Hebrews

1 Let brotherly love continue.

     This verse sets the closing subject of the book of Hebrews: brotherly love, or the close, kind affection of kinship in this great City of the Living God (Heb 12:22-29). The Greek word for love in this case is philadelphia, a fraternal, genuine knitting of soul with soul, such as David and Jonathan. The more common form of Christian love is agape, which is a decision of the will to love in deed regardless of the consequences and even if your love is not returned (John 15:13). Agape is a sacrificial sort of love – Love your enemies (Mat 5:44). Philadelphia is a spontaneous, natural love for a soul-mate friend (Php 1:8). Both kinds of love are demonstrated by works of giving and sacrifice, but brotherly love is especially rare and precious (Rom 12:10; 1Pet 1:22).

     Brotherly love is the correct manner and attitude of conduct among the members of the church body. It is compassionate (1Pet 3:8) and forgiving (Eph 4:32), deeply concerned for the spiritual well-being of every person. It is the mark of authentication for true Christianity in the eyes of the world (John 13:35). Jesus also has philadelphia love for the brethren (Titus 3:4). The opposite of brotherly love is gossip, deceit, slander, division, back-biting and discord. These sins against the brotherhood are condemned in the strongest terms (Pro 6:16-19; Rom 16:17; Titus 3:10).

2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

     In olden times it was common for travelers to seek lodging at the homes of strangers along their way. Actually though, the word strangers is not in the original. And the word entertain (philonexia) is better translated hospitality (as in Rom 12:13). “Do not neglect hospitality, for some have lodged angels without knowing it.”

     The point is not that we should show hospitality to all, just in case some stranger might actually be an angel in disguise, but that the hospitable person receives all manner of people – even angels now and then. In truth, there is great reward for showing kindness to even the least among our fellow man. Jesus described the righteous before the Throne, hearing these words of approval, Come, ye blessed of my Father, inherit the Kingdom. For I was an hungred, and ye gave me meat. A stranger, and ye took Me in. Naked, sick and in prison, and ye visited Me. Then shall the righteous answer, Lord when saw we thee an hungred, a stranger, naked, in prison? And the King shall answer, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me (Mat 25:34-40).

     While I do not doubt that God could send an angel in the form of a man to test a person’s commitment, the fact is that we see real people every day that test our kindness and love. And I venture to say that the highest rewards are actually in occasions that you show kindness to those that you do know. Often that is even the greater test. Showing love to an exasperating brother or a needy sister is loving Christ.

     Lot recognized two strangers just arrived in Sodom to be angels (Gen 18–19), and Abraham received three men who turned out to be Jehovah. Two disciples walking the road to Emmaus discovered that the stranger they had invited to lodge with them was actually Jesus Himself (Luke 24:13-32). On the other hand, the righteous who received Jesus when He was naked, hungry and in prison never knew it was Him until they stood before the Great White Throne – they were just showing hospitality to their fellow man. Leo Tolstoy’s beautiful story, “Where love is, God is”, was written upon this theme.

3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

     Every age has seen honest Christians being persecuted and imprisoned for the faith in Christ. Today the physical cruelty is felt primarily in Muslim and Communist nations. Jesus told us beforehand that we should expect to suffer jailings Luke 21:12; Rev 2:10), but to count it a blessing when we are so persecuted for righteousness’ sake (Mat 5:10). Paul made sure to receive the blessings that come from being imprisoned for the sake of the Gospel. Yet, even in jail he was not idle, speaking the name of Christ to all and writing numerous letters to the churches. Remember my bonds, he wrote (Col 4:18). Not just remembering them in prayer, but as suffering along with them. They are our brothers in Christ.

     Them which suffer adversity. Many who suffer for their faith in Christ are deprived of their freedoms in ways other than imprisonment. Beatings, false accusations, persecution, reproaches, discrimination (1Pet 2:19-20; 3:14-17; 4:12-16; 2Cor 12:10). Jesus encouraged these to endure their sufferings with all patience and so possess ye your souls (Luke 21:19).

4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

     Marriage was designed and defined by God at the beginning of the world (Gen 2:18). He created Woman by taking out a piece of Adam’s own body and decreed that the Man shall cleave unto his wife: and they shall be one flesh (Gen 2:21-24). Although Jesus never married, He re-affirmed this commandment to His disciples (Mark 10:6-9). There is no impurity in the marital relationship, but sex outside of marriage is sinful (Eph 5:5; Rev 21:8). The Scriptures everywhere bless the matrimonial bond (1Tim 5:14; 1Pet 3:1-8; Pro 5:18-19), but early in Church history many thought that marriage was not an ideal choice. After all, Paul said that it is good for a man not to touch a woman. Asceticism became popular and monasteries were built where men isolated themselves from society in order to seek a higher spiritual relationship with God (see my note on 1Cor 7:1).    
     Adultery and fornication are particularly sinful because they affect others – husbands, wives, children, families and church are all defrauded by one act of illicit sexual indulgence (1Thes 4:3-7). Marriage can be a help against indulging in fleshly lusts (1Cor 7:2-5). It is also a large opportunity to serve others, to offer a godly testimony, and to brightly portray the love relationship of Christ and His Church (Eph 5:22-32).

5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

     The sin of covetousness is one of the most prevalent and damaging of all sins. The Tenth Commandment is: Thou shalt not covet (Ex 20:17; Rom 13:9). Jesus listed covetousness as one of the evil things that sprout within the heart and defile the man (Mark 7:21-23). Covetousness is an evil attitude, or state of mind, that walks hand-in-hand with the sins of Selfishness and Pride. These are sins of the spirit that precede and provoke many, if not all, of the sins of the flesh. James 1:14-15 says, “A man is enticed to sin by his own lust (covetousness). Then, when lust has conceived, it brings forth sin. And sin, when it is finished, brings forth death.”  

     Covetousness seems to be a particularly besetting sin (Heb 12:1) in many Anabaptist churches during these freedom-filled days of general worldly prosperity. Beware. The New Testament ranks covetousness and gossip right with the more obvious sins of fornication, murder and homosexuality (Rom 1:29-31; 1Cor 6:9-10; Eph 5:3-5; Col 3:5). Interestingly, I have never heard of a person being excommunicated for covetousness. Nevertheless, it is a particularly evil attitude that tends to spread in life and action until the whole man is completely affected. Paul counseled the church in Corinth to not keep company with a covetous person who professes to be a Christian (1Cor 5:9-13).

     While covetousness is an age-old sin, the Scriptures warn that it will be especially prevalent in the last days (2Tim 3:2; 2Pet 2:14). Why was Eve tempted to eat the forbidden fruit? Because she coveted the wisdom that it would supposedly give her. We cannot over-warn about the dangers of covetousness.

     I will never leave thee. This promise first came to Isaac (Gen 26:3), and was repeated by Moses, Joshua and David (Deut 31:6; Josh 1:5; 1Chr 28:20).  If God notices each sparrow that dies, then He certainly notices when His people are in need (Mat 6:28-32) or are suffering persecution at the hands of evil men (Mat 10:28-31). Our adversities do not go unnoticed by God, who can use them to purify and train us to be more holy (see chapter 12).

     Verse six quotes the Septuagint version of Psalms 118:6, which reads a little differently in the Masoretic text of the Old Testament. The word helper (boethos) is not found elsewhere in the New Testament, but appears more than 25 times in the Psalms, usually in the sense of God being our help and shield (Ps 33:20). Interestingly, God made Eve to be an help meet (boethos) for Adam (Gen 2:18-20). The Lord is called the shield of thy help (Deut 33:29), our Ebenezer, or “stone of our help” (1Sam 7:12).

7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

     This marks the first of three exhortations to honor the leaders of the church, or them which have the rule over you (agoumenon, also Heb 13:17; 13:24). Remember them – certainly in prayer, but also in appreciating their faith and imitating their conversation (way of life). Paul wrote, Be ye followers of me, even as I also am of Christ (1Cor 11:1). The congregation that respects its elders is building a healthy, vibrant church; but the congregation that does not respect its elders is invariably characterized by spiritual lethargy, personal selfishness and eventual full-scale rebellion. Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine (1Tim 5:17). We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love, for their work’s sake (1Thes 5:12-13). Obey them…and submit yourselves (Heb 13:17).

     While the command is directed firstly to the people of the congregation, it also lands soberly upon the ministers of the Gospel, reminding them to live in all ways and always in such manner that they are worthy to be imitated. Solomon pointed out that the man of wise reputation who acts just once in a little folly sends forth a very stinking savour (Ecc 10:1). In his last two epistles, the Apostle Paul exhorted Timothy on several occasions to continue constantly in living according to sound doctrine (1Tim 4:16) and to keep carefully that which was committed to his trust (1Tim 6:20).

8 Jesus Christ the same yesterday, and to day, and for ever.

     The Jehovah God of the Old Testament is the Christ of the New Testament (see note Heb 11:26). He is not like a man that might change his mind with the passing of time (1Sam 15:29). Though the heavens wax old and be changed, Thou art the same, and Thy years shall not fail (Heb 1:12). Therefore He is called the Author and Finisher of our faith (Heb 12:2). By His Word He has begotten all things and by His Word they shall come to an end (Col 1:15-16).

     In the context of these verses, the implication is that the will and purposes of Christ for His Church are fixed and unchanging. It is an important truth that must guide the ministers of the Word (v7), for today it is popular to think of the Gospel as an evolving message. The world has changed greatly from the time of the Apostles, they say, so ministers must adapt the Gospel to the new world reality. False! Jesus Christ remains the same and His Gospel is everlasting (Heb 13:20; Rev 14:6).

9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

     One cannot read long in the epistles of the Apostles without coming to another warning of the dangers of being deceived. As Jesus said, Take heed that no man deceive you (Mat 24:4). There are many ways and forms that deception can insert itself in persons and churches. In this case, it is attributed to unstable hearts; to being easily swayed by cool-sounding doctrines that actually do not go with the New Testament. How true this is today! This verse matches the picture of Ephesians 4:14, Be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.

     This warning is first for elders (v6), that by sound doctrine they might persuade the less-stable among them (Titus 1:9). Yet, it behooves every Christian to carefully train himself in the Word and so protect himself from the many false prophets that have gone out into the world (2Pet 2:1-3; Col 2:8; 1John 4:1) in order to beguile (us) with enticing words (Col 2:4).

     Establish the heart with grace; not with meats. The contrast relates to the Law and the Gospel, which is at the very heart of the book of Hebrews. The Law of the Old Testament has been superseded by a new and better Covenant that has come to Mankind by Jesus Christ. This contrast is seen again in the next verse. 

     The reference to meats (1Tim 4:3; Heb 9:10) probably refers to the Jewish belief that certain unclean meats according to the Law were still unclean under the New Covenant (see notes for Rom 14:14-20; 1Cor 8:8-13). However, as a general rule it applies also for the many fables and superstitions which are revered in various countries and traditions. Beliefs about spirits, karma and the afterlife have not profited them that have been occupied therein. Even Christians need to take this warning to heart, for many get caught up in strange doctrines of angels and demons, etc. All of these need to be discarded so that the pure truth of the Gospel which is able to make us wise unto salvation can shine brightly in our minds and hearts (2Tim 3:15).

10 We have an altar, whereof they have no right to eat which serve the tabernacle.

     The concept of eating at an altar relates to the Jewish animal sacrifices, where the priests were given the right to eat the meat of certain offerings (i.e. Deut 18:1). The Apostle Paul mentioned this practice as reason to honor church leaders with monetary gifts (1Cor 9:13) and also showed that the New Testament Communion corresponds to that Old Testament practice (see 1Cor 10:15-20). Jesus said, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. And that is the altar at which Christians only are allowed to partake. 

     An altar evokes sacrifice and death, but also implies there is an officiating priest. The book of Hebrews has demonstrated that Jesus Christ is both. In life, He was the sacrifice victim, but after His death and resurrection, He serves as the High Priest at the altar of the heavenly tabernacle. Only those who identify with Him are eligible to eat at His altar.

     An altar also implies giving and service, for the children of Israel were to bring voluntary offerings of their own stock and store. The people of the New Covenant however, present their very bodies in living sacrifice, a reasonable service in living out the perfect will of God (Rom 12:1-2). The Apostle refers to this as the continual sacrifice of praise in verse 15.

11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13 Let us go forth therefore unto him without the camp, bearing his reproach.

     Several of the prescribed animal sacrifices in the Law were to be carried outside the camp and burned. The consecration ceremony for Aaron and his sons followed this commandment (Ex 29:10-14), as did the ceremonial sacrifice of the Red Heifer which was led outside the camp and killed before the face of Eleazar the priest. The entire heifer was then burned in his sight and its ashes were collected and kept in a clean place for purifying the unclean (Num 19). The type is clearly prophetic of Jesus suffering outside the walls of Jerusalem that He might sanctify the people (v12).

     The sin offering was another sacrifice which was to be burned outside the camp. But first it was killed at the door of the tabernacle and its blood poured out at the altar’s base. Unlike the other offerings, the priests were not allowed to eat the meat of the sin offerings. Instead, the whole body was taken outside the camp and burned (Lev 4). To eat of the offering implies a connection with the altar (v10). Thus, the peace offerings could be eaten, but the sin offerings could not. Excepting the blood, the whole animal was to be burned outside the camp.

     Jesus perfectly fulfilled the types and shadows of the sin offering. He suffered outside the gates of Jerusalem and His body was laid up in a clean place without the camp. To go forth unto Him without the camp means leaving the comforts of this worldly city and to live as pilgrims with no continuing city. And to bear His reproach is identify with Him in sufferings and following in His footsteps.

14 For here have we no continuing city, but we seek one to come.

     The way of Christ is to go to Him without the camp; it is a long pilgrimage in a foreign land (Heb 11:13-16) for our true citizenship is in heaven (Php 3:20). The city of this world is mystical Babylon, a place of wealth, pleasures and sin. The heavenly city is New Jerusalem, the city of the Living God (Heb 12:22). Babylon will one day burn up completely and never be rebuilt (Rev 18:21), but the New Jerusalem will be established forever (Rev 21:2).

     Abraham looked for that heavenly city, which hath foundations, whose builder and maker is God (Heb 11:10).

15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.

      We owe a great debt of gratitude to God for having redeemed us from this vain world (1Pet 1:18); it is an unspeakable gift (2Cor 9:15). To offer Him the sacrifice of praise is a proper tribute. The term once again draws on imagery of the Old Covenant, which administrated a wide variety of animal and grain sacrifices. The Greek word for praise (ainesis) does not occur elsewhere in the New Testament, but is found frequently in the Septuagint, often in connection to the peace offering (Lev 3), which served two purposes: 1) as a voluntary act of thanksgiving to God, or 2) to solemnify a vow or gift. Under the first motive, the peace offering is called a sacrifice of thanksgiving (Lev 7:11-21). In the Greek, this latter term is virtually identical to the sacrifice of praise of verse 15 (also Ps 50:14; 107:22; Jer 17:26).

     However, the peace offering (or sacrifice of praise) which the New Covenant contemplates is not the fat of a calf presented with unleavened cakes upon the altar of burnt offerings, but the fruit of our lips, which is a figurative expression meaning our of thanksgiving and praise to God and His Son. The phrase, the fruit of our lips is unique, but matches the Septuagint version of Hosea 14:2, which reads in the Masoretic text: So will we render the calves of our lips. Again the imagery relates to the peace offering’s sacrifice of a lamb as a thanksgiving or praise to God. To us Hosea’s words are obscure, but to the Jews who were used to offering calves in thanksgiving to God, it would have been a clearly understood figurative expression.  

     As with the Old Covenant so with the New; there are offerings other than the sacrifice of praise to be performed. To do good and to communicate (koinonia) are sacrifices that are well-pleasing to God also (v16). Koinonia is used elsewhere for communion (1Cor 10:16), fellowship (Acts 2:42; Gal 2:9; 1John 1:3-7) and sharing financially (Rom 15:26; 2Cor 9:13). Giving, serving, obeying, submitting – these require decision, dedication and effort. They are truly sacrifices.

17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

     This is the second of three exhortations which call for church members to respect their ordained elders (see Heb 13:7). We speak of men that have hazarded their lives for the name of our Lord Jesus Christ (Acts 15:25-26); men that have gladly spent themselves for the church, even when the more they love, the less they feel loved in return (2Cor 12:15). Parents in particular must be careful to teach their children to esteem them very highly in love for their work’s sake (1Thes 5:13). Mom and Dad’s own respectful example is an impressive teacher.

     Bishops and deacons are appointed by the church to feed the flock of God (1Pet 5:2). Their special vocation is to keep the church from being spiritually ravished by grievous wolves (Acts 20:28-29). Therefore, listen to their warnings and submit yourselves. Elders do not rule as lords exercising dominion over God’s heritage, but are called to be ensamples to the flock (1Pet 5:3; Mat 20:25-27; 1Tim 4:12; Php 3:17; 2Cor 1:24). They are watchmen, shepherds, servants. A shepherd does not drive his sheep, he leads them.

     Obey them and submit yourselves. These are serious commandments that are not qualified in any manner. “Obey them,” that’s all. Jesus told His disciples to obey the Jewish elders even though they were living hypocrites because they sit in Moses’ seat (Mat 23:2-3). The elders in Anabaptist churches are chosen by the congregation to administer the activities of the body, so in reality the command to obey the elders is a command to obey the church body. Church members choose who will be songleader, sunday school teacher, deacon, bishop, etc. Likewise, the church as a body is involved in the guidelines, missions and decisions of the congregation. However, the elders are called to administer in those areas. So obey them and submit yourselves one to another in the fear of God (Eph 5:20-21). 

     They watch (agrupneo) for your souls. The word implies staying awake in order to sound the alarm if danger suddenly arises. The watchman may not sleep during the time of his duty. He must be careful to maintain vigilance, keeping his eyes and ears on guard; attentive to any worrisome movements or noises that might indicate that danger is approaching. The greatest church leader of all time, the Apostle Paul, agonized for those under his charge, suffering in weariness and painfulness, in watchings (agrupnia) often (2Cor 11:23-29).

     Why then do some church members find it easier to believe and obey discord-sowers and false teachers instead of Holy Spirit-led leaders? Because they are following their own spirit (1John 2:19). It is true that sometimes church leaders do not lead the flock into the greenest pastures and sometimes their own example is flawed. Yet, be careful in how you oppose them. Remember King Saul, who David refused to touch even though he had been anointed to take his place (1Sam 24:10). Rather than raising criticisms, members that cannot support their leadership should move to a church that they can support. We are called to peace and unity (Col 3:15).

     On the other hand, an elder who lives a poor example must be held to account. If not, the church will suffer serious damage. The prophets of old attributed many of Israel’s ills to idle shepherds that leave the flock (Zech 11:17); their shepherds have caused them to go astray (Jer 50:6); they are greedy and cannot understand (Is 56:11; Eze 34:2; Zech 10:3). The good shepherd cares for his sheep; they are his joy and crown (Php 4:1; 1Thes 2:19). He has no greater joy than to see them walking in the truth (3John 1:4). His love for them is so great, that he would give even his own life for their salvation (Rom 9:3)

     As they that must give account. Paul elaborates on this topic in 1Cor 3:9-15. Each Christian is a builder in the temple of God, therefore, let every man take heed how he buildeth. For every man’s work shall one day be tried by fire to see of what sort is. And if any man’s work abide…he shall receive a reward. But if it be burned up, he shall suffer loss. Jesus taught the same in His parable of the talents. Leaders will be held to a higher standard and shall receive the greater condemnation (James 3:1-2).

18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner.

     These verses support the Pauline authorship of the book of Hebrews, for the writer is clearly well-known and respected. He also implies that he is presently imprisoned in Rome (v24), but hopes to be set free soon (v19). Earlier he had also mentioned being in prison (Heb 10:34). In his other epistles, Paul often requested prayer on his behalf (Rom 15:30; Eph 6:18-19; Col 4:3; 1Thes 5:25; 2Thes 3:1) and professed to having a good conscience (Acts 23:1; Rom 9:1; 2Cor 1:12; 2Tim 1:3). Additionally, Paul’s style of writing frequently employs third person pronouns when speaking of himself, as here too, Pray for us: for we trust we have a good conscience (compare particularly, 2Cor 1:8-14). 

     The word willing (thelo) is active. He is not simply passively disposed to live honestly, but has chosen, is determined, has willed to live honestly (kalos). The same word appears earlier in this verse: We have a good (kalos) conscience (1Tim 1:5).

     My paraphrase: “I beseech you for abundant prayers on my behalf, so that I might be released from my bonds and restored unto you as soon as possible, for I am determined to live honestly in accordance to good conscience.”

