. In the New Testament, there are places where man seems to be regarded as bipartite, made up of body and spirit. Often the soul and spirit are regarded as parallel terms. However, soul and spirit are not always employed interchangeably. The same functions are often ascribed to each because of their joint responsibility for the government of man’s being. The soul can be said to be lost, for example, but this is never said of the human spirit. According to chapter twelve of our text, the spirits of righteous men are made perfect. For the most part ‘spirit’ and 'soul' are not only distinguished, but set in contrast to each other.

The body we presently live in is capable of being influenced by the soul. However, the resurrected body will not be subject to such influences. This redeemed body of the resurrection is described by Paul as a spiritual body completely controlled by the Spirit.

2. The human spirit;

The human spirit works in perfect harmony with the Holy Spirit. All spiritual activities are the result of the human spirit conforming to the Will of the Holy Spirit as it communicates it to the Believer. The following observations are the human spirit imparting to the being of man what it has received from the Holy Spirit.

a. The Spirit imparts life;

The governing principle of the human spirit is the "law of life.” To walk after the Spirit or have the mind of the Spirit is to be genuinely alive. Through the power of the human spirit, we are able to mortify the deeds of the flesh. The deeds and practices of the flesh originate from the old man. According to Book of James the absence of the human spirit leaves the body dead (Ja 2:26). Those who are born again are said to have the “spirit of Christ.” To be “in the Spirit” is the opposite of being “in the flesh.” However, the practice of being spiritual is a personal matter. To be in Christ is to be incorporated into the body of Christ, but to be in the Spirit is a matter of submitting oneself to the Spirit’s control. Not only does the Spirit supply life here and now; its presence guarantees the resurrection to eternal life. The life of the world to come is given to Believers as the gift of God.

b. The Spirit gives freedom;

Men’s bondage is viewed as bondage to sin or bondage to death. In both cases, it is the Spirit who liberates them. It is the Spirit who conveys the power of the risen Lord to the Believer. By this power, they are made free from sin. The human spirit releases them from bondage of the letter of the law, so they can serve in newness of the Spirit. It is the Spirit who imparts the new principle of life in Christ Jesus, which sets them free from the law of sin and death. The Spirit enables Believers, here and now, to realize their privilege as the Lord’s free-born children.

c. The Spirit supplies directive power in the lives of the sons of God.

It is the Spirit that makes us sons. Within the spirit of the Believer, then, is the inherent power of God. As sons of God, we possess God-like qualities and abilities. The Spirit enables Believers to live in the present enjoyment of the glory that is yet to be revealed. The deliverance from bondage, which they have already begun to enjoy in the Spirit, will be consummated in the world to come. Their adoption will be fully realized with the resurrection. When Believers yield to the Spirit, they experience the Spirit of adoption and the glory of full conformity to the image of God’s Son. This was their created purpose; they were foreordained to like Christ.

d. The human spirit in conjunction with the Holy Spirit intercedes for the Believer.

The Spirit within the Believer is aware of every minute detail of our lives. He makes intercession according to the Will of God. He therefore, must be perfectly aware of the Will of God. While the Spirit is within us, He can also be in the Presence of God to state our case.

e. The Spirit is the sanctifying agent in the lives of Believers.

The spirit and flesh are in opposition and wage perpetual warfare with one another. But the spirit is divinely empowered and can put the flesh out of action in those lives, which are yielded to its control. Paul knew his own spiritual life to be a struggle, which would continue so long as he remained in mortal body. This was a struggle in which victory and final glory were assured by his possession of the Spirit within his spirit. The Spirit within us is preparing for our final

glory, reproducing and increasing in us the measure and likeness of Christ.

f. The Spirit is our pledge of the future.

According to Old Testament prophecy, the outpouring of the Spirit of God would be a sign of the approaching Day of the Lord. This prophecy was quoted by Peter when the Spirit came down upon Jesus’ disciples on the day of Pentecost. This initiated the age of the Spirit. This would be an age when the spirit of man would be reborn and our seal of the redemptive future. This is an advance installment of that liberty of the glory of the children of God. According to Paul, we eagerly await this promised day. Likewise, all of creation waits for total redemption (Ro.8:2I). The present gift of the Spirit is the earnest of the coming day when Believers will be clothed upon with their “...house which is from heaven”, when mortality will be “swallowed up of life” (2Co.5:5).

3. The human soul;

a. The mind;

As we have stated above, the human soul is the seat of the mind, will and emotions. Through the mind we have the ability to think and reason. However, we must interject that fallen man does not always do things according to the Principles of God. It was for this reason that God gave the Law. The law is a definition of sin, righteousness and the expectations of God. The mind has the ability to determine a rational course of action.

b. The will;

The will is the volition of man. It is the seat of control. Both the human spirit and the soul contend for control of the human will. The victor controls the activities of the human being.

c. The emotions;

Emotions are the result of influencing the soul through circumstance. Emotions must be set in contrast to the fruit of the spirit. Joy is not based on circumstances. The word “happiness” comes from the word “happenings”. Moods are the result of emotions. When we are happy or sad, it is the result of happenings.

d. The flesh;

This term is one of the most confused terms in Scripture. This is because the term equates human practices with the practices of animals. Scientists tell us that animals function without thought or reason. Their actions are carried out primarily by instinct or impulse. The flesh is the carnal mind that is void of spiritual influence or control. The human body has no ability to think and reason apart from the soul. The body is totally dependant upon the soul. The soul determines the course of action based upon its line of reasoning. The body is not capable of determining any set course of action good or bad. The soul, (mind) controls all bodily functions. However, the soul enjoys certain stimuli. When we are said to be operating in the flesh, we are being governed by the base appetites of the human soul. When we are operating in the flesh, the soul is producing a stimulus that is pleasing to the brain that is forbidden by the Word of God or His Spirit. The soul is connected to the body through the physiological means of nerve endings. These nerve endings send sensations to the brain. The brain determines whether they are pleasurable of painful.

The term "flesh" is almost always set in contrast to the spirit, whether it is the Holy Spirit of human spirit. The term is used to demonstrate the difference between the degenerate soul and the regenerated human spirit.

F. Hebrews 4:13

Nothing can escape the eye of God. In Rabbinic literature God is referred to as “the Place.” This is a reference to His omnipresence. “All things are open and laid bare before the Lord." As David said to Solomon, "...know thou the God of thy Father, and serve Him with a perfect heart and with a willing mind; for the Lord searches all hearts, and understands all the imaginations of the thoughts" (1Ch.28:9).

G. Hebrews 4:14-15

Here the Author mounts his theme of Christ’s High Priesthood. This theme will permeate the rest of the Book. These verses prove that Jesus is the Messiah and our great High Priest.

The Author has just described the judgment of God. Nothing can escape His view. However, we do not have a Priest who is out of touch with our reality. He has been through weakness and testing. Jesus experienced all that we do, in this life, and did not sin! If we make a mistake, our great High Priest is before the throne of God on our behalf.

The weaknesses addressed here seem to have more to do with the weaknesses that we posses as humans. The weaknesses are ours not His. However, He is acquainted with or moved by our weakness having had a physical body that itself was subject to weakness and disease. As humans, we often face the dilemma of trying to overcome some habit or personal bent that seems insurmountable. His compassion can see past our weakness to our potential. He is able to provide the victorious example we need for growth and progress.

H. Hebrews 4:16

Because Christ is our High Priest, we can come before God with faith. The Amplified Bible says: "Let us then fearlessly and confidently and boldly draw near to the throne of grace (the throne of God’s unmerited favor to us sinners), that we may receive mercy [for our failures] and find grace to help in good times for every need [appropriate help and well-timed help, coming just when we need it]."

"Boldly” is equal to “confidence in speech, attitude, without shame."

This is the throne from which all grace proceeds. For Israel, it was the mercy seat or covering for the Ark between the two cherubim. The High Priest could approach this only once a year with the blood of atonement. If he transgressed in anything while he was in there, he would be struck dead. He approached with fear and trembling. Under the New Covenant, Believers can come confidently before God’s throne without fear and trembling.

We receive the things we need at this throne. We can receive grace to help in time of need. There are many times in life that a Believer has a "time or need" and grace is needed for testing, correction, and failures. There are times that the enemy will attack but grace is supplied by the almighty God and by the indwelling of the Holy Spirit, which is able to cover any situation. We must remember that the one on the throne is our loving Father and not a evil judge and executioner.

VII. JESUS OUR HIGH PRIEST

The following passages require a greater understanding of the Old Testament than all previous passages. Specifically the reader needs to be acquainted with the Levitical

System as described in the Book of Leviticus. The Book of Leviticus is an intricate technical manual for the Priesthood.

A. Hebrews 5:1-3

Every High Priest was selected to represent men and women before God and offer sacrifices for their sins. The Priest also had to offer sacrifices for his own sins, as well as the sins of the people. The Priesthood included the following occupations:

1. He taught the Word of God to the people just as Ezra and Nehemiah had done earlier;

2. He offered sacrifices;

3. He maintained the Tabernacle or Temple;

4. He officiated in the Holy Place;

5. He inspected ceremonially unclean persons;

6. He adjudicated disputes.

There were other duties of the Priesthood that involved the counseling of the individuals in their daily living in their method of application of the Word of God. As an example, during New Testament times, they acted as tax collectors. In these passages, there are three qualifications of a High Priest given.

1. His character;

The Priest must be gentle, patient, and sympathetic with those who go astray through ignorance, sin or weakness. Compassion means “to be merciful toward" This means not only to have mere compassion, but to act with moderation, to bear with each other according to his ignorance, weakness and circumstances. The Priesthood needed to maintain balance just as Pastors today need to have balanced ministries. The Priest was to pity, to be sensitive to others needs, to pardon and to punish. However, when punishment was required it was to be done with gentleness. The Priestly image was that of a father figure.

2. Teacher;

The High Priest was also responsible for the instruction of the ignorant. The people, who do not understand, need instruction from someone who does understand.

3. Selection;

He must be appointed by God. These qualification are Messianic prefigures. Christ exemplified all of these characteristics.

The High Priest was chosen from among men so that he could empathize with his brothers. Because he had faults of his own, he could naturally relate to the weaknesses of others. It was for this reason that Messiah had to take the body of a man. He must fully understand the weaknesses and frailties of humanity. By understanding the limitations and weaknesses that humanity is subject to, Christ is able to offer help and guidance. However, the contrast set before us is the sinful against the sinless. This is necessary if we are to be liberated from sin and death. We must have a role-model.

Here the Author speaks of the selective process for the High Priest. The selection of Aaron and his sons from the Tribe of Levi was the choice of God. Unlike the other tribes, Levi’s inheritance was to service to God.

B. Hebrews 5:4-10

The Priest must be called of God, even as Aaron was. It is an honor that no man takes for himself. No one elects himself. It would be presumptuous for any individual to claim Priesthood for himself without first being called and appointed. The precedent was established in the Scriptures long ago. To qualify as a Priest, the candidate must be from the Tribe of Levi and of Aaronic lineage. The only other alternative is set forth in the following passages. You must be a Priest after the order of Melchizedek.

Aaron was called and appointed to his office by God. Likewise, Jesus was called and appointed to be a Priest after the order of Melchizedek. Christ did not assume the role of High Priest as an act of free will. God appointed and chose Him for the occupation. His election is recorded in the Book of Psalms. “You are my Son and I am your Father” (Ps.2:7). “You are forever a Priest after the order of Melchizedek” (Ps.110:4).

A contrast is established between the mundane, temporal and the eternal Priesthood of Christ. The use of the word forever by the Psalmist and our Author

demonstrates the eternal office and occupation of Christ as a High Priest after the order of Melchizedek.

Learning a technical occupation is a daunting task. The office and occupation of the High Priest was highly technical. As we mentioned above, the Book of Leviticus was a manual for Priests. To become a High Priest was a life-long pursuit. Before the candidate could become a High Priest he had to serve as a Priest. The priestly occupation began at twenty-five years (25) of age and continued until the age of fifty (50). During this time, he was prepared for his eventual office. No other Biblical role required as much technical skill and training. The High Priest had to possess an extensive knowledge and understanding of the Scriptures. Those who ascended to the office of the High Priest needed to be the prodigy of their generation. However, as we have stated before, the Aaronic High Priesthood was through decent.

While many contemporary scholars like to think of the Aaronic Priesthood as malfunctioning and corrupt, it was the invention and mechanism of God. Through the Priesthood, God was able to maintain a Covenantal relationship with His People, Israel. The Priesthood served as a type and shadow of the Messianic Priesthood and the Believer. The Believer serves as a Priest to the High Priest Messiah. The human spirit, mentioned above, is the Priest of our being and the Lord is our High Priest.

Not every Priest understood his occupation wholly. It took years of practice for the Priest in training to master his profession. This serves to illustrate the Believer’s progress towards maturity. Just because an individual is born-again does not mean that he is acting like Christ and living up to his potential. It takes years of training, practice and discipline to master these skills.

Christ will never be succeeded. He is the eternal High Priest. His Priesthood lasts forever. His Priesthood is forever like that of Melchizedek.

C. Hebrews 5:7-10

In the days of Christ’s earthly ministry, He offered up prayers and supplications on the behalf of the people, Israel, and Jerusalem. Christ lived a life of prayer, here on earth. These passages remind us of a specific incident of Christ’s prayer in the New Testament. The terminology used in verses 7 through 10 describes the garden scene of Gethsemane.

1. The Garden: John chapter 17;

The great intercessory prayer of Messiah is recorded in the Gospel of John chapter 17. He prays for His disciples both then and now. In brief, He asks for their guarding, holiness and unity.

In the Garden of Gethsemane Jesus prayed until His sweat became blood. Undoubtedly, it was the most agonizing prayer of His life. He makes loud cries and cries great tears as he makes His supplications to the One who holds the power of life and death in His hand.

His prayer was prayed until He resigned His will to obedience which would require His suffering. The suffering mentioned in this passage is indicative of suffering related to death.

Jesus also prayed for Himself in the Garden. The Father had presented the cup and Jesus paid the price, thus purchasing our victory. The cup mentioned in the Garden Prayer is a cup from the Passover Service that they have just attended (Mt.26:39). That cup is called the “Cup of Salvation” or redemption. This is the third cup of the Passover service. This cup symbolized the redemption of the Children of Israel as Pharaoh was destroyed in the Red Sea. In the Garden, Jesus prayed not to have to endure this cup. For the cup to fulfill its symbology, Jesus would have to die. The final cup of the Passover Seder is called the “Cup of Completion.” The titles to the four cup of the Passover Seder correspond with the deliverance passages of the Book of Exodus (Ex.6:6-7). Here God makes four specific remarks with regards to the Salvation of Israel from the tyranny of Egypt.

a. I will bring you out;

This is the “Cup of Sanctification.” Israel was set apart to God for God’s service.

b. I will deliver you from bondage;

This is the “Cup of Deliverance.” The Israelites were delivered from cruel bondage. Likewise, we are delivered from the bondage of sin and death.

c. I will redeem you with an outstretched arm;

This is the “Cup of Salvation or Redemption.”

d. I will take you to me for a people;

This is the “Cup of Completion.” Here the words, “all has been accepted” are recited. This reminds us of the words of Christ on the Cross where He cried “it is finished.”

After Christ attained the goal, He became the eternal source of deliverance for all of His followers. Some texts read: Aand having been made perfect.” However, the Greek word “telois” is used to describe His perfection, which can be best translated, “goal or target.” The goal He achieved was that of becoming the eternal sacrifice for all humanity. This made Him greater than Moses who did intercede for the Israelites. However, God spared Moses life.

Having accomplished the sacrifice of Himself, He became the Eternal High Priest of all humanity.

A fifth cup, (an extra cup) was drunk at the conclusion of the Passover Seder. It was called the “Cup of Elijah.” According to Christ this was the “Cup of the New Covenant.”

D. Hebrews 5:11-14: Third Warning- Danger of Not Hearing

In these passages, scholars generally see the next warning. However, the warning is more a criticism than a warning. The Hebrews had become sluggish or slow to hear. The writer had more to share with the Hebrews but he knew that the things that he had to say were not for the novice. For whatever reason, the Hebrews had begun to be reluctant to accept the Messianic Message and interpretation of the Scriptures. They had experienced enough time and education to have become teachers. The teachers in New Testament times among the Jews were the Rabbis. This was not an indiscriminate occupation. It required a great deal of education. This education usually began in the late twenties of an individual’s life and prepared him for the ministry in his thirties. To receive the title “Rabbi” was not an easy thing. It would be much like earning a Biblical degree today.

In the coming verses, the Author will reprimand them for their lack of understanding in the Messianic fundamentals. However, here he reprimands them for their lack of understanding in the basic understanding of the Torah.

The term “milk” is used for the fundamental teachings of the Old Testament. The fundamentals are for beginners.

The Hebraic method of study and Hermeneutics were very complex. However, the Jews were not just concerned with what their teachers might say in explanation of the Scriptures. They wanted to know the mind of God. As a result, they developed a system of Hermeneutics. There are four basic levels of interpreting the Hebrew Bible. There are other rabbinic systems of interpretation more complex. One Rabbi devised a system of seven rules. Another devised a system of 13 rules. And yet another Rabbi devised a system of 42 rules.

This was what the audience should have been familiar with in their day. These principles should have been applied to the Messianic interpretation of the Scriptures.

We will not concern ourselves with anything more than the four basic levels of Hermeneutics. Interestingly enough, these four levels of Biblical interpretation, match the four Gospels. The Jews had also developed the system of acronyms. They would use this as a tool to remember specific principles or facts. This same principle was used by the early Christians to exalt Christ, as the Savior and Son of God. The Christian symbol of the fish is a result of this application. It stood for “Jesus Christ, Son of God", and "Savior.” The Hebrew word for the “Garden of Eden” is “Paradise,” or “orchard.” In Hebrew it is spelled with four letters PRDS. These four letters are indicative of the four levels of Scriptural interpretation:

P “Pashat,” The simple level;

R “Ramez,” The hint or the allegorical level;

D “Drosh,” The thresh;

S “Sod," The spiritual.

1. The simple level is a grammatik analysis of the text.

When one makes a simple interpretation of the text, we stay within the confines of the text and we do not cross-reference. We deal with only what the words of the text are saying. This is the plain, literal sense of the text, more or less what modern Scholars mean by “grammatical-historical exegesis,” which looks to the grammar of the language and the historical setting as background for deciding what a passage means.

This level requires a small sample of the text. We might use the cliché “chapter and verse.” The audience or simple level is for the common people.

2. The allegorical level is for those who want to know more than just the fundamental requirements or level of interpretation.

The application level is for the aristocratic.

This is the opening of the gate on the corral and begins to use cross-references. In cross-referencing, not a word or verse is omitted from the study. Every reference with every word will be looked at and considered.

The questions asked of the text in this level will be as follows:

a. What is the absolute meaning of this word of phrase?

b. What is a probable meaning of this word or phrase? (There are those words and phrases that have absolute meanings and then, there are those with probable and possible meanings.)

c. What is the possible interpretation of this verse? The strength of the word or phrase may suggest possible interpretations.

d. The passage may lack a definite interpretation. We may conclude by saying "maybe it means this.” (The Scripture may have none of the above and leave only a hint of meaning.)

e. It is possible that there may be an impossible interpretation. (Sometimes Scriptural interpretation can be gained by understanding its impossible interpretation.)

3. The "thresh and regal level" is the homiletical level of interpretation.

It will be the readings of ones own self into the text, with questions such as, "How can the text apply to me and how can I share it with others." This will be in contrast to the direct exegesis of the text. An exegesis is finding the exact and direct meaning of the text. Here the student will not be as heavily concerned with the exact meaning as he will be with how to put the text into action. The question will be how to walk out the Scripture in question. This level of interpretation incorporates the idea that God is actively involved in the interpretation of Scripture within the minds of His people, bringing "revelation knowledge” to them. God, by the agent of the Holy Spirit,

directly reveals the truth of the text to the student for personal application and homiletical explanation. This can be seen from a New Testament perspective in the Book of Romans, where we are told that walking in the Spirit enables us to fulfill the righteous requirement of the Law (Ro.8:4). However, this in no way negates the responsibility for application and understanding the hermeneutic principles.

4. The "spiritual hermeneutic" can be understood by a rabbinic story which tells of the value of understanding the spiritual application of God’s Word.

One Rabbi said that each Scripture of the Bible has but one meaning. Another Rabbi retorted that each Scripture has seven meanings. Yet another Rabbi insisted that there are 42 meanings to each passage. A final Rabbi concluded that each Scripture has an infinite number of meanings. The Word of God has infinite abilities because it is the Word that proceeded from the mouth of God. Man is a spiritual being and therefore, is in need of spiritual instruction.

5. The audience level is for the mature and spiritually minded.

This level of interpretation insists that the meaning of the passage is disclosed to superficial means of hermeneutic. Again, the agent of the Holy Spirit is involved in uncovering the hidden meaning of the text. One thing must be understood with this level. The Bible must used interpret the Bible. All spiritual interpretations can and must be weighed by other Biblical data. In this fashion, the Holy Spirit can use accumulated Biblical knowledge and bring forth the intended meaning of Scripture. Another key point, with regard to this level of Hermeneutic, is that it is the most advanced level of interpretation known to the People of God. It therefore, requires men of real maturity and wisdom to accomplish this operation. This is not the hermeneutic level for the novice. It takes great wisdom and maturity to know and discern the voice of the Spirit.

The Holy Spirit will also use this level of Hermeneutic to accomplish specific tasks.

a. The first task to be accomplished is conviction.

The Holy Spirit will use passage after passage to teach us how to walk pleasing before the Lord. He will accomplish this by showing us our lack.

b. The second task to be accomplished is experience.

This is one reason that the novice will have a limited ability to understand the spiritual application of Scripture. His lack of experience and knowledge disqualifies him from the great depth of wisdom available to the sage. This is not to discourage the novice, but an encouragement to study to show himself approved.

c. The third task to be accomplished is prayer.

Prayer is not just talking to God. It should be viewed as communion with God. If we are able to communicate with God, we are capable of hearing God speak to us. Men of prayer are spiritual men. Spiritual men receive spiritual insight into the Scriptures. They are obedient to the Spirit’s voice. Revelation is built upon revelation. Isaiah records it line upon line (Is.28:10). Moses received the Word of God, from God, Himself. Moses undoubtedly was a spiritual man. However, he was also a man of prayer. He communed with God. The same can be said of all the great men of the Bible.

These four levels perfectly match the four Gospels. Mark’s Gospel is for the simple. It is a novice or beginner level Book. Luke’s Gospel takes the beginner to the next level. His Book is for the Aristocrat. Matthew gives the regal story of Messiah and John is the” other world minded” Disciple who speaks on a spiritual level with regard to the Son of God.

The analogy of milk and meat is self-explanatory. Nevertheless, the Author goes on to talk about genuine maturity. Here, he speaks of the faculties being able to discern good from evil. This is a picture of genuine maturity. The faculties that are mentioned here is the realm of the soul. The soul is rarely given the responsibility of discerning. Discerning is a function of the human spirit. However, those who are mature are able to discern with their soul because they have begun to unify their internal being.

VIII. WARNING AGAINST FALLING AWAY

A. Hebrews 6:1-3: Fourth Warning- Danger of Shrinking Back

Here the Author encourages his audience to press on towards maturity. Going "on to perfection” speaks that we are not to rest until we are adults capable of exercising and teaching, all senses in righteousness.

To go-on contains the idea of being moved along as a ship driven by the wind. Here the Spirit is the power that moves Believers forward (Ac.2:2-4; 2Pe.1:21; Ro.8:14). It is the process of the Holy Spirit, within the Believer that conforms us to the image of Christ. We are wasting time if we are constantly relaying our foundation.

The imagery is that of moving forward and leaving behind the things of the past. Paul talked about leaving childhood toys behind. The same principle applies to these passages.

The foundation has been laid already; we do not need to lay it again. Listed below are the six fundament teachings or lesson where Messiah is revealed.

1. Repentance from dead works;

Repentance contains the idea of returning to God. The Hebrew word for repent is “teshuvah.” This word means to turn around and head back toward God. Rabbinic teachings concurrent with the New Testament taught that there were four elements of repentance.

a. Regret;

Without regret there will be no change. The offender will rationalize his sin and commit it again. Regret is the primary stage of repentance. We must have the attitude of the Patriarch Joseph. Joseph viewed sin as an insult and offense to God.

b. Leaving the sin;

Once we begin to regret our sinful actions we can change our habits. In leaving the sin we must determine not to sin again.

c. Confession;

Honesty is of the utmost importance when we pray. God knows our secret sins. When we pray He is not shocked or surprised at what we might say to Him. However, we must remember to pray reverently.

d. Accepting the future;

We must make the resolve within ourselves not to repeat these sinful actions again.

Paul mentions the works of the flesh in his letter to the Galatians. Each of the works of the flesh can be directly related to practices of idolatry. Here the Author is speaking only to Hebrews, as to where Paul was speaking to Jews and Gentiles together. The Gentile was more prone to idolatry. Here the Hebrew understands what the Author is speaking of clearly. Works that lead to death are sins that were punishable by death. Even though we live in the “age of grace,” these sins are considered most heinous to God. They indicate the presence of the evil one or the carnal nature.

2. Faith towards God;

The clearest definition of faith is “confidence in God.” The entire 11th chapter is devoted to describing individuals of faith. Faith trusts God regardless of circumstance. It may have been that the Israelites were facing situations that required a stretching of their faith. If this were the case, then the Author is reminding them here of the fundamental teaching of faith. We must trust the sovereignty of God. He is in control and nothing that the enemy of man does can ever frustrate the plan of God. We will reserve the remainder of our remarks on faith for our study of the eleventh chapter of this book.