20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

     This benediction is one of the most eloquent in all the New Testament (see also Rom 16:25-27; Jude 1:24-25). The God of peace is a term found only in the epistles of Paul and always in benediction (Rom 16:20; 2Cor 13:11; Php 4:9; 1Thes 5:23; Rom 15:33). The usage of anago in this sense, that brought again from the dead, is found elsewhere only once in the New Testament (Rom 10:17), but Luke used it often in a different way. It is also frequently found in the Septuagint, a few times in reference to the resurrection (1Sam 2:6; Ps 30:3). 

     Jesus is the good shepherd (John 10:11) and also the chief shepherd (1Pet 5:4), but here He is called, The great (megas) shepherd. Earlier in this book the Apostle referred to Jesus as the great high priest (Heb 4:14). Christ as a shepherd leading is flock is a common theme in the Scriptures. David wrote one of the most beautiful poems of all time describing the Lord as shepherd caring for His sheep (Ps 23). The prophecies of old also portrayed Christ as a shepherd (Is 40:11; Eze 34:23; Zech 13:7).

     Through the blood of the everlasting covenant. In chapter 9 the Apostle compared the ratification of the first covenant by blood (Heb 9:18-20) to the inauguration of the Covenant of Christ by the shedding of His own blood (Heb 9:11-14). The prophet Zechariah, in a remarkably clear prophecy, predicted this great event: As for Thee also, by the blood of Thy covenant I have sent forth thy prisoners out of the pit wherein is no water (Zech 9:11). The word everlasting (aionios) is often translated “eternal” or “for ever” (see Mat 25:26).

      Make you perfect (katartizo). This word was translated prepared in Heb 10:5 and framed in Heb 11:3. The Scriptures constantly call for Christians to be careful to maintain good works (Tit 3:8), but the ability and strength comes from God (see also Php 2:13; 2Tim 2:21). And that is grace – Power and Pardon in the life of the believer. In the benediction of his first epistle, Peter made the connection clear, The God of all grace...make you perfect(katartizo), stablish, strengthen, settle you (1Pet 5:10; see also 2Cor 13:11).

     To do His will. Evangelists and preachers often present the purpose of the Gospel, that everlasting covenant of Christ, to be one great aim: the eternal salvation of man’s soul. Yet, according to many Scriptures, that is only half of the divine purpose in establishing the high and holy Kingdom of God among men. “May the God of peace make you perfectly conform unto His will, so that you abound in good works and do that which pleases Him.” These are the ones that God has chosen to experience the glories of eternal life with Him. So often this half of God’s plan is left out, especially by the Calvinists, who think that since God “elected” the saved before the world began (Eph 1:3-5) then He must not have taken into account a man’s good works. How small is God in their view! Our God is eminently capable of knowing, even before He created the World, exactly who will live according to His will. And these are the ones that He has elected (Eph 2:10; 2Tim 3:17; Heb 10:24). Christ came to establish a Kingdom and Covenant that will never end. A covenant indicates that there are stipulations, there are rules, there are requirements. Yes, believe on the Lord Jesus Christ and thou shalt be saved, but the one who believes in Christ, will do what He has said.

22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen.

     The content and tone of these closing words continue to indicate Paul to be the writer of this epistle (see v19). Notice that it was sent as an advance letter to a personal visit which the writer expects the audience to already know about. Additionally, Timothy was Paul’s almost constant companion for much of his ministry. Nevertheless, some scholars do not believe that Paul wrote the epistle to the Hebrews (see note for Heb 1:1). Clearly however, the writer was well-known in the church to which this epistle was particularly delivered: “I have written this letter unto you for exhortation; please receive it patiently. Brother Timothy has been released; if he arrives in time, he will go with me to see you. Salute your leaders and all the brethren. They of Italy send their greetings. Grace be with you all, amen.”

     Who was Paul writing to? Virtually all of the epistles name the primary church audience in the introduction. The book of Hebrews however, has no introduction and in fact, it appears to have been removed for some reason (notice the abrupt beginning). It is my belief that Paul was writing to the church of Jerusalem from Rome (they of Italy), for we know that he traveled to Jerusalem towards the end of his ministry, probably on two occasions. Likely this letter was written just before his second and last journey from Rome to Jerusalem, for he had been with them earlier and hoped to be restored to them soon (Heb 13:19; see note for Heb 10:34). According to Clarke, many of the earliest manuscripts of the book of Hebrews name Paul as the writer (see Clarke for Heb 13:25).

     Suffer (anechomai) the word. “It might be hard for you, but endure unto accepting the exhortation of this short letter” (also in 2Tim 4:3). Grace be with you all. This is the standard, unique ending to all of Paul’s epistles (1Cor 16:21-23; Col 4:18; 2Thes 3:16-17). Only the Revelation has a similar ending (Rev 22:21).

1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

     In this chapter the Apostle leaves the Jewish controversy behind with an all-out, passionate message of encouragement for the Christian. In a word, the topic is Perseverance. Run with patience (hupomone)the race that is set before. The Greek word means perseverance, patient continuance (Rom 2:7), enduring sufferings (2Cor 1:6), patient waiting (2Thes 3:5). The Christian life is an endurance race, a marathon obstacle course which requires much patience, courage and determination. Distance runners discipline their minds to eat well, train carefully and maintain their level of fitness. They dress as lightly as possible in order to run faster and easier. They study the course as it has been laid out, they consider the limits and make sure they know all of the rules. And they give their all, running with patient continuance in order to finish the race and receive the prize (1Cor 9:24; Php 3:14).

     This cloud of witnesses is the multitude of faithful men and women which have already finished the race and gone on to their reward. We read some examples in the previous chapter. They are encompassing us up there in the clouds – the imagery describes the souls of the dead-in-Christ saints watching and cheering on the living in their own race of faith. They are more than spectators, they are tremendous examples that encourage us to endure unto the end and so take our places with them on the banks of victory (Rev 7:13-14).

     Clement of Alexandria described it: “This is the true athlete – he who in the great stadium, this fair world, is crowned with true victory over the passions [and lusts of selfish desires]. For He who prescribes the contest is the Almighty God, and He who awards the prize is the only-begotten Son of God. Angels and gods are the spectators, and the contest, although embracing every earthly exercise, is not against flesh and blood but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles and overthrows the tempter who menaces with certain contests, wins immortality. The spectators are summoned to the contest, and the athletes contend in the stadium; the one who has obeyed the directions of the trainer wins the day.” See my note for 1Cor 4:10.

     Sin is what man does against God’s will, and there are certain sins which more easily beset us (euperistatos). This Greek word is formed from three others: eu – well; peri – around; histemi – standing. It is “that sin which stands well in our presence.” In other words, those particular sins which an individual finds especially tempting. We all have specific besetting sins. It may be anger for one, slander for another, discouragement, lying, immorality, covetousness, lust, depression, arrogance, doubting, disobedience, etc. We must work to lay aside these sins (Eph 4:22; Col 3:8; 1Pet 2:1). And that requires humble examination first, so that they can be identified and acknowledged. 

     Two things must be laid aside: every weight, and the sin which doth so easily beset us. A weight is anything that hinders us during the race. A marathon runner takes care to remove every possible weight so that he can run better. And we too must identify and cast off every weight that hinders us from reaching the finish line. In the watered-down Christianity of our era, there are many, many weights! Activities, possessions and relationships that may not in themselves be sinful should be laid aside so that the Christian can succeed in God’s race.

     Modern-day Christianity doesn’t want to hear about weights and self-denial, it wants to enjoy life and experience the journey. Yet, this is a race! It implies exertion, dedication, determination. I’ve never heard of a runner enjoying the race so much that he didn’t mind not finishing! No, the Scriptures paint the Christian race as a battle, a trial, a furnace of affliction. The call to lay aside the weights and sins in our life is a call to singleness of heart (Col 3:22), a call to holiness and purity, to determination and perseverance, to excellence and honor (2Tim 2:21).

     The dedicated runner views his own body as a possible weight. He works hard in the gym and eats carefully to keep his body low on fats. He obsesses over those weights. He seeks to have just enough fat to sustain him through the severe stress to which he will subject his body. Are we as Christians that dedicated to running the race that is set before us?

2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

     The Apostle holds up the object of our faith, Jesus Christ, to our gaze. The marathon runner has his mind set on the finish line; his eyes are so fixed upon the Prize that nothing can tear his eyes from that goal! He runs to win. Looking unto Jesus, the Author and Finisher of faith – that is the end of this race called life. He is there, waiting on the other side, willing and ready to hand you the crown of victory and say, “Well done!” But you need to lay aside the weights and sins, and persevere faithful unto the end.

     For the joy that was set before Him. Jesus did not die so that He might inherit eternal glory or for that matter, any other personal gain. His death was an act of love. He saw Man, helpless and hopeless in sin and He took pity on him (read Eze 16). He came to this earth for the express purpose of redeeming Man from sinful state. He looked beyond the suffering and shame that He knew He must endure and focused on the joy that He would gain. Jesus took the time to lay aside his regal robes and come down from His beautiful heaven. He took the time to become a common man and to die, hated and rejected above all men. Even as He endured their beatings and mockings, He loved them. Father, forgive them, for they know not what they do (Luke 23:34). But we do know. Do we take the same amount of time to return such great love?

     Jesus performed all the Father’s will on this earth and then ascended back into heaven where He reigns supreme (Heb 8:1). With His newly gained power and authority He rules the nations with a rod of iron (Rev 2:27; 12:15). And He has promised that the faithful will reign with Him – in this life and forevermore (Rev 3:21; Mat 19:28; Rom 5:17; 1Cor 15:25). These promises the Old Testament men of faith saw afar off, but they did receive them until the One sacrifice was made (Heb 11:13, 39-40).

     Author (archegos) is elsewhere translated Prince and Captain (Acts 3:15; Heb 2:10). The word, finisher (teleiotes) comes from teleioo, “to perfect or complete” (Heb 6:1; Col 3:14; Heb 11:40). It is found in several forms in the Greek Scriptures. Some versions therefore translate it, the “perfecter of faith,” which fits well with the Apostle’s later statement that the Church of God is made up of the spirits of just men made perfect (Heb 12:23). 

     On one occasion, the children of Israel were told to look at a serpent on a pole to be healed (Num 21:7-9). In a spiritual figure, that serpent represented Satan, who was destroyed by Christ’s death on the tree (Heb 2:14).

3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

     The test of Suffering has caused the faith of many to faint and even to fail. Why does God allow such pain and suffering among His own people? Job wondered too. “The arrows of the Almighty are buried in me! My spirit drinks their venom. I feel the terrors of God set in array against Me” (Job 6:4). Why, God, why have You allowed this to happen to me? But now hear his overwhelming faith: “Though He slay me, yet will I trust in Him; I will maintain my way before Him. He is my salvation” (Job 13:15-16).

     To walk by faith instead of by sight (2Cor 5:7) means that God has not ordained for His children the ability to see clearly the road ahead of them. In many ways that is a blessing. Nevertheless, it is not easy to answer the question of why God allowed sin to come into the world. Sin has deeply and entirely affected all creation – the physical world, the animal kingdom and mankind also. The creation groans under the weight of sin and suffering (Rom 8:18-23). It is greatly hindered by it. Yet, the fact that Christ did not insulate Himself from experiencing the same difficulties and sufferings that we must experience helps our understanding. Jesus did not have to endure such pain and suffering in order to effect our salvation, but He refused to exempt Himself from experiencing the full, bitter pains.

     By enduring the antagonism of sinners against Himself, Jesus turned defeat into victory, bad into good, weakness into strength (Rom 8:28; 1Cor 15:54). His triumph over sin created a new state of oneness between God and Man that had not existed even before the Fall of man. While there were no corrupting sins to mar Adam’s relationship with God, their communion was circumscribed by perfect innocence. Now that man is a free moral being with the ability to choose voluntarily to serve God, even through times of difficulty and trial, the option of higher levels of communion are possible. Knowing the end from the beginning and having a plan prepared beforehand, God allowed sin and evil to enter the world to enhance our potential for love, faith and hope. And by experiencing the suffering that sin brought into the world Himself, He demonstrated His fairness and impartiality – He is not unrighteous in requiring man to experience physical and emotional suffering. He knows it and has felt it personally.

4 Ye have not yet resisted unto blood, striving against sin.

     I believe the Apostle has in mind that terrible night in Gethsemane, when Jesus struggled mightily with doing the will of His Father. He resisted unto blood. The Scriptures testify that His soul was exceedingly sorrowful, even unto death (Mat 26:38-39). He was in an agony, sore amazed and very heavy. As He prayed His sweat was as it were great drops of blood falling down to the ground (Luke 22:44-46; Mark 14:33-34; Heb 5:7). No man has striven against sin so much as this.

     To resist unto blood refers to battling sin and temptation as Jesus did in the Garden. Overcoming sin is a bloody fight to the death and might require cutting off a hand or plucking out an eye (Mat 5:29-30), which means to remove one’s members from options for temptation. A person tempted by strong drink should cut off any opportunity for exposure to alcohol. A person tempted by pornography should do the same. See Eph 6:11-13; Rev 16:15.

     In the context of Christ’s great contradiction of sinners against Himself (v3), the Christian can take comfort in the fact that suffering and death is not some strange thing (1Pet 4:12). Our Master walked the lonely road of persecution, torture and death too. Untold numbers of Christians have given testimony of their faith by the passing the ultimate test – the shedding of their own life-blood for the sake of the Gospel. The list of martyrs began early, fueled by Jewish hatred and Roman cruelty. Some versions (NKJV, NASB, NIV) strangely stretch the Greek word aimatos (blood) to be, “shedding of blood” or “bloodshed.” The Greek does not support those readings. Study Hebrews 9:22, where both words appear in the same verse.

5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

     The quotation comes from Proverbs 3:11-12, which praises the wisdom that a seeker receives from God. In today’s English, to chasten means to punish, but the words paideia (n) and paideuo (v) mean to educate, train, instruct, teach (i.e. Pro 15:33; 2Tim 3:16). Of course, good instruction includes discipline and correction (see v6). Joshua taught the men of Succoth with some tree branches for not aiding the children of Israel against their enemies (Judges 8:16).

     The Proverbs are chock-full of admonitions to accept instruction and hearken to the precepts of God. The foolish will not learn, but the wise man will humble himself and become wiser for accepting teaching and reproof. Rebukes and spankings are intended to teach godly character. The humble of heart will yield himself to God’s hand so that he might bring forth the fruits of righteousness (Heb 12:10-11).

     Holiness is God’s goal in chastening, but the Christian might be discouraged by His rebukes, scourges and teachable moments. The act of chastening hurts. Many times the effect is to bring a person to make a serious decision: 1) accept the discipline and grow in faith and love, or 2) despise it and walk away in anger and bitterness (Heb 12:15). How difficult to see it so black and white in the moment. Only the discerning, wise person is able.

7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

     If you happen to be experiencing God’s chastening, rejoice! it means that He considers you His son. If, on the other hand, you never feel God’s chastening hand, be concerned for even a good earthly father chastens his sons. Will you reverence the Father and be treated as sons or despise His chastening and be treated as bastards? It will be one or the other.

     The word endure (hupomeno) chastening in verse 7 indicates an extended tutelage (see v1), not a quick spanking. A child learns as he matures. According to the Old Testament, a son that would not hearken to his parents when they have chastened him was to be stoned to death by the men of the city (Deut 21:18-21). How much more must we heed the chastening of our Father, and live. Calvinists like to say, “Once a son, always a son,” but that is untrue both in life and with God. A disobedient, rebellious son will be disowned. And that is why we are cautioned to be sure to not fall short of God’s grace (Heb 12:15; 4:1). Cain was disinherited on account of his selfish, negligent life. We are sons of God by adoption; Jesus is God’s son by nature.  

     The Father of spirits (patri ton pneumaton) is a title of God not found elsewhere in the Scriptures, although twice He is called “the God (theos) of spirits” (Num 16:22; 27:16). Perhaps it is patterned after the unique title in James 1:17, the Father of Lights.

10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

     Earthly parents train and discipline their children as they think best, but God, in infinite wisdom and foreknowledge, trains and disciplines His children as He knows is best. We train our children for about 15 years, but God trains His children to the end of life.

     The purpose of discipline is that we might be partakers of His holiness. This is the object of God’s earthly discipline, to appear in heaven with Christ all dressed up in fine linen, clean and white (Rev 19:8). Training and discipline is hard work that takes a good deal of humility, but the expectation of joy in the results far outweighs the grief of the input. Chastening cannot fail to yield the peaceable fruit of righteousness if we patiently endure it (v7, James 1:4).

     We may wonder sometimes, if we are being punished like David or tested like Job. It is always good to examine ourselves for unknown sins and shortcomings (2Cor 13:5), but in the end, all of God’s training, whether the suffering of discipline or of trials, is intended for our profit. He knows us and cares for us; He wants to be involved in every simple decision and prayer (Mat 10:29-31; 1Pet 5:7). Surely then, every trial, decision, incident and experience in life should be taken as God’s perfect work of chastening in our lives. Plus, He has promised to not allow us to be tried beyond our ability to bear (1Cor 10:13).

12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

     Seeing that chastening yields precious results (v11) and demonstrates that God loves you as a son (v7), take courage when you feel the mighty hand of God (1Pet 5:6). Be strong and comforted in the knowledge that God is dealing with you as a His own (adopted) son. “Wherefore, strengthen the enfeebled hands and knees; take the path straight on and walk it without turning or stumbling so that the damaged limb can heal” (v12-13).

     The word imagery in verse 12 draws from the book of Isaiah: Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of fearful heart, Be strong, fear not: behold, your God will come…and save you (Isa 35:3-4). Verse 13 meanwhile, is based on Proverbs 4:25-27, Let thine eyes look right on, and let thine eyelids look straight before thee. Make straight paths for thy feet, and order thy ways aright. Turn not to the right hand nor to the left: remove thy foot from evil. The middle part is from the Septuagint.

     The church is called to help members in their times of struggle and difficulty. Bear ye one another’s burdens (Gal 6:2). Comfort the feebleminded, support the weak, be patient (1Thes 5:14). Bear the infirmities of the weak (Rom 15:1). Weep with them that weep (Rom 12:15). So if you are under chastisement, take heart! It means that God is working in your life and that He loves you as His son.

14 Follow peace with all men, and holiness, without which no man shall see the Lord:

     The epistles of the Apostle Paul frequently call the brethren to live peaceably (see note on Rom 12:18; 2Cor 13:11). Follow (dioko) peace. The common meaning of this verb is to persecute or pursue (as in Mat 5:10-12), but appears quite often in the figurative sense (as here) in reference to a life dedicated to good deeds (Rom 14:19; 1Cor 14:1; 1Pet 3:11; 2Tim 2:22; Php 3:12). The picture is of an active drive (as opposed to passivity) for peace and holiness in life.

     To pursue holiness (hagiasmos) is to live purposefully and circumspectly in order to avoid being stained by the many sins that surround us in life (Heb 12:1). It is to keep the conscience pure in every thought and action (1Tim 1:5). But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life (Rom 6:22). Hagiasmos is sometimes translated sanctification (see my note for John 17:19). There are two aspects to New Testament holiness. First, there is the holiness of soul that results from submitting to God and asking Him to cleanse us from our sins. The second aspect, which is in view here, is personal holy living. See John Wesley’s remarkable sermon on that subject in my note for 1Peter 1:16.

15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

     The exhortation to be on constant guard against falling away is a continuing theme in the book of Hebrews (Heb 2:1-3; 3:12-14; 4:1; 4:11; 6:4-8; 10:26-31; 10:38). God’s grace, in simplest definition, is divine Pardon and Power extended to every seeking soul (see Heb 4:16), for He is looking for hearts set upon Him. He wants to bless them with the freedom that comes from being forgiven and the power that comes from the Holy Spirit (see note John 1:16; Rom 15:13). The heroes of faith received God’s grace because their hearts were set upon His heavenly country. They were fully committed to seeking first the Kingdom of God.

     To fail of the grace of God is therefore entirely man’s fault, whether due to forgetfulness, laziness or discouragement. It cannot be God’s fault, for He is always willing to forgive if we ask (1John 1:9), always willing to pour out His power to work within us (Eph 3:20). The only way one can fail to receive God’s grace is on account of personal negligence, for God abides faithful always (2Tim 2:13). Therefore, looking diligently – be sure to make every effort and so remain in God’s grace of constant Pardon and Power.