3. Doctrine of baptisms or instructions about "washings” and "ritual purity”;

It is interesting that the Author labels this teaching as one of the fundamental teachings of Messiah. The teachings concerning "ritual purity” are an in-depth study of Scripture. However, it is one of the most revealing studies that Christians can undertake. This teaching reveals the sanctifying work of Messiah and the Holy Spirit.

Baptisms and ritual purity affected every individual in the New Testament. It was the basis for a great deal of controversy between Jews and Gentiles. The Gentiles were ruled as unclean by the rabbinic courts. This was the wall that Paul talked about in his letter to the Ephesians. (Ep.2:14-15). The fundamental concept behind ritual purity was how to live a holy life. We are admonished by Pauline writings to not touch unclean things (2Co.6:17). James tells us to not be contaminated by the world (Ja.1:27). These Scriptures developed out of the writers understanding of ritual purity.

There are three basic types of ritual immersions:

a. Immersion of the entire body in water;

b. Washing of hands;

c. Washing of the hands and feet.

Women who completed their monthly cycle were to wash or, be baptized. Likewise, women who had given birth were to wash. The Leper who had been cleansed was to wash. Those who had come in contact with a dead body were required to be sprinkled with the water and ashes of the red heifer. Those who had come in contact with a person having an issue of blood were required to ritually immerse. The consecration of the Priests required the ritual bath. The Priests had to ritually bath regularly. The High Priest had to ritually wash his body, hands and feet before he could carry out his duties on the Day of Atonement.

The proselyte was to be baptized as a symbol of his new life. This was the basis for Christian Baptism. Christian teaching, as taught by Christ, demonstrated the validity of Baptism (Mk.16:16; Jn.3:5; Mt.3:11 Ac.1:5, 19:1-6). John the Baptist came preaching and baptizing in the name of the Kingdom.

4. Laying on of hands;

The doctrine of laying on of hands originated in the Old Testament. The hand is the organ of transfer. When a person wished to transfer and object or gift it was passed to the recipient via the hand. The Priest placed his hands on the victims before making it an offering as a symbol of transfer. Likewise, the one who offered a sacrifice was to lay hands on the sacral victim and confessed his sin over it. The Prophets laid hands on their successor.

The following list are some of the basic reasons that individuals practiced laying on of hands:

a. Healing of the sick;

b. Consecration and Ordination and transfer of authority;

c. Imparting of the Holy Spirit and His gifts;

d. Fathers blessing their children and ancestral blessings;

e. Divine initiation or appointment.

5. Resurrection of the dead;

In His ministry, Jesus clearly taught that He was the resurrection and the life (Jn.11:25). During His days on earth, He demonstrated His power over death. He raised Lazarus and Jairus’ daughter. However, these two individuals lived again, only to die again. Jesus demonstrated His power over death personally by raising from the dead. Unlike those who were raised from the dead in the Scriptures, Jesus would never die again. The resurrection of the dead is the basis of the Jewish and Christian faith. The New Testament clearly teaches that the Pharisees believed in the resurrection of the dead while the Sadducees did not.

Several Old Testament passages served as the foundation for this doctrine. The Prophet Isaiah spoke of the dead living again (Is.26:19). Ezekiel speaks of a resurrection of a valley of dried bones being raised (Ez.chp.37). Likewise, Daniel speaks of the resurrection to judgment (Da.12:2). Therefore, there is sufficient evidence to see that the resurrection of the dead existed in the Old Testament. Paul elaborates on this teaching in his letters because it was not as readily comprehended by the Gentiles. The pagan philosophies of men led them to believe all sorts of things. In His letter to the Corinthians, mentioned above, he gives an abundance of teaching on the subject of resurrection for clarity. That Jesus was raised from the dead never to die again was a seal of those Old Testament teachings and thoughts. This is partially why so many Hebrews became converts to Christianity.

Without a doubt God transcends death. Death was the result of humanity’s sin. Death was a part of the enemy’s nature. When Adam sinned, he became subservient to death and death reigned over him and every one who is his seed.

The following are some fundamental thoughts on the resurrection:

a. Recompense;

The concept of recompense is twofold. First, it takes into consideration the injustices done to the righteous. The basic rule of life is that if you love you will be loved. However, this basic rule is not a strict fact of life. Often the righteous will suffer and the wicked will prosper.

The second aspect of recompense is that the wicked will be punished for their iniquitous deeds. In the world to come all that is

Awrong” will be corrected and there will be recompense for the righteous and the wicked alike.

b. Immortality;

Man’s reasoning and spirit tell him that this life is not the end. Even degenerate man has the belief that there is an afterlife. The destruction of death is the ultimate promise given to humanity. The subject of the immortality of the soul is often debated. However, New Testament theology makes it clear that the immaterial part of our being will live forever. Likewise, it will be reunited with our present body to stand before God in judgment.

c. Resurrection;

History awaits the final events pertaining to the human body. Redemption must include the redemption of the body as well as the human soul and spirit. There will be an eventual reunion of the body, soul and spirit. This body will be changed from corruption to incorruption. Paul described it best in his letter to the Corinthians by saying “...if in this life only we have hope in Christ, we are of all men most miserable" (1Co.15:19).

6. Eternal judgment;

As we have mentioned above, there will be a recompense for all the deeds done in the body. The body is no more than a vehicle which houses the human soul and spirit. Man must give an account for the deeds he has committed in his body. The righteous will be eternally rewarded in paradise. The sinful will be punished in hell. Condemnation sentencing is taught in the New Testament. The Lord said "eternal fire is prepared for the devil and his angels." There are a multitude of images used to depict the bliss that will be experienced by the righteous such as, heaven, the Garden and paradise.

B. Hebrews 6:4-6

These verses have been used by opposing theological schools to try to purport their particular point of view of grace and security. However, we must maintain that these schools have neglected the Author’s true purpose in these passages. Keeping in context the theme of the entire book, these passages are not about Abacksliding” they are about defection.

The Hebrews, for some reason, believed that without the sacrifices of the Levitical System, there was no forgiveness of sin. Their fixation on the sacrificial system of the Mosaic Covenant had redirected their focus away from the sacrificial atoning death of Christ. Not only is Christ the eternal sacrifice needed to provide eternal Salvation, He is the High Priest of our faith.

The Hebrew people were enlightened. This means that the gained a genuine revelation of Jesus as Messiah. They understood His sacrificial propitiating work. They tasted the heavenly gift. They had received the eternal Salvation through the sacrifice of Jesus, the Messiah.

They were partakers of the Holy Spirit. Therefore, the Hebrew people were not pseudo-Believers. The Holy Spirit is the one who does the enlightening and He reveals to us who Jesus is. The Spirit of God shows us that we need God’s gift of Salvation. Romans 8:9 says, "If any man has not the Spirit of Christ, he is non of His." The ministry of the Holy Spirit in our lives is very important and must be studied, but even more important is our relationship with the Spirit of God.

They had tasted of the powers of the world to come. It is a sad state when someone has been enlightened, tasted of the heavenly gift, been a partaker of the Holy Spirit and tasted the Word of God; and then turns their backs on their Christian walk. It is hard to imagine waking away from all the goodness, mercy, joy, and love shared through Christ’s love.

When men get to the point that they have no desire to repent, they are truly in a poor state physically and spiritually. But remember, no man or angel has power to bring about repentance. It is a gift from God (Ac.11:18, 2Ti.2:25). Man can reach the point where he does not respond any longer to the drawing of the Spirit of God.

"If they fall away" - is a past tense phrase presented as "having fallen away." They (those who have fallen away from God) have inwardly rejected God, put Christ to shame. An atheist, an infidel, or a denier puts themselves to shame, not Christ.

C. Hebrews 6:7-8

Here in the next two verses the Author makes a farming illustration. When the ground drinks in the rain, which is the blessings of God, it can become productive. The productivity is a result of the seed within the soil. If the soil produces thorns and thistles then, like the ground Adam was sent to, it is cursed. This Scripture tells us that if our ground produces thorns and thistles, it is worthless. This ground is cursed and finally destroyed in the end with fire. This is strong Scripture! The analogy is clear enough for his readers to understand his meaning. Stay faithful, defection is not an option.

D. Hebrews 6:9-12

The method of speech that the Author has used to make his case to this point has been somewhat stern, especially the past few verses. Therefore, he reassures his audience that he loved them by calling them "beloved.” This is the only place in Hebrews where the word "beloved" is used. It is used in reference to true Believers.

The Author expresses his genuine confidence in their advances in the Lord. Furthermore, he wants the very best for his Hebrew audience. He wants them to experience the better things of Salvation. As he continues his thoughts, he expresses the benefits of Salvation. God will recompense them for their troubles. Moreover, he shows that his audience is still faithful in God’s service.

To this point, he has addressed the Hebrews in mass. Here he expresses his desire for each individual to excel in service to God. He wants them to experience full assurance of their hope to the very end. Biblically, hope means to have full assurance or to have a positive expectation. In this context, he is speaking of joyful and confident expectation of eternal Salvation.

When hope and faith are challenged an individual often becomes lackadaisical and indolent. This is contrary to the Author’s wish and expectation for these people. His expectation and desire is that they would imitate their ancestors. The eleventh chapter is often referred to as the “hall of faith.” The ancestors, who were faithful and full of faith, are lauded for their exploits. They modeled faith and patience. These are the people that the Author desires his audience to imitate. Especially note-worthy is his use of patience. The audience was being pressured from others. The exact circumstances we do not know. History reveals the oppression of Messianic Jews by non-Messianic Jews and Gentiles at the same time. Those who experienced this dilemma felt that there was no way out. If this were the case, the Hebrews would have obviously felt like abandoning their Messianic faith and returning to their old lives. This is just the opposite of what the Author is trying to accomplish with his letter. His words might have sounded like; “our ancestor faced similar problems and situations, so, keep the faith and keep on going.”

E. Hebrews 6:13-19

Because of the grandeur of God, He could not swear an oath by any other name than His own. When men swear oaths and make covenants, they must use a name higher than themselves. The Book of Hebrews is replete with covenantal oaths and decrees. God backs His promises laying His own reputation on the line.

When people make promises, they guarantee them by appealing to some form of authority. Our human nature does not allow us to keep our word faithfully as God does. God cannot break His Word because His Word cannot change; therefore, His promise is unchangeable.

Here we have the establishment of the Covenant with Abraham. God, having swore by His own Name, wanted Abraham and all humanity to understand that He was unchangeable. God cannot lie; therefore we are encouraged to faith when we receive the promises of God. While some scholars point out that God gave Abraham as many as 60 blessings the following is a brief overview of those blessing:

a. Abraham was guaranteed prosperity;

b. Abraham was promised an abundant seed;

c. Prosperity was promised to Abraham’s seed;

d. Abraham was promised the Land of Israel as well as to his promised seed;

e. Abraham was promised that he would become a great nation;

f. Abraham was promised that his name would be great;

g. Abraham was promised that in him all the peoples of the earth would be blessed;

h. Abraham was promised that God would be his Shield.

The key to receiving blessings is often patient endurance. A modern cliché is to “have the patience of Job.” Job and Abraham’s patience are exemplary. Both men endured great hardships. However, they were both faithful to the Lord and God blessed them in due season. The Book of Ecclesiastes tells us that there is a time for everything.

The author demonstrates the power of hope. Hope is the anchor of the soul. The word “hope” means “to have a positive expectation.” When we have a positive expectation, we can endure a great deal of asperity. When the soul would be driven from passion to passion, hope is the anchor that defers the course of action.

We have an example, Jesus who is our High Priest forever after the order of Melchizedek. He is able to go beyond the veil, into the Holy of Holies. He is the

forerunner, or the one who has gone before us to prepare the way. We are reminded of His words to the Disciples in The Book of John chapter fourteen, where He says that He is going to prepare a place for us (Jo.14:2-4).

IX. MELCHIZEDEK THE PRIEST

Melchizedek is a mysterious Old Testament figure who appears in Genesis 14 as God’s Priest of Salem (Jerusalem) and a Canaanite king. Abraham paid Melchizedek tithes and was blessed by him. Melchizedek’s identity is shrouded in mystery. His first mention is in the fourteenth chapter of the Book of Genesis. Abraham comes to Salem after his war with the Kings. As he returns, he is met by the King of Sodom and the King of Salem, Melchizedek. The first King wanted something from Abraham. The second King wanted to congratulate him and bless him. Likewise, Melchizedek refreshed Abraham with bread and wine. These two sacred symbols go unexplained here by the Author. This is most likely because his audience did not need these symbols explained to them.

The following is a comparative list between Melchizedek and Messiah.

Melchizedek Christ

King of Salem King of Kings

High Priest to Abraham Our High Priest

Salem means "Peace” Prince of Peace

King of Righteousness Lord of Righteousness

Unknown Genealogy The Eternal Son of God

No beginning or ending The Living One

A. Melchizedek

Facts listed in description of Melchizedek:

1. He was the King of Salem, ancient Jerusalem (Ge.14:18);

2. He was a Priest of God in Abraham’s day (Ge.14:18);

3. He met Abraham after a military victory (Ge.14:18);

4. Abraham gave him a tenth of the spoils (Ge.14:14-18);

5. He was called the king of righteousness;

6. He was called the king of peace (Ge.14:18);

7. Scripture does not record an heir or his genealogy or his mother or father. Melchizedek’s birth or death are not recorded either. The fact that his parents are not listed does not mean that he did not have them. However, this is a type of Christ with no beginning or end.

8. He was a type of Christ, a Priest and a king;

9. He was a great man (Heb.7:4);

10. Melchizedek was greater than Abraham (Heb.7:4-7);

11. He Blessed Abraham.

B. Who was Melchizedek?

Melchizedek’s identity is a matter of great supposition. Some scholars believe that he was and angel. Others believe the he was Enoch. However, most agree and believe that he was Shem, the son of Noah. Shem was said to be the Father of the sons of Eber. This is an odd way of saying that Shem was the ancestor of Eber his grandson. Scholars suggest that Shem started a House of Study, Prayer or a Prophetic School. That Shem is called Father by these individuals would be conducive to the use of the term Father. Again, this is a matter of hypothesis however, most scholars accept this theory.

Noah lived until Abraham was about 58 years of age. According to the genealogy of the Patriarchs, Shem lived longer than Abraham. One scholar suggested that it was possible for Shem to have attended Abraham’s funeral.

C. His Genealogy

We have two observations concerning Melchizedek’s genealogy:

1. Hebrew hermeneutic;

An interpretive technique used by the ancient Hebrews was as followed. If it was not recorded it did not happen. One Hebrew author who is popular for the use of this fundamental was Philo. Others followed suit and employed

his precedent. Because the death of Melchizedek is not mentioned in the Scriptures, the Author implements this hermeneutic approach. His summary was that Melchizedek had no father because his father’s name is not recorded. He surmises that he had no mother because her name is not mentioned. Likewise, his birth is not recorded or is his death. This hermeneutic approach was not to be taken literally. It was a figurative approach to the Scriptures to make a point. Here the point is the eternal occupation of our High Priest Messiah.

2. The absence of genealogy;

Scholars who believe that Melchizedek was Shem point out that the term “Melchizedek” is not a name. The term Melchizedek means “my king is righteous” or “king of righteousness.” If this were the title given to Shem then the fact that his title, Melchizedek, is missing from the genealogies of Scriptures as a play on words. This was not an uncommon hermeneutical practice among the ancient Hebrews. Likewise, it would have been a hermeneutical principle that the Hebrew Author’s audience would have been familiar with.

D. Melchizedek the High Priest

If Melchizedek was the Son of Noah as mentioned above, he certainly would have known the principles of sacrifice. Likewise, he would have been the most qualified to have done so. When Noah traversed the flood, he brought with him seven of the animals that would later be describes as clean under the Mosaic Covenant. He also brought with him two of every unclean beast. The thought produced by the majority of scholarship is that one of the seven clean animals would be used for a sacrifice. Furthermore, that the greater numbers of clean animals were paired was thought to be a teaching concerning what is and is not good for man to eat.

The name “Shem” means “name.” To this very day the Jews, refer to God as “HaShem,” meaning “the Name.” This reference is based upon the thought that was followed by the New Testament writers and also Jesus himself; that if the Name of God is not mentioned, then it could never be blasphemed. This was a rabbinic “fence.” Shem was given the name Shem because in his day, men began to call upon the Name of the Lord. Shem represents the righteous line that would produce Messiah. Therefore, Shem possibly being Melchizedek as a prefigure of Messiah is very appropriate.

In our text, verse three Melchizedek is said to be a type of Messiah or Son of God. This is an interesting phrase. Some scholars suggest that the “Sons of God,” of

Genesis chapter six are in fact the line of Seth from whom Shem descended (Ge.6:2).

The above comments are by no means proofs as to the identity of Melchizedek. Rather, they are scholarly opinions and conclusions.

E. Other Considerations

1. Greater than Abraham;

The author and Scripture points out that Melchizedek was greater than Abraham. It was for this reason that Abraham paid tithe to him. Undoubtedly, Abraham believed this and therefore paid his tithe to the Kingly Priest. Furthermore, Melchizedek blessed Abraham with a Priestly blessing.

2. David’s Prophecy;

David prophesied of the coming Messiah who would be after the order of Melchizedek. (Ps.110:4)

3. The Priesthood of Melchizedek was secured by oath.

In his Messianic Psalm, David records the oath between Messiah and the Lord. The Author differentiates between the Priesthood’s of Aaronic and Melchizedek.

F. Hebrews 7:4-10

The superiority of Melchizedek is shown here. Melchizedek paved the way for Levi and the priestly system to come. He received tithes and issued a blessing to Abraham. Levi paid tithe to Melchizedek through Abraham. This testifies to the superiority of the Priesthood of Melchizedek.

1. Tithe;

In some Church circles tithe is a highly controversial subject. We have two brief observations to make here concerning tithe.

a. Abraham paid tithe;

The same argument made to argue that we have been freed from the letter of the Law using Abraham, the gentile, as a model must be

applied to the tithe. Here, we intend that Abraham set the precedent for all Gentiles. Because Abraham paid tithe to Melchizedek, a prefigure of Messiah, we should tithe to the Priests of Messiah. Abraham was blessed as a result of paying tithe.

b. New Testament silence;

Some Scholars suggest that tithing does not apply to Christian because it is not commanded in the New Testament. This is not wholly true. Jesus does not condemn tithe but rather upholds it (Mt.23:23; Lu.11:42). However, our point is as follows: The New Testament reinforces some things because they need to be reinforced. Others it does not reinforce because the New Testament Believers clearly understood their obligations. Tithing is one such case. The New Testament Believers understood their obligation to tithe. Therefore, the Author saw no need to belabor the subject.

G. Hebrews 7:11-28

The Mosaic Covenant must be viewed as a transitional stage of Messianic development. Man must have a definition of sin. Before the Mosaic Covenant, sin was undefined. Man lived by his conscience. He was without the Spirit of God and therefore, incapable of living up to the expectations of God. The Law gave humanity a definition of sin and instruction on how to avoid it.

If it had been possible to achieve the goal of God, there would have been no change in the Priesthood but because we have a transformation in the Priesthood, we also needed a transformation in the Law or Covenant. The transformation of the Priesthood was a transition from a temporary Priesthood to an eternal one. Likewise, it was from an earthly system to a heavenly system. The Priesthood of Christ is now eternal and changeless.

The resurrected life of Christ necessitated change. Because He rose, never to die again, He qualified as an eternal Priest. Undoubtedly, the Melchizedek Priesthood required a higher standard than the Levitical Priesthood. The changing of the Priesthood from generation to generation was no longer necessary.

H. Hebrews 7:18

The inefficacy of the Levitical Priesthood was not the system but man. The weakness of Christianity is man. We have to keep in mind that the work of the Levitical Priesthood was never complete; sin was put away when the work of Christ was complete.

I. Hebrews 7:19-22

Paul’s letter to the Romans shows the despair of a man who desires to walk in righteousness. Humanity is continually stumbling over himself (Ro.chp.7). The greatest enemy we face is not the adversary. The greatest enemy we face is self. The death and resurrection of Christ secures the promise of something better. The promise of something better secured a New Covenant with better promises. Jesus was the one who reiterated the promise of a New Covenant. God had foretold its coming through the Prophets (Je.31:31-34; 32:36-44). The guarantee of the promise was in the death, burial and resurrection of Christ.

J. Hebrews 7:23-28

The Eternal Priesthood of Christ brings eternal Salvation. The “Salvation” of the Aaronic Priesthood did not secure eternal salvation. The Day of Atonement made atonement for previous sins. The Mosaic system did not take into account the future sins of Israel, other than preparing a coming sacrifice. Therefore, the work of the Aaronic Priesthood was endless. There was never a point to say “it is finished.” Every new day brought new sin and sacrifice. Under the New Covenant, if we sin, and we will, we have an Advocate with the Father (1Jn.2:1). As a Priest, Christ lives to make intercession on our behalf. The Prophets saw the Intercessory Occupation of the Suffering Messiah (Is.53:12). Messiah’s occupation was to make intercession for the transgressors. Paul said that Messiah sits at the right hand of God to intercede on our behalf.

X. THE HIGH PRIEST OF A NEW COVENANT

A. Hebrews 8:1-6

The author begins to make a brief summary of the things that he has discussed to this point.

1. Hebrews 8:1: Seated at God’s right hand;

We have a High Priest who sat down. The fact that Messiah sat down indicates that His work was completed. The High Priesthood of Aaron could never stop. The High Priest officiated at more than just the Day of Atonement. His occupation was never ending. Christ completed the work of God and accomplished all the God had intended for Him to do. Therefore, He was able to sit down. To sit implies that He was able to rest from His work just as God did on the Sabbath when He had completed His creative construction.

Not only did Christ sit down, He sat at the “...right hand of the Majesty.” To be seated at the right hand is a place and position of power and authority. The authority and power of the right hand is the power and ability of direct intervention. This High Priest is able to intercede and assist us in our personal affairs. The Aaronic Priesthood was limited in this respect. This was because of the mortality of the man behind the Priesthood. Because of the immortality of Christ, we are able to receive all the help we need.

2. Hebrews 8:2: True tabernacle;

Christ is not the minister of an earthly Tabernacle. He is the minister and High Priest of the Eternal and Heavenly Tabernacle, which is a model for the earthly. The Heavenly Tabernacle is large enough to accommodate the needs of all humanity while the earthly Tabernacle could only support Israel.

The Earthly Tabernacle was constructed at the direction of the Lord. This was because there was an Eternal, Heavenly Tabernacle. By studying the Earthly Tabernacle we will more clearly understand the Eternal.

3. Hebrews 8:3: The greatest gift;

Every Priest had to have something to offer as a sacrifice. Without a sacrifice, the Priest would not have been a Priest. With nothing to offer the Priesthood is disqualified. In the Book of Exodus, the text speaks of Afilling the hand” as part of the consecration ceremony of the Priests (Ex.28:41); Likewise, the Pilgrimage Feasts required the Jews to bring an offering to the Lord. They were not to appear before the Lord "empty-handed” (De.16:16-17).

Christ did not appear before the Lord empty handed. He appeared with the greatest gift of all. That gift was the blood of the Eternal God and highest Sacrifice. God and Christ could give no greater gift on the behalf of all humanity. The blood of bulls and goats paled in the light of the Blood of God.

4. Hebrews 8:4-5: The pattern;

God was explicit in detail and instruction concerning the construction of the Earthly Tabernacle. As we have mentioned, this was because it was a copy of the Eternal one. When God spoke these words to Moses, He spoke in the present tense (Ex.25:9, 40). This was because there was a Heavenly or

Spiritual Tabernacle to be seen. Moses looked into the realm of the Spirit and saw the existing Heavenly Tabernacle and copied its construction on behalf of Israel.

Likewise, The Word of God “tabernacled” among men.” This Tabernacle was the pattern for all Tabernacles. Paul refers to this body as if it were a tent or Tabernacle. The construction of the Tabernacle is illustrative of the tricotomy of man. Man is composed of an outer court, which is the body. Likewise, he has an inner court, which is the soul and he has a Holy of Holies which, is his human spirit where he is able to commune and fellowship with God.

B. Hebrews 8:6-7: A More Excellent Ministry

1. Hebrews 8:6: The excellence of Christ;

The typology of the Aaronic Priesthood is worth exhaustive study. Within the Aaronic Priesthood numerous Messianic pictures can be seen. However, we must compare them with the New Testament revelation of Messiah. In this regard, the Messianic Priesthood supersedes the Aaronic Priesthood to a great extent. The Aaronic Priesthood was limited on the quality of gifts and sacrifices it could offer. Likewise, it was limited to a temporal and mundane realm. The perspective of the Aaronic Priesthood was earthly. The perspective of the High Priest Melchizedek, Christ, is infinite. Nothing is hid from His eye or observation. Because of the infinite Person of Christ, we are able to receive the help and intercession necessary to live the God expected life.

The only help that the earthly Priest could offer against the adversary was to offer a sacrifice when an individual had sinned. There may have been those occasions where Priests and Rabbis practiced exorcism. However, this was limited primarily to those of Israel and those within their sphere of influence. Messiah came to do this on an infinite scale. He did not only cast out demons in His earthly mission, He put a stop to demonic right of oppression. Just as Pharaoh was drowned in the Red Sea, the adversary was stripped of power authority.

Now as our High Priest, Jesus offers infinite intercession and wisdom to those who seek it and ask for it.