     The word fail (usteron) was used earlier in a similar warning: Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short (usteron) of it (Heb 4:1). The gift of salvation is a precious thing, yet the profane person does not appreciate its worth. Grace is neither arbitrary nor free. Paul wrote, We beseech you also that ye receive not the grace of God in vain (2Cor 6:1). And to the Judaizers, I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another Gospel (Gal 1:6)

     Jewish Christians could not have missed the Apostle’s allusion to Moses’ warning just before he died: Lest there should be among you…whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood (pikria, Deut 29:18). The double parallels are these: 1) the heart that turns away from the Lord to serve other gods is the man that is failing of the grace of God, and 2) the root that bears gall and wormwood is the roof of bitterness that troubles and defiles many.   

     Bitterness, as used in the sense of this verse, is taking offense at something or someone instead of forgiving (Eph 4:31). The analogy of bitterness (pikria) to a root is appropriate, for this attitude results in many types of hindrances and sins. Bitterness is often a product of envy. To allow bitter envying and strife in your hearts is to lie against the truth (James 3:14-16). A living root will certainly grow and spring up and the evil weed of bitterness is particularly defiling and harmful to others. The mind of a bitter person is so thoroughly affected by its poison that he cannot correctly discern events and analyze situations. Instead, he goes about looking for new opportunities to take offense, likely without even realizing it.   

     It is critical to deal with the cause of bitterness instead of the visible evidence of sour fruits. The root of bitterness must be diligently found, dug up and cast into the fire. If it is not killed, it will surely sprout up again and again (1Cor 5:6; Gal 5:9). Unfortunately, the embittered person harbors a secret joy in feeling bitter! So he feeds the root instead of killing it. The first step to healing is to recognize that bitterness is a sin. We are not allowed to accept into our hearts those feelings of wrongs and offenses. We are not allowed to bring them up and feel re-offended. The Bible does not concede a single valid reason for a Christian to justify harboring a sin or offense committed against him (see my note for Mat 18:1-15).

     All offenses must be forgiven and laid at the foot of the cross. Forgotten? Unfortunately that is not possible, for memories cannot be purged from the mind. Nevertheless, the root of bitterness cannot thrive in a heart that chooses to forgive every time it remembers a wrong. Remember that forgiving is a present tense action word. As much as we would like to forgive once and forget forever, that is simply not the way it works. To forgive is a decision as frequent as memory and it costs as much as the offense. Every time we remember a sin against us, the decision must be to forgive, forgive, forgive. Otherwise, bitterness WILL be a part of our mind and life (see note Mat 18:35; Rom 4:7).

16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

     These verses are go with the topic of falling away of verse 15, for notice: “Looking diligently lest any man fail of the grace of God; lest any root of bitterness trouble you; lest there be any profane person.” Profane (bebelos) persons shall not inherit eternal life (1Cor 6:10; Eph 5:5; Col 3:5-6; Gal 5:19-21; Rev 22:15). The same Greek word is used in 1Tim 1:9; 2Tim 2:16.

     Esau despised his birthright (Gen 25:34), selling it to his brother for a single meal of lentil soup. The birthright was of great worth – all his father’s wealth and possessions. Plus, in Isaac’s case, the promised lineage and heavenly blessings could only pass to one son. Esau chose to disdain the birthright so that he could satisfy his flesh for the moment. It makes a sober comparison to rejecting the gift of eternal glory and blessing in order to enjoy the pleasures of this earth for a short time.

     Later, Esau repented for having sold his birthright and sought to inherit the blessing anyway. His father was willing and ready to give it to him, but Jacob and his mother made sure that would not happen. When Esau came to Isaac’s tent, he discovered that the birthright blessings had already been given to Jacob. Oh the wailing and begging! Esau tried to get his father to change his mind, for Jacob and his mother had deceived Isaac, but no, Isaac would not repent because he knew that the blessing was supposed to go to Jacob (Gen 25:23), but he loved Esau more (Gen 25:28). When his little plot to bless Esau anyway was thwarted, Isaac must have realized that this was from God. And so, Isaac with tears, Isaac  he refused to undo the blessing to Jacob.

     Esau’s sad example fits this chapter’s emphasis on the importance of submitting to God’s purposeful chastening (v5-14) and the seriousness of rejecting the God who speaks from heaven (v25-29). The story of Esau also illustrates the case of the person who sins against the Holy Spirit, for there is no repentance from that kind of sin (Heb 6:4-8).

     At first reading it may appear that a single sin caused Esau to fail of grace, when in truth, that one error reveals a carnal, profane attitude – his mind was not set upon God and his actions in life showed it. Esau married two (idolatrous?) Hittite women who were a grief to Isaac and Rebekah (Gen 26:34-35; 27:46). He also hated his brother and planned to kill him as soon as his father had died (Gen 27:41). Esau’s choices and actions demonstrate that he lived to satisfy his own pleasures.

     Esau’s repentance was not remorse for his sins, but disappointment and regret for not having inherited. He wanted the blessing in spite of having despised his birthright. Although he sought with tears to convince Isaac to reverse his blessing, Esau found no place of repentance – Isaac would not repent and undo the blessing he had bestowed upon Jacob. The repentance refers to Isaac refusing to change his mind, not to Esau honestly repenting from his sins. 

     In his often painful autobiography, “Grace abounding,” John Bunyan explained how this verse terrorized him for much of his life. Bunyan was raised a Calvinist and was tormented by thoughts that God had not “chosen” him, for that doctrine claims God saves whomsoever He will without regard to a man’s will, choice or actions. Bunyan felt that he was one of the unchosen; He was rejected by God and damned to everlasting torment. And there was nothing he could do about it. He was Esau, seeking repentance carefully with many tears, but all he heard was God saying, “Jacob have I loved, but Esau have I hated” (Rom 9:13).

18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

     In the last verses of this chapter the Apostle again juxtaposes the old Mosaic Covenant with Christ’s new Covenant. They show the fearful power of God and the necessity of Man’s reverent response under both Covenants. But the New Covenant has a new attribute. The children of Israel approached the God of the Old Covenant with great fear and timidity, knowing that its stipulations were fierce and merciless. The children of the New Covenant however, can dare to approach the very throne of grace and find mercy and grace (Heb 4:16); they can enter into the Holy of Holies by the blood of Jesus (Heb 10:18-23) in reverence and godly fear (Heb 12:28). The hope of faith is so beautiful compared to the stern demands of the Law. The Old was external, earthly and imposing, the New is spiritual and clear light from heaven.

     The touchable mount is Mount Sinai, where God revealed His great power to the people of Israel (Ex 19). They saw and approached a physical mountain that quaked under the great tempest of thunder and lightning (Ex 19:16-19), but not without strict instructions under pain of immediate death by stoning (Ex 19:12-13; Ex 19:21-25). The sight was so fierce and the voice so terrible that the people could not bear it; they asked Moses to speak to them instead (Ex 20:18-21). The Lord of the Law provoked terror in the people and His power inspired fear and dread.  

     Even Moses was overwhelmed by the sight and said, I exceedingly fear and quake. These words are not found in the Old Testament, so the Apostle must have received this detail by revelation. Some commentators have speculated that Moses’ confession was a contemporary Jewish tradition, but the evidences are very weak. Moses did fear when God appeared to him in the burning bush (Ex 3:6) and the whole camp trembled in fear when God shook Sinai (Ex 19:16), so there is good reason to believe that Moses did tremble at the power of God. Indeed, the Exodus account even provides the probable moment of his confession: And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice (Ex 19:19).

22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

     In verses 18-21, Mount Sinai corresponds to the Israel of the Old Covenant (as also in Gal 4:21-31), while the Israel of the New Covenant is described in verses 22-24 under a new name, Mount Sion. Mount Sinai was a physical mountain to be observed and touched, but Mount Zion is spiritual and heavenly. This is the Church of Jesus Christ, of whom the whole family in heaven and earth is named (Eph 3:15), the general assembly of just men made perfect (v23).

     Mount Zion is a Davidic term that literally refers to the city of Jerusalem. It is found more than 150 times in the Old Testament, but often in figurative reference to all Israel. In the New Testament it has been translated Sion (Mat 21:5; Rom 11:26; 1Pet 2:6; Rev 14:1). The physical city of Jerusalem is earthly and in bondage along with her children (Gal 4:24-26), but the Mount Zion corresponds to the heavenly Jerusalem, which is free and the mother of all the saved by faith in Jesus Christ (Gal 4:21-31).

     Who are the citizens of this city of the Living God? The saved, whose names have been written in heaven (Rev 20:15), the holy and peculiar people of God throughout all ages (1Pet 2:9). The picture describes the present Age of Grace – ye are come unto Mount Sion. Yet the future is also in view, for this same innumerable company will stand before the Throne of God on that great day when the prizes of heaven are finally in hand (Rev 7:9-17). They are called angels because in effect they are equal unto the angels (Luke 20:36). Compare to the great cloud of witnesses that have gone on before, observing the race of life that the earth-bound saints are running (Heb 12:1).

     The Church of the Firstborn probably refers to Christ, who is called by this Greek word (Rom 8:29; Col 1:18; Heb 1:6; Rev 1:5). Alternatively, it refers to the saved as the firstborn of the earth in like fashion to God taking the Levites instead of the firstborn and “redeeming” them from among their brethren (see Num 3:11-51). For the natural rule is that the firstborn among men inherit, whether the possessions, throne or priesthood of their fathers. Esau was disinherited as the firstborn because he sold his birthright to his brother (Heb 12:16-17).

     The Church on Mount Zion is made up of the spirits of just (dikaion) men made perfect. The perfecter of these men and women of faith is Christ (Heb 12:2), who is well aware of their holy and just manner of life (Heb 12:14; 10:38). He has found them worthy to be made perfect by the mercy and grace of God (Rev 3:4). Not that they have earned their perfection, but that they deserve it. They have humbled their hearts and minds under the chastening hand of God and have allowed themselves to be purified according to His holiness (v1-17). One day these will stand without fault before God (Rev 14:5), rejoicing in the unspeakable gift of eternal life.

24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

     This is the third time in the book of Hebrews that Jesus is called the Mediator (mesites) of the new (neos), better Covenant (see notes for Heb 8:6; 9:15). Only by Christ can Mankind hope to become part of the redeemed of Mount Zion. He is our reconciliation and means of drawing nigh unto God (Heb 7:19).

     The blood of sprinkling is another term (also 1Pet 1:2) that extracts spiritual significance from important elements of Jewish worship. Two of these critical rituals were elaborated earlier in the book of Hebrews: 1) the Covenant acceptance ceremony at Mount Sinai (Heb 9:18-22; 10:29) and, 2) the purification ceremony that the Law required to cleanse the unclean (Heb 9:13; 13:12). Both of these were accomplished by sprinklings of blood. In the present Kingdom however, the blood of sprinkling that confirmed the Covenant and purifies the unclean is the precious blood of Christ (1Pet 1:19), for by His death on the cross He is able to cleanse the sinner and redeem him from Satan’s power. Another important sprinkling of blood took place at the first Passover ceremony, when the blood was applied to the door of each Israelite family.

     The blood of sprinkling (see note on Heb 10:22) speaks of continual application, for so it was under the Old Covenant. And Jesus blood, laid up perpetually in the heavenly Holy of Holies, continues to purge the consciences of the saved (Heb 9:14) and confirm that the ransom has been made (Heb 9:12; 13:20).    

     Abel and Jesus were just men who were killed by wicked hands. Abel was the first man to die and his innocent blood cried out to God for justice (Gen 4:10). Jesus’ innocent blood also speaks, but of better things – of mercy and grace. There was no power in Abel’s blood, but Jesus’ blood is able to save to the uttermost all who come to Him and to gift them with eternal life. Abel is also mentioned in Heb 11:4.

25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

    The one that speaketh (laleo) is Christ, and His blood continues to speak (laleo, v24) to Jews and Gentiles alike. Do not refuse (paraiteomai) His voice! The children of Israel intreated (paraiteomai) that the word should not be spoken to them any more (Heb 12:19), because they could not endure that which was commanded (Heb 12:20). It was just one occasion in a pattern of refusing to hearken unto God through Moses and it resulted in God refusing them entrance into Canaan (Heb 3:15-19).

     If men were stoned for disobeying the Voice which spake at the earthly Mount Sinai, how shall we escape if we disobey the Voice which now speaks from the heavenly Mount Zion? The same logic was presented in Heb 2:3.

26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

     The Earth quaked when God’s voice thundered at Sinai, but He has now promised to shake both heaven and earth so that they pass away (Mat 24:35). This verse is a partial quotation of Hag 2:6-9, which prophesied the first coming of the Messiah using the imagery of a tremendous, global earthquake. Here, the Apostle uses it in reference to the final dissolution of the world at the end of the age (see 2Pet 3:10-11; Rev 6:12-14).

     The whole Creation labors under the bondage of corruption brought about by Sin, but certain things will pass through the end-time fires to form part of the new heavens and earth that God will create for His people (Rom 8:18-25; Rev 21:1; Is 65:17-18). For the great shaking of things that are made will reveal certain things which cannot be shaken. The death and decomposition of the body will be undone when, on Resurrection Day, it will rise again a new, heavenly body.

     Preterism’s false notion that the physical earth will never pass away is overturned by these verses. Their method is to make all Scriptures that speak of the destruction of the heavens and earth to refer to Israel and the Old Covenant. Yet these verses plainly say what is meant by heaven and earth – they are things that are made, as in physical, created things. A quick study will show that “the heavens and the earth” are never used as symbols for Israel in the Scriptures. Haggai’s prophecy, for example, uses the imagery of the heavens and the earth shaking to illustrate God’s powerful hand intervening on behalf of His people to deliver them from Babylon and rebuild Jerusalem under Zerubabbel. That period ended with another great shaking – the final destruction of Judaism and dissolution of the Old Covenant in favor of Christ.

     Yet once more (once for all) He will shake things; this time the very things that are made, and this time to their utter destruction. Then only that which cannot be shaken will remain. The visible creation is slated for destruction by fire, but the spirit and soul of man cannot be destroyed. The body, our earthly house, must be dissolved, but then God will make us again into a new, eternal house in the heavens (2Cor 5:1). The Kingdom of Christ cannot be moved (v28).

28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.

     Christ came to proclaim that the acceptable Year of the Lord had come; the Kingdom of God is come unto you, He said (Mat 12:28; Luke 4:19; Mark 1:15; Luke 8:1). While the Kingdom began with Jesus and John the Baptist (Luke 16:16), it did not come in power until after Christ had ascended to His heavenly throne (Mark 9:1). It is a Kingdom that cannot be shaken and that has no end (Dan 2:44). Earthly things that are made will be shaken (saleuo) and burned up by fervent heat, but the Kingdom cannot be moved (asaleutos).

     Let us have grace (charis). Perhaps meaning to have gratitude, or to be thankful. “Let us thank Him” (as in Luke 17:9; Rom 6:17; 2Tim 1:3; Heb 13:9). Or it could be intended in the standard sense of God’s grace as Pardon and Power in the life of the believer. “Let us make use of God’s grace to serve Him acceptably.” See 1Peter 2:5.     

     Reverence and godly fear. Many in the churches of Christ have completely lost this important attitude. Evangelicals generally view God as a good buddy who overlooks errors and wishes to bless us with joys and comforts of life. It is an erroneous idea that fits well the false doctrine that a man can never lose his salvation and that our works (good or bad) neither commend nor detract us before God and His salvation. If this be true, they are right in not reverencing God.

     The word reverence (aidos) is translated shamefacedness in 1Tim 2:9. The Greek noun, eulabeia – fear, is found elsewhere only in Heb 5:7, but the verb form occurs in Heb 11:7. As an adjective it is rendered devout in Luke 2:25; Acts 2:5; 8:2. The standard word for fear is phobos (1Pet 1:17; Php 2:12; Col 3:22).

     Why should we serve God in reverence and fear? Because He is the Judge of all (Heb 12:23) and because our God is a consuming fire (see Heb 10:31). This phrase is a quotation from the Law. The full passage reads, Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which He made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee. For the LORD thy God is a consuming fire, even a jealous God (Deut 4:23-24). Compare this imagery to Ex 24:17; 2Thess 1:8; 2:8; Heb 10:27. It forms a fitting end to the message of this chapter.

1 Now faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders obtained a good report.

     This is one of the loftiest chapters in all of the Bible. The subject is Faith, which was introduced by the last verses of the previous chapter. There, the Apostle quoted the Prophets: Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him (Heb 10:38-39). Faith is critically important in order to please God – but exactly what does it mean to have Faith? This chapter answers the question; not by long, erudite dissection but mainly by giving real-life examples of men of faith.

     The Apostle begins with a philosophical definition of faith that should find agreement across the entire human spectrum. Faith is the substance (hupostasis) of things hoped for (elpizomenon), the evidence (elegchos) of things not seen (blepomenon). The two clauses are parallel – substance and evidence are concrete, visible truths; the hoped for and not seen are invisible, impalpable beliefs of the mind. Faith is the intersection of those two models – not saving faith, but general, healthy faith of life. From atheists to Christians, we all live in this cross-section of concrete tangibles and immaterial intangibles. Gravity is a universally accepted intangible. The evidences for it are overwhelming, but you cannot see gravity, nor is it possible to empirically prove exactly how and why it works. Scientists have developed very compelling explanations of gravity, but they must rely on postulations of the invisible.

     The laws of reason, morality, light, gravity, electricity, etc. can only be comprehended by allowing them an crucial component of mystery. They simply cannot be absolutely confirmed empirically. Sure, scientists can experiment in the field of electricity with understandable, consistent results, but to search out the “why” is to search for God. Man must accept those natural laws upon some degree by faith. Intellectuals and atheists try to make science and faith to be opposites, or at least alternative views of the world, but that is a false construct. Their worldview is firmly based on faith too. But without a Divine Source, many of their postulations are untestable faith statements with no supporting evidence whatsoever (contradicting Heb 11:1). See my note on 1Cor 2:5.  

     Considering the interplay of substance with things not seen in the physical world helps us to understand a similar synergy in the spiritual world. In both the spiritual and physical realms, evidences and substances convince the mind that something unseen and empirically impalpable is Living and True. Of course, the fool has already decided in his heart that there is no God (Ps 53:1), so it remains for the truly wise men of the world to search out the all-important question of what it veritably means to live by faith. Furthermore, to understand the nature of generic faith is of very little value, but to understand the nature of saving faith is without price, for it is able to illuminate the soul unto eternal life.

     As in the physical, so too in the spiritual – many things that seem simple at first thought are found to be impossibly complex upon deeper study. Electricity and light for example. A simple, working definition of light is good enough for the common man to live quite easily, but the one who delves deep into the properties of light cannot even be sure whether light is a particle or a wave (some think it is both). Likewise with many Scripture terms. The common man is able to live his faith quite easily upon simple, working definitions of love, forgiveness, faith, atonement, salvation, etc. However, the one who would delve deep to discover their very properties will be utterly dumbfounded at their impossible complexity. God has truly taken the wise in their own craftiness (1Cor 3:19).

     Faith is believing an utterance that cannot be fully grasped scientifically on account of supreme confidence in the one who affirms it. A working definition is this: Saving Faith is an unshakeable conviction to live according to the Truth of Christ. A glance at the people of faith in this chapter agrees. These men and women acted upon their belief in God and His Word. A faith that lacks action is not saving faith (Jas 2:20-26). Dead faith believes in God but follows its own way; saving faith believes in God and obeys His commands (Rom 1:5). Noah believed God and built an ark, Abraham believed God and left his homeland for Canaan. Biblical faith always believes and follows the will of God (Mat 7:21). See note on Mat 21:22.

    Saving faith is not a single, simple commodity, but a complexity which might be likened to inter-linked steps. This is implied in the Apostle Paul’s comment that the righteousness of God is revealed from faith to faith (Rom 1:17). According to my reading of the Scriptures, saving faith is a five-jeweled star. It begins with hearing and coming to know the truth (Rom 10:17), which must be followed by believing it. Some theologians say that is the entirety of faith right there. Impossible! Even the devils possess that level of faith – they believe and tremble (Jas 2:19). No, the third and fourth steps are crucial in order to elevate personal faith above that of the wicked angels. Those steps are to accept the Truth and then obey and live it (Rom 10:9; John 1:12; Mat 7:24; Jam 1:23). Finally, perseverance. Living by faith without drawing back, without wavering, without stopping half-way down the road. By patient continuance in well doing (Rom 2:7). These five aspects of faith must be present in order to rise to the level of saving faith. It’s how the elders obtained their good report (see note Mat 14:31).