The Son of man came to seek and save that which was lost (Lk.19:10). Likewise, He came to destroy the works of the enemy (1Jo.3:8). Both of these occupations were accomplished on an infinite level. This is

something an earthly Priest could not achieve. The good news of Messiah is that Jesus gave back all that Adam gave up. Again, this could not be accomplished by an earthly Priest.

2. Hebrews 8:7: the weakness of the Mosaic system;

The Mosaic system is often referred to as being weak or deficient. However, we must find the weakness of a thing before we can strengthen or fix it. Without finding its deficiencies, we are liable to make the same mistake in establishing another system. This was the thinking of God and the transmission of the Author of Hebrews. The Author knew the weakness of the Mosaic System. If we do not know our history; we will repeat our history.

The weakness of the Mosaic system was not the system but man’s ability to keep the system. The Rabbis and Priests went to great lengths to instruct and help the people by their “fences” around the Law.

Paul demonstrates the weakness of the soul in regard to keeping the Law in his Letter to the Romans (Ro.chp.7). Because sin was inherent, something must be done about it. Adam fell by willful disobedience. Even though we would not choose to sin willfully, sin is inherent within the soul of man. Simply giving humanity a New Covenant would not solve anything. Humanity needed transformation.

C. Hebrews 8:7-12: The New Covenant

This is the longest quote of the Old Testament in any New Testament passage. This passage demonstrates the Prophetic expectation of renewal and a New Covenant.

We must never underestimate the study of the Old Testament. The New Testament and specifically the Letter to the Hebrews was written against the backdrop of the Old Testament. There are more Old Testament quotations and allusions in the Book of Hebrews than any other New Testament book. Likewise, understanding the Old Testament is necessary if we are to understand the thinking of the First Century Believers. The influences of the Old Testament affected every aspect of life in First Century Israel. This is especially true of their Messianic expectations. Israel was primed for the renewal and reformation promised by the post exile Prophets. The Prophets expected and prophesied of a return to the Land of Israel. They also prophesied of the destruction of Israel’s enemies and the renewal of Israel to God.

1. Jeremiah;

The Author introduces us to the writings of Jeremiah and his concept of the coming New Covenant. The New Covenant and renewal seem to take precedence in the Book of Jeremiah. There are an overwhelming amount of passages that deal either directly with the New Covenant or make an allusion to it.

We will only make reference to three specific chapters as we look at the New Covenant of Jeremiah. However, the student should do a thorough study of the New Covenant in Jeremiah. It should be studied specifically because the Author of Hebrews takes the time to quote and make reference to his New Covenantal concept.

a. Jeremiah 24:1-7;

The restoration of the people to the Land of Israel was a fundamental part of the New Covenant. The Land of Israel is considered to be Holy. It is the theater in which God will play out all of His scenarios.

The people would return not only to the sacred land but to God. There they would serve Him with their whole heart. The first stage of the New Covenant would be obedience and renewal. However, these things are short lived if man is not equipped to continue in them. Therefore, God would furnish them with a “new heart.” With this new heart they would be equipped to acknowledge God.

b. Jeremiah 31:31-34;

Here we have the text that the Author of Hebrews uses. The day would come when God would cut a new Covenant with the House of Israel and Judah. At this time, we have the establishment of unity as a fundamental element of the New Covenant. This Covenant would be different than the one that God had made with their forefathers. They would be returned to the Promised Land, and the Law would be put in their inward parts. God would write it on their hearts. As a result of the Law being written on their hearts, rather than on tables of stone the understanding and knowledge of God would be universal. However, one of the most essential parts of the New Covenant is the ability of God to forgive sin. Therefore, we must ask ourselves; how God will accomplish this great feat? All sin requires the shedding of blood or the taking of life. This is a precedent

established in the Book of Genesis and elaborated upon in the Book of Leviticus.

c. Jeremiah 32:35-44;

Again, the return to the land is seen. However, they will dwell in peace. The Hebrew concept of peace is more far-reaching than our western understanding of the word. This is because there is no direct equivalent for the Hebrew word “Shalom.” Shalom means to be complete, whole, sound, uninjured, safe, and free from debt to have good health, prosperity, peace with God and peace from war. They would have unity and eternally respect God. The eternal respect of God requires an eternal act.

The New Covenant would be an Everlasting Covenant. Here we must propose that the eternal aspects of the Mosaic Covenant would be incorporated into the New Covenant. Again we state, for there to be an Eternal Covenant requires and eternal act.

2. Ezekiel;

Like Jeremiah, Ezekiel prophesied of the return and a New Covenant. However, Ezekiel gives us a different perspective of this New Covenant.

a. Ezekiel chapter eleven (11:17-20);

The New Covenant would be accomplished because God would give the New Covenant members a "new heart.” God would remove the “heart of stone” and replace it with a “heart of flesh.” Here the terminology is figurative. The heart of stone is rebellion and stubbornness. The heart of flesh is obedience and subservience. As a result of the New Heart, the New Covenant Members would be equipped to live up to the righteous requirements of the Law (Ro.8:3). New Covenant Members readily demonstrate that they belong to God. The New Covenant of Ezekiel is established and represented by obedience.

b. Ezekiel chapter thirty-six (36:4-28);

God would sprinkle clean water on the New Covenant Members. Before there can be an investment of something Holy, the vessel must be consecrated and cleansed. The water referred to here is ceremonial water. It plays on the imagery of the ceremonial water

mixed with the ashes of the red heifer. When this water was sprinkled upon those who were unclean they became ritually cleansed. This purification would cleanse filthiness and idolatry.

Again, we have restoration to the land. However, Ezekiel further explains the new heart. Not only would God give a new heart, and the propensity to obey, He would give the New Covenant Members a new spirit. However, God would still remove that rebellion and stubbornness so they would not detest His statutes and judgments.

c. Ezekiel Thirty-Seven;

The entire 37th chapter is set in the valley of dried bones. Obviously this is a picture of spiritual death. Spiritual death prohibits fellowship with God.

Verses 24 through 28 are of paramount importance. They predict the reign of the Davidic Messiah during the New Covenant period. The title given to the Messianic King of Ezekiel 37 is “the Shepherd.” Furthermore, we see that the Tabernacle or Temple in their midst permanently.

d. Ezekiel Thirty-Nine (39:29);

God will no longer hide His face from Israel. The term face is indicative of God’s Presence and therefore, His activity among them. In other words, God would take an active part in their history and Salvation. They would no longer be left to their own devices. God would actively intervene on their behalf.

However, this verse has one other element of primary importance, revealing how God would accomplish this intervention. God would "...pour out” His Spirit upon the House of Israel. Scholars suggest that this is the seal and ratification of the Covenant. This seems to be the thought of the Apostle Paul when he refers to the seal of the Spirit and the Earnest of the Spirit in his Letters (2Co 1:22; 2 Co 2:5).

The spirit is linked to the rebirth and conversion of the New Covenant Members. This theme is mentioned several times in Ezekiel’s Prophecy. Because the cutting of a covenant required the flow or pouring forth of blood as a seal and ratification of the covenant, the pouring forth of the spirit is the seal and consummation of the New Covenant.

3. Isaiah chapter fifty-nine (59:21);

The premise of Isaiah is similar to the other Prophets. He sees the need for renewal and transformation. Like the other Prophets, He sees the source of New Covenant sanctification in the giving of the Spirit. Likewise, it seems that the Spirit will be poured on the New Covenant members. However, the Spirit does not only produce sanctification. When the Spirit comes on the New Covenant Members, they have the Word’s of God in their mouths. This blessing is so great that it will pass on from one generation to the next. Isaiah sees this pouring out in chapter 32 as from Heaven. Some translations render the Hebrew word spirit “ruach” here as "new life.”

Like the Prophet Ezekiel, Isaiah sees this great event in the Days of Messiah. Who would also have the Spirit upon Him (Is 42:1).

4. Joel;

Most Christians are acquainted with the prophecy of Joel and its relationship to the Book of Acts. An essential element in Joel’s Prophecy of the coming New Covenant is repentance (Joel 2:12-14). These words remind us of the Prophetic call of the Kingdom’s approach by John the Baptist and Jesus.

Joel also sees the outpouring of the Spirit upon the New Covenant Members. Like Isaiah, he sees this blessing as a trans-generational promise. Furthermore, like Isaiah, they have the Words of God in their mouth in the form of prophecy.

5. Summary;

The weakness of the Old Covenant was man’s inability to live up to God’s expectations. However, rather than just make another Covenant God resolved this problem by giving the Members of the New Covenant a New Heart. The New Covenant constituents would be able to live up to the expectations of God and serve God with their whole heart by being equipped with a New Heart. God would write His Laws on their hearts and they would have an inward witness to their validity and content. The New Covenant would be an Everlasting Covenant.

God would give the New Covenant Members a new spirit, as well as a new heart. God would also place His Spirit within and upon the New Covenant constituents. God would pour out His Spirit upon the House of Israel and

the people of God. The new spirit in conjunction with the Spirit of God would sanctify the New Covenant Members. However, the Spirit does not only produce sanctification. When the Spirit comes on the New Covenant constituents, they have the Word’s of God in their mouths. The blessings of the New Covenant were to be so great that they would pass from one generation to the next. Isaiah sees this pouring out in chapter thirty-two as a gift from Heaven.

The Spirit being poured out and given to the Gentiles in the Book of Acts was evidence that they had become partakers of the New Covenant. While the Covenant was not promised specifically to them, they became partakers by accepting the propitiatory work of Jesus Christ. Joel and Isaiah see the Household Salvation as the sons and daughters prophesy and speak the Words of God (Is.59:21; Joel 2:28).

According to the Prophets the establishment of the New Covenant would occur during the Days of Messiah. God will no longer hide His face from Israel and His covenant people. God would take an active part in the history and Salvation of the New Covenant constituents. They would no longer be left to their own devices. God would actively intervene on their behalf.

Like all preceding covenants, God was the initiator. God initiates everything in this New Covenant. Look at what God has offered and what His will is for this New Covenant:

a. I will affect a New Covenant with Israel and Judah.

b. I will make a covenant with the House of Israel.

c. I will put My laws into their minds.

d. I will write My laws upon their hearts.

e. I will be their God and they shall be My people.

f. I will be merciful to their iniquities.

g. I will remember their sins no longer.

XI. THE OLD COVENANT’S SANCTUARY

The Author begins his description of the Tabernacle and the duties associated with it in relation to Christ, our High Priest. The subject of the Tabernacle occupies at least 50

This material is not to be copied for any purpose without written permission from American Mission Teams © Copyright by American Mission Teams, Inc., All rights reserved, printed in the United States of America 94 GBNT – 642 Epistle to the Messianic Hebrews 8th Revision August 2011 Midwest Seminary of Bible Theology chapters in the Bible. The reason that the Tabernacle is described in such explicit detail is because it is a natural picture of a spiritual reality. Each area and observance is in some way a picture of something God is trying to teach His People. Not every detail has a specific Messianic application. This is because God is trying to convey something other than its Messianic function. Every minute detail suits God specific function and goal. The Author starts by declaring the ordinances of the Earthly Tabernacle as Divine. These ordinances were the Divine mandate of God.

Here, as in the next chapter, we are forced to deal with typology. The Author uses these pictures to demonstrate the excellence of Christ.

The setting for our view of the Tabernacle is the Day of Atonement, which is the Day of the High Priest. Likewise, it is the only day that anyone was permitted within the Holy of Holies.

A. Hebrews 9:1-5: The Earthly Tabernacle

1. The Menorah;

The first article of mention is the Menorah or Candlestick. This was a seven branched lamp that burned in the Holy Court. It was made of pure gold. Its construction seems to be a mystery. This is because other than minute details, its construction on the whole is not described. Certain features are described but its construction was left to the imagination of the artisan.

The work was to be of one “beaten work.” The pictures of Messiah immediately commence. First, its construction was a mystery. Secondly, only the artisan knew how to make it. Thirdly, it was "beaten” work. This was the work of the hammer. It was beaten into form by repeated blows from the hammer. It was constructed of pure gold. Gold is a picture of Deity. That Deity was subject to the suffering of the hammer brings to mind the Cross among other things. His incarnation is a mystery yet to be understood by any one other the God who is the Artisan, who designed a Tabernacle not built with human hands.

There are several pictures of Messiah in the numerology of the seven branches. Firstly, John, the Revelator saw Christ in the midst of seven golden candlesticks. What John saw was Jesus as the center branch of the Menorah. This “branch” has a specific name in Hebrew; that name is the “shamash,” which in Hebrew means the “servant.” The additional six branches are fueled by the shamash. The number six is the number of man. Therefore, the shamash is the life source of humanity. The imagery continues however, we do not have sufficient space to discuss it all.

2. The Table of Showbread;

Like the Menorah above, the Table of Shewbread is a representation of Messiah’s provision. Jesus taught His Disciples to pray “...give us this day our daily bread.” This was a reference to the Table of Showbread and the daily meal offerings. Believers must learn to depend and rely upon God for their sustenance. This is true faith.

The table is a place of service and provision. It is also viewed as an altar. The Bread upon this table was unleavened. This was a symbol of purity and innocence; the bread was the sinless bread or the bread of Heaven. Leaven was a picture of sin and pride. The broken piece of bread during the Passover meal was a picture of the Suffering Messiah. This bread was cooked upon an open griddle and was striped. Therefore, it pictured the suffering of Messiah.

The term “showbread” is archaic English. Translators struggle with an accurate translation for this bread. It is called the Bread of His Presence and the Bread of His face. Both terms are accurate. The Hebrew word for this bread is “lechem panim” which is best translated “bread of the face” or “His face.” The Hebrew word “face” is emblematic of God’s Presence. As we have noted above, God will no longer hide His face from Israel and His covenant people. God’s Presence is indicative of His active part in the history and Salvation of the New Covenant constituents.

This bread is also called the “Priest’s Bread.” This is because it was the food that they ate after it had served in the Tabernacle of Temple. Because it was unleavened bread it needed no preservative.

There were 12 loaves on the Table. There was one loaf for each Tribe of Israel. This demonstrated that God was actively involved in the welfare and sustenance of each tribe. Because He was involved with each tribe and not Ajust Israel” demonstrates that He is personally interested in the affairs of humanity.

The table was made of acacia word and overlaid with gold. This is a picture of sinless humanity merged with Deity and the duality of Christ’s nature.

3. The Altar of Incense;

Scholars argue that the Author does not know his subject because he places the Altar of incense behind the veil within the Holy of Holies.

However, the Greek text associates the Altar of Incense with the activities behind the veil rather than physically placing it behind the curtain within the Holy of Holies. With this respect, the Author is accurate. The Incense is carried behind the veil where it serves as a sweet fragrance before God. It is indicative of prayer. It served as a minimal amount of light within the Holy of Holies, which had no other physical light. The smoke was a picture of the glory of God.

The censor was also made of gold as were the Menorah and the Table of Show Bread. Like the Table of Showbread, it was made of acacia wood covered with gold. However, it possessed a crown, which pictured the role and office of a King.

4. The Ark of the Covenant;

This Ark was the storage chest for the tablets of stone which contained the Laws God gave to Moses. This was the place where the principles and conditions of the covenant were stored. When Covenants were cut between two individuals, the testimony of that covenant was always stored in a safe place.

The Ark also contained a pot of the manna that was eaten by the children of Israel as they passed through the wilderness. The Ark also contained the rod of Aaron that budded.

The lid that covered the Ark was called the “Mercy Seat.” We must stop to look closely at this picture. The Law was placed within a box that was covered with Mercy. Not only was the lid placed securely on the box, God sat on the lid so that no one could get the lid off.

One Scholar pointed out that “God lived in a one roomed house”. The room He lived in was the Holy of Holies. Likewise, God only had one piece of furniture to sit on in that room. That piece of furniture was the Mercy Seat.

The Lid of the Ark was covered with two Cherubim. Those two angels remind us of the two angels that guarded the way to the Garden of Eden. Here, they protect the contents of the Ark so that no man can take the objects from within the box. They also protect the path to the Law so that no man may use it as legal approach to God.

Here, the imagery of the Garden comes to life. It was in that Garden that Adam sinned. Likewise, it was in the Garden that he tried to atone, covering his sin with a fig leaf. Finally, it was in the Garden that God atoned for the

sin of Adam by slaughtering innocent blood and then covering the bodies of Adam and Eve with their skins. Therefore, the Day of Atonement has one profound theme and message for man to learn. That message is that human works are not sufficient to solve the problems of sin. Furthermore, seeing that the Author chose the topic of the Day of Atonement shows that the earthly Tabernacle and Priesthood provided limited effectiveness. Likewise, the Day of Atonement attested to the restricted ability of man to approach God.

B. Hebrews 9:6-10: The High Priest

So great was this day in the mind of the Biblical People that the High Priest left his home seven days before the Day of Atonement to rehearse and familiarize himself with all the rituals of the Day. The Day of Atonement is so important in the genre of Biblical literature that it is often titled simply “The Day,” or “That Day.” It is also referred to as “The Day of the Lord.” Scholars often mistake the Day of Lord for “Day of Atonement” in the Book of Revelation (Re.1:10). There was a day to reverence the Caesars of Rome called the “day of the lord.” However, John, a Jew, was not concerned with this day. His Book deals with the Coronation of the King and the Wedding of Messiah, which have been always pictured during the 10 day period between The Feast of Trumpets and the Day of Atonement. Some Scholars have noted that this Day is referred to with over 80 titles throughout the Bible.

The Holy Spirit demonstrated by the structure of the Earthly Tabernacle that there was limited access to God. However, the point is that Yeshua; Jesus had not yet come to change these things.

At this point, we have the contrasted Priesthood. The temporal is pictured so that we can get a glimpse of the eternal. The Author is comparing Spiritual things with Spiritual things. This is a method that demands maturity. Therefore, he presses his audience towards maturity.

C. Hebrews 9:11-14: The Blood of Bulls and Goats

The problem of blood was by no means new. As we have mentioned, it existed from the very beginning. Adam must have been instructed in the proper approach to God though the use and application of blood. Cain brought a grain offering to God. However, the terminology of Genesis chapter four shows that it must have been the Day of Atonement, which was prepared for at the end of the year or the “end of days” (Ge.4:3).

Later Noah would carry seven clean animals and only one pair of those that were unclean. This was a living demonstration of the way of holiness. However,

Scholars readily agree that the uneven number seven allowed Noah to make a sacrifice of the odd clean animal.

The post exile Prophets struggled with this problem more than any of the predecessors. With the destruction of the First Temple and the loss of the Tabernacle, how was Israel to atone for sin? The summary of the Prophets was “...the just shall live by faith” (Hab.2:4).

As we have stated, faith is "confidence in God.” But what were the Prophets referring to? They were in reference to the coming Day of Messiah, when he would once and for all atone for the sins of humanity.

The blood of bulls and goats was inadequate to solve anything more than temporal atonement. The skins of the animals that Adam and Eve wore were a testimony to this fact. The skins wear out and new ones are needed. Likewise, the blood of bulls and goats is temporal and a new sacrifice was needed annually. However, the Blood of God was given on behalf of the sin of humanity. Christ’s ministry, in the Eternal Tabernacle is seen in the offering of His blood. The Book of John’s Revelation tells us of a sacrifice that was made from the foundation of the earth (Rev.13:8). The blood of that Lamb was the Blood of the Eternal God that would once and for all take away the sin of humanity.

Each year, as the Day of Atonement approached, there was a season of repentance. It lasted for forty (40) days. This season concluded in the “Days of Awe” just prior to the Day of Atonement. This period was a time of great introspection. It was a constant reminder of the weakness of the system; while the days prior to the Coming of Messiah were indicative of His coming. The days after are days of Celebration. The Day of Atonement is an opportunity to celebrate the victory of Messiah.

The blood of bulls and goats could only affect the outward man and make him ritually pure. The blood of Messiah dealt with the source of the problem, the internal man.

Our conscience can have rest in the completed propitiatory work of Christ.

D. Hebrews 9:15-17: The Mediator of a New Covenant

1. Hebrews 9:15: The Mediator;

The death of Christ equipped and qualified Him to become the Mediator of the New Covenant. The old order of Priests was stuck within the regiment of the Mosaic system. They were unable to break out because of their

humanity. However, the immortality of Christ freed Him to establish a New, Eternal Covenant based on the infinite sacrifice of the Blood of God.

2. Hebrews 9:16-17: The inheritance;

The Greek term used for “will” is “diatheke.” This term can be translated as will or testament. However, it can never be contrasted to the Hebrew word for Covenant which is “b’rit.”

The reason that the Author uses the word will here is that a will is a single sided document that promises and produces an inheritance. The inheritance mentioned in verse 15 is our eternal inheritance. Just what is that inheritance? According to the works of Paul, that inheritance is the rights of sons. A Covenant is a two-sided contract between two people giving each certain obligations and privileges. We have an inheritance that was sealed with the earnest of the Spirit. We are only walking in the foretaste of that inheritance at present.

E. Hebrews 9:18-22: The Shedding of Blood

As we have stated, the blood of God was essential to our Salvation and the establishment of the New Covenant. When the Mosaic Covenant was instituted it was also instituted with blood. All the instruments of the Earthly Tabernacle were consecrated by the ashes of the red heifer. Again, this indicates temporality. Not only was the Tabernacle sprinkled with blood and water so was the people. The fact that the Blood of Christ was used to consecrate the Eternal Tabernacle witnesses to its eternality. Here, we have not only the consecration of the Eternal Tabernacle but also the consecration of the New Covenant members to God through Christ.

After Moses had consecrated the Tabernacle, he gave the commandments to the Children of Israel (Ex.chp.19-20). Jesus inaugurated the New Covenant by the shedding of blood. On the Cross, He shed blood and water giving birth to the New Covenant. God consummated this Covenant with the outpouring of His Spirit on the Feast of Pentecost. The Feast of Pentecost is the anniversary date of the giving of the Mosaic Covenant. It is fitting that on this same day God consummated the New Covenant.

F. Hebrews 9:23-24: The Copy of Heavenly Things

The earthly Tabernacle required consecration with blood and daily blood sacrifices. Its occupation was strictly extraneous. Did the Spiritual Tabernacle require blood sacrifice for impurity? The Author speaks of the spiritual qualities of

humanity. To produce a spiritual effect you must produce a spiritual sacrifice. God wanted humanity to be cleansed physically and spiritually. Therefore, He gave His Son as a sacrifice and His Spirit as the agent of sanctification.

G. Hebrews 9:25-28: Eternal Perfection

1. Hebrews 9:25-26: Once and for all;

The process of Christ is not repetitive like the Aaronic Priests. Christ entered with His own blood and then rested from His sacrificial work just as God had done on the 7th day. The sacrificial work of Christ is complete.

2. Hebrews 9:27: The judgment;

The complexity of the Judgment is to great a topic to cover here. However, as Believers and New Covenant members, we have been judged in Christ already. All that remains is our eternal reward and inheritance. Nonetheless, Paul warns those who will appear before God that their works will be tried by fire (1Co.3:12). Only the deeds of higher merit will produce rewards. Immediately after these words of admonishment, Paul begins to use the imagery of the Tabernacle. Believers are associated with the Tabernacle. At this point, he warns them against polluting and defiling the Tabernacle of God (1Co.3:16-18).

3. Hebrews 9:28: He will return;

In this passage, we have a clear definition of the relationship between the two comings of Christ. Likewise, we have an established fact that He will return. Just as the Disciples were told by the Angels that Christ would return in the Book of Acts, we are told that Christ will return for those who patently wait.

The Messianic Judge and King of the Book of Revelation is pictured here. As we have previously mentioned, the Book of Revelation pictures the Wedding of and Coronation of Messiah. The imagery of the Book of Hebrews and Revelation set this scene at the time between the Feast of Trumpets and the Day of Atonement. We are not trying to set a date for His return. Rather, we are trying to demonstrate the Christo-centric value of understanding these Feast Days. His second return will bring peace and restoration to the planet. In His second return, we will experience the final step of our Salvation.

XII. CHRIST’S SACRIFICE ONCE AND FOR ALL

A. Hebrews 10:1-18

A shadow is cast when light is shined on an object. In this case, the light is shined on Christ and the shadow that it casts is the Law or the Torah. Therefore, as we look at the Mosaic Covenant, we will see the image of Christ. However, here the Law is not just a shadow but the very image of Christ as a photograph would be. However, just as the photograph is not the real thing, neither was the Mosaic Economy. In theses sets of passages, the Author implies not just the legal system of the Mosaic Covenant but the entire providence.

The Author briefly continues his eschatology. He points forward to things that are coming. Paul does the same thing in his letter to the Colossians (Col.2:16-17). Both Paul and the Author of Hebrews, point to things that are coming, not things that have already happened. This does not negate the validity of the Christo-centric references to Christ’s first coming in the shadows of the Torah. Because the Greek text is in the present tense, it points forward. There was still an understanding and need for the Law just as there is today. This in no way implies legalism. The Mosaic Covenant is as much a part of our Christianity as the New Testament. For within the Old Covenant are the fundamental foundations for the New Covenant.

It is also noteworthy to mention that each sacrifice in some way represented Christ. Each sacrifice offered under the Mosaic Economy was in some way a prototype of Messiah. The Prophets struggled with the problem of sin. With the destruction of the first Temple and the loss of the daily sacrificial system, the problem of sin and sacrifice became a relevant issue. Once and for all the problem was solved in Messiah. Later, in the Synagogues, this problem would be addressed with prayer, fasting and repentance. Those who realized that God was not satisfied with the blood of bulls and goats missed the point when they failed to see Messiah as the answer.