     Religion is the search to know God. But God is a Spirit (John 4:24) and cannot be seen (John 1:18). And that’s why Faith is so key in the search to know God. In the context of religion, Faith is the union of substance with hope, the unwavering expectation that something unclear or uncertain will take place or is true on account of other evidences (Rom 8:24-25). In other words, it is taking what we know for certain (the substance) as reason to believe something that we do not fully understand. Noah believed God’s warning of things not seen as yet (Heb 11:7). Along with Abraham, he had evidence that trusting God would result in Truth and Blessing. Nevertheless, Abraham could not understand why God would ask him to kill the very son that He had promised would make his descendants as the sand of the sea for number. He simply accepted it by faith. His unshakable conviction in the genuineness of the substance enabled him to live out an astonishing purity of faith.

     As with all true faith, Abraham’s faith was neither illogical nor blind. It rested upon firm evidences that upheld his trust in God and compelled him to act accordingly. Most people believe that there is a city in China called Beijing even though they have never seen it for themselves. They trust the eyewitness reports of others. In like manner, Biblical faith involves the unseen and yet is based upon testable evidences. Thomas’ faith was not sufficient until he had sensory evidence that Jesus was alive, but there is a special blessing for those who can believe without such drastic level of proof (John 20:29).

     The opposite of faith (pistis) is unbelief (apistis). The Apostle warned of this condition in chapters 3-4, saying: Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God (Heb 3:12). The people of Faith and Unbelief are identified by their actions. On account of unbelief (disobedience and rebellion), the children of Israel were barred from entering the land of Canaan (Heb 3:19). The five aspects of saving faith are:

     To hear the Truth creates the first spark of faith (Gal 3:2). A key passage by Paul: “Whosoever calls upon the name of the Lord shall be saved, but how can they call upon someone they haven’t heard? And how shall they hear without a preacher? So then faith comes by hearing and hearing by the Word of God” (Rom 10:13-17). To hear and understand the Message is the necessary precursor of saving faith and God has given His people an integral role in this step (Mat 28:19-20). It is through the foolishness of preaching (1Cor 1:21) that God has chosen to make the Son known unto Mankind. Yes, the heavens also declare the mighty God and there is no place nor language where their voice of Creation is not heard (Ps 19:1-4). However, the most common medium is the written or spoken Word. 

     To believe the Truth is the next step to saving faith. Hearing the Gospel carries the person to a crucial fork in the road: believe it, or reject it. Jesus said, This is the work of God, that ye believe on Him whom He hath sent (John 6:29; Acts 16:31), and He confirmed both steps of faith by saying, He that heareth My Word and believeth on Him that sent Me, hath everlasting life (John 5:24, also Eph 1:13). Believing is the rational mental process by which a man comes to know and realize the Truth – through faith we understand (see my note for v3). In the Scriptures, to believe and to be saved are virtually synonymous. The saved are believers (Acts 5:14; 1Tim 4:12) and, Whosoever believeth that Jesus is the Christ is born of God (1John 5:1). However, these verses imply a decision beyond simple head knowledge and that is the point of the next step, which is…   

     To accept the Truth into the heart. This is the actual step of salvation – to confess your own acceptance of the Gospel Pact. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name (John 1:12). Many cite Rom 10:9-10 as the bottom rung of salvation. Notice that it too describes salvation as believing and accepting: That 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. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Just believing cannot be enough, for the devils also believe, and tremble (James 2:19). The core work of all evangelists is to get people to accept the Gospel, accept Jesus as the Lord of their lives, accept the requirements of Christ’s Covenant. It is often easy to get people to see the truth of God, but to get them to accept/receive that truth as a reality in their lives is another, far more difficult step. Atheist Lee Strobel, after studying Christianity’s claims, came to believe that the Bible was true, but he refused to accept it personally. Instead, it made him angry. Finally however, he yielded his will and accepted the Truth into his heart and was converted. Other verses on accepting/receiving are 1Cor 15:1-2; 1Thes 2:13; James 1:2).

     To walk the Truth confirms saving faith. Other titles are useful here – to obey, follow, live, do the will of God. All of these are found in ample measure in the New Testament. Jesus looked upon Matthew and simply said, Follow Me (Luke 5:27). There was a wealth of meaning in His request. To walk implies communion and love. Enoch walked so closely with God that he did not taste of physical death (Gen 5:24; Heb 11:5). Evidences of Man’s faith is the subject of this chapter, for faith without proofs is dead and cannot save (James 2:17-20, 26). Therefore, let us walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God (Col 1:10). To obey God’s commandments is to prove that you love Him and that you have placed your faith in Him. The just person lives his faith (Rom 1:17).

     To persevere in the Truth is the last, clinching step of saving faith. This is the precious crown jewel of the Faith (2Pet 1:1), the part that abides (1Cor 13:13) after passing straight through the fiery furnaces of affliction and trial, and rises again in honor, purity, and highly precious (1Pet 1:7), a sacred, humble offering to the Lord on that day when He will make up His jewels. We are called to live by faith, but if any man draw back, My soul shall have no pleasure in him (Heb 10:38). Jesus encouraged each of the seven churches to hold fast unto the end. His words to the persecuted church of Smyrna are especially compassionate, Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life (Rev 2:10). The lazy person is quickly discouraged by failures and difficulties (Mat 13:21-23) but the determined person will pick himself up and re-take the trail without looking back. Satan sifted Peter like wheat (Luke 22:31), but he devoured Judas (1Pet 5:8). The one was determined to go on after he fell, the other gave up. Blessed is the man that endureth (hupomeno) temptation: for when he is tried, he shall receive the crown of life (James 1:12). The Greek word means to “patiently suffer,” implying that there will be failures, but the one who refuses to give up shall not lose his reward.

     I came to see these five aspects of faith by much reading of God’s Word. Later, I remembered Calvinism’s TULIP theology also has five aspects. And they clash harshly with the five listed above. While I believe Saving Faith begins by hearing, believing, and accepting, the Calvinist theologian claims that God never gave man the capacity to choose to follow God. Instead He chose who would believe and He put the ability for faith ONLY in those persons He has chosen to save. The rest are impossibly dark-minded, incapable of believing or choosing God, lacking the very ability of faith. Anabaptists however, believe that Man is certainly able to choose Christ and personally responsible to do so. Accept the Truth and the lamp of saving Faith is lit; to maintain it burning unto the end is its confirmation.

     Every man lives in some degree of faith. The idea that God would choose to give faith to some, but withhold that ability from others is unbiblical. No, our own choice and actions will determine our eternal destiny. Faith and salvation are practically the same subject. Faith begins in the mind and extends to the physical; it begins as a decision and extends into action.

3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

     The first stake of faith is crucial – believing that God created the universe by His spoken Word (rhema). Unbelievers have devised the theory that the heavens, the earth and all its life-forms came into existence without God, but Christians believe the Genesis account which describes God creating the Universe in six days. First, we believe because of supreme confidence in the One who said it. Second, we believe because of the evidences. Through faith we understand (noieo). The Greek word means to exercise the mind, to consider and comprehend. Paul used noieo in a parallel statement in Rom 1:20.

     The handiwork of God in nature is irresistible, visible evidence that He is. It’s intricate designs and orderly laws teach us about God – His mannerism, traits of character and being. Beauty, order, purpose, perfection in the worlds of the universe simply shout forth the glory and wisdom of God. And the marks of sin and disorder that have crept into the once-perfect Creation attest to the existence of Satan and his corrupting, destroying designs. Ultimately, all Biblical faith depends upon the truthfulness of the Bible. If all Scripture is given by inspiration of God (2Tim 3:16), then it must be infallibly true. How arrogant to reject something that Almighty God has said just because we, His creation, cannot understand how He could have done it.

     Natural phenomena reveal the boundless wisdom of God. We marvel at the beauties of the sunsets, the clouds, the stars; we are amazed at the wide range of animal and plant life; we are dumbfounded by the precise balance of the natural laws and orderly march of time. These manifestations are readily visible to simple human sight, but deeper research will reveal their impossible complexities. Light, electricity, gravity, matter – virtually everything scientists undertake to study – are far beyond the bounds of the human mind. How beautiful though, that God created all things so that we can use them without needing to fully understand. For common use, a simple definition of Light is sufficient, but for those who delve deep, a much more complex definition is required.

     I’m convinced that the same is true for spiritual realities. Faith, hope and love can be simply defined for good, common use in Christian life, but upon deeper study, they become impossibly complex. Unfortunately, some theologians treat them in such a simple, narrow manner that their intricacies remain uncovered. Calvinists essentially equate faith with belief, but the seeking mind which reads the Scriptures to discover the full truth will come to understand that faith is far more complex than that. My years of Bible study have brought me to understand Saving Faith as a five-jeweled star (see note for v1).

     The Universe (things which are seen) was not fashioned out of existing matter, but was made out of nothing (things which do not appear). Ironically, that statement is not much different from atheism’s Big Bang theory: “In the beginning, a tiny piece of nothing exploded and created the heaven and the earth.” For any scientist, from amateur to professional, that should be an embarrassment of epic proportions. Beyond being utterly outside of the scientific method, it is patently absurd on the face of it. Yet many so-called scientists profess to believe it! The Big Bang has nothing – no cause, no energy origin, no matter, no intelligent direction. It is emphatically, absurdly unscientific and a shame to logic. The Bible account names the cause, energy source and intelligent direction, “In the beginning God created the heavens and the earth.” Both Creationism and Naturalism begin with statements of faith, but Creationism is far, far more logical and consistent with Science.

     The worlds (aionas) were framed  by the Word of God. The plural, worlds, might refer to the terrestrial and celestial, the heaven and the earth (Gen 1:1). Or it could refer to the physical and spiritual realms. Some think to find support for their idea that God created other Earths with different life-forms in other parts of the universe (see also Heb 1:2), but that slim inference is highly unlikely and the Bible does not teach it elsewhere. The worlds were framed (katartizo). The Apostle used this word earlier when he said that God prepared (katartizo) a body for Jesus (see note for Heb 10:5).

     The anti-God crowd tries to sell faith as “an illogical belief in the occurrence of the improbable.” However, Einstein famously said: “Science without religion is lame; religion without science is blind.” Authentic faith is a belief that is based upon trustworthy evidences. And God has given us millions of proofs. However, the Origins debate is not based upon scientific exercise nor the study of evidences. Some may disagree with me, but the fact is vociferous: Naturalism rejects each and every evidence for God by re-interpreting the data. For instance, the global flood of Noah’s day finds much support in geology, but the evolutionists have pre-rejected the Bible’s flood account and so must create other stories to account for that evidence. The faith-statements of Evolutionists will trump any and all physical evidence. Never mind that the observational data fits the Genesis record better, they have already decided against the Bible.

     A quote by a leading evolutionist is particularly honest about it: “We take the side of Science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of Science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is an absolute, for we cannot allow a Divine Foot in the door.” Richard Lewontin’s admission is eye-opening. He is not compelled to reject God because of compelling scientific data, but because of his prior commitment to Naturalism. In fact, he admits, we are often forced to create counter-intuitive concept sets in order to “produce material explanations” for the evidences at hand. Well. I applaud his honesty, if not his prejudiced mind.

      The foundations of materialism are even more faith-based than theism. After all, they are forced to believe the patently absurd construct of the Big Bang: “A speck of nothing exploded and then auto-created the universe.” Sadly, some Christians cannot rise to hold the same degree of faith in their religion. Instead, they entertain the interpretations of scientists who have already admitted to a having a prior commitment to atheistic Naturalism.

     The evidences that God created the universe in just the way He said are plentiful. The fossil record shows that birds have always been birds, cows have always been cows and people have always been people. Scientists who place their faith in the ability of billions of years to create and evolve life-forms are flying blind here – the fossil record says, “No. Only in fairy tales (like evolution) do frogs change into princes.” The missing links between the animal groups that Darwin acknowledged existed but that he was sure would be resolved after more investigation are still missing. Increasingly, even non-Christian scientists are admitting that Earth appears to be specifically designed for life and humankind. It remains to be seen where the “Intelligent Design” movement will end up.

     As Lewontin admitted, to change one’s mind on the six-day creation of the world by God is not a simple matter of being convinced by the evidence. In fact, it is virtually impossible to win a debate on the evidences because one’s “prior commitment” overwhelms them. The human mind is always able to propose explanations for any contradictory evidence, even if it requires “patently absurd constructs” (using Lewontin’s words). Jason Lisle calls these conjectures, “rescuing devices.” The “Ort cloud,” for example is blindly believed and often cited by long-age worshipers to be the source of short-life comets – never mind that the cloud is nothing but wild speculation with not one kernel of evidence. The undetectable Ort Cloud was created in order to provide a natural explanation for the existence of the universe.

     A truly convincing, mind-changing argument must be more than evidence alone, and that is true in both the worlds of spiritual and physical beliefs.

4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

     The two extremes that mark out Faith and Unbelief begin to unfold with the first children born into the world. The difference between Cain and Abel did not spring from differences in their general faith in God, but their specific faith in God – how they lived out their faith. They both believed in God and talked with Him, but their actions revealed profound differences. Abel was obedient and righteous, while Cain was rebellious and evil. God warned Cain, If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. Cain lived selfishly and according to the dictates of his own heart. He could not control his temper even when talking to God (Gen 4:5). His wicked, envious ways finally led him to lure his brother out into the field, where he killed him. Why? Because his own works were evil, and his brother’s righteous (1John 3:12). God accepted Abel’s sacrifice because of his righteous life, but unto Cain and to his offering He had not respect (Gen 4:5).

     Some think that the reason Cain’s sacrifice was not accepted was because he brought an offering from the fruit of the ground (Gen 4:2-4) instead of bringing a lamb as Abel did. But was the problem with the sacrifice, or the actions and attitude of the person? God cannot abide the sacrifices of praise and worship effected by hands stained by sin and blood. “Away with your vain oblations, feasts and sacrifices. They are an abomination unto Me, they are iniquity. I hate them, I am weary of bearing them. Wash and make yourselves clean, put away your evil doings and I will take your scarlet-red sins and cleanse you white as snow. Be willing and obedient; then you shall eat the good of the land” (Isa 1:11-20). God had respect unto Abel and to his offering (Gen 4:4) because Abel’s works were righteous. This was why Abel’s offering was a more excellent sacrifice.  

     While the Genesis account does not directly say so, it appears that God had communicated the law of burnt-offering animal sacrifices for sin to Adam and his sons. Abel apparently kept sheep for that purpose, and also to obtain wool for clothing (Man was not permitted to eat flesh until after the flood). On the other hand, many of the approved Old Testament sacrifices were grain offerings – of the fruit of the ground. So to my mind, the reason God rejected Cain’s offering was because his deeds were evil (1John 3:12), and not just because he didn’t bring a lamb. Perhaps Cain refused to bring a lamb, which would have only added to his already evil deeds.

     The Bible does not say how the brothers knew that Abel’s sacrifice was accepted and Cain’s sacrifice was refused. Some think that fire fell from heaven and consumed Abel’s offering in similar fashion to the later experiences of Moses (Lev 9:24), David (1Chr 21:26), Solomon (2Chr 7:1) and Elijah (1Kings 18:38).

     While many theologians make faith to be a simple intellectual assent or belief in Christ, the sincere reader of the Bible will recognize that definition to be incomplete. The account of Cain and Abel show that true, Biblical faith is man’s action motivated by a deep conviction and fear of God. The character of every man’s faith will be judged on the last day. The dead will be judged according to their works (Rev 20:12). Faith as head knowledge is not saving faith.

     God testified of Abel that he was righteous. Although murdered by the hands of his own brother, Abel being dead yet speaketh. The allusion is to God’s warning words to Cain: What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground (Gen 4:10). Cain’s wicked actions and his brother’s innocence could not escape God’s notice. Jesus attributed Abel’s murder to the evil generation of Mankind, and Cain was the first (Mat 23:35).

     Why did God not require blood for blood in this case of blatant, pre-meditated murder? True, Cain was punished, but he escaped the sentence of death that the Law of Moses would demand. God even protected Cain from later vengeance by putting a mark upon him and warning that anyone who killed him would be punished sevenfold (Gen 4:15).

5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

     The record of Enoch is one of the most remarkable accounts in the Bible. Enoch lived before the Mosaic Law in the time between Adam and Noah. He was a God-fearing man who lived his faith to the ultimate. God was so well-pleased with Enoch’s faith that He received him early into heaven and without experiencing death. In an age when most lived to be 900 years old, Enoch left this world at the “young” age of 365 years. His body did not die, nor did his soul descend into Sheol, but God translated (metatithemi) him. The Greek word is rendered changed in Heb 7:12.

     I am of the opinion that Enoch did not receive his glorified, heavenly body as described in New Testament passages (i.e. 1Cor 15:35-55), but that he was taken directly to Paradise in like manner to Elijah. By Paradise, I mean the place where even now the souls of the faithful await the final resurrection (Luke 23:43; see my note for Mat 25:1). The Greek word metatithemi is not used elsewhere in connection to redemption or resurrection of the body (compare 1Cor 15:52; Php 3:20). How could Enoch be taken to Paradise before Christ died? Either Enoch never sinned, or God acted upon His foreknowledge that Christ would die for Enoch’s sins. The latter is far more likely. It would also explain the unique departures of Moses and Elijah.

     The example of Enoch provides another proof that man’s works are important, for it was Enoch’s way of life that commended him unto God. And Enoch walked with God: and he was not; for God took him (Gen 5:24). To walk with God implies constant fellowship, faithful obedience, singleness of heart and mind. God was Enoch’s best friend, the all-important object of Enoch’s life.

6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

     Verse one gave the definition of generic faith, but here is the more specific definition of saving faith – to believe that God exists and that He will reward the good and the bad according to the stature of their faith. These are the two fundamental planks without which no man can please God. According to verse one, generic faith is being convinced that what we hope for will happen; saving faith is applying that principle to the God of the Bible.

     Some confuse faith with feelings, or they validate their faith by how they “feel.” But feelings are emotions; faith is a decision of the mind. Feelings change but faith is constant. Circumstances can affect our feelings which in turn affect the way we act (in confidence, fear, doubt, peace, discouragement, etc), but faith is the deep, unshakable conviction that guides life regardless of feelings. Job did not allow his feelings to affect his faith. Virtually every person in this chapter’s list of faith experienced emotional shocks that tested their faith in God. The trial of faith (1Pet 1:7) is accompanied with negative feelings of fear, doubt and discouragement. Feelings are like the waters at the river’s surface, constantly swirling and moving; faith is like the deep, invisible waters, slowly but steadily moving in one direction.

     God will most certainly test the faith of every Christian. After all, without faith it is impossible to please Him. Abraham was tested when God told him to kill his son Isaac (Heb 11:17); Noah was tested when God told him that He was going to destroy the world by a flood; Job was tested when God allowed all his earthly possessions to be taken away. It is key that we recognize that the test of faith will come in an area that we do not understand. It may be in the death of innocents, unexplained sickness, extreme trials and tribulations, affirmations of secular scientists, etc. Our faith is tested in those times we cannot seem to discern God’s purpose.

     In easy and comfortable America, one vital test of faith is believing that the Bible is the true, authoritative Word of God. The Bible says that God created the universe in 6 days about 6000 years ago. Secular scientists claim that the universe created itself about 6 billion years old. Who are you going to believe? To believe is a crucial step to saving faith and there are two decisive variables that impact the sincere seeker’s belief machinery. First, the degree of confidence in the presenter, and second, the degree of confidence in the evidence itself (John 10:38). The insincere person, on the other hand, “believes” something because that’s what he wants to believe – in spite of the evidence and/or the person who says it. And that’s why we have Calvinism, Evolutionism, Dispensationalism and a whole lot of other false doctrines. See my note for verse 3.

7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

     Noah displayed remarkable faith in God. He is a textbook example of saving faith (see note v1). He heard God’s warning and believed it. Two thousand years of earth history said it was impossible for water to fall out of the sky and destroy the world, but Noah was moved by Godly fear to accept and obey God’s word to build a huge ark that would save life on earth. Thus did Noah; according to all that God commanded him, so did he (Gen 6:22). He did not stop until the work was done; he persevered in the labor for 120 years.

     Noah was moved with fear. His reverence and respect for God moved him to accept the instruction. The Scriptures describe many of the faithful ancients as fearing God – their high, holy regard for God motivated them to yield their wills to His rule and authority over their lives. It was His place to command and it was their responsibility to obey without questioning. They were very conscious of God’s perfect knowledge and supremacy in comparison to their own human frailty. What a contrast to Cain’s angry, self-righteous response (Heb 11:4).

     Noah prepared an ark to the saving of his house. This was his life’s work and it urgently parallels our own calling in this world – the saving of our house. Noah worked diligently to that end and his example is ever more important as we see the end approaching. Can I put my own name in this verse? Make it true to my life-work? Do I see the warnings that God has given in His Word concerning the things that are about to befall this earth? Do they move me with fear such that I do something about it? Am I preparing an ark to the saving of my family? Does my righteous, devoted, Godly life condemn the world? (see 2Pet 2:5).

     On account of his faithful obedience, Noah became heir of the righteousness which is by faith. The phrase is virtually identical to Paul’s statement to the Romans, that Abraham became the heir of the world…through the righteousness of faith (Rom 4:13).    

8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10 For he looked for a city which hath foundations, whose builder and maker is God.

     Abraham’s example of faith takes up a quarter of this chapter. And rightfully so, for his life was a constant succession of acts of faith. He came to be called the father of the faithful (Rom 4:16; James 2:21). The record of Abraham’s faithfulness began with his decision, at 75 years old, to obey God’s call to leave his homeland and family. He packed up all the substance that he had gathered in Haran and went forth, not knowing whither he went, but believing that God would perform His promises if he obeyed. The story is told in unemotional words in Genesis 12:1-5, but I can only imagine the sea of questions and doubts that Abram and Sarah had to endure.

     Upon reaching the land of promise, Abraham did not settle down to build for himself a beautiful home and develop a city around him. He lived in tents, traveling from place to place for the rest of his life. Why? Because his mind and affection was set upon reaching a heavenly city, whose builder and maker is the eternal God of heaven and earth. In all the Scripture, there is not one hint that Abraham thought it strange that God would give him the land of Canaan and yet he had no inheritance in it, no, not so much as to set his foot on (Acts 7:5, v16). The only property Abraham gained for himself in Canaan was Machpelah, the famous buryingplace for his family (Gen 23:9).

     Notice the contrast between dwelling in tents and living in a city which hath foundations. The first represents our physical life as strangers and pilgrims on the earth (v13) and the latter is that heavenly country in the spiritual realm, the eternal home of the soul (v16). Their mind was set upon laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life (1Tim 6:19).

11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

     Sarah surely knew that God had promised to give her a son by Abraham, but when it ceased to be with her after the manner of women (Gen 18:11) she and Abraham decided that they should have a son by surrogate. After all, she was at that time 77 years old. But thirteen years after Ishmael was born, God came to Abraham and repeated His promise to give Sarah a son. When he heard God’s words, Abraham laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? (Gen 17:17). Sarah overheard and laughed within herself too (Gen 18:10-12). In the Hebrew language, the words Isaac and laughed are almost the same.   

     I do not think that Abraham and Sarah doubted that God was able to give her a child, but that they laughed at the absurdity of the situation. They were both old and well-stricken in age. Physically it was not possible for Sarah to conceive, but she judged Him faithful who had promised. There is probably no closer type of Mary’s miraculous conception than Sarah’s conception. Abraham and Sarah, against hope believed in hope (Rom 4:18).

     The nations and multitudes that sprang from Abraham are remarkable in number, not only on account of his descendants through Isaac, but also through Ishmael, who became the father of the Arab nations. After the death of Sarah, Abraham took another wife who bore him six more sons (Gen 25:1-2). However, God assured Abraham that His covenant would be with his children through Isaac (Gen 17:19-22) and these became known as the Jews. Of course, Abraham’s children today are all those with faith in Christ, for they are counted to be Jews by adoption (Gal 3:7-9). Together with the physical Jews of the Old Covenant, they have grown in number to be as the sand which by the sea.

13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country.

     Abraham, Sarah, Isaac, Jacob and their sons and daughters, all died in faith without having received the promises (Heb 11:39). Becoming a great nation, receiving the land of promise, having an innumerable quantity of offspring, blessing all the nations of the earth – none of those promises were fulfilled in their lifetime. Nor did they experience the greater, eternal promises of the heavenly city (Heb 11:16), of the eternal rest (Heb 4:8-11) and of seeing and knowing God face to face (Job 19:26; Ps 17:15). Nevertheless, they died in faith – they endured unto the end, they were faithful unto death, they patiently kept their souls (Mark 13:13; Rev 2:10; Luke 21:19); they were fully persuaded that what God had promised He would perform. See the end of the chapter for more about these promises (Heb 11:39-40).

     If the Old Testament saints did not embrace the comforts and pleasures of this world, much more should the New Covenant people of God deny themselves in order to live as strangers and pilgrims on the earth. The patriarchs did not count themselves citizens of the land of Canaan for they chose heaven to be their place of residence (Php 3:20). Many indeed confess this same ideal today, but do they truly live as if they believe that?

     Here again the qualities of Faith are in plain view. Although they had not yet received the promises (were still persevering), through the eye of faith they saw and were persuaded of them (they believed). They embraced the promises (obeyed them) and confessed (accepted) that they were strangers and pilgrims on the earth.

15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

     Abraham could have returned to his idolatrous country of easy living in Ur, but he was not mindful of that country from whence he came. He refused to bring it to mind. He chose to live as a pilgrim on the earth in order to inherit a better, heavenly country (Heb 11:25). Abraham’s mind was set upon leaving behind forever his old Chaldean life (a type of the world). In fact, he made his servant swear to never take his son back there (Gen 24:5-8). His example contrasts with the backslider of Heb 10:26.

     The dispensationalists think to make God’s promises to Abraham to be prophecies with physical fulfillments, but the New Testament emphatically overturns that idea. Even the promise to give Abraham and his seed the land of Canaan for an everlasting possession (Gen 17:8) was only partially fulfilled in the physical realm. The blood Jews have not possessed the land of Canaan for even one-half of the time since Abraham. These verses show that Abraham was not even looking for an inheritance in the earthly land of Canaan. He desired a better country, that is, an heavenly one. And why not? Abraham knew that life is fleeting – it was far more valuable to focus his faith and hope on eternal, spiritual promises.

     Of such people God is not ashamed. He will be their God and He will prepare for them an eternal city, for if the true tabernacle is in heaven (Heb 8:1-5), then the true Land of Promise is also a heavenly consideration.

17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18 Of whom it was said, That in Isaac shall thy seed be called: 19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

     The faith of Abraham was never more tested than when God came to him, apparently in a night vision, and asked him to take his only son Isaac, whom thou lovest…and offer him there for a burnt offering (Gen 22:1-2). Abraham was surely shocked, but he walked with God for more than a century, seeking to be perfect before Him (Gen 17:1). Without questioning, without postponing, without doubting, Abraham rose up the next morning and did as God had told (Gen 22:3).

     In faith, Abraham automatically and implicitly obeyed God’s command. His faith overruled the objections that his mind raised against God’s order to sacrifice Isaac. And oh, the blessing that Abraham received. There are no higher words of commendation in all the Bible than the ones God showered upon Abraham: Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from Me…By Myself have I sworn, saith the Lord, for because thou hast done this thing…that in blessing I will bless thee, and in multiplying I will multiply thee…and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice (Gen 22:12-18). Abraham’s obedience speaks so loudly that we barely hear his confession of faith. 

     God asked Abraham to give Him the one possession he counted most dear in life. He will not ask less of you and me. The thing that you count most precious of all, God will put His finger upon it and say, “will you give it to Me?” Jesus said, He that loveth father or mother more than Me is not worthy of Me (Mat 10:37-39). He asked the rich young ruler to give up his wealth; He asked Matthew to leave his cushy job (Luke 5:27); He asked Saul to leave his promising career in Judaism; He asks us to give up our lives (Luke 9:24).

     In truth, Abraham did offer up Isaac. He traveled three days, built the altar, laid on the wood, bound his son and then raised his knife to slay him. In his mind, Isaac was dead. Thus, in a figure he received him back from the dead. Abraham could not have forgotten that God had said His covenant would be with the seed of Isaac (Gen 17:18-19). He could not understand why God would then ask him to kill Isaac, but no matter, he obeyed God’s word because he had faith that God knew what He was doing.

     Can we take the Word of God by the same faith that Abraham showed? I’m convinced that God is just waiting to pronounce the same blessing of Abraham upon the person who obeys His Word even without understanding it all. Now I know that thou fearest God…because thou hast done this thing…because thou hast obeyed My voice…I have sworn, saith the Lord, that in blessing I will bless thee. We cannot possibly comprehend what is all meant by that last phrase. “In blessing I will bless thee; I will add blessing to blessing; I will open the windows of heaven and pour you out a blessing that there shall not be room enough to receive” (Mal 3:10). The hand of God’s grace is limited only by the action of a man’s faith.

20 By faith Isaac blessed Jacob and Esau concerning things to come. 21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. 22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

     The Scriptures record how Isaac, Jacob and Joseph lived out their fervent faith in God. Sometimes they failed to live perfectly, but their persevering goal was to please God. The core thought is that these three men blessed their sons as they were dying, thereby showing they believed in the afterlife of souls. Isaac prophesied concerning things to come; Jacob blessed his grandchildren and worshiped; Joseph foretold that God would bring Israel out of Egypt and made his brethren swear that they would carry his bones out with them (Gen 50:24-25). Even in dying, they looked forward into the future. Joseph lived in Egypt almost all of his life, but his heart was set upon another, better country (v16). He did not want his bones to remain in Egypt.

     The Old Testament Scriptures do not teach much at all about life after death, but the acts of the faithful demonstrate that they believed to die is not the end of existence. Job famously affirmed, For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold (Job 19:25-27). Jesus gave the Sadducees another proof that the souls of physical dead were still alive, pointing out that God indicated Abraham, Isaac and Jacob were alive when He told Moses, I am the God of Abraham, and the God of Isaac, and the God of Jacob (Luke 20:37-38; Mat 22:31-32).

     Some commentators have called Jacob “carnal” and in other ways given him a bad reputation for deceiving his father Isaac into blessing him instead of his older brother, Esau. Yet the real blame should fall on Isaac and Rebekah. Isaac intended to bless Esau even though God had said that Jacob was to receive it. Confirming that prophetic word, Esau had in fact sold the birthright to Jacob. In truth, the Hebrew word that the Scripture uses to say that Job was a perfect man (Job 1:1) is also used to describe Jacob (Gen 25:27).

23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment.

     The faith of Moses’ parents was not of common variety. The king had commanded that all Jewish male babies be killed, but Moses’ parents obeyed God rather than man (Acts 4:19). Moses was a proper (asteios) child, in the other translations of this word, he was a goodly child…exceeding fair  (Ex 2:2; Acts 7:20). 

24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

     Like Joseph before him, Moses’ heart was not in Egypt. Although he was raised in the house of Pharaoh’s daughter and had all the riches and pleasures of Egypt at his right hand, Moses chose rather to identify with his enslaved brethren and suffer affliction. At about 40 years of age, he was forced to flee from Pharaoh into the wilderness where he lived as a stranger in a strange land (Ex 2:22) for another forty years.

     The Apostle implies that Christ was involved in world affairs long before Jesus was born and was known to Moses. And other affirmations agree. The Rock that followed Israel in the desert was Christ (1Cor 10:4), whose other Old Testament names include, “God with us” (Mat 1:23), “Jehovah our righteousness” (Jer 23:6) and “Everlasting Father” (Is 9:6), “Jehovah of hosts” (Is 44:6), “the I Am” (John 8:58). Jesus showed this truth to the Jews, but they could not understand (Mat 22:44). Of course, the fact that the Messiah would be God was only vaguely revealed in the Old Testament. The LXX, for instance, virtually always translates Christos as simply, “anointed.”   

     The term, the reproach of Christ, matches the Prophets’ description of the Messiah as a suffering servant. The most well-known example is Isaiah 53, but the Old Testament has many such prophesies of Jesus Christ. In the messianic Psalms 69, the word reproach (oneidismos) is found six times in reference to Christ. The reproach of Christ is to suffer persecution on account of faith in God (Heb 10:33; 11:36-38), on account of identifying with Christ (Heb 13:13).

     The motivating impulse in Moses’ life was the hope of eternal reward (misthapodosia). His strong faith was that God is a rewarder (misthapodotes) of them that diligently seek Him (Heb 11:6). These words are found only in the book of Hebrews (Heb 2:2; 10:35).

27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.

     Moses forsook Egypt on two occasions. The first time he was forced to flee Egypt because Pharaoh sought to kill him (Ex 2:15). But when the Invisible One appeared to him and gave him commandment, Moses returned to Egypt on a mission of deliverance. He boldly approached Pharaoh ten times with God’s message, not fearing the wrath of the king. Finally Moses succeeded and this time he forsook Egypt for good, but not before keeping the Lord’s commandment of the Passover. Afterwards, he led the children of Israel out with a high hand (Ex 14:8) and they passed through the waters of the Red Sea.

     On the night that Moses led Israel out of Egypt, the first Passover ceremony in history took place. The commandment was for every family to kill a lamb and sprinkle its blood with a sprig of hyssop upon the upper and side posts of every house door (Ex 12:22). That night the Lord passed through Egypt and looked upon the door of every household. The ones that had the blood sprinkled upon its sides were passed over (thus, the Passover), but the Destroyer was sent into the house of every door without the blood. Spiritually speaking it is a ceremony that has happened millions of times in history to Jews and Gentiles alike. If the blood of true Lamb has been applied to the door of your heart, God will pass over you and will not suffer the Destroyer to com in unto your houses to smite you (Ex 12:23).

     There might be an allusion to baptism in the sprinkling of blood, which at the Passover indicated identification with Jehovah God and immunity from the death angel. The water of baptism in the New Testament is to identify with Christ, as seeing Him who is invisible (aoraton). See Col 1:15; 1Tim 1:17.

30 By faith the walls of Jericho fell down, after they were compassed about seven days. 31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

     The conquest of Jericho is a lesson in collective faith, for all the armies of Israel obeyed the commandment of the Lord in the week-long marches around the city. Rahab and her household was spared because they believed that the Lord God of Israel is God in heaven above and in earth beneath (Josh 2:11) and asked for mercy (Josh 2:12-13). Then she obeyed and kept the covenant of words – she bound the scarlet line in her window and did not leave the house until the city had fallen (Josh 2:17-21). Accordingly, the New Testament uses Rahab to illustrate the importance of good works (James 2:25), which is the obedience aspect of saving faith.

     The Greek word here translated believed not (apeitheo) is often rendered, “obeyed not” (i.e. 1Pet 4:17; Rom 2:8). It is a detail that illustrates again the multi-dimensional character of saving faith. In the Scriptures, the word faith (pistis, pisteuo) sometimes refers to the Christian faith in general (as in 1Pet 5:9; Jude 1:3; Titus 1:3) and sometimes to one of its more specific aspects (hearing, believing, accepting, doing, persevering). In the present chapter, by faith very clearly refers to faith in its fullness.      

     The household of Rahab, although “Gentile”, was spared and allowed to live in Israel (Josh 6:22-25). They were apparently adopted into the Jewish nation after the required cleansing rites were completed, for they are not mentioned again in the histories of the Scriptures until the genealogy of Christ (Mat 1:5). By God’s own mouth, Ruth and Rahab should not have been included in the promises of Israel. They were Gentiles and foreigners to the commonwealth of Israel, excluded from the congregation of the Lord for ever (Deut 23:3). Yet, God’s grace cannot fail to find the sincere heart of faith and how He rewards them that diligently seek Him! God is moved by man’s humility and petition; He is not unrighteous to forget your work and labor of love (Heb 6:10). Rahab and her family were saved by faith.

32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.

     The names and feats in this list are irrefutable proofs that authentic, saving faith is an active, continuing result of believing and accepting the covenant of God. More than just a confession of belief in God, it is to walk worthy of the Lord unto all pleasing (Col 1:10), following after righteousness, godliness, faith, love patience, meekness (1Tim 6:11). First, they believe that He is, and second, that He rewards all that diligently seek Him in constant good works of obedience (Heb 11:6). These are men of action, not men of words. Their commitments to fervent faith moved God to work mighty, impossible things through them for the sake of His name.

35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.

     Not all of the faith-heroes were specimens of victory, success and glory. In this list, the Apostle describes many remarkable instances of fortifying faith through times of tremendous earthly suffering. The Twelve were reviled, beaten and eventually killed (except John), but the Scriptures say that they actually rejoiced to be counted worthy to suffer shame for His name (Acts 5:41; 2Thes 1:5). Down through the centuries of the Church Age, untold millions of faithful men, women and children have added their experiences to the ones named here. Most have been long forgotten by human memory, but not one has been forgotten by the One who has promised to reward them with a better resurrection.  

     Torture, mockery, scourging, imprisonment, cruel death, hunger, poverty, afflictions, torments, flight, life in hiding – these are the marks that Faith will leave upon the soul that has truly chosen God. ALL that will live godly in Christ Jesus shall suffer persecution (2Tim 3:12; 1Pet 2:19-21). We should never think it disgraceful to suffer for righteousness’ sake, but as marks of honor, scars of triumph, wounds of victory (1Pet 3:14).

     Of these, the world is not worthy. What a vindicating statement for these down-trodden ones that the World has hated, rejected and counted not worthy to even draw breath. God’s tribute is: “It is not that you are unworthy of the World, but that the World is unworthy of you.” The World loves its own and hates the followers of Christ (John 15:18-19). And who the World hates, it persecutes. Do you feel hated by the World? If not, it would be worthwhile to examine why not. Denying self and taking up the cross of Christ is to bear reproach (v26). These will be found worthy to walk with Him in white in that heavenly country where God has prepared for them a city (Rev 3:4; Heb 11:16).

39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.

     The men of faith who lived before Christ did not receive the promise until Jesus opened up the way into heaven by His own blood. His death provided the sacrifice necessary for the forgiveness of sins and His resurrection allowed the souls under the Old Covenant to rise with Him and ascend to Paradise. Jesus death and resurrection destroyed the power of Satan (Heb 2:14) which he had long held as “certificates of death” over every sinful man (Col 2:14-15). Suddenly they were freed from their place in Hades and rose with the triumphant Christ (Eph 4:8; Mat 27:53; Dan 12:2).

     By the Old Testament examples given in this chapter, it is apparently possible to live by faith in God without the indwelling presence of the Holy Spirit. The better covenant (Heb 8:6) of the New Testament however, includes the promise that the Holy Spirit will come and dwell in the heart of every believer (Rom 8:9). It is one of proofs that the promises, even to Abraham, were not to be fulfilled in the physical but in the spiritual realm. The land of inheritance was not physical Canaan but spiritual Canaan, the better country (Heb 11:16) and city without foundations (Heb 11:10) is heaven.

     They without us should not be made perfect. The Old Testament saints could not be made perfect by offering sacrifices (Heb 7:19; 9:9; 10:1); they had to wait until the one offering of Christ was made (Heb 10:14). Now they and us are made perfect by the same sacrifice.

1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

     This chapter summarizes the arguments already made to Jewish readers: the Old Covenant admitted that its function was not to take away sin but to act as a custodian or tutor until the promised sin-bearer would come (see Gal 3:23-25). The Law and prophets foretold the coming of this One by many prophesies, types and shadows. Christ and His Gospel completes the everlasting Covenant of God (Heb 9:9).

     Therefore, the Law is a shadow of the New Covenant, which is the true image (see Heb 8:5). A person standing before the sun will cast a shadow on the wall which gives a fair representation of his shape. As he moves about, we see his profile at times and also his form; we view his movements and can recognize his outline. But when he suddenly comes into view before our eyes, we see and understand so much more. His countenance and features come into focus in color and detail. We see his eyes and face change in expression of his inner feelings. The shadow cannot compare to the reality.

     The parallel is especially true of the Law and the Gospel. The former revealed the outline of God and His divine will for Mankind, but full knowledge came when Jesus began preaching the Gospel of the Kingdom. The Apostle has shown by many infallible proofs that we possess the very image of things – for now the ministry of Christ has completed the Law, now the Church of the Living God has superseded the tabernacle of witness, and now worshippers offer up spiritual praise in truthful living instead of the blood sacrifices of animals (Heb 9:11). True, we still see the God of our salvation through a glass darkly (1Cor 13:12); yet we now have the very mind of Christ (1Cor 2:16).

     Year by year continually. Imagine for a minute just how many animal sacrifices were offered under the Old Covenant – burnt offerings, sin offerings, peace offerings, festivals and ceremonial expiations. Every day the people would bring calves, goats and sheep to the temple priests to be sacrificed. On one occasion, Solomon killed 22,000 oxen and 120,000 sheep (1Kings 8:63). The amount of animal blood poured and sprinkled on the altars of the tabernacle and temples is unfathomable – millions and millions of gallons of blood was shed to cover Mankind’s sin until Messiah the Prince came to make an end of sins, and to make reconciliation for iniquity (Dan 9:24-25). Each year upon the day of the Passover, about 1,000,000 lambs were slain at the brazen altar in the space of three hours. It is said that on that day the blood flowed in rivers down the channels of the temple mount and down into the valley making the brook Kidron turn scarlet in color. Jesus passed over that same brook in the dark of night on the way to His betrayal (John 18:1). Did He pause there, considering the significance? For the next day, during the same hours that the priests were shedding the blood of those million lambs in the Temple, a soldier took a spear and pierced His side.