When we look at the Old Testament system and economy, we should begin to ask ourselves, why did God establish the sacrificial system in the first place? To answer this question, we need to look at the Book of Leviticus. Many Scholars have suggested that there are a great number of parallels between the Book of Leviticus and the Book of Hebrews.

The Book of Leviticus opens with the Lord calling to Moses from within the Tabernacle. The Hebrew terminology is that of Moses being at a distance and then being called to God (Le.1:1). The Book of Leviticus opens with God’s instruction concerning the Levitical offerings. The Hebrew word for offering is “korban.” This

word goes untranslated in the Book of Mark (Mk.7:11). The context of Mark’s use of “korbon” is that of misuse and of the sacrificial system. The basis for the word “korbon” is that of being brought near. Therefore, the sacrificial system tells us how to draw near to God. Drawing near to God requires a sacrifice. Before man could approach God, a sacrifice was necessary. This demonstrates the value of Christ as the universal sacrifice for the sins of humanity.

The first offering mentioned in the Book of Leviticus is that of the Burnt Offering. This offering returned nothing to the one who offered it. Other sacrifices returned portions of the sacrifice to the one who offered it and a portion to the Priest. The Burnt Offering gave neither a portion. The entire offering was to be consumed by fire. Neither the one who offered nor the Priest received any natural benefit from the offering. The sole benefit was spiritual. The Hebrew term for this offering means to ascend or go up. Therefore, the Burnt Offering represented the ascension of the one who offered. By giving an offering that returned nothing of natural benefit, the one who offered was elevated spiritually. Herein lays the secret to true spirituality. The whole self must be given as a sacrifice before the altar of God. The key to spiritual elevation is in self-denial. By self-denial we are in reference to the depraved desires of man.

The greatest “korbon,” Sacrifice, is Christ. Without this sacrifice, we are unable to approach God. However, through His sacrifice and our acceptance of His propitiatory work we are able to draw near to God. Each offering had a specific goal in mind. Each offering in some way represented Messiah.

The entire Book of Hebrews is written with the Messianic Mission in mind. This also includes the writing of the entire Old Testament. The entire Old Testament was written with the Messianic Mission disclosed. However, when we look past the mundane scenes played out before our eyes, we can see Messiah and His Mission woven throughout the text.

The goal of the Torah was Messiah. Paul says this very thing in his letter to the Romans (Ro.10:4). Many translations translate the Romans passage as Messiah being the "end” of the Law. However, the most accurate translation is that Messiah was the "goal” of the Law. He was the target aimed for. Paul uses the word “telois,” which we have discussed before. Therefore, Messiah was the sum of what God desired to accomplish through the giving of the Torah.

As a result of the eternal sacrifice sin has been dealt with once and for all.

B. Hebrews 10:19-22

What has secured our place and ability to approach God? The Blood of Christ! Before, only the High Priest had access to the Holy of Holies. Now we have access to the real Holy of Holies, the Throne of God. We are able to pass through the veil. This is the most exciting news that humanity can receive. As a result of Adam’ sin, we were alienated from the Presence of God. Now, as a result of Christ’s work, we are able to approach the very Throne of God. We can pass behind the veil.

The House of God is the entire universe. Humanity now has returned to the House of God. Those who have put their faith in Messiah, the House of God, also become partakers of the Divine Nature (1 Pe.2:5; 2 Pe.1:4).

The Author now makes a play on words based upon the ancient meaning of “korbon.” Through the korbon we are able to “draw near.” Christ, as our korbon, has enabled us to draw near, therefore, draw near. Do not be afraid. Do not be bound by natural thinking. Allow the conscience to be cleansed by the sprinkling of blood.

The Amplified Bible says it this way;

"Let us come forward and draw near with true (honest and sincere) hearts in unqualified assurance and absolute conviction engendered by faith (by that leaning of the entire human personality on God in absolute trust and confidence in His power, wisdom and goodness), having our hearts sprinkled and purified from a guilty (evil) conscience and our bodies cleansed with pure water." (Heb.10:22)

C. Hebrews 10:23

The words of the Author here are those of encouragement. Hold on to what you know and have learned. Though we pass through the valley of weeping, we must never abandon our hope (Ps.84:6). The key to understanding trials is that they do not last forever. Therefore, hold on!

D. Hebrews 10:24-25

A true family of Believers will not be selfish in the Godly pursuits. They will be considerate of their brothers. They will do as much as necessary to see to their success as well as their own. They will encourage and stimulate others to press forward toward the goal of Christly imitation. These verses demonstrate the need for brotherly unity and fellowship. With encouragement and fellowship, we are able to overcome all sorts of obstacles. The corporate Body of Christ is designed to

meet the needs of the whole body. Others have walked where we walk at present. They are able to give precious wisdom and insight to press on.

E. Hebrews 10:26-35

That we have been given the ability to press behind the veil does not liberate us to defiantly sin against God. Sin is not without consequence. Each sin committed has a cause and effect. In the case of Abraham, Ishmael was born. David did not discipline Absalom and he tried to take away David’s kingdom. Eli allowed the sins of his sons to go on, and they lost the Ark of the Covenant to the enemy.

The Author calls to remembrance the earlier times when their faith was young. Remember all the hardships? Do not abandon all that you have already suffered for.

F. Hebrews 10:36

Patient perseverance is the key to receiving the things that God has promised. The Author sets the stage for his discussion on faith in the next chapter.

G. Hebrews 10:38

Here is what Jewish Scholars call the summary of the Torah. “The Just shall live by faith” (Hab.2:4). As we have stated before, faith is confidence in God. We must trust in His promises. The Hebrews needed to remember the prophetic promises of God. When our faith is attacked, it is beneficial to rehearse the Promises of God until faith is strengthened.

H. Hebrews 10:39

A man who does not trust in the Lord only has one fate. The greatest punishment of the Old Testament was death. The New Testament deepens the punishment because we are now equipped with the agent of the Holy Spirit.

XIII. HALL OF FAITH

This chapter is very closely connected with the last verses of chapter ten (vs.35-39). These verses have shown the necessity of faith in order to obtain the promises.

A. Hebrews 11:1-3

These verses are some of the most read in all of the Bible. The opening remark of chapter 11 has been used by more Scholars and Ministers to define faith than any

other verse in the Bible. “Now faith is the substance of things hoped for, the evidence of things not seen.”

Many scholars try to read the verse as if it were originally written in a contemporary language. As we have stated, it was most likely originally written in Biblical Hebrew. Therefore, the verse must be examined from such a viewpoint.

“Now” is the Authors beginning of his subject. He has laid the foundation for practical application. While many Scholars and Ministers use this verse as a definition of faith, it is more a definition of faith’s activity. Faith is productive. James says, “Show me your faith and I will show you my works.” This is because faith is productive. As we have stated above, the most concise definition of faith is confidence in God. Here that faith in God is productive producing a substance. What substance does faith produce? It produces the product of hope. We have to keep in mind that we are reading the Bible and not a contemporary commentary on faith or hope. Therefore, we must comprehend the Biblical terminology from the understanding of the First Century. Contemporary use of the word “hope” leaves the possibility for not receiving a desired object. However, Biblical hope is a positive expectation that the things God has promised He will perform. Therefore, the basis for both faith and hope is the Word of God. Neither hope nor faith leaves any room for possible failure or doubt. The Greek word for faith is “pistis.” The Greek word for doubt is “apistis.” Apistis is directly opposed to faith. It also means to be against, without or instead of faith.

Faith is the product of persuasion. Faith takes time to develop. As we mentioned, the Greek word for faith is pistis. This word is derived from the Greek word “peitho.” Peitho means to be persuaded. Persuasion is as much a process as a temptation to sin. Persuasion takes place by words. A person is persuaded to believe a certain thing is true by being continually told so. After a period of time, that person will come to be persuaded that what he has been told is true. The same is true of sin. We can see that this was the method that the enemy used against Eve. He persuaded her to believe a lie. The word “believe” also means “faith.” Eve put faith in the words of the serpent. This is how Afaith” operates. We put faith in the words we have heard. Paul says that "...faith comes by hearing and hearing by the word of God (Ro.10:17). A literal translation of this verse is, “Faith comes from hearing and hearing a word of Christ.” The idea behind this verse is that of repetition. By repeatedly hearing, a person is brought to faith. The Greek word for “believe” is "pisteuo", a verb that denotes action. Believing is putting into practice what faith has seen.

Through belief and trust in God the elders received a good report; contrary to the report given against those who doubted God in chapter three. Here, in the following verses are the heroes of faith. Their testimony is eternal because they

trusted in an Eternal God. Faith is an inherent quality of the righteous. They believe and trust in God regardless of circumstance. Faith is holding on to God’s Word. It gives substance to what the Word promises and it invests the future blessings with a present existence. This is treating them as if they are objects.

Through the spoken words of God the world was created. However, those words were spoken in faith. The spoken word mixed with faith has limitless potential. Because we do not see a thing does not negate its existence. We do not see the wind; however we do see its power and effect. The world was framed by words. Though unseen, their power is the substance of the universe. To this very day their power remains active and effectual. The things unseen are brought to the proof by what that Word teaches. Even though future, or though belonging to a world beyond human sight, it is received with full conviction.

B. Hebrews 11:4

This Scripture begins to show us faith in action. While we have no solid evidence, we must believe that God taught Adam how to make atonement for sin and that Adam passed this knowledge to his sons. The fourth chapter of Genesis tells us that Abel’s sacrifice was accepted and Cain’s was not. Abel’s offering was an act of faith attracting God’s attention and was affirmed as righteousness. Abel brought the first-lings of his flock and the fat they produced. This is an appropriate sin offering. Abel brought a more excellent or greater sacrifice by comparison. It was more excellent in the sight of God. Cain brought the fruit of the ground. His offering was most likely a grain offering of some sort. Grain offerings were used in the Mosaic System. However, grain offerings were never used for sin offerings. The grain offering is primarily a peace offering. Perhaps Cain did not believe that he had sinned and therefore did not need a sin offering.

C. Hebrews 11:5

The Genesis account of Enoch’s life is that he ...“walked with God.” This is the portrayal of a devoted and righteous life. Undoubtedly Enoch was a man wholly devoted to God and a Godlike life-style. He must have communed with God incessantly. The nature of faith walks with God and desires only His Presence.

That Enoch was translated means that he got a transfer. God transferred him from one location to another.

It is impossible to please God without faith, because anyone who wants to approach God must believe both that He exists and that He cares enough to respond to those who faithfully seek him. We must remember “to please God" and "to walk with God" cannot be separated. Enoch’s translation is a testimony to the

fact that, for the Believer, the dominion and power of death are destroyed. Enoch prophetically foreshadows the Church. He testified of a coming judgment (Jude 14,15) but did not go through it himself.

D. Hebrews 11:6

This verse gives us one of the most outstanding definitions of faith available in the Bible. Those who would come to God must first believe in His existence. This was the grounds for the great missionary adventures of the early Disciples. They presented God. The scales of eyes were opened and those who came to God were born afresh. This is the method of Salvation. Hearing of God and believing in God are two different things. Those who would, come to God, or put their faith in God must believe in His benevolence. As we have stated, faith means to trust in God. Therefore, men and women of faith are confident of God’s control. They know that nothing that the enemy plans will ever frustrate the plan of God.

Without a hunger for God, His existence is a matter of indifference. The mere knowledge of His being does not affect the soul. The words "seek after" mean a diligent, keen desire for God. This is the walk of faith that Enoch demonstrated.

In order for faith to be active it must have an object. That is often the object of hope. However, God is the basis for all faith. Without trusting God, we have no foundation for hope. God is the Creator; however, we must also see Him as the benevolent Father who knows best.

E. Hebrews 11:7

Noah’s faith was for household Salvation. Like others who had faith in God, the Word of God to Noah foretold of a coming destruction. His faith is in the Word of God that was spoken to him and caused him to construct the Ark . Undoubtedly God gave instructions that we are not privileged to read. According to the Genesis account of Noah’s life, he was a just or righteous man among a wicked generation. His act of faith drew a sharp line between the evil of an unbelieving world and the righteousness of the believing world. Noah’s relationship with God was undoubtedly the source of the revelation concerning the world’s coming destruction. That he was called righteous indicates that he was pleasing in God’s sight.

1. Consider the ark:

a. The magnitude;

The ark measured about 450 feet long, 75 feet wide and 45 feet deep.

b. The endurance;

Some Scholars suggest that it may have taken a great many years to build the ark, possibly up to 100 to 120 years.

c. The commitment;

Think of the time, labor, cost, ridicule, and rejection. Through all of this Noah remained a "...preacher of righteousness."

F. Hebrews 11:8-19: The Faith of Abraham

Abraham is the role-model of faith. We can gain a clear understanding of faith’s activity and process from the life of Abraham more than any other Biblical character. While the faith of Noah was that of household faith, Abraham’s faith was global. In him were all the nations of the earth to be blessed.

By faith, Abraham traveled to an unknown land that would become his home. Abraham was called of God to come out from an unbelieving people to a place where God would show him. Abraham is mentioned in twenty-seven books of the Bible. One of the highest honors is that God honors him as a friend (2Ch.20:7, Ja.2:23). By faith Abraham went with God. Abraham’s faith was persevering as demonstrated during the wait for the promised child. Abraham was promised a son at seventy-five years old. Faith sustained Abraham for twenty-five years.

1. Abraham was not weak in faith.

Paul talks of Abraham’s strong faith in Ro 4:20. The original language goes beyond our contemporary understanding. Strong faith is actually “miracle working” faith. The word “strong” is the Greek word “dunamis.” Dunamis is miracle working power. The produce of miracle working power was the promised son. Faith empowered Abraham to realize the promise of God. Sarah received this supernatural power within her womb and gave birth to Isaac.

2. The process of faith;

Abraham’s life tells us how faith works. As we have stated before, faith is based upon the Word of God. The Book of Genesis records the promises of God to Abraham. Abraham believed in God because God could swear by no greater. The Abrahamic promises have been extended to us in this present age. We have discussed, in brief, the blessings of Abraham above. All of these blessings were secured by faith. Abraham’s faith was simple. He believed God. God made these promises personally to Abraham.

3. The blessings of Abraham;

What does it mean to Bless? This term is translated from different forms of the Hebrew word “barak.” The “barak” root is translated “bless” many times in the Bible. To bless, in the Old Testament, means to endue with power for success, prosperity, fecundity (fruitfulness or fertility), and longevity.”

Scholars have noted that blessing in the Old Testament is especially associated with reproduction. For a woman to be barren was a great disgrace. To have several or many children was considered a great blessing.

The Old Testament also notes other areas of blessing:

a. God endues with power for an abundant life;

b. He endues with power for an effective life;

c. Since life can be neither effective nor abundant apart from the right relationship with God, we may say that God also endues with power for the Salvation of the soul.

d. He endues with power for success;

e. He endues with power for prosperity;

f. He endues with power for fecundity (ability to produce; fertility);

g. He endues with power for longevity.

We can see that Abraham was truly blessed. However, the key to his blessing was his confidence in God. He trusted God. He trusted what

God said. He believed what God said. Likewise, he quoted the word of God back to God. “How long will I go without a child”?

4. God's promise;

In the 18th chapter of Genesis God appears to Abraham. Abraham is recovering from his circumcision sitting in the door of his tent. Here, God speaks to him through the angels telling him that He will destroy Sodom and Gomorrah. He also tells him that he is about to have a son. When Abraham sees the destruction of Sodom and Gomorrah the next day, it was not hard to believe that the rest of the promise would soon come to pass.

5. The result of God’s blessings;

Abraham’s faith made him a force to be reckoned with. This was evident on a number of levels. The most significant was that of the spiritual plain. God would not destroy the land of Sodom and Gomorrah until he had consulted Abraham. This is a staggering concept. Likewise, Abraham took a hand full of his servants and fought against the evil kings and won his battle. Therefore, Abraham was a force to be reckoned with on the natural plain as well as the supernatural.

6. The test of faith;

Abraham’s supernatural faith was expressed in the sacrifice of his son. This challenge was the highest demonstration of Abraham’s faith. Some Scholars have suggested that Isaac was even as old as 30 years when his father carried him to the top of Mount Moriah to be a sacrifice and test of Abraham’s great faith. The imagery of Christ is so prominent in this story that it is amazing. Abraham’s faith is so powerful that he tells the young servants left to attend the animals that both he and Isaac will return shortly.

After the third day, Abraham and Isaac came to the place, Mount Moriah. Abraham placed the wood for the burnt offering, Isaac, upon the back of his son. According to Jewish scholarship, Isaac noticed that he was to be the offering and was not only willing but encouraged his father to obey God. The translation of “...God will provide” should be translated that “God will see” (Ge.22:8). The relevance behind this statement is that centuries later the true Lamb of God was sacrificed in this very same place.

However, Abraham’s faith was so powerful that he believed that even if Isaac were to die, God would resurrect him from the dead. After all, Isaac was the promised seed. If he died God would have acted contrary to His

word and promise. Isaac was to be the progenitor of the Abrahamic line. He would not be able to do this if he was dead.

7. In search of the city of God;

The Author of Hebrews demonstrates the greatest craving of the soul. No man having tasted of God grace will ever be satisfied here on earth. His passion is for the City of God. This City is pictured by the Apostle John in his Revelation of Christ. The beauty of that City is unimaginable. Therefore, no earthly place can compare to it. This must have been the mind-set of Abraham and his progeny.

8. A blessed Seed;

The Promised seed was not only Isaac, but Christ. As the promised seed that would bless all nations, it was vital that the Promised Seed should be the product of a man of such extreme faith. That Abraham’s seed would be as many as the stars of the sky is not restrictive to Jews alone. We are Abraham’s seed who have put our faith in God.

G. Hebrews 11:20-22

All the Patriarchs seemed to be able to see into the future. Isaac blessed Jacob and Esau prophetically. Here again, we see that faith is attached to the prophetic, spoken and revealed Word of God. Jacob and Esau had something to believe and trust in. Their father had spoken the prophetic words of God just as their grandfather had.

Joseph received the prophetic word of God in a dream. He remembered the prophecy, given through his forefather, demanded that his bones be carried out of the land of bondage to the Promised Land. His faith was sure, it would happen just as God had said. Therefore, he demanded that his bones be removed with the great exodus. Joseph was buried in Sukkot, in Egypt. Sukkot is the Hebrew word for the Feast of Tabernacles. The Feast of Tabernacles is a picture of the “World to Come,” or Heaven. It is believed that this world will begin with the Millennium or thousand year reign of Messiah. Those who subscribe to a post-tribulational resurrection (though few subscribe to this), this is likely the period.

H. Hebrews 11:23-28

Moses’ parents, Amram and Jochebed, had fearless faith (Ex. 2:2, 6:20). By faith, Moses’ parents hid him for three months after his birth. They saw the child’s beauty and defied a king’s decree. Moses’ parents demonstrate Biblical faith.

They feared God rather than man. Their faith reminds us of the three Hebrew children in the Book of Daniel. Regardless of the decrees of man, God stands to be feared and believed above the decrees of man. The fact that Pharaoh’s daughter finds Moses and gives him to his own mother to raise is truly a testimony to faith and God’s providence.

Moses was a man of great faith. Moses chose to be identified with his forefathers rather than the kingdom of Egypt. He chose God rather than riches and luxury. Interestingly, the author of the Book of Hebrews devotes more time to Moses than Abraham. This is because in Biblical history, Moses stands second only to Christ as a figure of importance.

Scholars have suggested that if Moses had counted the cost of leading three million people out of Egypt, he would never have accepted the challenge. However, this speculation discredits the genuine faith of a Biblical figure like Moses. How much food and water would it take to support and provide for three million people? Trainloads of water and food would have been necessary to feed and water all these people and their animals. The three Hebrew children in the Book of Daniel demonstrated their faith in God. Regardless of the outcome, they would not bow before the idols of the Babylonian King.

Regardless of the outcome, Moses had chosen to obey God. Moses believed that God was trustworthy and that God would provide. And, God did exactly that. He never failed. Regardless of all the murmuring and complaints God always came through. The children drank water from a rock, ate the bread of heaven, and were protected by a pillar of fire and a cloud by day. Surely, those who watched, like the Prophet Balaam, must have been amazed and awestruck seeing the people drinking water from a rock that followed the children of Israel though the wilderness. They must have been amazed to watch the manna cover the ground in the morning. The children were never sick and their cloths did not wear out. Why count the cost? Believe in the commands of God. However, make sure that you have heard His voice before you go.

How much faith does it take to stand before a Pharaoh and dictate the decrees of the Living God? The ten plagues were aimed at the Egyptian gods. Moses was truly a man of faith. The final plague called for the blood of lowly lamb to be placed upon the doorposts of the Believers and Israelites. The lives of the Israelites were in Moses’ hand. According to the writings of the Apostle Paul, the children of Israel were delivered from Egypt exactly four-hundred and thirty (430) years to the day after the promise of their liberty given to Abraham (Ga.3:17).

Moses also ascended the Mountain of Sinai and received the Word of God. What an honor. Moses was a great leader establishing an era of Biblical history that would eternally affect the people of God.

I. Hebrews 11:29 -30

Walking through the Red Sea is what we might call the sea of death. When the Israelites walked through this sea, they were in bondage and slavery to the Pharaoh. In fact, they were his property. They were faced with either death or Pharaoh. They chose the path of God that lay before them through the sea of death. The world of Egypt that was behind them would be eternally dead. Pharaoh and his army pursued the Israelites into the Red Sea. There they were engaged by the Angelic Army of God. These angels removed the wheels from their chariots. Pharaoh and his army were drowned to death there in the Sea. The children of Israel emerged alive and free on the other side of the Red Sea. According to Paul, they were baptized with the Baptism of Moses. Being baptized into Moses demonstrated that they had died to the old Egyptian, worldly life, and were now consecrated to God. They came up alive out of the Red Sea on the morning of the 17th of Nisan. It was Sunday, the first day of the week. It was starting with the first day of their new life. However, centuries later, Christ would come up alive from the grave, on this very same day, at the very same time, that the children of Israel emerged alive from the sea of death. The enemy of all humanity had been destroyed and stripped of power with the resurrection of Christ, just as Pharaoh had been drowned in the Red Sea liberating the Children of Israel.

Scholarship has also placed the destruction of Jericho, the victory of Esther and several other Biblical events on this same day. Noah’s ark came to rest on the mountains of Ararat on the 17th day of Nisan. The Temple of Hezekiah was also thought to be cleansed on this date.

The strategies of God had worked for Joshua in the past. Why would God fail them now? God spoke to Joshua giving him specific instructions. Joshua accepted the prophetic revelation of God as an authentic battle strategy. He placed faith in God and His Word. As in all our other examples, the walls fell just as God had predicted. Faith often makes irrational demands. However, we must remember that the things of earth are subservient to God who cannot be seen with the natural naked eye.

J. Hebrews 11:31

Rahab was delivered by faith (Jos.2:12-20, 6:25). By an act of faith, Rahab, the harlot, welcomed the spies and escaped the destruction that was about to fall upon the city of Jericho. Rahab’s confession of faith in Joshua 2:11: "For the Lord

your God, he is God in heaven above and in earth beneath" saved her life and her family’s. A person standing in faith can impact those around them. Because of her faith, she became part of the ancestry of Christ, and is mentioned in the lineage of the Lord Jesus Christ in Matthew 1:5. In James, she is linked with Abraham as an example of faith justified by works.

K. Hebrews 11:32-38

The following passages give a quick summary and overview of key Biblical figures of the Old Testament and their exploits. The following people are examples of faith have two characteristics: 1) None of them occupied an outstanding position when they were called; 2) In spite of character flaws or personal failings they were still people of faith.

L. Hebrews 11:32

1. Gideon;

Gideon demonstrated faith’s miraculous victory (Jg.chps.6-8). In the beginning, Gideon showed his fear asking for a fleece in which God showed Himself strong. God continued to reveal Himself strong and well able to provide the victory. Even through his fear, God used Gideon, and he is numbered among the heroes of faith.

2. Samson;

Samson demonstrated faith’s physical strength (Jg.13:1, 16:31). God said Samson was to be a Nazerite unto God from the day of his birth and he shall begin to deliver Israel out of the hands of the Philistines (Judges 13:5). God blessed him and the Spirit of the Lord came upon him. Samson had amazing physical strength. However, Samson had a problem with women. He became involved with three different Philistine women that led him down the wrong path.

He compromised his Nazerite vow to God and he ended up humiliated before his enemies. He had his eyes put out and his head shaven. In Judges 16:19-30, we find where Samson was victorious in his death. He killed more of Israel’s enemies in his death than during his life. Even through Samson had character flaws, God was able to use him because he trusted God.

3. Jepthah;

Jepthah demonstrated faith’s boldness (Jg.11:1, 12:7). He was a mightily warrior called by the elders of Israel to deliver the people out of the hands of the Ammonites. The Spirit of the Lord came upon him as he went out to battle. Jepthah overcame illegitimacy to be God’s deliverer. He was born the son of a harlot (11:1). To God it does not matter where or to who we are born, God will use us if we trust in Him.

4. David: faith’s total reliance (I and II Samuel, I Kings, I Chronicles);

David demonstrated the man with a heart after God. He was anointed to be King over Israel (1Sa.16:13), and is an ancestor of the Lord Jesus Christ; but David was not without fault. Even as he was a man after God’s own heart (Ac.13:22), the Lord made a covenant with him (2Sa.chp.11). With all his faults, David was still used mightily by God because he trusted God and took Him at His word.