2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year.

     The fact that under the Law the same sacrifices needed to be offered again and again indicates that they could not take away the guilt of sin. Instead, by offering them every year Man was constantly reminded of his guilt. The blood of animals did cover up those sins, but only the blood of the Son of God could take away those sins. If the Old Covenant sacrifices truly had the power to permanently forgive sins and purge the conscience, then it would not have imposed daily and yearly offerings. Jesus however, being the perfect sacrifice, has the power to take away sins by His one offering (Heb 9:28); He has abolished the need for daily sacrifices.

     No more conscience of sins. The conscience is an amazing device within the human mind that atheists cannot explain and even Christians cannot fully understand. It is essentially a moral code, or table of Right and Wrong, that God has pre-installed deep inside every person. Solomon wrote, “God put the knowledge of eternity in Man’s heart, but He did not permit him to fully understand His works” (Eccl 3:11). Throughout all ages and in all parts of the globe, there are certain truths that do not need to be taught; they’re just universally known to be true. Life after death, the concept of good and evil, justice and injustice – these basic truths are pre-printed in the mind and make us all to be moral beings. This law of the conscience is intrinsic in all men (Rom 2:14-15).

     The Mind is part of that innermost part of the human being. It considers and reasons, it selects and rejects, and it ultimately determines each person’s own destiny. There are four parts to the human mind: 1) the rational part, 2) the emotional part, 3) the will/choice, 4) the conscience. The workings of these together will form the path of one’s life. All decisions, actions and beliefs are produced by a person’s own particular combination of reason, emotion, conscience and free will. 

     The conscience a little instruction set that tells the Mind the right way to think, reason and choose – like a computer, which has a brain-processor that empowers it to do complex computations and analyses, but does so by following a set of pre-installed instructions. It’s all very ordered and safe; unless some virus happens to get in and corrupts things. So too, the conscience is often corrupted by incorrect rational inputs, environmental influences and sinful life experiences.

     In addition to being the instruction set, the conscience detects and warns the mind about the moral correctness of its thoughts and intended activities. It is a wonderful early-warning mechanism, or guidance system, that works by provoking feelings of guilt or innocence. However, it is important to recognize that Guilt is not a feeling, but a condition. A lawbreaker is guilty whether he feels guilty or not. It’s easy to confuse guilt and feelings. And that’s why the Scriptures have a lot to say about Christians needing to instruct their conscience, for the factors involved are very complex.

     God gave Man the freedom of choice and will to the extent that he can override his conscience-set. And he will certainly, absolutely do it. But that is sin! The Devil insinuates himself into the thoughts and workings of the mind and he sows a lot of confusion there – either afflicting the person with feelings of false guilt or deceiving the person such that he feels no guilt. Both situations utterly debilitate spiritual growth.

4 For it is not possible that the blood of bulls and of goats should take away sins.

     The key word of this verse is “take away” (aphaireo), which means to remove completely (see Rom 11:27; Heb 10:11; Luke 22:50; 1John 3:5). Compare to “put away” in Heb 9:26 (athetesis – cancellation) and “take away” in 1John 3:5 (airon – lift up). Can the blood of animals remove the stains of sin from a person’s soul? The principles of the Mosaic Law answer NO, for the lex talionis decreed, “An eye for an eye and a tooth for a tooth” (Mat 5:38). The guilty must pay like for like. The weakness of the Law is suddenly exposed (Rom 8:3; Heb 7:18-19), for how can it think to substitute animal blood for human blood? Since death is the penalty for sin (Eze 18:4), then human death is the only acceptable payment. In theory then, the Law itself demanded a man’s blood to atone for the sins of a man. Jesus Christ the righteous (1John 2:1), being fully God and fully man, was the very Sacrifice that the Law required.

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

     Here the Apostle quotes a prophecy of the Messiah (Ps 40:6-8) in order to confirm once again that Jesus the Nazarene has fulfilled the Jewish Scriptures. It describes the Messiah as understanding, even before coming into the world, that sin offerings could not suffice. Therefore, He voluntarily determined to accomplish God’s will by accepting the body prepared for Him and going into the world – a body that would become a true sacrifice victim in contrast to the provisional animal sacrifices.

     The change from the Old to the New Covenant is also firmly seen in these verses. Sacrifices and burnt offerings pertained to the Law, but the Lord is not pleased with those; He wants a people who will live and do according to His good pleasure (Heb 10:16). He taketh away the first that he might establish the second (v9).

     The prophetic detail concerning the God-Man, Jesus Christ, is striking and accurate – A body hast thou prepared Me (katarizo – to frame, prepare, fit, perfect). Although fully God in nature, Jesus took upon Him the bodily form of a human in order to fulfil all righteousness (Mat 3:15); so that He could perform the necessary sacrifice that the Law itself had shown was solely suitable (see note on v4). “You framed and fitted a body for Me” (cf Heb 11:3). The Apostle Paul wrote, (He) took upon Him the form of a servant, and was made in the likeness of men (Php 2:7). Jesus Christ, submitting Himself to the will of God, laid aside His heavenly apparel and accepted the body that God had prepared for Him.

     Burnt offerings and sacrifices could not quiet the ever-present tension in the relationship of all-holy God and sinful Mankind, for the blood of bulls and goats simply could not atone for sins. Then Jesus said, “I will go and do what the book requires.” See this scene unfold in beautiful imagery in Rev 5. The work of Jesus was known and purposed beforehand. He came to cancel sin by the sacrifice of Himself (Heb 9:26), thereby healing the broken relation of God and Man (Heb 2:17; Col 1:21; Rom 5:10).

     David’s words in Psalms 40:6-8 are distinctly messianic, for the volume (kephalis – roll) of the book (biblion) did not write concerning him. The prophet Ezekiel was to eat a kephalis biblion (Eze 2:9) which became sweet in his mouth (Eze 3:1-3). See my notes on John’s experience in Rev 10:8-10. In ancient times, words were usually written upon scrolls, which were made of long pieces of velum fastened at the ends to two wooden rods. The reader would advance in the book by turning the rods in his hands, unrolling the velum from one rod and onto the other rod.

      It is entirely impossible that any Person other than Christ could make the affirmation that the Holy Spirit moved David to memorialize in His word. To my mind, it is one of the clearest prophecies of Christ in the Scriptures. The Jews however, were slow of heart to believe all that the prophets have spoken. So Jesus expounded unto them in all the Scriptures the things concerning Himself (Luke 24:25-27) such that their hearts burned with within them (Luke 24:32). 

     The quotation in verses 5-7 match the Septuagint version of the Old Testament, which expresses a key phrase differently from the Masoretic text that underlies our English Bible. Instead of, A body hast thou prepared Me, the Masoretic text reads, Mine ears hast thou opened (see Ps 40:6). Some think the variation is due to a scribal error in copying the Hebrew text (see Adam Clarke). Nevertheless, the Septuagint was commonly read by the Jewish teachers, so the Apostle’s words here were completely familiar to them. And what words! They are distinctly fitted to the identity and work of Jesus Christ.

     I have found that the variances between the Septuagint and Masoretic texts often seem to accentuate these prophecies of Christ. It is as though the Spirit manipulated the hands of the scribal translators to more perfect purposes, for the origins of both texts precede the time of Christ by many centuries. In the present case, the seemingly enigmatic phrase, Mine ears hast thou opened, apparently refers to the Jewish custom of boring a hole in the ear of a slave who willingly declares to forego his option of freedom and serve his master for life (Ex 21:5-6). This makes both phrases strikingly true of Christ. The one emphasizes His voluntary obedience to do God’s service and the other emphasizes His incarnation in order to become the necessary expiatory sacrifice.

     Lo, I come. Jesus has come into the world for judgment (John 9:39), to fulfil the Law (Mat 5:17), to preach (Mark 1:38), to minister, and to give His life a ransom for many (Mat 20:28), to bear witness of the truth  (John 18:37), to do the will of Him that sent Me (John 6:38), to call sinners to repentance (Luke 5:32), to save that which was lost (Mat 18:11) and to send fire on the earth (Luke 12:49). [taken from JFB commentary]

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

     The Apostle shows that this prophecy predicts the same change of Covenant that the previous chapters have evidenced. The Law was based upon burnt offerings and sacrifices; but God says He does not delight in those. Therefore, Jesus steps forward to perform the work that God will delight in (Mat 3:17). I come to do Thy will. Jesus made this affirmation in the Garden, Not as I will, but as Thou wilt (Mat 26:39).

     Jesus voluntarily came to do the will of the Godhead. He was not forced or required to save mankind at all. He came because He loved us, and that while we were yet sinners. His compelling example should earn our undying devotion and reverence. No longer does a man need to bring an animal victim to be slain upon a bloody altar. Instead, we may come boldly to the altar of God, knowing that the terrible sacrifice has been made. We can now be healed from the plague of our sins; our souls can be washed white as snow. Justified; truly cleansed and made holy, those are the better things of the New Covenant (Heb 12:24). It was the will of God that His creation might be sanctified (made holy) by the one offering of His Son, Jesus Christ.

     There seems to be a play on the word body (soma) between verses five and ten. “You fitted me with a body, for it was Your will that I offer My body to sanctify the many.” The Greek word for sanctify is hagiazo, which means to make holy (Heb 10:14; 13:12). It describes Christ’s saving action in slightly different connotation from the more commonly used word, “justify” (dikaioo – to make righteous). See Rom 5:9; James 2:24. The Apostle Paul used both words in parallel: But ye are washed, but ye are sanctified, but ye are justified (1Cor 6:11).

11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

     Adding to the same thought that was powerfully presented earlier (Heb 9:25-28), the Apostle shows that Christ’s atonement ministry has been fulfilled. And now He has ascended to the right hand of God. Note the contrasting verbs that demonstrate the completion of His earthly work – the priest stands daily offering the sacrifices, but Christ has sat down after offering His sacrifice. Jesus our High Priest still intercedes in the heavenly tabernacle on behalf of His people, but the sacrifice has been offered and the atonement price has been accepted in heaven.

     Unlike the old sacrifices of the Law, the offering of Christ does not need to be repeated, for the death of a Person of infinite worth avails to infinite extents. Day after day the priests offered the same bloody, earthly sacrifices again and again. Sacrifices which could never take away sin, sacrifices that remind Man of that fact constantly (v3-6). The man Christ Jesus however, by His one perfect offering has presented the sacrifice which the Law required. His words just before He died were filled with meaning, He said, it is finished: and He bowed His head, and gave up the ghost (John 19:30).

13 From henceforth expecting till his enemies be made his footstool.

     After His supreme sacrifice, Jesus Christ ascended into heaven, where He must reign till He hath put all enemies under His feet (1Cor 15:25), or as it says here, Till His enemies be made His footstool. The Apostle is quoting David’s prophecy of the Messiah: The Lord said unto My Lord, sit Thou at My right hand, until I make Thine enemies Thy footstool (Ps 110:1). Jesus thoroughly stumped the Pharisees by asking them to explain what David meant by that statement (Mat 22:41-46), but on the day of Pentecost the Spirit speaking through Peter revealed to them its meaning (Acts 2:30-36; see my note for Heb 1:13).

     Expecting (ekdechomai), or waiting. Compare to apekdechomai, (“look for”) in Hebrews 9:28.

14 For by one offering he hath perfected for ever them that are sanctified.

     The Old Covenant with its many sacrifices could not make even one of its worshipers perfect (v1), but by one offering Christ has perfected (teleioo) for ever the whole company of the sanctified under both Covenants. Teleioo usually carries the idea of accomplishing or finishing something (Luke 2:43; John 17:4; Acts 20:24), but here it is used in the sense of perfecting the soul (also Heb 7:19; 9:9; 10:1; 11:40; 12:23; Php 3:12; 1John 2:5). In the Septuagint of Exodus 29:29-35 it means to consecrate or sanctify for holy purposes (also 2Sam 22:26).

     For ever (dienekes). This word is unique to the book of Hebrews, but occurs 3 times in this chapter (v1, 12, 14). Earlier it was translated “continually” (see Heb 7:3), but even there it carries the idea of “forever.” In all the rest of the New Testament (including Hebrews), for ever derives from some form of the word aion. The grammar of both terms is quite similar:  Eis to dienekes (v14) and, Eis ton aiona (Heb 6:20).    

     According to Strong’s Concordance, the word sanctified is in the present participle tense, which would indicate it is a continuing event. “He has perfected forever the sanctifying ones.” The New King James reads, By one offering He has perfected forever those who are being sanctified. The experiences of life are preparing, perfecting and sanctifying the Christian for eternity. They are making so that his future life will be even more fulfilling and enjoyable (2Cor 4:17).

15 Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these is, there is no more offering for sin.

     This Old Testament passage was quoted earlier in longer form (see my notes for Heb 8:8-12). Here the purpose is to prove one last time this crucial truth:  the Old Covenant could not take away sins (v3-4), but Christ’s one offering is able to perfect His saints for all time (v14). The Apostle shows that many years ago the Lord’s prophet had foretold this turn of events, saying, “Whereof the Holy Spirit also gave witness by Jeremiah, who prophesied: ‘And I will make a new Covenant with them, saith the Lord, and I will remember their sins and iniquities no more.’ Now if these be forgiven, there is no more offering for sin.”

     The Old Covenant’s sacrifices were a constant reminder of sin (Heb 10:3), but the New Covenant offers permanent forgiveness for sin. If sins and iniquities are remembered no more, then those sins have been remitted and there is no more need for sacrifices. The logical argumentation is irrefutable and devastating for those who wished to hold on to the Old Covenant’s rules and worship system.

     The obvious recipients of this promise of a New Covenant is not Israel after the flesh, but the true Israel of God according to spiritual considerations (Rom 9:8; Gal 3:7). This is the Church of Jesus Christ, where there is neither Jew nor Greek (Col 3:11) and the heirs of the promise are made to be Abraham’s seed on account of their faith in Jesus Christ (Gal 3:28-29).

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

     If the full and complete offering for sins has been accomplished, then Man is able to enter into the Holy of Holies without fear. Under the Old Covenant, it was sure death for the person who dared to come before the Ark of the Covenant. Even the High Priest entered fearfully, being sure to carry along with him the prescribed blood exactly as it had been commanded and according to all the rules of dress and form, so that he die not (Ex 28:35; Lev 16:2). Now, because of the shed blood of Jesus, we are permitted to enter the holiest (the presence of God) with boldness (see Heb 4:16) – meaning without fear and timidity. Reverently yes, and with all due humility and gratefulness, but intrepidly, bravely, boldly, in full assurance of faith (v22). And only in the name of Jesus Christ the spotless Lamb of God, for without Him, none will gain an audience with the all-holy and righteous Lord of the Earth.

     The previous chapters demonstrated this brilliant change of Covenants by naming some of the careful typological details of the tabernacle and its furniture. Long shrouded from the eyes of people and priests, the holy emblems of the Ark of the Covenant were suddenly revealed at the death of Christ when the thick, highly decorated veil of four layers was suddenly rent in two and the first tabernacle was abolished (Heb 9:8). The Holy of Holies is a type of heaven and the veil is a symbol of the great barrier between God and Man. The tearing of the veil from top to bottom confirmed that the long-promised, true Reconciliation had been made. Now, by a new and living way, the door to heaven has been opened and the souls of the faithful can enter into the presence of God.

     Jesus consecrated (egkainizo – inaugurated, ratified, dedicated; see Heb 9:18) this new Way by the rending of His flesh. I have written more on this intriguing topic in the note for Mat 27:51. Here the Scripture says that the veil is, in a symbolic sense, His flesh. I understand this to mean the veil represents His humanity, for the real barrier between God and Man is our fallen human nature. God is sinless, holy, righteous; Man is sinful, unrighteous, rebellious. Jesus took the form of a man and became a perfect human so that by the death of His flesh He might consecrate for Mankind a new and living way into the presence of God.

21 And having an high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

     The great High Priest of the Church is Jesus Christ (Heb 4:14; 6:20). Unlike the Old Covenant’s succession of priests and Levites, Jesus has not delegated His ministry and authority to others. And He has promised that those who draw near to Him and hold fast to faith without wavering will reign with Him in glory (2Tim 2:12).

     Is there an allusion to Christian baptism here? Perhaps, although the common word for baptism does not appear. Washed with pure water, for example, seems to make a spiritual point based upon a Jewish physical tradition (study Tit 3:5; Eph 5:26; Rev 1:5). Perhaps the Apostle is quoting another Old Testament prophet: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you (Eze 36:25). The High Priest was to wash his flesh in water before putting on his garb (Lev 16:4) as were the Levites at their consecration (Num 8:7).  

     Obviously, New Covenant principles are being presented here by Old Covenant terms, for the call to draw near corresponds to the Israelites bringing their sacrifices unto the house of God. Moreover, the Law required the people to be ceremonially sprinkled for purification and expiation. It prescribed divers washings (Heb 9:10) for uncleanness. In contrast, worshipers in this new, living Way draw near to God by performing the following services:

• With a true heart, one that seeks God in all sincerity and singleness (Mat 6:22).
• In full assurance of faith, without wavering (v23); fully persuaded that He is able to do exceedingly abundantly above all that we ask or think (Eph 3:20).
• Having our hearts sprinkled from an evil conscience. Purified, transformed, renewed minds that are not cumbered with guilt (Rom 12:1-2).
• Bodies washed with pure water. Not living in the sins of the flesh but according to the living water of the Word of God (2Cor 7:1; Jas 4:8). The body needs to be washed, cleansed of its sin and sanctified.

23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

     The encouragement to hold fast is repeated throughout the Scriptures (1Thes 5:21; 2Tim 1:13; Heb 3:6; Rev 2:25). The teaching of the verses following paints a sobering picture of a person clinging with all faith to the one hope of his salvation, like a man drifting at sea clings to a floating timber, or a climber in a dangerous situation grips a jug hold. The warning implies that some have not held fast and have been swallowed up by the mists of perdition.

     Jesus encouraged the faithful little church of Philadelphia, Behold, I come quickly: hold that fast which thou hast, that no man take thy crown (Rev 3:11). Surely it is an appropriate motto for the churches of these last days. To waver is to doubt (see James 1:6), or to be shaken by fearfulness (Mat 14:29-31), or over-pressed by worries and discouragements (Mat 6:25-34). Nothing wavering – do not let others deceive or discourage you. 

     The King James mis-translates a word in this verse. The profession of our faith (elpis) should read, “the hope.” Elpis is found about fifty times in the New Testament and is always translated, hope. Thus did the translators render an earlier, parallel passage: Hold fast the confidence and the rejoicing of the hope firm unto the end (Heb 3:6). Interestingly, the Christian religion is called “the hope” or “the faith” quite a few times in the New Testament (i.e. Col 1:23; Jude 1:3), which is how it is used in this verse also. In the Greek, the definite article appears instead of the pronoun “our.”

24 And let us consider one another to provoke unto love and to good works:

     Unselfish, do-something Christians live out their faith by good works of love, especially toward those of the household of God (Gal 6:10). They consider one another for good in all things (Php 2:3; 2Thes 1:3; Rom 12:10; Col 3:16). This is the result of being born again, to be always seeking to help others in every way – spiritually, emotionally, physically (see 1Cor 13).

25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

     For many centuries the Jews were obligated to gather in sacred worship on the seventh day of the week, but as with many of the Old Covenant rules, Jesus re-fitted the 4th commandment in the New Covenant (see my article on that topic at Mat 12:8). The gathering together for public worship is not an optional practice. It is the honorable, reasonable service of every Christian. While the Christian day of worship is not laden with strict rules as the Sabbath day of the Old Testament was, the Apostle does warn the people of God not to regard the day lightly. “Forsake not the assembling of yourselves together (episunagoge) as the manner of some is.” Apparently some were neglecting to meet with the Lord’s body (study 1Cor 11:29-30).

     The reason for the Christian assembly is to exhort one another, to consider each one his brother and to provoke one another unto love and good works (v24). Furthermore he says, “Take even more earnest heed to gather together as you see the great Day approaching.” The Holy Spirit moved the Apostle to write these words (2Pet 1:21) because He knew that Christians many centuries later would need to be reminded. Indeed, this verse speaks more directly to us than it did in the time of the Apostles, for we are certainly nearer to that Day than they.