5. Samuel;

Samuel demonstrated faith’s integrity (1Sa.3:18): Samuel means, "His name is EL." He was a great leader of Israel (Ps.99:6). No one was more instrumental in shaping the spiritual aspect of the Kingdom of Israel. But he failed as a father in training his own children. His sons did not follow after their father’s ways. They took bribes and perverted judgment (1Sa.8:3). Yet, God used Samuel because he trusted God.

M. Other Examples of Faith

1. David’s mighty men of valor (I Chronicles 11 and 12);

2. King Asa against a million (II Chronicles 14);

3. Jehoshophat’s prayer of faith (II Chronicles 20:12);

4. Daniel’s night in the lions dens (Dan. 6:22);

5. The Shunamite woman (II Kings 4).

In spite of these people’s failures and character flaws, God was able to use them. Do we offer excuses why we are not a person of faith? When we are weak, then God can be strong, in me (2Cor.12:10). God is looking for people through whom He can show Himself strong (2Chr.16:9a). These tremendous accounts of faith

are not listed in this chapter to intimidate the Author’s readers, but rather to encourage them. These accounts were listed here to stimulate their faith.

It is interesting to note that these men and women mentioned in Chapter 11 were not perfect people. Their accomplishments and failures are listed in the Old Testament. At this time the Author lists only their accomplishments as a means of encouragement to his audience.

In verse 38, it says that "...the world was not worthy." The Greek word for “worthy” is "adias": it signifies values and worth, which expresses God’s estimate of these people. The world counts those who are true witnesses of God as fools, but God puts a value on those who are His children. Separation from the world and its ways always brings contempt from the world. Howbeit, we can expect the world not to understand spiritual matters.

N. Better Things

Consider the "better things" that we have in the New Covenant compared to the Old Testament Saints and what they did not have.

1. Old Testament Saints:

a. God spoke through the prophets to them;

b. They were offered rest in Canaan;

c. Their Priest was a man who died;

d. Their sanctuary was on earth, and they were separated from God’s Presence by a veil;

e. Their covenant used the blood of bulls and goats;

f. Their covenant was a sanctifying cleanness of the flesh;

g. Their worship was not able to take them into the Holy of Holies.

2. New Covenant Saints:

a. God spoke through His Son;

b. We are offered the rest of God;

c. Ours is a Priest forever;

d. Ours is the true sanctuary, with the veil taken away;

e. Ours is the New Covenant, with the heart made new by the Spirit;

f. Ours is the blood of Jesus;

g. Ours is the cleansing of the heart from the evil conscious;

h. Ours is the worship that takes us beyond the veil that has been removed to the very Presence of God;

i. Ours is a new and living way because God has taken up residence in us.

XIV. EXAMPLES OF CHRIST’S ENDURANCE

The summary of chapter 11 is given here in the opening passages of chapter 12. If all these who have gone before us had a testimony of faith, then we should seek to emulate their example. In summary, the author is saying if they were able to persevere, we can too. If our forefathers and ancestors did it, we can too.

A. Hebrews 12:1-4

Therefore, let us cast off anything that would hinder a walk of faith. The things that hinder faith are doubt and unbelief. These things can set us back. The Author uses the imagery of a race. The racer wanted to be as light and quick as possible. Therefore, we must take the time to find those elements that would slow our walk or progress.

Not only is speed and weight important, but we must be able to go the distance. Endurance is as much a part of faith as the believing. We can believe in an instant. However, genuine faith can stand the test of time.

B. Hebrews 12:2

We must fix our eyes on the goal or target. The goal of all Biblical text is to present Jesus, as Messiah. As Messiah, we can see the elements in a man that we need to emulate. This is not to negate His Divine qualities. However, because He was also human, we are left without excuse. We have a model to emulate and pattern

our lives after. If we will focus on the "Last Adam,” we will walk as Sons rather than as slaves.

This verse reminds us again of what our focus should always be. The Amplified Bible says, "Looking away [from all that will distract] to Jesus..." Our looking unto Jesus must have a personal application in practical living. It must be us experiencing His all sufficiency in the trials and tribulations of our everyday life.

Job had the simplest answer to lust. He made a covenant with his eyes not to look on the young maidens (Job 31:1). Therefore, the author draws a similar conclusion. Do not look on the things that would distract and allure you into sin. Rather, focus on the goal of Messiah that you wish to attain. Paul’s letter to the Romans tells us that the sum of what God is trying to accomplish in our lives is conform us into the image of His Son (Ro.8:28-30).

The word “finisher” used in the Authorized Version of the Bible is rooted in the Greek word “telois” that we have mentioned several times throughout this course. Therefore, we can see that Messiah is the Author and Goal of our faith. The idea behind the text is that of growth. We must be actively pressing toward the goal that we have in sight. If we keep our focus, we will be able to win the race. However, if we are distracted by every little desire, we will soon be overcome by them.

The Greek word for Author is "archegos," meaning one who takes the lead or one who first goes through what he will later take his followers through. At this point, the Author uses the concept of the beginning and ending. Messiah is the first and the last.

The function of a leader in this respect involves the following things:

1. Pathfinder;

A leader must himself lead the way, passing through all its difficulties and dangers, knowing the way and showing it to those who follow him. A leader must walk the very path his followers will have to walk.

2. Guide;

Those who follow must yield themselves totally to the guidance of their leader, obediently walking in the path he has already walked.

As Christ identifies with us, His suffering and death mean: substitution and atonement for us (Mt.28:28; Is.55:3; 2Co.5:14-15). As we identify with

Christ, His suffering and death means we are to have fellowship with Him in it (1Co.1:9, Php.3:10, 1Jn.1:3, 6, 7).

3. Encourager;

A leader must take care of his followers, encouraging them, helping them to overcome all obstacles and attending their needs. We find all these qualities in Christ Jesus. Jesus shared in Himself how faith may be raised to the highest degree of perfection. In Him, we see what true faith (trust) is. On the cross, He brought faith to its highest conceivable development, and so became its perfecter; for perfect faith is perfect trust. The true humanity of Christ and His life of faith on earth gives us the reason why we are encouraged to look to Jesus.

It was as a man that Jesus perfected faith. How encouraging and refreshing it is to know that this perfect Man has given us proof that it is possible to live in faith here on earth, in our present circumstances, in such a way as to glorify God.

4. Who for the joy that was set before Him!

The phrase "...set before Him" is one Greek word, "prokeimenos", which was often used with respect to public gifts intended to honor a person. These gifts were used as prizes in the Greek races. "Set before" the eyes of those who were about to take part in the race. So Jesus, in His "race," looked steadfastly upon the coming joy. It is with this that Paul wrote Philippians 3:14.

He "...endured the cross, despising the shame." When the pain and shame of such a death was set against the joy that was set before Him, He endured. He took all the abuse that was given and did not give up. He finished the race.

He is at the right hand of the Throne of God. This exaltation of Jesus is mentioned over twenty times in the New Testament. Now, he sits at the right hand of God as the prize set before us. He has now been give a place and position of the highest honor.

C. Hebrews 12:3-4

Let us examine the word “consider.” The Greek word is "analogizomal" which means: to reckon, calculate carefully, compare or analyze. Examine His life and

examples because in them, we will find the needed examples in either deed or teaching.

He endured grievous contradiction and bitter hostility from sinners. The Authorized Versions uses the word contradiction. The Greek word for contradiction is "antilego". "Anti" means against and "lego" means to speak. Therefore, he endured the evil words of opposition that were spoken against him. Here, we have one of the key statements of the book. Undoubtedly the Hebrew people were receiving opposition and evil words spoken against them. If Jesus, our example endured this shame, we must likewise press on to the glory set before us.

Jesus told the disciples before hand of what they were to expect from the world. If we are his disciples, then we can expect the same kind of treatment (Jn.15:18-21).

We are to "not grow weary and fainting in our minds.” The Amplified Bible reads: "...so that you may not grow weary or exhausted, losing heart and relaxing and fainting in our minds."

The danger of becoming weary in running the Christian race is an ever present concern to the sincere Believer. It has been so from the beginning of the church and it is so today (2Th.3:13; Ga.6:9).

1. What can cause spiritual weariness?

a. A long standing trial or persecution which we allow to wear us down (Da.7:25);

b. The seemingly slow progress in personal spiritual growth;

c. Losing sight of the goal and placing our attention on something else.

2. What is the safeguard against spiritual weariness?

a. Looking unto Jesus for encouragement and empowerment;

b. Waiting on the Lord in prayer and meditation (Is.40:28-31);

c. Praying in the Spirit (Is.28:12, Jude 20-21);

d. The Scriptures (Is.50:4, Ro.15:4).

3. Resistance;

We have not resisted unto blood, striving against sin. How valuable is our Salvation? Have we been willing to lay our lives down for what we believe? Here the idea is set before us by the Author. This gift is so precious that even if it costs us our lives, we should pursue Christ.

D. Hebrews 12:5-11

God and the Author speak to His people as if they were sons rather than slaves or servants. Here, we need to realize our exalted place, position and responsibility.

Here the Author calls on the Preacher Solomon for wisdom. Sons must be disciplined. However, the word “chastening” used in the Authorized Version of the Bible means to be “trained.” The training includes training the mind, teaching morals and how to conduct oneself. This imagery fits the fatherly figure of the Biblical characters extremely well. They were to train their children in the ways of God. When the child reached 13 years of age, they were considered to be an adult. However, they must first prove their knowledge of the appropriate rules of conduct. This right of passage was not without a great deal of instruction. This instruction was by several methods. It was usually by teaching but also included correction when the child was wrong. Correction often may seem disparaging. However, if we are ever to reach our potential, we need guidance and direction. It is better to be corrected than to be an outcast.

The God-intended purpose of every chastening, which the heavenly Father employs to train His children, can be observed in the seven-fold blessing found in verses 5 through 11.

1. True faith in God sees the difficulties in this life and proof of the Fatherhood of God.

2. True faith in God regards the distresses and sufferings of this life as demonstrations of the love of God.

3. True faith trusts in the midst of all sufferings, in the infallibility, and fruitfulness of all the decisions of the wisdom of God.

4. True faith sees in the whirl of events as the ordering hand of the all over-ruling government of God.

5. True faith, even in inexplicable darkness, subjects itself without criticism to the sovereign authority of God.

"Shall we not much rather be in subjection unto the Father of spirits and live?" (v.9) This is not some kind of abstract concept but an actual, daily condition of relationship between the Heavenly Father and we who are His sons and daughters.

6. This involves:

a. Willingly submitting to the Heavenly Father for correction;

b. Wholly respecting His sovereign authority;

c. Prompt obedience to His instructions.

We submit to our earthly father, who out of his limited wisdom, endeavored to instill character into us and teach us how to live. We should submit to the wisdom of our Heavenly Father and to the image of His Son.

7. How can this kind of submission be carried out in a practical day-by-day manner?

a. Bow to the disciplinary measures of our heavenly Father without contradicting Him. "He knows what is good for us better than we do" (Is.55:8-9). We ought not to question His authority or His training schedule for us.

b. Willingly accept our divine organizer’s arrangements without inner rebellion. We should renounce all spirits of complaint and dissatisfaction with the way He has arranged the race that is "set before us." These complaints and dissatisfactions are in essence rebellion against God.

c. Knowing you are in His sovereign control, receiving His dealings with a thankful heart. All things are working together for our good, even if we can not see a way out and everything appears senseless. (2Co.4:17-18).

The lightness of affliction, which is for a moment, is preparing us for something far beyond any comparison to the greatness of God’s glory which is for eternity.

8. True faith understands the necessity of suffering.

By suffering, we are simply speaking of the transformation that we undergo as we are daily transformed into the image of Christ. It is the education we receive during suffering, which will produce the holiness of God. The suffering is most often mental. We struggle with personal desires in contrast to the plans that God has prepared for us.

We are partakers of the Holiness of God because we have been endowed with the Holy Spirit. The result of the resident Holy Spirit is the Holiness of God. As a result of having the Spirit of Christ, we are equipped to accomplish the same things that He did. Not only do we have the ability, we have the responsibility. We should consider the word responsibility. This word is a compound word meaning our “response to our ability”. The Biblical word for “ability” is “dunamis” or supernatural power. Holiness is the moral quality of the character and actions of those who, through the indwelling of the Holy Spirit, share Christ’s nature and consent to be ruled by it.

E. Hebrews 12:12-17

1. Weak hands and feet;

Hands are a reference to work or deeds. They are also a symbol of Salvation. The Author is making reference to the Prophet Isaiah (Is.35:3). Here the Prophet promises that vindication and justice of God. Those who persevere will see recompense for their suffering. Remember God is the Judge.

Strengthen the hands or drooping arms. These words remind us that we are not to be weary in well doing (Ga.6:9).

The feet are always associated with conduct. Crooked and uneven paths are symbolic of unstable and inconsistent behavior. The Author quotes the Preacher again (Pr.4:26).

2. Follow peace;

The author, of the Book of Hebrews, admonishes his readers to "follow after peace with all men.” Here the idea is far deeper than just not causing trouble or being at war. This means to treat men justly. We should pay them for their labors and not treat them in any way that would belittle another human being. They were to see to it that they did not trespass against any

man so that they proved to be friendly. Likewise, they were to act mature towards others.

They are to conduct themselves in a holy manner, or a manner consistent with their inner man and character. Holiness is requisite for seeing God. This operates upon a multitude of levels. Men who are depraved do not see God in His Holiness. They see Him as every other thing and often try to blame Him for their troubles. However, the righteous see Him as a benevolent Father.

Here the Author follows the outline of the Decalogue. The Ten Commandments fall into two basic categories. The first is our relationship with God. The second set of commandments dealt with human relationships. If we will follow genuine Holiness, we will have peaceable relationships with our brothers.

These words remind us of the teachings of Christ; “Blessed are the pure in heart, for they shall see God." (Mt.5:8).

3. Grace and the root of bitterness;

Peace and Holiness produce a Godly consequence. That consequence is grace. This grace is the generator of joy, pleasure, delight and bounty, as well as loving kindness and favor. Someone who has received the grace of God is happy and rejoicing.

This grace can be destroyed by a root of bitterness. We are reminded of the wickedness of the rebellious generation who died in the wilderness. Even though they had received the gifts of God, they did so with a root of bitterness. They died in the wilderness never having experienced the loving-kindness that had been extended to them by God. Bitterness, because we pass through trying times, is the offspring of wickedness. Faith trusts in God, knowing that His providence will always prevail. The act of being defiled has the connotation of being “died black.” This of course is set in contrast to Holiness being seen as pictures of something that is white. “Though your sins be as scarlet, they will be white as snow” (Is.1:18).

4. Disinherited;

Esau’s profanity was that he sold his birthright for a piece of bread. The birthright of the firstborn son was an extremely precious possession. Not only was it a precious possession, it was the right and responsibility of the firstborn son to continue the family name. Along with the honor of carrying

the family name to the next generation, came the blessings of the family. Esau was not the only son of a Patriarch to disinherit himself. When the story of Jacob blessing his son is read from the thirty-ninth chapter of Genesis, we will find that the birthright of the firstborn son is given to Judah, the fourth son. This is because the other sons had participated in heinous acts that disinherited them.

Once Esau had committed his act of disinheritance, there remained no ability to regain it. His own actions grieved him. Still, there was no ability to change his wrong.

The author equates the crimes of these men with the male prostitutes of the pagan temples or a man sells his body for a price. This was especially true during the Roman rule. Male prostitution was at an all time high. These men were unholy or ungodly.

F. Hebrews 12:18-24

The victory of the Christian life is found in the proper apprehension of the difference between the covenants at Mt. Sinai and the New Covenant in Jesus Christ.

Here, the Author makes a comparison between Mount Sinai and Mount Zion. Both are mountains of revelation. Sinai revealed sin. Zion revealed holiness. That fact that Sinai was aflame indicated judgment. The voices and the ram’s horn heard on Sinai were also indicative of the judgment of sin. An interesting point to note is that these same symbols occurred on Pentecost, which was the anniversary of Sinai. The contrast is in the hearers. Those in the Old Testament, the rebellious generation, refused to listen to the Words of God. However, now we have the Word of God personified. We have no reason to fear because we have the eternal sacrifice that has brought us near to God by his own blood. Likewise, we have the agent of the Holy Spirit. If we did not have these things, there would be no difference between Sinai and Zion. We would be as helpless as they were at Sinai. Furthermore, the comparison is between an earthly mountain and a heavenly Jerusalem. The Heavenly City is described in the Book of Revelation as being a place of unmentionable value.

Here the Author speaks of an innumerable company of angels in festive assembly. The audience of the Book of Hebrews is joined to the Church of the AFirst-Born, and also to God who is the Eternal Judge of, all as well as, the company of righteous men who’s spirits are perfect or brought to the goal (telios).

Jesus is the Mediator of this New Covenant. This was accomplished by the sprinkling of His blood. In ancient Jewish writings seven righteous men built an altar before the Lord. Abel is mentioned second in the list of these seven men from Abel to Moses.

G. Hebrews 12:25-29

Greater privilege brings greater responsibility. The terrors of Sinai will be surprised by the judgments on those who refuse Him who speaks from heaven. The Bible is the full revelation of God. If someone neglects it, his condemnation is terrible.

“Once more I will shake not only earth, but also heaven”. When God gave the Mosaic Covenant at Sinai the earth shook (Ex.19:18). God will not only shake the earth but the heavens also. This is because the realm of Salvation has transcended the earth. There is a Heavenly Sanctuary and City that have received the Word of God. This may refer to the day when the heavens and the earth shall pass away, the world as we know it will cease and a new age shall begin (2Pe.3:10-13). However, we belong to an unshakable Kingdom. The one thing that will stand is the relationship between a heavenly Father and His children. This is absolute. The great obligation is laid upon us in that we must worship God, reverence Him, and serve Him with Godly fear.

“For our God is a consuming fire” (De.4:24). God will judge unrighteousness. We must not think that we can live haphazard lives. We must be obedient to the resident Holy Spirit. His Voice is imperative. The Fear of the Lord is the beginning of wisdom. Judgment begins in the House of The Lord. However, this is not always a negative thing. To be judged give us an opportunity to correct things that would inhibit our potential.

XV. MOSES AND GOD CHARGE ISRAEL

A. Hebrews 13:1-6

1. "Let brotherly love continue";

The Greek word for brotherly love is “phileo," which clearly represents tender affection. Here the author has in mind those who are Jews, since he is addressing Jews. Why should the Author of Hebrews tell his audience that they should let brotherly love continue? One of the most outstanding facts that can be ascertained through a study of Judaism is that they operated as if they were one big family. While there were a multitude of sects, Jews still operated as a basic cohesive unit. With the coming

persecution, Judaism was not just divided among the sects. It was being divided between those who accepted Jesus as Messiah and those who did not. It is for this reason that in verse two the author goes on to say “be friendly to outsiders.” The outsiders were possibly Gentiles who are accepting the atoning work of Christ. This was a major point of the Council as mentioned in Acts chapter 15. The Gentile question and problem had been addressed and solved in the mind of the Council. Now, the Author reminds them to be careful to entertain outsiders. Some scholars suggest that the Greek word “philonexia” used here, means non-believers. If this is the case then being “friendly” means maintaining a positive relationship with those Jews who did not believe that Jesus was Messiah as well as the Gentiles who did.

2. Entertaining angels;

The Author is here referring to those who have entertained angels without being aware that they were angels. This was the case with Abraham in Genesis chapter 18. However, from the author’s implications it may be possible that others have participated in angelic visitations that they were not aware of. He lets us know that he believes in angels and angelic visitations and intervention. This further leads us to believe that each time that an angel becomes involved in a Believers affairs, the Believer does not need to know that the intervening party was actually an angel.

3. Those suffering adversity;

Undoubtedly the Author is encouraging these Believers to pray for those who are imprisoned and also facing trouble. If he is in fact encouraging them to pray for others he is demonstrating his belief in the power of prayer.

Remembering them means, doing something to alleviate their situation (Ja.2:14-17).

4. The purity of marriage;

It seems most likely that the author is trying to prevent his audience from falling into the practices of the pagans around them. This would have been very easy since the Jewish Believers were being rapidly infiltrated by Gentiles who were babes with a multitude of practices they had not yet been weaned from.

Marriage is honorable and sex within marriage is pure. Every Jew was aware of the fact that God despised fornication and adultery. However, here he reminds them of the consequences of such sins.

God is not opposed to sexual intimacy. Contrary to the thoughts of many Christians, God is pleased with the intimacy of a husband and wife. This verse allows variety within the sexual practices of the marital couple. However, the caution following warns against perversion and deviant sexual practices.

5. The love of money;

There was a great deal of Biblical standards set forth concerning the handling of finances. However, money can easily demoralize the corruptible. Therefore, the author warns about the love of money. Jesus did the very same thing. Paul says that "...the love of money is the root of all evil" (1Ti.6:10). Contentment must be learned. It will never be attained if we are governed by the pursuit of financial dominance. Money plays an important role in the life of the Believer. However, the Christian needs to learn the key to financial freedom comes from following Biblical practices with his money. When we learn to use money as a tool for advancing the Kingdom of God rather then for personal benefit, we will have mastered the money problem. Otherwise, money will be our master.

Those who follow God’s economic practices will never be forsaken by God. However, those who are covenant-breakers will suffer the consequences in their finances. God alone can give financial satisfaction. This will only happen when we follow the Biblical economy.

B. Hebrews 13:7-8

“Remember those who lead and guide you.” Honoring leadership is a vital part of the Christian’s daily life. Paul talks of honoring them because they are responsible and accountable for our souls before God (Ro.chp.13). This verse is speaking specifically of teachers or those who instruct in the Word of God. These men are to teach us how to conduct our lives before God on a daily basis.

We are to emulate their faith. Their trust in God is worthy of imitation. Their faith in God dictates their conduct. Here scholars suggest that the Author was speaking of those who gave deceased possibly by means of persecution. This is very possible in light of chapter 11. Emulate the faith and occupation of those who have gone before us. The things that they have done can never be changed; much like Christ who is immutable. He will never Change. He is the same today as he was

yesterday. Likewise, He is the same today as He will be tomorrow and forever. He is compared to a Rock that never changes. He was born a Jew; He died a Jew and remains a Jew.

Here the intent of the verse is that Jesus is the aim of our behavior. Just as we should seek to emulate those who have gone before us, we should seek to imitate Jesus Christ, who is the goal and target of the Torah and all Scripture. Scripture pictures Jesus not just as the God-Man, but as the Last Adam, a man to be imitated. He lived a human life as an example fore all men to emulate. Because Christ’s life was steadfast and immutable so should ours be.

C. Hebrews 13:9-16

1. Strange doctrines;

Do not be carried away with every strange doctrine. The text says that we are not to be carried away by strange or foreign doctrines or teachings. This was especially important during the transitional stages of the Early Church. The Church had begun to embrace the Gentile, who had many strange beliefs and practices. Therefore, do not be carried away by any of the strange practices, teachings or doctrines. This is especially important in light of verse eight discussed above. The doctrines and beliefs concerning Christ were easily promoted by pagan thoughts. However, the Scriptures have laid the foundation for his purpose, person and mission. All doctrines must be weighed against the revelation of Scripture already received.

The subject of food seems to be at stake here in this passage. However, the core of the discussion is not what we can and cannot eat. The discussion is whether or not the Hebrews can eat with Gentiles. Rabbinic Judaism restricted any Jew from eating at the same table with a Gentile. Rabbinic Judaism considered Gentiles to be "unclean.” These restrictions were not established in the Torah. They were the fabrication of Rabbinic Judaism. Rabbinic Judaism tried to protect the Biblical people from falling into sin by establishing rabbinic fences.

This restriction is a fence, as we have mentioned above. However, the depth of the question was not just whether Jews could eat at the same table with Gentiles. The question is what can or should they eat. The probations on what is permissible to eat have never changed. The point of who can eat what has to do with whether you are a Jew or a Gentile. Gentiles are not restricted from eating anything that their conscience permits them to eat. However, the Jew is only permitted to eat those things considered permissible by the Biblical mandated found in the Book of Leviticus, chapter

11. Therefore, when Jews and Gentiles gather to gather for table-fellowship, what should the Jew eat or do. This issue is far more in-depth than this commentary can cover in this space.

Contrary to popular or ancient opinion, food does not enhance a person’s spirituality. The grace of God is the source of God’s loving-kindness, not the extraneous activity of food. Those who believed that food was the source of their spirituality or the source of grace were mistaken. Our trust in God is the most important source of our genuine spirituality.

2. The Altar;

The location of our present altar is in the heavenlies. The Altar of the Tabernacle was only a model of the Heavenly. Therefore, we can learn from the pictures what spiritual benefits were derived from the Sacrificial System. Each sacrifice demonstrated some quality that would be accomplished in Christ once-and-for-all. The sin offerings were not permissible for the Priests to eat. These offerings were strictly the Lord’s. The bodies of these animals were burned outside the camp. They became burnt offerings. Likewise, Messiah as an offering was offered outside the camp. Therefore, those who would partake of the sin-offering of Christ in the scared meal must first put their trust in his atoning work. The greatest and most mysterious offering in the Hebraic system was the ashes of the red heifer. The ashes of this animal were able to cleanse those who had come in contact with all sorts of uncleanness. This red heifer was sacrificed outside of the camp. Jesus not only cleanses uncleanness but cleanses us from all sin. Because all of our sin was laid upon Him, it was requisite that he be sacrificed outside the camp. Likewise, He became a curse for us so that the curse placed upon us could be broken.

The eternal City awaits our inhabitation. Here, we remain on earth as pilgrims. This is not to minimize our activity or the importance of what we do here. We realize that we have a ministerial obligation to carry out the commands of God and Jesus. God said that we were to subdue and have dominion over the earth. Jesus said that we were to carry the Good News to all nations. The expected city will be the New Jerusalem which will ascend from God to the earth. Scripture is adamant that there will be a New Heavens and a New Earth. Here on this New Earth will be the New City of Jerusalem, which will be the global center of worship.

3. The sacrifice of our lips;

This passage seems to be a reference to Hosea 14:2. As a matter of fact, these words seem to fit the context of our passage perfectly. It seems most likely that the fruit of the lips is confession for sin rather than lauding praise. This we should do. However, when we come in repentance, we should confess before the Lord our sorrow for having violated His love and trust.

This is also a possible reference to the coming age. During this time, some Scholars submit that the only sacrifices that will be offered are the words of our mouths.

4. Healing the world;

The greatest occupation Christianity can undertake is the restoration of humanity to fellowship with God. This is also accomplished as the Hebrew Author says by, doing good and sharing. These are most frequently sacrifices. When we take time to do for others, we have made a sacrifice that is more relevant and powerful than any animal sacrifice. We have sacrificed ourselves for the benefit of others and their Godly elevation. The Greek word “okidomeo” is generally translated “edify or edification.” These activities release the power of God. It was through the act of sacrifice that Jesus released the power of God in the earth restoring all that was lost in Adam.

D. Hebrews 13:17-19

1. The responsibilities of believers;

Believers have a responsibility to their leaders. The word "obey” here means to “trust.” Likewise, the word “rule” means to “lead.” Therefore, we are to trust those who are responsible for leading us. We are not to resist their guidance, direction and instruction. We live in an age of self-centeredness and individualism. Rather than live lives of collective unity and responsibility, we have a tendency to focus on our self and “our ministry” rather than trying to promote Christ and His body. These characteristics demonstrate a need for spiritual growth. Likewise, it is our responsibility to pray for our leaders!

2. The responsibilities of leaders;

a. Leaders need to be trustworthy;

The text at hand specifically addresses the trustworthiness of leadership. The same individualism and self-centeredness that exists in the Body exists in the leadership of the Church. As a matter of fact, sheep imitate and emulate their leaders. Therefore, leadership must shed this characteristic. They must prove themselves to be leaders who have the body in mind rather than self. Trust is earned not demanded. Those leaders who are worthy of being followed are leaders who have demonstrated their faithfulness and trustworthiness.

b. Leaders need to be men and women of Integrity;

This is a vital issue among contemporary Churches. Many Leaders have used the ministry to promote themselves, their ministries and their agendas through many questionable practices. These men are not trustworthy and in need of rebuke and restoration before they can ever be trusted.

c. Leaders need to be balanced;

In this age of specialties and segregation, it is easy to get caught up on a particular message or doctrine. Doctrine and messages are important. However, the body needs a balanced diet of God’s Word.

d. Leaders need to provide direction;

Without a Prophetic vision the people perish. Not only does the body need direction, they need the direction of God. The Prophets of old provided this kind of direction. They knew the mind of God. It is necessary that contemporary Christianity focuses on the “mind of the Lord” and begins to follow His direction. Leadership need to discern this path and present it to the Body of Christ.

e. Leaders need to be transparent;

Ministers and Ministries often try to project an image of being untouchable. This is not the Biblically demonstrated leadership of the Bible or Christ. Christ was a real man that demonstrated His weaknesses and strengths. We need to emulate His transparency.

f. Leaders are responsible to give account for their activities;

This accounting can be a positive or negative experience for Leaders. When Leaders are Biblically accurate in their Leadership, they can have joy in trustworthy sheep. However, rebellious sheep are no joy to anyone, least of all the Lord.

1) The greatest joy of any Christian leader is to see those that he leads growing and becoming established in Christ (3John.3).

2) The greatest sorrow of any Christian leader is to see those that he leads growing away from God (2Ti.4:10).

E. Hebrews 13:20-22

The request of verse 20 and 21 is indicative of the love and concern that every Pastor should have for every member of his flock.

1. The God of peace;

This closing may have been some sort of traditional conclusion. However, God is addressed here as a "God of peace.” The Hebrew word for peace is “shalom.” As we have stated above, the Hebrew concept of peace is more far-reaching than our western understanding of the word. This is because there is no direct equivalent for the Hebrew word shalom. Shalom means to “be complete, whole, sound, uninjured, safe, and free from debt to have good health, prosperity, peace with God and peace from war”. They would have unity and eternally respect God. The eternal respect of God requires an eternal act.

2. The resurrected Shepherd;

He is alive from the dead and He is our Shepherd. The above criteria for leadership are demonstrated in Christ. As our High Priest, His life is eternally available for intercession. That He is the Shepherd is of great comfort and consequence. He is ever-present at the right-hand of God. In Him, we have an eternal Salvation, everlasting covenant, eternal inheritance and judgment.

In the 10th chapter of John Jesus refers to Himself as a Shepherd and the Door. There are several passages throughout the Old Testament that refer

to God’s people as sheep. Likewise, the concept of pastoring comes from the idea of a Shepherd leading his flock. He leads them beside still waters and allows them to lie down in green pastures. Those that have gone astray are restored by Shepherd who watches over the flock. That the Author equates Christ with a Shepherd requires that we learn about the characteristics of sheep. As one Scholar said, “They have no wisdom, and they have no weapons. They are forever running off and getting lost and unable to find their way back, and if anything attacks them they are utterly helpless to defend themselves.” Therefore a Shepherd is the most suitable way to describe Christ, the Head of the Body.

3. Elevation in good deeds;

The Authorized Version of the Bible says, “May God make you perfect.” Other translations render the opening of the passage “equip you.” The idea behind the text is elevation of being raised to a new level. However, the “good deeds” are the thing being elevated or practiced. The Author continued his thought on the healing of the world mentioned above. As Christians, we should be involved in every good work. Jesus went about healing Aall” that were diseased and oppressed of the enemy. He was able to accomplish this because He was anointed with the Holy Spirit and Power. Upon His departure, He relegates this occupation and ministry to His Church. The Son of God was manifest to destroy the works of the enemy. Therefore, as Sons, we have the same occupation. We are called to activity, not as a means of Salvation, but as a result of our Salvation and the impartation of the same Spirit that was resident within Christ (Ro.8:9). Following His example and emulating His practices are pleasing to His eye.

To Him be the Glory and Honor forever, Amen.

F. Hebrews 13:23-25

1. Timothy set free;

Scholars suggest that the final portion of this letter lends credence to Pauline authorship. Paul spent his final days incarcerated in Italy and was the parental figure and teacher to Timothy. This Scholarship suggests that Timothy was at one point incarcerated with the Apostle Paul. Here, Timothy is set at liberty or has been released from prison. Other Scholars suggest that the term “...set at liberty” means “sent away.” They also point out that there is no evidence that Timothy was ever imprisoned. They contend that Timothy has been sent on some missionary journey. Likewise, the Author was to shortly appear before his audience. This suggests that the Author

could not have been Paul, unless he expected liberty himself in the near future.

2. Salute your elders, officers and saints;

The audience was to pray for and wish the leaders well. They were to promote their prosperity. Likewise, they were to seek the prosperity and well-being of their fellow-servants.

3. Italy salutes you;

It is possible that those from the congregation of Italy noticed and heard of their situation and faith. As a result they were commended and recognized for their outstanding faith and endurance.

XVI. LEVITICUS & HEBREWS COMPARISON

While this is a course on Hebrews for the Graduate Student, it is not complete without some additional comparison of the Book of Leviticus, which was the basis for the writing that we know as Hebrews.

A. The Book of Leviticus

Leviticus clearly presents Moses as the mediator between the Lord and Israel at this point in Israel’s history (e.g., 1:1). Moreover, it also states explicitly that Moses wrote down at least some portions of the Pentateuch (De.31:9, 24). These factors indicate at the least that Moses is the primary source for the Pentateuch’s material, and at the most that he is also its primary author. With regard to Leviticus in particular, the Lord is described as “speaking to” Moses over 30 different times, and in many of these instances He then goes on to command Moses to “speak” the words he has just heard to the Israelites (Le.1:1-2; 4:1; 6:8-9; etc.).

The Hebrew name for Leviticus means “and he called.” The English name “Leviticus” can be traced back to the Septuagint (the Greek translation), in which the name means “things concerning Levites.” However, while this title suggests that the material of the Book concerns only what priests do, it is about much more than priestly duties, as Hebrews also explains.

B. Theme and Purpose

The Book of Leviticus is a further and deeper unfolding of the divine-human relationship codified on Mount Sinai. On the one hand, it assumes that Israel is sinful and impure. On the other hand, it describes how to deal with sin and impurity

so that the holy Lord can dwell in the people’s midst. Its purpose continues from the building the Tabernacle (Ex.chps.25-40), in which the Lord’s glory would be manifested among the people (Ex.29:42-46; Le.9:23). The entire content of Leviticus was given less than a month after the construction of the Tabernacle, between the first month of the year (Ex.40:1, 34-35; Le.1:1) and the second month of the year (Nu.1:1) following the Exodus from Egypt. In the Book we find:

1. Ritual and ethical commands;

There is some debate about how to understand the relationship between the “ritual” regulations of chapters 1-16 and what are commonly called the “moral/ethical” commands of chapters 17-26. It is not uncommon for modern readers to see “ritual” and “ethics” as two very separate matters and thus to view these two sections of the Book as quite different and distinct. Leviticus, however, is more nuanced than that. While it may be true that not every “ethical” law of chapters 17-27 involves a ritual, it is not true that every “ritual” law of chapters 1-16 is disconnected from ethics. In fact, the whole of the Book is concerned with Israel’s being “holy” to the Lord, with the ritual laws being just as important in this regard as are the ethical laws. From the perspective of Leviticus, there is no such thing as a “non-ethical” ritual law. Thus, the two sections are not unrelated, as both are equally concerned with Israel’s holiness to the Lord.

2. Unclean, clean, holy;

Leviticus also often uses the language of “unclean,” “clean,” and “holy” differently than today. With “unclean” and “clean,” for example, most modern readers are tempted to think of that which is “non-hygienic” or “hygienic.” In Leviticus, however, these words do not refer to hygiene at all. Rather, they refer to “ritual states.” The word “holy” is also used in many contexts to describe a ritual state. Understanding the concept of ritual states is very important to understanding Leviticus as a whole.

a. Basic ritual states;

Leviticus sets forth three basic ritual states: the unclean, the clean, and the holy. On the one hand, these categories guide the community with reference to the types of actions a person may or may not engage in, or the places that a person may or may not go. Those who are unclean, e.g., may not partake of a peace offering (7:20), while those who are clean may (7:19). A modern analogy might be that of registering to vote: a person who is “registered” may vote, whereas a person who is “unregistered” may not.

b. Ritual vs. moral states;

There is a distinction to be made between “ritual states” and “moral states.” One who is in the ritual state of holiness is not necessarily more personally righteous than a person who is simply clean or unclean, even as our example above of a person who is “registered” to vote is not necessarily more righteous than a person who is not.

c. Various concepts;

Another interpretative issue is how one should understand various concepts such as uncleanness, cleanness, and holiness. Great debate accompanies this issue, for the simple reason that Leviticus often provides various laws concerning cleanness and uncleanness without giving an explicit rationale of why something or someone is clean or unclean (e.g., chp.12). Traditionally, commentators have thought that the rationale behind these rules was to be found in hygienic concerns, polemics against Canaanite religious customs, or the symbolic meaning of “death.” Of these options, uncleanness as symbolic of death appears to be the only proposal that sufficiently covers many, as opposed to just some of the cases of uncleanness. If this is correct, then holiness, the polar opposite of uncleanness, could often symbolize “life.”

3. How ritual purity relates to moral purity;

Even though ritual states and moral states are different, the ritual states also seemed to represent or symbolize grades of moral purity. The highest grade of moral purity was that of the Lord himself, who was “holy” and who dwelt in the “Holy of Holies.” By constantly calling the Israelites to ritual purity in all aspects of life, the Lord was reminding them of their need for also seeking after moral purity in all aspects of life (20:24-26).

4. Interpreting the rituals and ceremonies;

A further challenge in Leviticus is how to interpret the various rituals and ceremonies. In particular, how should the individual acts and objects that make up a ritual be understood? Answering this question can be difficult, for the simple reason that Leviticus rarely explains what various ritual actions or objects mean. One of the few exceptions is 17:11, where sacrificial animal blood is said to be the “life” of the animal. Some help is provided, however, by asking questions about the general function(s) and

the specific function(s) of the ritual. Generally speaking, rituals may function in several ways: a) to address aspects of the human condition, such as impurity or sinfulness; b) to serve as a way for the offerer to express emotions or desires to the Lord; c) to underscore various truths about the Lord or the human condition.

In many instances, one ritual may accomplish all of these things. It is helpful to ask which of these general functions is in view in the ritual being considered. Related to this, one should also ask, “What is the specific goal/function of this particular ritual as a whole?” Answering these two questions provides an interpretative framework in which to understand the individual actions of the ritual, much as a paragraph is an interpretative framework for the sentences in it. For example, if a ritual as a whole is meant to express an emotion (general), and more specifically to express praise (specific), then the individual actions or objects of the ritual should somehow contribute to this goal. Though this approach may still leave some questions unanswered, it will usually provide helpful guidelines and protect readers from some of the interpretative excesses of the past.

5. New Testament relevance of commands in Leviticus;

What do these legislative texts of Leviticus have to do with the church today? It is by a broad picture we present as examples of the value of Leviticus for the Christian believer.

a. Leviticus sacrificial system has ceased;

First, the sacrificial system of Leviticus has ceased for the people of God; it has been fulfilled in the coming of Christ (cf. He. 9:1-14, 24-28; 10:1-14). Yet studying these laws is important because they enable the reader to understand how the work of Christ saves people, since the sacrifices point to different aspects of the meaning of Christ’s sacrifice of Himself.

b. Calendar influenced;

Second, the festal calendar of Israel enumerated in Leviticus (23:1-44) has strongly shaped the Christian church’s traditional calendar. The three main national pilgrim feasts of Israel are the Feast of Unleavened Bread, the Feast of Harvest, and the Feast of Booths. For those churches that follow the traditional calendar, these celebrations find their climax in Good Friday, Easter, and Pentecost. To fully understand the Christian celebrations, one must see their

initial purpose in the Old Testament. At the same time, some aspects of the legislation in Leviticus, such as the laws regulating clean and unclean foods, had the goal of separating Israel from the other nations. Although this separation has been done away with in the Christian era, these laws still teach the people of God to be morally clean.

c. Holiness code;

Third, the entire Levitical Holiness Code (chps.17-27) deals with sanctification, i.e., the idea of holiness affecting how one lives in the covenant community. The New Testament applies to Christians the same principle of life stated in Leviticus 11:44, “…be holy, for I am holy” (quoted in 1 Peter 1:16). In fact, many of the moral requirements reflected in the Holiness Code reveal the kinds of moral conduct that are still either pleasing or displeasing to God (cf., e.g., Le.19:11-18, 35-36). On the other hand, several details of the Holiness Code concern more symbolic aspects of holiness that should no longer be followed in the Christian era, such as: 1) laws prohibiting garments of two kinds of cloth, 19:19; 2) prohibiting the shaving of the edges of one’s beard, 21:5; 3) excluding people with physical defects from presenting offerings, 21:17-23. Further, the New Testament envisions a people of God that transcends national boundaries, and thus it dissolves the bond between the specifically theocratic system of government that was Old Testament Israel. Therefore, current civil governments need not replicate the civil laws specific to the Mosaic theocracy, such as: 1) capital punishment for adultery in 20:10; 2) blasphemy in 24:16; 3) the Sabbath year and Jubilee year in 25:1-22). However, all governments must pursue justice, and Leviticus may certainly help Christians develop their notions of justice.

C. Use of Leviticus Teaching in Hebrews

Our focus from this point will be looking at how The Book of Leviticus is used in The Letter to The Hebrews. The segment following the Table of Quotations will focus on The Book of Leviticus in an attempt to help us understand why the writer of The Letter to The Hebrews wrote as he did.

Following are quotations, parallelisms, etc., from Leviticus as found in The Letter to the Hebrews. Following the Table of Quotations, we will comment on these passages in a combined collection rather than individually as shown in the table. The Table of Quotations is not the final word on the topic, but a sampling for us to

see the point the writer to the Hebrews was making.

Table of Quotations: The Book of Leviticus and The Letter to The Hebrews. Leviticus 8:15 Hebrews 9:21 15And he killed it, and Moses took the blood, 21And in the same way he sprinkled with the blood and with his finger put it on the horns of the both the tent and all the vessels used in worship. altar around it and purified the altar and poured out the blood at the base of the altar and consecrated it to make atonement for it.

Leviticus 8:19 Hebrews 9:21 19And he killed it, and Moses threw the 21And in the same way he sprinkled with the blood blood against the sides of the altar. both the tent and all the vessels used in worship.

Leviticus 9:7 Hebrews 5:3 Hebrews 7:27 7Then Moses said to Aaron, 3Because of this he is 27He has no need, like those high “Draw near to the altar and obligated to offer priests, to offer sacrifices daily, first offer your sin offering and sacrifice for his own sins for his own sins and then for those of your burnt offering and just as he does for those the people, since he did this once for make atonement for of the people. all when he offered up himself. yourself and for the people, and bring the offering of the people and make atonement for them, as the Lord has commanded.”

Leviticus 11:2 Hebrews 9:10

2 “Speak to the people of Israel, saying, 10but deal only with food and drink and various These are the living things that you may washings, regulations for the body imposed until eat among all the animals that are on the the time of reformation. earth.

Leviticus 11:25 Hebrews 9:10 25and whoever carries any part of their 10but deal only with food and drink and various carcass shall wash his clothes and be washings, regulations for the body imposed until unclean until the evening. the time of reformation.

Leviticus 14:4 Hebrews 9:19

4the priest shall command them to take for 19For when every commandment of the law had him who is to be cleansed two live clean been declared by Moses to all the people, he birds and cedarwood and scarlet yarn and took the blood of calves and goats, with water hyssop. and scarlet wool and hyssop, and sprinkled both the book itself and all the people,

Leviticus 15:18 Hebrews 9:10

18If a man lies with a woman and has an 10but deal only with food and drink and various emission of semen, both of them shall washings, regulations for the body imposed until bathe themselves in water and be unclean the time of reformation. until the evening.

Leviticus 16:2 Hebrews 9:7

2 7 and the LORD said to Moses, “Tell Aaron but into the second only the high priest goes, your brother not to come at any time into and he but once a year, and not without taking the Holy Place inside the veil, before the blood, which he offers for himself and for the mercy seat that is on the ark, so that he unintentional sins of the people. may not die. For I will appear in the cloud over the mercy seat.

Leviticus 16:2–3 Hebrews 6:19

2 19 and the LORD said to Moses, “Tell Aaron We have this as a sure and steadfast anchor of your brother not to come at any time into the soul, a hope that enters into the inner place the Holy Place inside the veil, before the behind the curtain, mercy seat that is on the ark, so that he may not die. For I will appear in the cloud over the mercy seat. 3But in this way Aaron shall come into the Holy Place: with a bull from the herd for a sin offering and a ram for a burnt offering.

Leviticus 16:3 Hebrews 9:3

3But in this way Aaron shall come into the 3Behind the second curtain was a second section

Holy Place: with a bull from the herd for a called the Most Holy Place, sin offering and a ram for a burnt offering.

Leviticus 16:6 Hebrews 5:3 Hebrews 7:27

6“Aaron shall offer the bull as a 3Because of this 27He has no need, like those high sin offering for himself and shall he is obligated to priests, to offer sacrifices daily, first make atonement for himself and offer sacrifice for for his own sins and then for those of for his house. his own sins just the people, since he did this once for as he does for all when he offered up himself. those of the people.

Leviticus Hebrews Hebrews Hebrews 9:7 Hebrews Hebrews 16:12 6:19 7:27 9:13 10:4 7but into the 12And he 19We have 27He has no second only 13For if the 4For it is shall take a this as a sure need, like the high blood of impossible censer full of and steadfast those high priest goes, goats and for the blood coals of fire anchor of the priests, to and he but bulls, and the of bulls and from the soul, a hope offer once a year, sprinkling of goats to take altar before that enters sacrifices and not defiled away sins. the LORD, and into the daily, first for without persons with two handfuls inner place his own sins taking blood, the ashes of of sweet behind the and then for which he a heifer, incense curtain, those of the offers for sanctify for beaten small, people, since himself and the and he shall he did this for the purification bring it inside once for all unintentional of the flesh, the veil when he sins of the offered up people. himself.

Leviticus 16:21 Hebrews 10:4

21And Aaron shall lay both his hands on the 4For it is impossible for the blood of bulls and head of the live goat, and confess over it all goats to take away sins. the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the

Leviticus 16:27 Hebrews 13:11

27And the bull for the sin offering and the 11For the bodies of those animals whose blood is goat for the sin offering, whose blood was brought into the holy places by the high priest as brought in to make atonement in the Holy a sacrifice for sin are burned outside the camp. Place, shall be carried outside the camp. Their skin and their flesh and their dung shall be burned up with fire.

Leviticus 17:11 Hebrews 9:22

11For the life of the flesh is in the blood, and 22Indeed, under the law almost everything is I have given it for you on the altar to make purified with blood, and without the shedding atonement for your souls, for it is the blood of blood there is no forgiveness of sins. that makes atonement by the life.

D. Leviticus in Hebrews Rituals

1. Leviticus 8:15, 8:19, 17:11 and Hebrews 9:22;

Keep in mind that rituals are part of every human culture. Judaism was no exception. Jesus chose the setting of a Jewish ritual meal to express explicitly the meaning of His impending death as a sacrifice for the "life of the world" (Jn.6:51). After His resurrection, His followers took over the ritual structure of that meal together with the new meaning with which Christ had filled it: Christ’s sacrifice once and for all put an end to the need for bloody animal sacrifice (e.g., He.chp.9). As Christianity ceased to be a persecuted Jewish sect and moved into the center of the late Roman culture, Christian liturgy and ritual incorporated elements of Roman public ceremony. The meaning Christians attached to these ritual actions was, however, purely Christian: In His death and resurrection, Jesus Christ fulfilled God’s hidden yet revealed (mysterious) plan for the salvation of the world. In Christian ritual worship, members of Christ’s Body participate in the life of Christ.

Two matters stand out: first, the expression “first covenant” relates to the same phrase in Hebrews 9:15. Therefore the two intervening verses, given in the form of an analogy, may be placed within parentheses. Second, in verses 18-22, the word ‘blood’ appears six times. Because of this repetition it receives emphasis in this section. We shall examine the term blood in the context of each verse in which it occurs.

a. Not put into effect without blood;

The institution of the Covenant referred to is recorded in Exodus 24. Moses read the Law of God to the people, presented burnt offerings and fellowship offerings to God, sprinkled the blood of young bulls (sacrificed in these offerings) on the altar and on the people, read the Book of the Covenant to the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words” (Ex. 24:8). The writer of Hebrews observes that this first covenant was sealed with blood. And he notes the connection between the first and the second covenants: Christ shed His blood and thus sealed this New Covenant with His blood. His death made the New Covenant valid and effective.

b. The blood of calves;

If we compare the biblical account of the institution of the first covenant, recorded in Exodus 24, with the description in Hebrews 9:19, we must conclude that the writer of Hebrews relied on oral tradition, extra-biblical material, or the five Books of Moses. Perhaps he gained his material from various passages of these Books.

On the Day of Atonement the priests offered a young bull and a goat (Le.16:3-28). The author of the Letter to The Hebrews, therefore, could have combined the account of the sacrificial ceremony of the Day of Atonement with that of the institution of the first covenant. Also, he may have gleaned the phrase “...scarlet wool and branches of hyssop” from the description of the ceremony of the cleansing of a person with an infectious skin disease (Le.14:4, 6). In these verses the expression scarlet yarn and hyssop occurs. Then, in the passage that describes the water of cleansing, hyssop, scarlet wool, and water are mentioned (Nu.19:6, 9, 18).

According to the Exodus account, Moses sprinkled the blood of young bulls on the altar and on the people. He read to the people from the Book of the Covenant. We may assume that he sprinkled blood on this Book, too. Philip Edgcumbe Hughes surmises that “on the day of solemn ratification of the former covenant, Moses would have sprinkled not only the altar he had built and the people but also the book he had written”

c. The blood of the covenant;

From a New Testament perspective we immediately see a resemblance between the words of Moses cited by the author of Hebrews and the words spoken by Jesus when He instituted the Lord’s Supper.

Moses said to the Israelites, “This is the blood of the covenant that the LORD has made with you in accordance with all these words” (Ex.24:8).

The writer of Hebrews has Moses say, “This is the blood of the covenant, which God has commanded you to keep” (He.9:20). The variation of “the LORD has made with you” and “God has commanded you” is one of form, not of content.

We would have expected the author of Hebrews to refer directly to the well-known words spoken by Jesus at the institution of the Lord’s Supper and repeated whenever this supper is celebrated. Jesus said, “This is my blood of the covenant, which is poured out for many” (Mk.14:24). The purpose for Christ’s shed blood is given more explicitly in Matthew’s Gospel: “for the forgiveness of sins” (Mt. 26:28). The connection between the words that Moses spoke when the first covenant was instituted and the words that Jesus uttered when He brought into practice the celebration of the Lord’s Supper is plain. Perhaps because of the self-evident link, the writer of Hebrews has left the missing details for the readers of his epistle to supply.

d. Sprinkled with the blood;

Once again we note a difference between the Old Testament account (Ex.40:9-11) and the words of the author of Hebrews (9:21). When Moses set up the Tabernacle, God told him to “...take the anointing oil and anoint the tabernacle and everything in it; consecrate it and all its furnishings, and it will be holy” (Ex.40:9). The writer of Hebrews, however, asserts that Moses “...sprinkled with the blood both the Tabernacle and everything used in its ceremonies” (9:21).