     As the manner of some is. So even then some did not have that fervent brotherly love that cannot think of staying home on Sunday, or would never settle on just going to church for the sermon. The reasons do not change much! They are: 1) not sincerely interested in the work and operation of the church, 2) not willing to believe that the local church is the very body of Christ, 3) not open to accept the responsibilities and duties that come with being a member of the body, 4) afraid of breaking the laws of the land which prohibit Christian gatherings, or speaking the Word of truth. The Apostle does not entertain any of these as grounds for exception.

    Exhorting one another. Exhortation is the first purpose for church assembly. It includes teaching from the Scriptures, warnings for the weak and unstable, encouragements from personal experiences, etc. Exhortation is ever more important as the last day approaches (2Tim 3:1-10). And now is our salvation nearer than when we believed (Rom 13:11); yet a little while and He that shall come, will come (Heb 10:37). Of course, many will die before that Day and for them His “coming” is equally sure (Heb 9:27).

     The signs that the Day of Christ is approaching can be seen all around us, but they are never more striking as those that glare out from Christianity itself. Apostasy, apathy, heresy and intellectualism has brought the World into the churches of Christ as never before. We live in a dangerous day, a time when even the very elect are at risk of being deceived (Mat 24:22-24). Hold fast, the previous verse said, lift up your heads and keep your eyes on Jesus (Col 3:1-2). Let no man take thy crown (Rev 3:11). Truly, to forsake not the assembly of the church body is an urgent warning for God’s people.

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

     The little word “for” at the beginning should not be overlooked. It means that we need to read the previous verses to understand why the Apostle gives this severe warning. As Christians we are individually responsible to go to the Fountain of the Cross that is ever flowing and available even to the worst of sinners (Rev 21:6; Is 55:1). The single sacrifice of Christ is open to all for the complete remission of sins; it is the only way to holiness and God (Acts 4:12). Therefore, let us draw near to be sprinkled and washed (v22), let us hold fast to the end (v24), and let us dedicate ourselves to the assembly and exhortation of the brethren (v24-25). For if we are found to be willfully sinning after having known the truth, that great Sacrifice of Christ cannot avail for us. Instead, certain judgment and fiery indignation awaits us. If we do not heed the exhortation of v22-25, we are in danger of the fearful judgments of v26-27. 

     The general intent is quite clear and corresponds closely with this Apostle’s earlier statements in Heb 6:4-8. Nevertheless, our understanding depends much upon the meaning of the word wilfully (ekousios). I believe it describes a person who voluntarily, willingly remains in a sinful condition (see this word used in 1Pet 5:2 and Phlm 1:14). A Christian who knows that he is sinning but refuses to repent will not be saved – that is the upshot of the statement. The Fountain is still flowing, but if the person does not present himself to be cleansed, how can he be saved?

     This verse is not speaking about Christians that commit sin, but about Christians who commit sin and do not repent. The Flesh is always present with us and unfortunately it will win a battle now and then. If we say that we have no sin, we deceive ourselves, and…if we confess our sins, He is faithful and just to forgive (1John 1:8-9). The key to forgiveness is true repentance (Heb 6:6); Christ’s sacrifice for sins does not remain for those who do not. Paul spoke of a law within all men – wishing to do good, but doing evil. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I (Rom 7:15-21). The one sin that cannot be forgiven is none other than the very one from which a man will not repent and ask forgiveness. This is rightfully called the sin against the Holy Ghost (Mat 12:31), for although He convicts, the man goes on sinning willfully anyway. There is no sacrifice for such condition.

     This verse contradicts the Calvinist teaching that a saved person cannot fall away and be eternally lost, for here is a true Christian, one who had received the knowledge of the truth and was sanctified by the blood (v29), yet turns back and lives in willful sin. It does not describe a single deliberate transgression, but the Christian who has apostatized and voluntarily returns to a life of unrepentant sin. The blood of Christ will not atone for sins that are not sincerely repented of (see the shadow in Num 19:20 and study Num 15:30-31). The parables of Jesus commonly describe this very condition. For example, the Parable of the Unforgiving Servant (Mat 18:21-35) shows that the Lord’s forgiveness of the servant’s debt was not only withdrawn after the servant refused to forgive his fellow-servant’s debt, but was reinstated in its full original measure (Mat 18:34-35, also Mat 24:46-51).

     The Apostle James encouraged church members to work to restore the brother who falls into error and assured the church that the door of repentance was still open for that fallen brother (James 5:19-20).

     The Judgment is certain because it is known and indescribable, a sore judgment of fire, vengeance, and anguish (Mat 25:41; Mark 13:37). It is not the heathen masses who will inhabit the lowest regions of hell, but the knowledge-possessing yet unrepentant ones – the wilfully wicked who knew the truth but did not do it (Luke 12:48). The next verses cement that sober fact in our minds. We have been given much, so much will be required (Luke 12:48).

28 He that despised Moses’ law died without mercy under two or three witnesses: 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

     The Israelite that refused to keep the Law was to be put to death (Deut 13:6-10). Through offering the sacrifices, mercy could be received – but only for sins committed in ignorance. To break one of the Ten Commandments was unforgivable and punishable by death (see note Mat 7:28). The Apostle’s point is well-made: if the imperfect Old Covenant (Heb 10:1) was of such sacred mien as to be protected by death upon the first offense, how much greater must the punishment be for despising the perfect New Covenant? This sobering thought adds to the warning aimed at Christians who fall away from the Faith and return to living in sin. By refusing to return to the cleansing fountain, he is considering Christ and His covenant lightly. In rejecting the Word of the Covenant and doing according to his own heart, he is treading upon the very Son of God who wrote the Book and ratified it with His own blood (Heb 9:11-14).

     According to verse 29, a person who confesses the name of Christ while living in unrepentant sin affronts God in three dangerous ways:

• First, he is treading upon (katapateo) God’s only begotten Son, a sacrilege that calls to mind the terrible mistreatment and mockery that Jesus suffered at His death. The person who sins willfully after receiving knowledge of the truth (v26) has joined that wicked crowd and will be punished in righteous wrath. Jesus was tread under foot by iniquitous men once, but at the Judgment, He will tread (katapateo) in fury the winepress of wrath until their blood stains His garments red (Isa 63:1-6).
• Second, he is esteeming the Covenant of blood as unholy (koinos – common, unclean). The man who lives in unrepentant sin thinks that the commandments of Christ are not so important. He thinks that either God will overlook what He has written or that the punishments for not obeying will not be that serious. He does not fear what God has said, nor does he tremble at His Word (Is 66:2). Koinos is used to mean “common” in a general sense, or “unclean” as it relates to the clean/unclean laws of the Jews (see Rom 14:14). In the Septuagint the standard word for “unclean” is akathartos which is also found quite frequently in the New Testament (see Acts 10:14). He counts the very blood and covenant which first sanctified him to be a common thing. Many who claim the name of Christ are living in this dangerous place.
• Third, he is despising the Spirit of grace. By voluntarily living in sin, such person is ignoring the voice of the Spirit that convicts of sin (John 16:7-8). The verb is in the past tense as if to show that his conscience no longer thinks that what he is doing is sin – he hath done despite unto the Spirit of grace. This is a serious condition. Under the Law, the soul that didn’t mind that that he was unclean was to be cut off from congregation for defiling the sanctuary of the Lord (Num 19:20).

30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God.

     God has demonstrated on many occasions that He will not tolerate sin. He will judge His people; He will recompense them for their deeds. The New Covenant is based upon mercy and forgiveness unto 70×7 (Mat 18:21-22; Luke 17:4), but God has not changed. He is holy and just. The account of Ananias and Sapphira reminds us of that fact (Acts 5:1-12). There are those who repeat, “God is Love” until they come to believe that He will not punish sinners, nor send backsliders into eternal punishment. It is a dangerous, foolish idea, for the Scriptures are full of examples which prove that God will not tolerate rebellion and disobedience. Judgment and vengeance will be righteously administered in the Kingdom of God.

     The Apostle cites the Law of Moses as proof: To Me belongeth vengeance and recompense….for the Lord shall judge His people (Deut 32:35-36; Rom 12:19). Perhaps the children of Israel took those words to mean that God would judge the wicked for mistreating His people, but here it can only mean that He will judge and punish the disobedient among His people (as in 1Pet 4:17).

     God is holy and just. Man is unrighteous and rebellious. And that’s why the Judgment will be a fearful thing (phoberos). This word was used in the same context earlier (Heb 10:27). For our God is a consuming fire (Heb 12:29).

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. 34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

     While the introduction is missing from the book of Hebrews, passages like these make me believe that it was penned by the Apostle Paul and sent to the church in Jerusalem towards the end of his imprisonment in Rome (Acts 28:17-30). Paul had just experienced a very dangerous imprisonment in Jerusalem and the church there had helped him (see Acts 22-24). The early Christians were greatly persecuted and Jews after the flesh did more damage at the beginning than the Romans did. Such was the case with the Apostle Paul in Jerusalem and elsewhere.

     A gazingstock (theatrizo). The imagery is of Christians being paraded onto the stage so that all can watch them be reproached and afflicted. This was particularly true of early Christians in Jerusalem, who knew very well that choosing to identify with Christ would mean to suffer shame for His name (Acts 5:41); either directly or by association with other Christians who were being so treated. Paul made a similar analogy earlier in his ministry, saying that the Apostles have been made a spectacle (theatron) unto the world (1Cor 4:9; see also Heb 12:1-2).

     The early church was so greatly persecuted that many were forced to forfeit all their earthly possessions and go into hiding. The Catacombs of Rome became a safe haven for some of these noble men and women who joyfully endured the spoiling of their goods in favor of laying up their treasures in heaven (Mat 6:19-21). Some of the ancient manuscripts omit the first person pronouns and read: “You showed compassion to the prisoners.” The Majority Text and the Textus Receptus support the King James reading.

35 Cast not away therefore your confidence, which hath great recompence of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry.

     The thoughts in these final verses set the stage for the famous definition of saving Faith that will be given in the next chapter. Perseverance is the final but indispensable ingredient of Faith, for only he that endureth to the end shall be saved (Mat 10:22). Therefore, “Do not abandon the confidence of your hope (Heb 3:6), for it is necessary to patiently endure in doing the will of God in order to receive the promise. For yet a little while and the Comer will come; He will not tarry long.”

     The last phrase comes from the Prophets and appropriately fits the call to remain faithful unto the coming of Christ. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry (Hab 2:3). It has not been given to us to know the times and seasons (Acts 1:7), but to live in constant readiness for that Day which will come suddenly upon the earth (Luke 21:35) in the moment it is least expected (Mat 24:44).

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

     The last three verses of this chapter are based on Habakkuk 2:4-5, but come from the Septuagint version which reads: “If he should draw back, My soul has no pleasure in him: but the just shall live by My faith.” The Apostle Paul quoted the last phrase twice in his epistles and always omitted the pronoun “My” (see Rom 1:17; Gal 3:11). The Septuagint says the just are saved by the faithfulness of the Savior, but the New Testament shows that the just are saved by faith in the Savior. Both statements are true, with the astute extrapolation being, “the just person lives out his faith.”

     In the present context of end-time warnings however, the implication is this: on that Day, the righteous will be saved on account of their Faith – the just will live (be raised up) by faith. As for the rest, My soul shall have no pleasure in them; they are consigned unto perdition. The soul of the just will live in heaven because of his faith on earth. The faith of the just cause them to draw near (v22) for the saving of the soul, but the lost draw back unto perdition (v39). The contrasting actions are in stark focus.

     The words faith and believe in this passage are identical nouns in the Greek (pistis). In both Greek and English, most nouns have a corresponding action verb. For instance, to be saved (verb) is salvation (noun), to be baptized and baptism, to marry and marriage. Often the action word and the noun are the same. To love (verb) is love (noun), to walk a walk, etc. In the Greek language, the verb and noun forms are typically distinct yet obviously related. To love (agapao) is love (agape). To believe (pisteuo) is faith (pistis). Clearly then, “believing” implies more than simple assent as we will attempt to show in the next chapter.    

     To live (zao) is a common Bible euphemism of salvation (John 3:16; 2Tim 2:11; 1John 4:9; John 5:24). The word saving is unusual in this context – perpoiesis (see Eph 1:14; 1Thes 5:9; 2Thes 2:14).

1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

     The first covenant was primarily aligned with physical considerations (see note for Heb 8:6). It had an earthly priesthood, a worldly sanctuary with physical furniture, and ceremonial rites which assisted Mankind to approach God. The second covenant intends to affect and govern the inner parts of man – his heart, soul and mind (Heb 8:10-11) by way of communion with the true tabernacle in heaven (Heb 8:1-2). The present chapter continues to prove that the Old Covenant which God made with Israel has been upgraded and replaced by a New Covenant.

     While the New is a better covenant, the Apostle always speaks reverently of the Old in this book. Not once does he imply that the Old Covenant was invalid, fake, erroneous or even unnecessary. He says it had a divine service, for it came to Moses by the hand of God, every part being carefully signified beforehand by the Holy Spirit (Heb 8:5; 9:8). The change to a new covenant was foretold in the Jewish Scriptures, but most of the Jews preferred the old wine (Mat 9:17; Luke 5:36-39).      

     According to Clarke, worldly (kosmikos) means “elegant, ornate, splendid, embellished, adorned.” Others understand it to mean “pertaining to this earth.” The same Greek word is found in Titus 2:12, where it carries the sense of “corrupt.” Since Paul is comparing the Jewish tabernacle with the heavenly tabernacle, it would seem that he intends to indicate that it was earthly, temporary and belonging to this fallen world. The heavenly tabernacle, on the other hand, is celestial, eternal, unchangeable, spiritual and perfectly pure.

2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. 3 And after the second veil, the tabernacle which is called the Holiest of all;

     The Old Covenant types and shadows in the book of Hebrews are generally drawn from Moses’ tabernacle (skene) instead of Solomon’s temple. While the two buildings served the same function, the tabernacle came first and served as the construction model for the temple. It is therefore proper that the tabernacle serve as the typological model, for God designed the tabernacle Himself and gave careful instructions to Moses how to build it. The Temple, although patterned according to the Tabernacle, was much larger, more elaborate and made of solid materials. The books of Moses describe the designs of the tabernacle in great detail and also explain the building process and materials. There does not appear to be any significant typological differences between the tabernacle and the temple. 

     The Tabernacle of witness (see Acts 7:44) was rectangular shaped (10 cubits wide by 30 cubits long by 10 cubits high) and divided into two rooms, which are here called tabernacles. The twenty-cubits long first tabernacle (Heb 9:6) was known as the Holy Place, where the priests ministered daily – offering sacrifices and incense, and keeping the candlestick and shewbread. The second tabernacle (Heb 9:7), or Holy of Holies, was formed by the back ten cubits of the Tabernacle edifice. Only the High Priest was allowed to enter it, and only on the sacred Day of Atonement. The two tabernacles were separated by the second veil (see Ex 26:31-33). The first veil separated the Holy Place from the court and served as the only entrance into the Tabernacle building (Ex 26:36-37). The rending of the second veil at the death of Christ (Mat 27:51) made the two tabernacles suddenly one, and typologically brought the emblems of the first tabernacle into the presence of God within the second tabernacle. There were only three pieces of furniture in the first tabernacle: the candlestick, the table of shewbread and the altar of incense.

     The candlestick (luchnia) is mis-named, being in actuality an ornate lamp which burned a special oil that provided the only light in the window-less Holy Place. It was made from one solid piece of beaten gold which branched into seven individual flames. One of the important ministries of the priests was to tend this lamp at the beginning and end of each day (the Jewish day began at sundown). All night and all day, the lampstand was to burn continually without the vail (Lev 24:2-4; Ex 27:20-21). Typologically, the lampstand represents the presence and work of the Holy Spirit within the Church and the believer. Oil is a well-known symbol of the Holy Ghost. Solomon’s Temple was 20×60 cubits in size and had ten lampstands in the Holy Place which were lit in the evening and extinguished in the morning. The second temple returned to the Mosaic example of just one lampstand (2Chr 4:7).

     The second piece of furniture in the Holy Place was a golden table upon which were laid twelve loaves of shewbread, (prothesis ton arton) one for each Israelite tribe. Twelve is the number of God’s elect, and the bread is a type of the Word of God. Every week the priests were required to change the shewbread for twelve fresh loaves.

     The third and last piece of furniture in the Holy Place was the Golden Altar of Incense, which is not named in verse two, but is recognized in verse four as the golden censer. Each day the priests would offer up a special incense on the golden altar and its sweet-smelling savor would pass through the second veil into the Holy of Holies and unto the Ark of the Covenant. The incense represents the prayers of the saints ascending to the throne of God (Rev 8:3-4).

     The first tabernacle is called the sanctuary (agia) and the second tabernacle is called the Holiest of all (agia agion). The KJV does not take into account the context in translating these Greek words, nor their usage in the Septuagint. Read instead, “The first tabernacle is called the Holy Place and the second tabernacle is called the Holy of Holies.” See note for Heb 8:2.

4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; 5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

     The Holy of Holies formed the back third of the Tabernacle, a perfect cube of 10 cubits in each dimension. It contained the most sacred piece of furniture in the history of Mankind – the Ark of the Covenant (see Ex 25:10-22; 37:1-9). An intricate type of the tri-une God, the Ark of the Covenant was made of three individual parts that fit together as one piece. The base was a wooden chest entirely overlaid with gold which symbolically typifies God the Son. The wood typifies His humanity, the gold His divinity. God told Moses to make the ark of shittim wood, which the Septuagint calls “incorruptible wood” because it would not rot. Placed upon the open chest was a golden lid called the Mercy Seat. It is a type of God the Father. Above the Mercy Seat and on both ends of it were two angelic cherubs with outspread wings – a type of the Holy Spirit (Ex 25:17-22). The Mercy Seat and the Cherubim were formed out of one piece of solid gold (no wood) and the whole of it was beaten into shape by expert craftsmen that God Himself empowered (Ex 31:1-5).

     During the period that the Tabernacle was in use, the chest of the Ark of the Covenant contained a golden pot of manna (Ex 16:33-34), Aaron’s rod (Num 17:10) and the two stone tables of the covenant (Ex 25:16; Deut 10:1-5). By the time Solomon built the Temple, it appears that only the stone tables remained (1Kings 8:9). Manna is a symbol of the Word of God, while Aaron’s budded rod is a symbol of Christ, who rules the nations with a rod of iron. The two stone tables represent the two covenants.

     Verse four says the Holy of Holies had the golden censer, yet according to the Old Testament it contained only the Ark of the Covenant. Apparently the Apostle is referring to the golden altar of incense in the Holy Place (see v2). The two Greek words are quite similar: censer – thumiasterion, and altar – thusiasterion (study Luke 1:9-11; 2Chr 26:16-19). The reality is that God told Moses to place the golden altar (thusiasterion; Ex 39:38; 2Chr 4:19; Rev 8:3) right in front of the Ark of the Covenant (Ex 40:5), but the two were physically separated by the second veil (Ex 30:6). The link is more than simple location; the golden altar was designed to serve the Ark of the Covenant. Daily the priests would burn incense upon it (Ex 30:7) and the sweet smell was intended to pass through the veil and enter the Holy of Holies. And on the yearly ritual of the Day of Atonement, the High Priest would take incense from the golden thusiasterion and carry it into the Holy of Holies using a golden thumiasterion. 

     So the Apostle is not contradicting the location of the golden altar, but affirming that its service belonged to the Holy of Holies (read 1Kings 6:22 in the YLT, NIV). The description of the Atonement Ceremony confirms this fact: And (the High Priest) shall take a censer (thumiasterion-LXX) full of burning coals of fire from off the altar (thusiasterion-LXX), and his hands full of sweet incense beaten small, and bring it within the vail…that the cloud of the incense may cover the mercy seat that is upon the Testimony  (Lev 16:12-13). We are amazed at the profound symbolism of this yearly ceremony to the real Atonement of Christ for the sins of the world before the heavenly Father. For clearly, the topic of the present passage revolves around that most solemn of all Jewish rites: the Day of Atonement (see Heb 9:7). On this day, the Holy of Holies literally had the golden censer.

     The typological meaning of the golden altar and censer on the Day of Atonement relates to the intercessory prayer and work of Christ before God in atoning for our sins (Heb 5:7). Having now entered within the vail with both incense and blood, Christ our High Priest stands before the heavenly Altar ministering for the saints forever (Rev 8:3-4). Solomon’s Temple had doors (1Kings 6:31-35) instead of vails, but according to Josephus the second temple returned to the tabernacle’s pattern of vails.  

     The word for mercyseat is hilasterion, which is sometimes translated “propitiation” (see my notes for Rom 3:25). The Mercyseat is a type of God the Father, the righteous Judge of all the earth. The High Priest was commanded to sprinkle blood on the Mercyseat.