In the account of the ordination of Aaron and his sons, we read that Moses killed a bull and with the blood purified the altar. Already he had consecrated the Tabernacle and everything in it, including the

altar, with oil; he even anointed Aaron with oil (Le.8:10-15). Because of this parallel account in the Book of Leviticus, we can safely assume that the writer with his intimate knowledge of the Old Testament Scriptures relied on the account of Leviticus more than that of Exodus.

Josephus (Antiquities 3.206 (LCL)) comments on the inaugural ceremonies of the Tabernacle and the ordination of Aaron and his sons. He, too, speaks of purifying Aaron and his sons and their garments “as also the tabernacle and its vessels, both with oil that had been previously fumigated … and with the blood of bulls and goats.” Josephus, like the author of Hebrews, is fully acquainted with the Biblical record in Leviticus 8. Yet both writers contend that Moses purified with the sprinkled blood the tabernacle and its vessels. That information is not found in Leviticus; most likely it had come to them by oral tradition.

e. Cleansed with blood;

The writer of Hebrews testifies that his constant emphasis on purification with blood is not his own idea. He bases it on the Law of God. Says he, “In fact, the law requires that nearly everything be cleansed with blood” (9:22). That law is recorded in Leviticus 17:11 where God through Moses said to the Israelites: “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.”

Note that the author writes, “The law requires that nearly everything be cleansed with blood” (italics added). The term “nearly” leaves room for exceptions, because some items might be cleansed by water or by fire (see Le.15:10 and Nu.31:22-24). Cleansing, then, meant blood, though the qualification “nearly [schedon] everything” shows that the author is well aware that there were exceptions. Thus the worshiper who was too poor to offer even little birds might instead make a cereal offering (Le.5:11-13).

Some purification could be effected with water (e.g., Le.15:10), and there might be purification of metal objects by fire and “the water of impurity” (Nu.31:22-23). On one occasion gold made atonement for the warriors (Nu.31:50), while on another occasion incense atoned (Nu.16:46). But such ceremonies were all exceptional. As a whole the Levitical system looks constantly for blood as the means of

putting away sin and impurity. The author does not ask why this should be so, though it is clearly the teaching of the Old Testament, as the rabbis also recognized.

f. Shedding of blood;

The second part of Hebrews 9:22 is even more direct: “...and without the shedding of blood there is no forgiveness.” These two, the pouring out of blood and the forgiveness of sin, go hand in hand. The one does not exist without the other. The first part of the verse implies that exceptions were permitted, for the author says that “nearly everything” needs to be cleansed with blood. But in the second half of the verse, the writer does not allow exceptions. He posits negatives: without the shedding of blood there is no forgiveness.

The absolute demand for blood to secure remission of sin responds to the terms of the covenant. Transgression of the laws of the covenant that were agreed upon and ratified by the Israelites constitutes a serious offense. This sin can be removed only by death, that is, the substitutionary death of an animal whose blood is shed for the sinner.

The New Covenant, instituted by Christ on the eve of His death, is sealed in His blood that has been shed on Calvary’s cross for remission of sin. Jesus’ words, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Mt.26:28), are clearly echoed in the second part of Hebrews 9:22.

2. Leviticus 9:7; 16:6, 12; and Hebrews 5:3; 6:19; 7:27; 9:7, 13; 10:4;

After encouraging his readers, the author continues his teaching ministry by defining the qualifications for the one who serves as high priest. The obvious reference is to the institution of the Aaronic priesthood (He.5:4); the high priest’s appointment, duties, and obligations were divinely stipulated and were to be meticulously observed.

a. High priest selection;

Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins. The Old Testament high priest was himself was in need of

atonement and forgiveness (7:27; 9:7; Le.16:11), unlike our sinless High Priest (4:15; 7:26). Three points require our attention:

1) A high priest is selected;

The writer constructs a beautifully balanced sentence in which he describes the selection, appointment, and duty of a high priest. According to the Law of Moses (Ex.chps.28-29; Le.chps.8-10; Nu.chps.16-18), only Aaron and his sons were permitted to serve at the altar. Schürer states: “The priesthood was therefore a fraternity fenced round with irremovable barriers, for they had been fixed forever by natural descent.” From what we are able to learn about the selection process, a high priest was chosen from the members of relatively few influential priestly families. He did not serve actively as high priest for any length of time, as is evident from the Gospels and the Acts (Jn.18:13; Ac.4:6). The author of Hebrews, however, is not interested in historical details. Rather, he identifies the principle: the high priest is selected from among men. He writes in terms of biblical regulations and not historical aberrations.

2) A high priest is appointed;

Note the passive voice of the verb that is used to describe the process of selection and appointment. The writer wishes to indicate that the high priest does not appoint himself, but by implication is appointed by God. The high-priestly office, therefore, is based on a divine calling (He.5:4), especially in view of the high priest’s work. That is, a sinful high priest is appointed to represent sinful people in matters related to God.

3) A high priest is to offer sacrifices;

In the original Greek, the phrase “...matters related to God” is used in Hebrews 2:17, where the author specifies that this includes the high priest’s work of “...making atonement for the sins of the people.” This work consists of representing men before God when the people come with gifts and sacrifices. They bring these gifts and sacrifices to the high priest so that he can offer them to God for the sins of the people.

The author of Hebrews explains this concept in a subsequent verse. The phrase “gifts and sacrifices” occurs again in Hebrews 8:3 and are abridged in the next verse where only the term “gifts” appears. In using this condensation, the author seems to imply that the two terms are synonyms, for every gift to God offered for sin is essentially a sacrifice. These gifts, then, the high priest presents to God to remove sin, to bring about reconciliation, and to gain access into God’s grace (Ro.5:2). The high priest is the intermediary between God and His people.

b. Deals gently with people;

He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.

1) Is patient with the ignorant and straying;

The high priest, representing man before God, may never lose patience with the one he represents, in spite of that man’s sins and shortcomings. As intercessor, the high priest must exercise moderation in expressing anger or sorrow concerning errors and faults of his fellow man. The high priest in the Old Testament era was a type of mediator whose fulfillment came in Jesus Christ.

2) Differences in motive;

However, not every sin can be brought to the high priest for remission. The writer of Hebrews is specific, for he says that the high priest deals gently with those who are ignorant and who go astray. Nothing is said about sin committed purposely to grieve God. By implication, the high priest must know the difference between sins perpetrated to vex God (Ps. 95:7-11) and sins committed because of weakness. Sins of ignorance usually result from a lack of paying attention to God’s commandments, whereas intentional sins stem from a rebellious heart and mind fully acquainted with the Law of God (Nu.15:22-31; also see Le.chps.4, 5, and 22:14).

3) Priest’s weakness;

The high priest ought to deal gently with the people but should neither overlook or condone sin nor rank himself above the people. He himself daily confronted temptation and, because of his own human weakness, committed sin. Because the high priest had to cope with his own sinful nature, he was an equal of the people who sought his intercession for the sins they committed in weakness. Moreover, because of his ability to identify with his fellow man, he could deal gently with them in leading them to God.

4) Moderate in expressing anger or grief;

The writer of Hebrews portrays the weakness, which the high priest shares with the people he helps, as something that clings to him as a garment covers his body. The realization of his own weakness and yielding to temptation causes the high priest to be moderate in expressing anger or grief.

c. Offering sacrifice for his own sins;

This is why he has to offer sacrifices for his own sins, as well as for the sins of the people.

1) Verse 3 explanatory;

Verse 3 is an explanatory note in which the writer emphasizes what he already has stated in the preceding verse, where he pointed to the weakness of the high priest. Now, making an obvious reference to Leviticus 9:7 and 16:6, 15-16, he says that Aaron is told to sacrifice a sin offering and a burnt offering for himself and for the people. The writer of Hebrews indicates the obligation that the high priest has to offer a sacrifice for himself and the people he represents.

2) Jesus the parallel;

We should remember that, although the author is drawing a parallel between the Levitical high priest and Jesus the Great High Priest, not everything in the comparison is equal. The most significant difference is that Jesus “...does not need to offer sacrifices day after day, first for his own sins, and then

for the sins of the people. He sacrificed for their sins once for all when he offered himself” (He.7:27).

3) Annual entrance;

For the moment, however, the author speaks of high priests in the Old Testament era. He alludes to the ritual of the annual entrance of the high priest into the Most Holy Place on the Day of Atonement; that is, on the tenth day of the seventh month, Tishri (approximately equivalent to October).

According to Leviticus 16, Aaron had to: a) offer a bull for his own sin offering to atone for his own sin and the sin of his household; b) enter the Most Holy Place with incense; c) sprinkle the blood of the bull on the atonement cover of the ark; d) cast lots over two live goats brought by the people; e) kill one of the goats for a sin offering for the nation, and sprinkle its blood inside the Most Holy Place; f) place his hands on the head of the live goat and confess the sins of the people; g) send the live goat away into the wilderness.

The high priest made intercession for his people by praying that God might forgive the sins he himself and they had committed, as cited in the Mishna:

“O God, I have committed iniquity, transgressed, and sinned before thee, I and my house. O God, forgive the iniquities and transgressions and sins which I have committed and transgressed and sinned before thee, I and my house.”

With respect to 7:27, sometimes we have to make a trite remark to convey a fundamental truth. Thus we say that verse 27 follows verse 26 in order to point out that 7:26 is introductory to the next verse. This simple fact is frequently overlooked, and explanations of 7:27a are varied.

For example, one explanation is that the phrase “day after day” means “year after year.” That is, once a year on the Day of Atonement the high priest entered the Most Holy Place. Therefore the phrase refers to the annual sacrifices on that particular day.

However, the writer is fully acquainted with the Mosaic stipulations, for he indirectly mentions the Day of Atonement in 9:7, 25 and 10:1, 3. Why would he write “day after day” when in fact he meant once per year?

Another explanation relates the phrase day after day to the daily grain offering and burnt sacrifice offered by Aaron and his sons (Le.6:14-16; Ex.29:38-42; Nu.28:3-8). Although the explanation has merit, difficulties surround this interpretation. We must point out that the order of presenting the offerings was first for the sins of the high priest and then for the sins of the people of Israel (Le.16:6-19; He.7:27). According to the practice that prevailed in later years, the burnt offering for the sins of the people came first and the grain offering for the high priest last.)

A third possibility is to interpret the phrase as a reference to the daily offerings in general and to the Day of Atonement in particular. This explanation is all-inclusive and, in a sense, moves from the lesser sacrifices to the greater sacrifice on the Day of Atonement.

The contrast in 7:27 is between Jesus and the Aaronic high priest, and because of the introductory verse (26) the emphasis falls on the negative: Jesus “...does not need to offer sacrifices day after day.” Our heavenly High Priest is completely different; for he is sinless, blameless and spotless. He has no need to offer a sacrifice for Himself either on a daily or an annual basis. He is set apart from sinners; He is holy.

High priests appointed to represent sinful people were themselves defiled by sin. Coming before God, they were fully conscious of their own sins which in effect nullified their efforts to serve God. To become efficient, they had to offer animal sacrifices that removed their own sins. Then they brought sacrifices to God for the sins of the people. God told them that the blood of an animal atoned for sin. They had to admit that the constant repetition of these offerings was a clear indication that these sacrifices could not cope with the enormity of sin. The Aaronic priesthood displayed the marks of temporality and basic ineffectiveness. It had to be replaced by a Priest Who is eternal and by an offering that is effective.

Jesus, the Savior of His people, “...sacrificed for their sins once for all when he offered himself.” He offered Himself because God asked Him to make this supreme sacrifice and thus atone for the sins of His

people. God told the Israelites to sacrifice animals as substitutes; He gave His Son as the substitute. God forbade the people of Israel the practice of offering human beings to idols (Le.18:21; 20:2-5; 2Kg.17:17, 19; Ez.20:31); He Himself offered His only Son (Jn.3:16). Again, we learn from Hebrews 7:26-27 that Jesus never had to make an offering for His own sin.

Jesus voluntarily died on the cross and by His death presented Himself as the once-for-all sacrifice. The expression once for all reveals that the Levitical system has come to an end. The author of Hebrews introduces this thought and explains the details in a subsequent chapter.

3. Leviticus 11:2, 25 and Hebrews 9:10;

God had laid down certain rules with respect to clean versus unclean animals. Only the clean were permitted to be used as food. (See also Le.11:1–45; De. 14:3–21. Cf. Da. 1:8 f.; Tobit 1:10–12; I Macc. 1:62; II Macc. 7: Josephus, Antiq. IV.vi.8.)

In connection with His teaching that whatever enters a person from the outside does not defile, Jesus pronounced all foods clean (Mk.7:15-19). But if even Peter was slow in taking to heart the full implications of this dominical pronouncement, as Acts 10:9-16; 11:1-18; and Galatins 2:11-21 indicate, it is understandable that for other Jewish converts to Christianity the situation became even more difficult.

It has been suggested that in the church at Rome the clash between meat-eaters and abstainers became more explosive when Jews who had been expelled from the capital by Claudius returned. During their absence the Roman church experienced no difficulty, but with their return to Rome a somewhat strained relation began to develop between the two ethnic groups. Whether this theory is correct cannot now be determined, but it may well be. The view, according to which “the strong” consisted of the Gentile portion of the congregation, the majority, while “the weak” consisted of the Jewish portion, seems to be confirmed by Romans 15:7f. However, this does not mean that only Gentiles belonged to the strong portion, and only Jews to the weak. A Hebrew of Hebrews was Paul; nevertheless, he included himself among the strong (15:1).

But had not Christ, by His death on the cross, fulfilled and thereby abolished the Old Testament shadows? And if even the divinely established dietary regulations had lost their validity, was not the same true, in fact more

decisively, with respect to all man-made rules that had been embroidered upon them?

True indeed, but this legitimate inference was not drawn by every believer in Christ. Many, especially in Jerusalem and vicinity, but also in Rome and probably elsewhere, held fast to their “traditions.”

Now as long as no saving significance or merit of any kind was ascribed to the perpetuation of such rules and regulations, and no offense was given, such persistence in clinging to the old could be tolerated. The adherents must be treated with love and patience. This was true especially during what might be called “the period of transition.”

However, in mixed communities problems immediately presented themselves. Customs- Gentile versus Jewish- were bound to clash. The fact that the law of ordinances had been nailed to the cross, and along with it all man-made regulations had also become logically extinct, had not become clear to every believer in Christ. And the further and closely related fact that “in Christ” the wall of separation between Jew and Gentile had been broken down, never to be rebuilt, was frequently ignored, as it is even today in certain circles!

What do these gifts and sacrifices accomplish? The first thing we must keep in mind is that they were on the same level as divine injunctions that regulated the life of the Old Testament believer. These commandments pertained to the daily practices of eating, drinking, and staying clean outwardly. Next, these regulations were imposed on the believer by God when he spoke through Moses. God gave the Israelites rules concerning clean and unclean foods (Le.chp.11; see also He.13:9), grain offerings and drink offerings (Nu.6:15, 17; 28:7-8), and matters of cleanliness (Nu.19:13). These rules and regulations are only external. The writer stresses the word only to mean “that and nothing more.” We see that the author has returned to the subject of external regulations that he introduced in 9:1.

To return to the question: “What do these external rules accomplish?” We must say they were not unprofitable. God gave them to His people for their own benefit and well-being; also He gave them the assurance that they were His special people who lived in harmony with His laws. But apart from these objectives the external regulations did not advance the believer in his search for the cleansing of his soul. External rules achieve external objectives. A God-fearing Israelite could abstain from unclean food, cleanse himself from defilement, offer acceptable gifts and sacrifices to

God; yet he remained within the structure of the Old Covenant. Keeping the commandments actually became a preventive action on the part of the Israelite; this enabled him to stay within the nation Israel and to continue as a member of God’s people. But the external ceremonial rules and regulations were not meant to cleanse the believer’s conscience and to renew him spiritually.

In both verses 9 and 10, the author employs the word time- “...for the present time” and “...until the time of the new order.” Both verses convey the idea of a limited period: the first use refers to the time in which we see the first tabernacle as an illustration of reality; the second relates to the coming of the Messianic Age in which the New Order prevails.

We know that the Jewish people of Jesus’ day were burdened by the numerous manmade laws they had to observe (Mt.23:3-4). For instance, on one particular Sabbath, Jesus’ disciples picked ears of grain, rubbed them in their hands, and ate the kernels of grain (Luke 6:1 and parallels). In the eyes of the Pharisees, the disciples had transgressed the commandment “Remember the Sabbath day by keeping it holy” (Ex.20:8). They were guilty on two counts: first, they had violated the manmade law “you shall not harvest on the Sabbath” when they picked the ears of grain; and second, they had rubbed the ears of grain in their hands in violation of the manmade law “you shall not thresh on the Sabbath.”

Although we may smile at practices current in first-century Palestine, we ought to be careful not to elevate our traditions to the level of law and enforce them rigidly. Especially with traditions relating to worship services, we have a tendency to be unbending. Although many of our traditions have become sacred, we should be careful not to stress external observances of certain practices at the expense of internal attitudes and needs. “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Ps.51:17).

Through the faithful preaching of God’s Word, man’s conscience must become increasingly sensitive. As a compass needle constantly points north, so our consciences always must turn to Scripture first. Our spiritual forefathers, discussing matters pertaining to life or conduct, used to ask, “What does the Bible say?” That question is still valid today.

Spectrum of Conditions from Holy to Unclean Holy Unclean Life Death Priests Physically impaired priests Clean non-priests Unclean non-priests Human corpses Sacrificial animals Blemished sacrificial animals Clean animals Unclean animals Animal corpses

Looking at Leviticus 11:1-15:33 that could be subtitled “The Laws on Cleanness and Uncleanness”, chapter 10:10-11 defines the principal duties of the Israelite priesthood. One of these tasks was “...to distinguish between the unclean and the clean.” Chapters 11-15 apply this principle to a variety of areas of Israelite life and culture. Chapter 11 deals with the matter of foods that are clean and may be eaten, and foods that are unclean and may not be eaten. Chapter 12 treats the issue of cleanliness and purification after childbirth. The following two chapters (chps.13-14) provide regulations concerning cleanliness in matters of fungi, skin diseases, and infections. Chapter 15 considers human bodily discharges that may cause a person to be unclean. These five chapters constitute a codified directory for Israel, and in particular for the priests, that defines what is clean and unclean in God’s sight.

Further, 11:1–47 discusses “Clean and Unclean Creatures”. The rationale of why a creature is placed in one category vs. the other has puzzled commentators throughout the ages, and there is still no consensus of opinion. Typical explanations include a concern for hygiene; a “death” motif (i.e., unclean animals were somehow more associated with death in the Israelite mind); and polemics against Canaanite customs. More recently, it has been argued that a creature is unclean when it does not conform to established norms (e.g., an Israelite’s established norm for a four-legged creature would be a cow or a goat, since these were their herd and flock animals; a pig is thus unclean because, even though it has four legs, it is unlike the norm in that it does not chew the cud).

In evaluating the above approaches, it is probably fair to say that no single one of them can provide a rationale that works for all the animals in this chapter. As a result, there might be a number of different reasons why an animal was considered clean or unclean. While the rationale of the classifications is still debated, the purpose of these laws is clear. In brief, they were to help Israel, as the Lord’s holy people, to make distinctions between ritual cleanness and ritual uncleanness (vv.46-47).

Significantly, making these distinctions in the ritual realm would no doubt serve as a constant reminder to the people of their need for making the

parallel distinctions in the moral realm as well. Further, adherence to these food laws expresses Israel’s devotion to the Lord: just as He separated the Israelites from the other nations, so they must separate clean from unclean foods (20:24-26). This is why the restrictions can be removed in Acts 10:9-28, when the Jew versus Gentile distinction is no longer relevant in defining the people of God (cf. also Mk.7:19; Co.2:16-23; He.9:1-14; 10:1-18). For Israel to obey these dietary restrictions also shows that the people honor the Creator, who has the right to decide how His creatures may be used.

A “clean” animal is one “permitted” for food (Le.11:2). It is clear that classifying an animal as “unclean” is not the same as declaring that animal “evil”: God cares for all beasts, clean and unclean alike (cf. Ps.104:17-18; 147:9). Leviticus employs a simple and practical classification system for edible animals, based on readily observable features. It is geared to the kind of life that Israel will live in the land of Canaan, and it is not always easy to apply it to animals that Israelites did not normally encounter. One example is the sturgeon, which modern rabbis consider to have the wrong kind of scales, which is not included here. This system is good for its purpose, a purpose that is different from that of the modern zoologist’s taxonomy. See the parallel list (De.14:3–21).

4. Leviticus 14:4 and Hebrews 9:19;

The author of The Letter to The Hebrews has introduced the thought of the death of Christ and proceeds to develop it. This death is the means of redeeming people from the plight they found themselves in as the result of their sin. It brings them an eternal inheritance. With a play on the double meaning of διαθήκη diathēkē (both “a covenant” and “a testament”), the author goes on to bring out the necessity for the death of Christ just as the death of the testator is required if a will is to come into force.

The clause, “...when every commandment of the law had been declared by Moses”, is a direct allusion to Exodus 24:3f. Moses is said not only to have told the people ‘all the words of the LORD and all the ordinances’, but also to have written them down. There was no question of the people entering into a covenant without knowing its terms. True, the people had no choice over the terms. These were essentially commandments which came with God’s authority. The Exodus account does not mention that goats were slain; it refers only to oxen, and the sacrifices are described as burnt offerings and peace offerings. Moreover nowhere in the Law were goats prescribed for either of these offerings, although they were for sin offerings (cf. Le.1:10). There may be an analogy here to the heifer and she-goat

offered by Abraham as a ratification of God’s covenant with Him (Ge.15:9).

Again the mention of water and scarlet wool and hyssop is not drawn from Exodus, but seems to be a combination of two allusions in the Mosaic Law (cf. Le.14:4-5; Nu.19:18). These additional items are incidental to the main point that is being made, i.e. that the Old Covenant was ratified with blood. The fact that both the Book itself and all the people were sprinkled shows that the Covenant involved the co-operation of the human partners, who needed a special cleansing to be made worthy to participate. In Exodus 24 there is no mention of the Book being sprinkled, but the reading of it was central to the occasion. Perhaps some echo of this event is found also in 1 Peter 1:2, where Christians are spoken of as destined ‘for sprinkling with his (i.e. Christ’s) blood’.

When the first covenant was made, Moses did two things. First, he “...proclaimed every commandment of the law to all the people.” That is to say, he set out the terms and conditions of the Covenant; he made plain the requirements the Covenant laid on the people so they were left in no doubt as to what covenant membership demanded of them. They were now God’s people, and that meant they must obey God’s laws.

Second, Moses performed certain ritual actions. In what follows the author includes some details not mentioned in Exodus 24. There Moses threw blood on the altar and on the people and read the Book to the people. But there is no mention of the water, scarlet wool, hyssop, or the sprinkling of the Book. Water and scarlet (whether wool or other material is not said) and hyssop were used in the rite of cleansing healed lepers (Le.14:4-6; cf. 49-51). Hyssop is mentioned also in connection with the Passover (Ex.12:22) and the cleansing rites associated with the ashes of the red heifer (Nu.19:6, 18). It was the natural thing to use hyssop in cleansing (Ps.51:7). The sprinkling of the scroll is not mentioned in Exodus 24. But the Book was written by men, and thus it must be cleansed of any defilement they might have conveyed to it. While we do not know where this information came from, there is nothing improbable about any of it.

In any event, the point of all this is clear: the sacrifice of animals and the ritualistic sprinkling of special objects with blood were important in the establishment of the Covenant between God and Israel. This is made explicit through the citation of Exodus 24:8. The blood of the Covenant (cf. Mt.26:28) indeed serves a ratifying function whereby both parties obligate themselves to be faithful (hence NIV’s added words ‘to keep’) to the stipulations of the Covenant. Any unfaithful party was subject to the fate of the sacrificial animal. Thus the blood of the Covenant confirmed the reality

of the Covenant and emphasized the importance of faithfulness to it.

For the author of Hebrews these sacrifices were external oblations that dealt with external defilement. They were able to cleanse worshipers temporarily so that they might have ceremonial purity in relation to the old covenant system. But these offerings fade in contrast to the offering made by Christ (9:14).

With 9:15 the discussion shifts from a treatment of Christ’s sacrifice vis-à-vis the sacrifices offered within old covenant worship to the inauguration of a covenant through sacrifice. Two focal truths emerge from a consideration of this important verse:

a. Christ is the “mediator” μεσίτης (mesites) of the New Covenant.

The word mesites occurs especially in literature of the Hellenistic period, often with legal connotations. It referred, for example, to an arbiter in a political dispute or to a peacemaker in a business conflict. It also functioned as a synonym for ἔγγυος engyos (7:22), meaning the “guarantor” of an oath. Philo speaks of angels and Moses as intermediaries between God and people; this religious meaning for the word is also evident in its six New Testament occurrences (Ga.3:19-20; 1Ti.2:5; He.8:6; 9:15; 12:24). Christ as mediator of the New Covenant has stood between God and His people and accomplished the bringing of the two parties together in this agreement (1Ti.2:5). The result for the new people of God is that they receive the eternal inheritance.

b. Mediatorial relationship through Christ’s death;

This mediatorial relationship was established by Christ’s death, in which He served as a ransom to liberate people from sins. The word rendered by the NIV as “ransom” (ἀπολύτρωσις apolytrosis) is rare outside the New Testament; it occurs especially in Paul’s writings, where the word refers to God’s redemptive act on behalf of His people, setting them free from the ravages of sin. Christ, by death, has liberated us, establishing a means by which we might be forgiven for our transgressions (Ro.3:24; 1Co.1:30). This constitutes a blessing of the New Covenant, in which the sins of God’s people are remembered “no more” (He.8:12).

When compared to Mosaic tabernacle worship (vv.1-10), the New

Covenant high priesthood of Jesus provides a single superior sacrifice in a superior heavenly tabernacle (which stands for God’s very presence); and thus it brings complete forgiveness of sins, eternal salvation, purified consciences, and direct access to God.

Fig. 1. Redemptive History in the Letter to the Hebrews.

Hebrews teaches a contrast between the realities of the Old Covenant and the New Covenant. In the Old Covenant, the law and its ceremonies were a shadow of the good things to come. They only reflected the reality of the “heavenly things” (depicted by arrows intruding into the Old Covenant). The inauguration of the New Covenant is described as a change in priesthood and law that brings about a change in reality because of the cross. After the work of Christ in the New Covenant, the heavenly reality (Mount Zion, the heavenly Jerusalem) not only intrudes into history but Christians actually participate in this new reality (arrows now go both ways) because the good things have come through Christ in His death, resurrection, and ascension. Christians live in a semi-heavenly (or semi-eschatological) age, whereas in the Old Covenant with its laws, rules, and regulations, people could not fully participate in the “heavenly things.” Although they participate in the heavenly reality now, in the age to come God’s people will fully realize their Sabbath Rest.

5. Leviticus 15:18 and Hebrews 9:10;

Leviticus 15 discusses the impurity associated with different types of flows, both normal and abnormal, from the reproductive organs of both males and females. But what is the significance of the regulations in this chapter? In the discussion on clean and unclean animals, a number of possible explanations for this distinction were given. Is it possible to apply any of those theories to the regulations on bodily discharge?

The first point to be made is that the whole issue of purity and impurity is symbolic. Simply looking at the bearers of impurity can support this conclusion. These included: a) persons who committed an unintentional sin (5:2-13); b) mothers of newborn children (12:1-8); c) persons, clothing and houses with infectious skin disease (13:1-14:57); d) males and females with a bodily discharge (15:2-30); e) one who handles the scapegoat (16:27-28); e) a corpse-contaminated priest (Ez.44:25-27); f) a corpse-contaminated Nazarite (Nu.6:9-12); g) a corpse-contaminated lay person (11:24-40; 22:4; Nu.5:2-3). Not all the cases in the list are associated with disease or disorder. In fact, if it were dealing with diseases then quite a number of situations have been left out. In some respects, the list appears to be arbitrary. What may, however, link these categories is the issue of death and life, which is handled using the system of impurity and purity. In the context of bodily discharges of semen and menstrual blood, the fluids represent the forces of life and their loss represents death.

Death is a negation of wholeness or perfection. In the priestly laws, anything imperfect was ritually unclean and was unfit for divine service. Blemished animals could not be used for sacrifices. Priests with bodily imperfections were precluded from officiating in the Tent of Meeting. This shows that holiness was symbolized by wholeness or perfection. Because bodily discharges represented death, they were incompatible with holiness.

The rules dealt with in this chapter also locate sexual activity in the wider context of religion and ritual, making it clear that it was not merely a commonplace activity but also had a religious dimension. The reproductive organs are theologically related to creation and to God’s promise of many descendants. Thus the human body and sexual activity need to be made subjects of theological reflection and ritual.

The author of Hebrews in 9:6-10 places in sharper focus the contrast alluded to in 9:1. He shows that the “regulations for worship” were external and consequently temporal. And he notes that the high priest entered the Most Holy Place only once a year; priests had no access to the inner sanctuary. As representatives of the people, priests and high priests faced limitations.

The Judaistic rules on purification are alluded to many times in the New Testament, the most well-known being the criticism leveled by Jesus on the ritual washings (Mk. 7:1-23; Mt.15:1-20). Jesus indicated that they are ‘laws made by people’ (Mk.7:7), emphasizing externals at the expense of sincerity (Mk.7:15-23; Mt. 23:25f; cf. Lk.20:39–41). Other New Testament

references are: (Mk.1:44 par; Lk.17:14; Jn.18:28; Ac.10:14f; 11:8f; Ro.14:13-23; Co.2:21; 1Ti.4:3-5; He.9:10).

6. Leviticus 16:2-3, 12, 21, 27 and Hebrews 6:19; 9:3, 7; 10:4; 13:11;

The author of The Letter to The Hebrews focuses on those parts of the ceremony which are relevant for his argument, and many of the other, related activities are not expounded upon in any New Testament description of the atoning work of Christ. Though theologians tend to use the term “atonement” to summarize Christ’s work on the Cross, it occurs only in the Old Testament (Ro.5:11 is better translated “reconciliation”; katallge- exchange (figuratively adjustment), that is, restoration to (the divine) favor: - atonement, reconciliation (-ing). This relates only to one part of what was accomplished for us. This word probably means “cover,” and is first used where Noah is commanded to cover the ark with pitch (Ge.6:14).

The Day of Atonement, the tenth day of the seventh month (Le.16:29; 23:27; Nu.29:7), was the most solemn day of the year for Israelites. It was the only required fast, and it was a Sabbath of rest for all the people (23:32). Introduced by the Festival of Trumpets (Nu.29:1, 7-11), it was the day when the corporate sins of the community were atoned for. Only the high priest (Aaron) could officiate, because only he could represent all the people, including other priests (Aaron’s sons). The Day of Atonement is celebrated today as Yom Kippur.

The rituals of the Day of Atonement (Yom Kippur), however, are fully described in Leviticus and can be summarized as follows:

Ritual of the Day of Atonement according to Leviticus 16;

a. General requirements:

1) The high priest may only enter the Most Holy Place on the Day of Atonement (v. 2);

2) No one is to be in the Tent when the high priest enters the Most Holy Place (v. 17);

3) On this day all Israelites must fast and do no work (vv. 29-31).

b. Clothes:

1) Remove ordinary priestly garb;

2) Bathe (v. 4);

3) Put on special attire for the Day of Atonement (v. 4);

4) Linen tunic, linen undergarments, linen sash, linen turban (v. 4);

c. Present offerings for the day: two goats for sin offering and ram for burnt offering (v. 5);

d. Offer bull as a sin offering for himself (vv. 6, 11-14):

1) Slaughter it (and catch its blood; v. 11);

2) Take censer with two handfuls of incense behind the curtain (vv. 12-13);

3) Sprinkle bull’s blood on and in front of the atonement cover (v. 14).

e. Two goat ceremony (vv. 7-8):

1) Cast lots to choose: one for the Lord, one for a scapegoat (v. 8).

f. Offer goat as a sin offering for the people (v. 15):

1) Slaughter it (and catch its blood; v. 15);

2) Do as with bull’s blood (take censer with incense, etc.; v. 15);

3) Sprinkle goat’s blood on and in front of the atonement cover (v. 15);

4) Explanation of the significance of these rituals, (vv. 16, 17).

g. Cleansing of the sanctuary (vv. 16-19):

1) Cleanse the Tent of Meeting with blood (v. 16);

2) Cleanse the main altar with blood (vv. 18-19).

h. Scapegoat ceremony (vv. 20-22):

1) Lay hands on the goat and confess all Israel’s sins (v. 21);

2) Send the goat away into the desert (v. 21);

3) The chosen man shall release the goat in the desert (v. 22).

i. Clothes:

1) Remove special attire for the Day of Atonement (v. 23)'

2) Bathe (v. 24)'

3) Put on ordinary priestly garb (v. 24).

j. Present burnt offering for self and then for people (vv. 24-25);

1) Hides, flesh and offal are taken outside the camp and burned (v. 27).

k. Finishing (vv. 26-28):

1) The man who released the scapegoat must wash clothes and self (v. 26);

2) The man who burned hides, flesh and offal must wash clothes and self (v. 28).

The two verses of Hebrews, (vv.6-7) are organized around a series of contrasts: a) Day-to-Day Rituals; b) Day of Atonement; c) priests (plural); d) the high priest only (singular); e) regularly; f) once a year; g) outer room (lit., “first tent”); h) inner room (lit., “second [tent]”).

Each of these contrasts can be seen as prefiguring the priestly ministry of Jesus: a) He is unrivaled in His superiority, the one and only high priest of the believer (4:14; 7:26; 8:1); b) His work is “once for all” (7:27; 9:12, 18); c) He takes us behind the curtain into the presence of God (4:14, 16; 6:20). Yet the final feature of our writer’s description, which has no counterpart in the series of contrasts, will become the most significant feature in the parallel with Christ- it was “never without blood” that the high priest entered the inner room. We now read for the third time in the letter that the high priest had to offer sacrifices “...first for his own sins, and then for the sins of the people” (5:3; 7:27; cf. Le.9:7; 16:6). We have also read that, unlike previous high priests, Jesus had no need to offer a sacrifice for Himself (7:27). However, this is the first explicit reference to “blood” (αἵμα, haima) in this connection.

Haima appears no less than eighteen times in this letter (2:14; 9:7, 12, 18, 19, 20, 21, 22, 25; 10:4, 19, 29; 11:28; 12:4, 24; and 13:11, 12, 10), of which it is eight times in 9:7-25 alone. The significant role of blood in both covenants will be described in subsequent verses and our writer’s choice of the word here anticipates the approaching discussion. Two important observations can be made here nonetheless.

a. Shed blood required;

First, we see that the shedding of blood is a condition for any human to enter into the presence of God. The phrase “...never without blood” translates a double negative, a particularly strong expression in the Greek text. It was between the two cherubim, above the cover of the ark, where God had promised to meet His people (Ex. 25:22).

b. Shed for sin;

Second, we see that the blood was shed for sin. Αγνοήμα (agnoēma, “sins committed in ignorance”), occurs only here in the New Testament. In the papyri, it is used in the sense of an “error” which is distinguished from a “crime” (e.g., in a proclamation of amnesty). Our author has used the verb form in 5:2. The noun here (just as the verb in 5:2) probably refers to the “unintentional sin” described in Leviticus 4. The idea is probably not so much that any isolated instance of deliberate sin, since many of our sins involve an element of choice, cannot be covered by the blood sacrifice. The idea of “weakness” is accounted for in the sacrifice (5:2-3), but that the kind of consistent, perpetual choice of a lifestyle of sin, such as the sort described by the customary present tense of 10:26, which

indicates a deliberate disregard and disrespect for the sacrifice (10:29), removes one from the protection of his covenant relationship with God. For such, repentance is the missing element (6:1, 6).

The author of The Letter to The Hebrews, true to form, introduces a certain topic rather briefly in order to explain it fully in subsequent verses. In a brief exhortation he presents the subject hope (6:11); after discussing the absolute dependability of God’s promise to the believer, he explains the significance of hope (6:18-19). Hope, says the writer, is like an anchor; it gives stability and security to the soul.

The imagery is vivid and telling. The author paints a picture of a boat, battered by the waves but held in place by an unseen anchor that clings to the bottom of the sea. So man’s soul, buffeted by winds and waves of doubt, has a secure anchor of hope firmly fixed in Jesus.

“The anchor of hope was a fairly common metaphor in the late Greek ethic,” writes James Moffatt in his Epistle to the Hebrews, International Critical Commentary series (Edinburgh: Clark, 1963), p. 89. Westcott adds that the symbol of the anchor, often with that of a fish, occurred on gravestones. Hebrews, p. 163.

This anchor gives stability to man’s soul, and that includes the whole inner life of man with his powers of will, reason, and emotion. We relate to the image of an anchor and express our feelings in the words of Priscilla J. Owens (1882):

“We have an anchor that keeps the soul; Steadfast and sure while the billows roll; Fastened to the Rock which cannot move, Grounded firm and deep in the Savior’s love.”

But perhaps the Hebrews of Old Testament times and the Jews of the First Century had a dislike for the sea. A reflection of this fact is that the word anchor never occurs in the Old Testament; and only four times in the New Testament, three of which appear in the account of Paul’s shipwreck (Ac.27:29, 30, 40). Therefore the author rather abruptly switches metaphors and mentions the veil of the Most Holy Place. The recipients of the Epistle to the Hebrews were much more attuned to the worship services of the Tabernacle and the Temple; they knew the construction of the sanctuary; and the clause “...it enters the inner sanctuary behind the curtain” was meaningful to them.

Chrysostom (344/354–407; fl. 386–407). Bishop of Constantinople who was noted for his orthodoxy, his eloquence and his attacks on Christian laxity in high places, commented:

“Paul shows that while we are still in the world and not yet departed from this life, we are already living amid God’s promises. For through hope we are already in heaven.… As the anchor, dropped from the vessel, does not allow it to be carried about even if ten thousand winds agitate it but, being depended upon, makes it steady, so also does hope.”

Note what a fitting image he has chosen. He did not speak of a foundation, which would not be suitable, but of an anchor. For that which is on the tossing sea and seems not to be very firmly fixed stands on the water as upon land and is shaken and yet is not moved. For in regard to those who are very firm and who love the truth, Christ with good reason spoke of one who has “...built his house on a rock.” But in respect of those who are giving way and who ought to be carried through by hope, Paul has more suitably set down this metaphor. For the surge and the great storm toss the boat, but hope does not permit it to be carried back and forth, although winds innumerable agitate it, so that, unless we had this hope we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply “anchor,” but “sure and steadfast,” not shaken.

The author of the epistle has come to the end of his exhortation that began after he had introduced Jesus as “...high priest in the order of Melchizedek” (5:10). He returns to the subject of the high priesthood of Christ with a reference to “...the inner sanctuary behind the curtain.” The words immediately reminded the readers of the Day of Atonement, when the high priest entered into the presence of God (Le.16:2, 12). Moreover, the Hebrews knew from the Gospel proclaimed to them that at Jesus’ death the curtain of the Temple was torn from top to bottom, exposing the Most Holy Place to the view of all who were inside the Temple. They understood the reference to the inner sanctuary figuratively and associated it with heaven. Already the writer had called attention to this fact when he wrote, “We have a great high priest who has gone through the heavens, Jesus the Son of God” (4:14).

In The Letter to The Hebrews at this juncture the author warns of heresy (13:9-11). The central concern appears to be doctrines about foods (9:10; Ro.14:17; Co.2:16–17; 1Ti.4:3; cf. 1Co.8:13). The author argues against such doctrines by: a) juxtaposing them with grace (which truly nourishes the heart); b) noting that special foods are of no spiritual benefit (cf. 1Co.8:8); and c) observing that the Christian altar is better than the food of the Tabernacle. This may indicate that some Jewish notions, which may be in a syncretistic mix, were what he was combating. Unlike most Old Testament offerings, the tabernacle priests could not eat the sin offering from the Day of Atonement, since it was burned outside the camp (Le.16:27). However, all Christians partake of the Christian altar (i.e., Jesus’ sacrifice). Some see a reference to the Lord’s Supper here, while others view this as a broader reference to the saving results of the shedding of Jesus’ blood.

D. Conclusion

As a conclusion to this study, we summarize the major truths and features that both Books contain. Leviticus and Hebrews are especially twin books, each being incomplete without the other. Leviticus is the Hebrews of the Old Testament while Hebrews is the Leviticus of the New Testament. Hebrews becomes the interpretative key to unlock the truths hidden in the Books of the Law, especially Leviticus, with Exodus and portions of Numbers.

1. The Book of Leviticus:

a. The centrality of the Book of Leviticus is seen in the five Books of Moses: Genesis, Exodus, then Leviticus, Numbers, and Deuteronomy. Here is the centrality of the book. It is the book of the Old Covenant.

b. We see the centrality of the Tabernacle of the Lord. The Tabernacle was in the middle of the camp of Israel with the glory cloud overshadowing (Nu.2:17).

c. We can see the centrality of the tribe of Levi, the priestly tribe. This tribe was placed or camped immediately around the Tabernacle. The Book is named after this tribe. It is the Levitical book (Nu.chps.1-4).

d. We can see the centrality of a person, Aaron, the high priest of Israel. All must go to God by him regardless of which tribe in Israel to which they belonged (Ex.28-29; Le.8-9; Nu.17).

e. We can see the centrality of blood atonement (Le.17:10-14). There was absolutely no way of approach to God apart from the atoning blood.

f. We can see the centrality of sacrifice and offering. There is no way to God except through sacrifice and offering. Death must take place. Blood must be shed. Blood is the evidence of death, and death is judgment upon sin (Le.chps.1-7; Nu.chp.19).

g. We can see the centrality of the laws of God. Man must submit to the laws of God in order to receive the blessing of life. Obedience is life. Disobedience is death (Ex.20-24).

h. We can see the centrality of the Feasts of the Lord: Passover, Pentecost, and Tabernacles. A redeemed people are a festival people, rejoicing in the feasts of the Lord (Le.chp.23).

i. We can see the centrality of the message. How can sinful man approach a holy God? All must go the way of holiness. The Tabernacle was God's way of approach to His holy and glorious presence (Ex.chps.25-40).

j. We can see the centrality of God's call. “You shall be holy, for I the LORD your God am holy” (Le.19:2). A redeemed people must be a holy people.

2. The Letter to the Hebrews:

The Letter to The Hebrews, being the New Testament Book of Leviticus, sets forth the same truths for the Church, and all believers in Christ.

a. The centrality of Christ's Priesthood is predominantly found in the Book of Hebrews. It is the Book of the New Covenant (He.8). Christ is in the midst.

b. We can see the centrality of Christ's ministry is in the Tabernacle/Temple or the heavenly sanctuary (He.8-9; Re.11:19; 15:1-5).

c. We can see the centrality of the believer’s priesthood is found in Christ. Believers are called to be a royal priesthood, kings, and priests unto God (Re.1:6; 5:9-10; 1Pe.2:5-9; He.7).

d. We can see the centrality of Christ, as He is seen in Hebrews as our great high priest, after the order of Melchizedek, as King and Priest (He.5-6-7, etc.).

e. We can see that the centrality of blood atonement is confirmed. Christ's blood alone can cleanse from sin and the guilty conscience (He.9-10). God accepts the body and blood of Jesus in our behalf.

f. We can see the centrality of sacrifice and offering is fulfilled in Christ's one and once-for-all sacrifice and offering on Calvary's cross. His broken body and shed blood atone for sin (He.9-10; Mt.26:26-28). Believers are also called to offer spiritual sacrifices acceptable to God through Christ (1Pe.2:5-9; Ep.5:2; Ro.12:1; Php.2:17; 4:18; He.13:15-16).

g. We can see the centrality of the laws of God in the New Covenant. God, by the Spirit, writes His laws in our hearts and minds (He. 8 with Je.31:31-34).

h. We can see the centrality of the feasts of the Lord, especially the great Day of Atonement and the cleansing of the sanctuary, in Hebrews. Christ has entered within the veil and will bring about the total cleansing of the Heavenly Sanctuary (He.6:20; He.9-10; Le.16). Christ is our Passover. The Holy Spirit is our Pentecost. The Father brings us into the fullness of the Feast of Tabernacles. Christ came to bring us back to God.

i. We see the centrality of the way of approach to God to be through Christ. He ever lives to make intercession for them that come to God by Him (He.7:26-27; Jn.14:1, 6).

j. We see the centrality of God's message confirmed in Hebrews. Be holy, for God is holy. Without holiness, no man can see God (Le.19:2; 1Pe.1:15-16 with He. 12:14).

All that was in Leviticus (or Exodus and Numbers) passes to the Cross. The temporal is fulfilled and abolished in Christ. Through the cross, the believer

comes into New Covenant relationship with God, and enters into the realm of that which is spiritual and eternal.

The eternal Father sent His only begotten, yet eternal Son, and by the power of the eternal Spirit, brought forth the eternal Covenant of Redemption, bringing many sons of Adam to be the sons of God throughout the eternal ages. This is the order of Melchizedek, the order of Christ and His Church, to Whom be glory for ever and ever.

We should bear in mind that this letter was sent to the “Hebrews” or Jewish Christians of the First Century. However, there are great truths to be learned from this letter. Likewise, it is highly beneficial to understand the culture and times that surrounded the writing of this letter. Only then will this letter become fully relevant and understandable. It was written to address their specific problems and situations. However, those situations and problems are not so different from the problems that we face in contemporary settings.

This Letter exalts the risen Messiah. Likewise, it suggests that we study and learn more about the Hebraic concepts of Messiah. Some Scholars suggest that as many as one out of every six Jews believed Jesus was the Messiah, in the years from 30 A.D. to 70 A.D. This demonstrates our great need for understanding the Hebraic view of Messiah. He is compared to the Aaronic and Melchizedekian Priesthoods. If we are to ever fully understand the Messianic Priesthood, we must first understand the earthly examples in Aaron and Melchizedek.

Likewise, the Author gives several warnings to his audience. These warnings, though relevant to the First Century, need to be understood in our contemporary society and then heeded. Just as the Jews of the First Century were being tempted to accept strange doctrines, so are we today.

This, then, is the message of Hebrews

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Mishna, Moed Yoma 3.8, ed. H. Danby (London: Oxford University Press, 1967), p. 165.

Morris, L. (1981). Hebrews. In F. E. Gaebelein (Ed.), The Expositor's Bible Commentary, Volume 12: Hebrews Through Revelation (F. E. Gaebelein, Ed.) Grand Rapids, MI: Zondervan Publishing House.

Murray, John (1953). The Covenant of Grace (London: Tyndale, p. 27).

New Living Translation Study Bible. 2008. Carol Stream, IL: Tyndale House Publishers, Inc.

Newell, William, Hebrews, Verse by Verse, Moody press, 1947.

Schürer, Emil. (1885). A History of the Jewish People in the Time of Jesus Christ, 5 vols. (Edinburgh: Clark), vol. 1, div. 2, p. 209.

Strong’s Concordance, James Strong, L.L.D., S.T.D. Nelson Publishers, 1995.

Swete, H. B., D.D. (2009). The Old Testament in Greek: According to the Septuagint (Text). Bellingham, WA: Logos Research Systems, Inc.

The Biblical Illustrator, Joseph S. Exell, M.A., Grand Rapids, Michigan: Baker Book

House

Utley, R. J. D. (1999). Volume 10: The Superiority of the New Covenant: Hebrews. Study Guide Commentary Series (54). Marshall, Texas: Bible Lessons International.

Vine’s Complete Expository Dictionary of Old and New Testament Words, W.E. Vines, Merrill F. Unger, William White, 1985.

Webber, R. (1994). The Sacred Actions of Christian Worship. Nashville: Star Song Pub. Group.

Webster’s Dictionary of the American Language, College Edition, Cleveland and New York: World Publishing Company, 1960.

Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). Reformation Study Bible, The : Bringing the light of the Reformation to Scripture : New King James Version. Nashville: T. Nelson.

COURSE WORK RECOGNITION

COURSE RESEARCHED AND DEVELOPED: Grady Etheridge D.D. Verda Thompson, Th.D., D.D. 1993 EXPANDED/REVISED BY: Hughes, Greg, M.Th. 1995 EXPANDED/REVISED BY: West, Katherine, B.Th. 1996 REVISED/EDITED BY: Thompson, Verda Th.D. 1997 West, Katherine, B.Th. 1997 EXPANDED BY: Oakley, Walter, Th.D.; D.D. 2005 REVISED/EDITED BY: Oakley, Elizabeth, D.D. REVISED/EDITED BY: Oakley, Elizabeth, Th.D., D.D. 2006 EXPANDED BY: Wootten, Charles, Th.D., D.D. Wootten, Margaret, D.D., Price, Roger, Ph.D., D.R.E., Th.D., D.D., 2011

MSBT PASTORAL ADVISORS: Braswell, Dick, Th.D. Burden, Wendell, D.Div. Chapman, Del, Th.D. Hall, Leo, D. Div., D. Min.

AMT-MSBT BOARD MEMBERS & STAFF:

Baldock, Michael, Th. D. Price, Roger, Ph.D., D.R.E., Th.D., D.Div. Brown, Eddy, D.Div. Sansfacon, Mario, A.Min. Burden, Wendell, Th.D. Sansfacon, Teresa, B.Min., D.Div. Carr, Mary, D. Min., D. Div. Shepard, Sally D.Min., D.Div. Craig, David, D.Div. Thompson, Verda, Ph.D., D.R.E., D.C.C., Th.D., D.Div. Cunningham, Kay, D.Div. Vance, David R., A.C.S. Goneau, Dean, M.A. Wootten, Charles A., Th.D., D.Div. Hall, Leo, D.Div., D.Min. Wootten, Margaret S. D.Div. Kisner, Brian, D.Div.

THANK YOU

Information for Midwest Seminary of Bible Theology (MSBT) courses has been researched and compiled by many members in the Body of Christ. We have been blessed by gifted brothers and sisters from many areas of ministry.

We want to thank those who have helped to write and compile courses for our curriculum. We gratefully thank all those in five-fold ministry, helps and lay ministry that have labored with us. A special thank you is extended to authors of various books, and leadership of other Bible Colleges that have been so very giving and gracious to us. It is not possible to name everyone by name. Laborers with MSBT have compiled over 100 courses. Let us all say "to God be the glory."

CHRISTIANS ARE CO-LABORERS

"Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor. For we are laborers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ." I Corinthians 3:5-11