6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: 8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

     The priests would enter the first tabernacle (the Holy Place) every day to minister the holy things commanded by the Law, but to enter the second tabernacle (the Holy of Holies) meant certain death. The type the Spirit is signifying is this: under the Old Covenant, the way into the Holy of Holies (God’s presence) was not available. There could be no intimate communion between God and Man as long as the first tabernacle was yet standing. On account of Sin, there was a terrible, uncrossable gulf between God and Man. However, when Christ died, the real blood that the Covenant required was finally sprinkled upon the Mercyseat and the way to full communion was suddenly opened up forever (Heb 10:19-22).

     The fulfillment of this prophetic type was dramatically confirmed when the hand of God rent the heavy second veil of the Temple from top to bottom at the very moment that Jesus cried out with a loud voice and yielded up the ghost (Mat 27:50-51). Suddenly the priests within the first tabernacle could gaze right into the Holy of Holies and see the things that were until then unlawful for any man to behold except the High Priest. At that moment the two tabernacles physically became one; spiritually, the Old Covenant ended and the New began. Yet, the full Scriptural picture shows that the New did not invalidate the Old but engulfed and fulfilled it (Mat 5:17). The words of the prophet suddenly came true: The Lord hath created a new thing in the earth, A woman shall compass a man (Jer 31:22). The New Covenant Church of Jesus Christ is often symbolized by a woman.

     The Day of Atonement was the most sacred within the Judaic Law, although the Feast of the Passover came close. In fact, the two ceremonies are typologically related even though they were separated by three months on the Jewish religious calendar. The Passover typifies the blood of Christ shed for the sins of the world from Man’s perspective, while the Day of Atonement typifies the same event from Heaven’s perspective. The Passover was a rough, simple ceremony that took place at home in each family; the Day of Atonement was an elaborate ceremony that the High Priest performed out of public sight in the Temple. The Passover exemplifies the shed blood of Christ appropriated by Man at salvation, but the Day of Atonement exemplifies the blood accepted by God in heaven which now allows the Christian to enter into everlasting life. Appropriately then, the Passover took place at the first of the three obligatory gatherings of people to the Temple and the Day of Atonement took place at the last gathering. It followed immediately after the Feast of Trumpets, which symbolizes the Second Coming of Christ.

     On the Day of Atonement, the High Priest would take off his priestly regalia and enter the Holy of Holies with blood from the brazen Altar in front of the tabernacle and incense from the golden Altar in the Holy Place. He would sprinkle the blood upon the Mercyseat and cause the cloud of incense to cover it. This corresponds typologically to Jesus Christ sprinkling His own blood upon the Mercyseat in the Holy of Holies, which the Father accepted as payment to redeem Man from his sins. The transaction took place immediately after Christ’s death and forty days later He ascended into the heavenly temple where He ministers on our behalf before God forever. A further detail makes this even more plain. Jesus’ flesh is like a veil (Heb 10:20); when it was broken the two tabernacles became one. The way into the presence of God was made manifest. Following are more details of the ceremony upon the Day of Atonement (Lev 16:1-34; 23:26-32).

9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

     Types and shadows are not happy coincidences. They were carefully designed by God long centuries before the anti-types, or realities, came to be. In a variety of ways these figures (parabole) contain hidden details of the form and fiber of the New Covenant that God had planned before the World began. Accordingly, Jesus said He had come to fulfill the Law (Mat 5:17). Evidences of the Creation are found in nature, but evidences of the Atonement are found in the Old Testament. The priests and prophets dutifully recorded the words of God, but without fully understanding what they wrote (1Pet 1:10-12). Today, we are privileged with greater knowledge of the breadth, length, depth and height of God’s great plan.

     My grandfather, who taught types and shadows for many years, said that the Scriptures had multiple layers of meaning. Deeper study would reveal new types with beautiful detail and he would be so excited to see them. Like a man digging for treasure, each push of the spade brought new jewels to the surface. Jesus made a similar comparison: Therefore every scribe which is instructed unto the Kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old (Mat 13:52). We hold in our hands a treasure book filled with great mines of gold and silver, but also hidden nuggets of precious stones of beautiful shapes and colors.

     In present-day Christianity “plain and simple” Scripture reading is preferred to treasure-seeking. Some barely acknowledge the existence of types and shadows in the Scriptures. Perhaps the notion that “literal” is superior to “figurative” has also contributed to the steep decline in Old Testament typology. Why, we ask them, did God command the hundreds of meticulous and difficult ceremonies and laws? Was there really no deeper purpose? I see the finger of God everywhere in the Old Testament, weaving into its histories and rules the doctrines and truths of God and salvation. These types and shadows are especially helpful to better comprehend spiritual realities which stretch the human mind. For that reason Jesus spoke in parables and highly figurative language. Man is able to more easily understand spiritual things by relating them to physical, concrete objects. Types and shadows do not stand on their own; they are fulfilled by New Testament truths. 

     The Law required its constituents to take to the Temple, from their own store, specific gifts (doron) and sacrifices (thusia) and give them over to the priests as free-will offerings in atonement for their sins. In reality though, these sacrifices did not make the offerant perfect (teleiosai) because they could not take away Mankind’s sin. In the final analysis, guilt is not a feeling but a condition. The feelings of guilt might be relieved by performing the services required by the Law while in truth the guilt of sin was not taken away. For it is not possible that the blood of bulls and goats should take away sins (Heb 10:4). Instead, those carnal ordinances were imposed as an interim arrangement – Man’s sins might be covered until the sacrifice of Christ was offered (Heb 9:15). In other words, the doers of the Law were indeed justified by keeping it (Rom 2:13), but not until the real Sacrifice was completed. To confirm the fulfillment of this truth, the graves of the Old Testament saints were opened at the time of Christ’s death (Mat 27:52-53).   

     Until the time of reformation. The Law required the people of Israel to come from every corner of the nation unto Jerusalem to celebrate the Passover, for the lamb must be slain in the Temple. All of the important sacrifices and festivals were likewise under strict injunction to be observed only in the city of Jerusalem at Jehovah’s Temple. Thus, when the time of reformation came and the two tabernacles suddenly became one, the entire Old Covenant came to an end; it was fulfilled and completed, encompassed by the New Covenant. Since the sacrifices and festivals of the Old required the Temple, it was necessary that it be destroyed. The Law cannot lawfully continue without the Temple.

     In a memorable, history-defining stroke, God brought the Roman Empire to crush the unbelieving Jews and their then-void Temple. Herod’s tremendous renovation was scarcely completed when that beautiful symbol of God’s choice of the Jewish nation was burned to the ground and its rubble so scattered that not one stone was not left upon another (Mat 24:2). The last chapter of Daniel prophesies of this event which would scatter the power of the holy people (Dan 12:7).

     Perhaps even more striking is how God has kept the Jewish temple from being rebuilt. For two millennia the orthodox Jews have prayed for a new, third Temple to be built upon the sacred temple site, where tradition says that Abraham bound Isaac and which David later bought for fifty pieces of silver. In fact, only a few decades after it was destroyed in A.D. 70, the Roman emperor Hadrian authorized its reconstruction, but then changed his mind and forced the workers to stop. Two centuries later, Julian the Apostate again began to rebuild the Temple and apparently spent a good deal of money. However, the Roman historian Marcellinus says that he too had to give up, this time because “fearful balls of fire” kept breaking out at its foundation, and “the workmen, after repeated scorchings, could approach no more.” The untimely death of Julian conclusively ended the rebuilding project.

     A couple smaller attempts were made after Julian, but then in the seventh century a decisive blow ended all future reconstruction efforts. Mohammed, a false prophet of terrible consequence, built a huge, (un)holy shrine on the exact site of the Temple. It stands there to this day, defying all who would rebuild. The hand of God in this event could not be more evident. Today, Jews continue to pray for a new temple at the western wall, sometimes called “the wailing wall,” because they are not allowed to pray upon the temple mount itself.

11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

     Christ, the perfect High Priest (Heb 7:26), has a perfect tabernacle not made with hands. This is the true tabernacle (Heb 8:2), built by God in heaven, which is to say that it is not even of this building (ktisis). The Greek word is typically translated, “creation” or “creature” in reference to the present universe that God has created. The true, perfect heavenly Temple stands in contrast to the now-destroyed worldly sanctuary of Moses (Heb 9:1). Perhaps the tabernacle (skene) refers to the person of Jesus Christ. See 2Cor 5:1.

     Jesus has entered into the holy place of heaven with His own blood an will stay there forever, having obtained eternal redemption. In my judgment, the better translation of τα αγια is, “the Holy of Holies.” That is the meaning of the Greek word in Hebrews 9:24-25 (see note for Heb 8:2). The Apostle seems to stress that Jesus entered just once into the Holy of Holies for the sake of the Jews (Heb 7:27). What a powerful sign to them (and us) that the Jewish High Priest was only a type of the true, and the Tabernacle too was just a type of the true, as also the blood of goats and calves.   

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

     We have been made to see that Christ’s priesthood is far superior to that of Aaron. We have come to know that the heavenly tabernacle is much greater than its earthly example under Moses. Now the Apostle shows that the sacrifices of the New reign supreme over the carnal commandments and blood offerings of the Old. Technically, there was no forgiveness for willful sin under the Law; the sacrifices and offerings were for sins committed in ignorance and for errors in judgment. To sin willfully against the Ten Commandments was unforgivable. The penalty for breaking the first commandment was death (Lev 24:16); for breaking the second, death (Deut 17:3-5); for murder, death (Ex 21:12), for breaking the Sabbath, death (Ex 31:15), for adultery, death (Lev 20:10). In practice, those penalties were often not enforced, but the overwhelming advantage of the New Covenant is that all sins are forgivable (Mat 12:31).

     Verse fourteen shows that the whole Godhead worked together in effecting the redemption of Mankind from his sins: by the eternal Spirit the blood of Christ was offered to God. This is power to the max! The old sacrifices could not make the conscience perfect (Heb 9:9), but the new ones can purge it spotlessly clean. Mankind may now approach God, for he is finally able to be absolutely justified, in other words, truly made holy. The blots of those sins that before were just covered have now been taken away. Now the way into the Holy of Holies is made evident and intimate communion can begin. This was God’s purpose for creating Man in the beginning. For our thoughts on dead works, see the note for Hebrews 6:1.

     The conscience (suneidesis) refers to Mankind’s unique mental capability of perceiving the difference between right and wrong. God has pre-installed in every human mind a set of “rules.” See my notes for Rom 2:15 and 1Cor 8:7.

15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. 16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

     The previous verse declared that the blood of Christ offered to God could purge a man’s conscience. For this cause, the Apostle says, Jesus is the mediator (mesites) of the New Covenant (diatheke). A mediator is someone or something that works to reconcile a schism between parties (see note Heb 8:6). And a key theme in Hebrews is that Jesus has made it possible for Man to draw nigh unto God (Heb 7:19). He has opened up the way into the Holy of Holies (v12). This He accomplished by means of death – His own – which put into force the new covenant.   

     Our understanding of this passage depends heavily upon the meaning and translation of the Greek word diatheke, rendered testament in the KJV/NIV and covenant in the YLT/NASB. A testament implies a legal will or testimony. However, that idea is completely foreign to the use of diatheke in the Greek Scriptures, where it is found hundreds of times in reference to a covenant or agreement. It is perplexing, therefore, that most English translations lead one to believe that the Apostle is speaking about a living will or last testament. A promise requires no action by the other party but a covenant does.

     There are crucial arguments against reading this passage as referring to a living will. First, the mediator of a will cannot be also the donor, for his job is to reconcile two parties (see my note for Gal 3:19-20). Second, a will is not executed until the death of the donor, upon which all his possessions and properties are transferred to the named recipient of the will. Yet, how can this be applied to the death of Jesus? What properties and possessions were transferred to Man? Third, Jesus did not remain in the grave, but rose from the dead and retains full possession of all that He ever had. The notion of Christ’s death acting as some kind of last will and testament does not fit the facts.

     On the other hand, if we read this passage using the normal meaning of diatheke, the picture is completely consistent with the rest of Hebrews. Many commentators have adopted this reading, such as Philip Mauro in “The Church, the churches, and the Kingdom” (see also Barnes for v16 and Clarke for v28). Here is how verses 16-17 should then read: “For where there is a covenant, it is necessary to exhibit the death of the appointed victim, because a covenant is confirmed over dead victims; the covenant is not valid while the covenant-victim is alive.”

     In other words, this passage relates to the ancient custom of confirming a covenant by the blood of an appointed covenant-victim. The covenants that God made in the Old Testament were often ratified with blood. Noah and Abraham, for instance, were commanded to kill a designated sacrifice-victim to formally ratify the covenant that God proposed (Gen 8:20; 15:9-10). Here the Apostle compares the ratification of the Mosaic covenant of blood to the ratification of Christ’s covenant. Both required the death and blood of a sacrifice-victim. In the case of the Old Covenant, it was the blood of bulls and goats (v13), but for the New Covenant, it was the blood of Christ (v14). The rest of these notes will expand upon this reading phrase by phrase.

     For this cause. Since Christ’s blood is able to actually cleanse the soul, it follows that He has mediated for us a new way into the presence of God. The gifts and sacrifices of the Old Covenant on the other hand, were provisional and could not resolve Mankind’s sin problem. Christ the Mediator has brought peace between God and Man by offering His blood for their cleansing. In effect, those of faith under the Old Covenant were not redeemed until the coming of Christ and the institution of the New Covenant (Heb 9:9; 10:1,4; 11:40; Rom 3:25). At the moment of His death, Jesus descended into Hades and carried the souls of the saved with Him to Paradise, where they await the resurrection of the body.

     He is the Mediator. The idea of Christ as our Mediator was introduced in the previous chapter (Heb 8:6; also Heb 7:22). He is shown to both the mediator of the New Testament and the Redeemer of those who lived under the First Testament. This fact is typologically presented by the two stone tables of testimony kept within the Ark of the Covenant (see Heb 9:4). By means of death, Jesus has made the promise of eternal inheritance a reality.  

     For the redemption. There were many laws for the redemption of property under the Old Covenant. To redeem was to formally liberate a particular possession or person from a debt by paying a set ransom price. One prominent example was the redemption of the firstborn, which is an intricate type of how Mankind was redeemed by Christ by means of death.

     They which are called, which refers to the saved under the New Covenant. The Holy Spirit calls all persons to repentance (Mat 9:13; 20:16; 2Pet 3:9), but those who respond affirmatively to His call are said to be called. This is the common meaning of kaleo / kletos  in the New Testament (Rom 1:6; 8:28; 1Cor 1:9; Eph 4:4; 1Tim 6:12; 2Th 2:14; 1Pet 5:10; Jude 1:1).

     For where a covenant (diatheke)is, there must also of necessity be the death of the covenant-victim (diathemenos). The underlined words come from the YLT. As we explained earlier, the covenants of blood that God proposed were confirmed upon the death of a duly appointed sacrifice victim. In the case of the New Covenant, God’s only Son was the appointed sacrifice that confirmed the covenant (Dan 9:27). The word diathemenos is not found elsewhere in the Greek Scriptures, but a closely related word, diatithemai, is translated “appointed” in Luke 22:29.            

     A covenant (diatheke) is of force over dead victims. The underlined words come from the YLT. The word “men,” was added by the KJV translators and does not appear in the Greek. The offering of a sacrifice put the covenant into force; it was of no strength at all while the covenant-victim liveth. The death of Christ put into effect the benefits and promises of the New Covenant.

18 Whereupon neither the first testament was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

     The Law, or first covenant, was established by the deaths of covenant-victims, oxen in this case, whose blood was collected in basons and sprinkled upon the altar and the people by halves after they had verbally agreed to keep the words of God (see Ex 24:4-8). It was a solemn “covenant of blood,” accepted and agreed to by both parties. This operation looked forward to the new covenant and the heavenly tabernacle being established by a more solemn death, the sacrifice of God’s only begotten Son (v23). The first covenant was confirmed by animal blood, but the everlasting covenant has been confirmed by the precious blood of Christ (1Pet 1:19; Rev 1:5; Col 1:14).

     The book of Exodus does not mention that Moses used water, and scarlet wool and hyssop when he read the words of God and sprinkled the people with blood (Ex 24:6-8). However, these three elements were employed in several of the most important ceremonies in the Law and particularly in the highly symbolic Red Heifer sacrifice mentioned in Heb 9:13. They are definitely appropriate in this picture, for they figured also in key events of the crucifixion. On that day, Jesus wore a scarlet robe (Mat 27:28) and they gave Him vinegar to drink using a branch of hyssop (John 19:29). And John testified that water flowed from Jesus’ dead body when the soldier pierced his side with a sword (John 19:34-35). These have profound typological meanings as I have shown in a separate article on the Red Heifer sacrifice.

     Here is the likely scene of Moses ratifying the covenant with the people at Sinai: After the young men of Israel had killed their sacrifice victims, Moses mingled the blood with water in basons. Then he made a sprinkling instrument out of a branch of hyssop wood and a piece of scarlet wool. With these he sprinkled the book of the covenant and all the people (Ex 24). Study the ceremonies for cleansing a leper (Lev 14) and purifying the unclean (Num 19).

     The parallel of sprinkling (rantizo) in the Old Covenant with baptism in the New Covenant is particularly evident in this passage. The two ceremonies not only have the same purpose, but the larger meanings and symbols are also similar. In the present passage, rantizo occurs 3 times in describing the Old Covenant, but later on it is used in allusion to baptism (Heb 10:22; 12:24, also 1Pet 1:2).

20 Saying, This is the blood of the testament which God hath enjoined unto you.

     This refers to Moses’ words in mediating the first covenant with the people at Mount Sinai, Behold the blood of the covenant, which the LORD hath made with you concerning all these words (Ex 24:8). And the night before His death, Jesus mediated the second covenant using similar words, This is My blood of the new covenant, which is shed for many for the remission of sins (Mat 26:28). The Apostle clearly has these words of Jesus in mind, for in the next couple of verses he speaks more of the blood and the remission of sins.

21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

     Many of the Law’s rituals and ceremonies required the shedding of blood (haima-tekchusias). This particular word construction does not appear elsewhere in the Greek Scriptures, which apparently makes a noun of the common word for “shed” (ekchuno). Usually the animal was killed and its blood collected at the brazen altar which stood before the first vail of the tabernacle. All of the bloodshed had one purpose – the remission (aphesis) of sins (see also Heb 10:17-18; Mat 26:28).

      Virtually all the articles of the tabernacle were sanctified for use by the ceremonial sprinkling of blood. For instance, Moses purified the brazen altar by killing a bullock and after dipping his finger in its blood, he touched the horns of the altar round about, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it (Lev 8:14-15). Even Aaron, his sons and their holy garments had to be first sprinkled with blood (Lev 8:30). And every year upon the Day of Atonement, the Holy Place and the Tabernacle were sprinkled with blood to atone for the uncleanness and transgressions of the people (Lev 16:15-16).

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

     The worldly sanctuary with its divine service (Heb 9:1) was designed by God as patterns of things in the heavens. Seeing that those patterns were purified (katharizo) by intricate ceremonies, blood-sheddings and ritual sprinklings, how much more should the true tabernacle in heaven have even better sacrifices. For Christ did not enter into the Holy of Holies in Jerusalem at His death, but into the true tabernacle, into heaven itself. This is a key part of the Apostle’s argument, which he has stated in various ways (see Heb 9:11).

     Figures of the true. Virtually everything in the OT covenant pre-figured a greater spiritual reality that would be revealed by the New Covenant. The priesthood, the sacrifices, the tabernacle, the feasts, the rituals, the materials used – all was minutely designed to a pattern that God had planned even before He created the world. These details can be studied to great benefit, increasing our knowledge and faith in God and His marvelous, everlasting Covenant.

25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

     Jesus does not enter into the Holy of Holies year after year, as the Jewish High Priest did, but entered once into the true Holy of Holies in heaven, there to stay forevermore. Unlike the OT High Priests, Christ did not present the blood of others for the sacrifice of sins, but by His own blood He entered in (Heb 9:12). Nor did He suffer often, as the sacrifice victims of the Old Covenant, but now once in the end of the world…to put away (athetasin) sin. This word means to annul, put away, reject (Heb 7:18; Gal 3:15).

     The Apostle says that Jesus came to be sacrificed in the end (sunteleia) of the world (aionon – the ages). Obviously, he does not refer to the end-time destruction of the universe, but to the final era of the world, sometimes called the Age of Grace because God’s favor has been abundantly poured out on all flesh (Acts 2:16-24). Notice that world is translated from two different Greek cognates, Since the foundation of the world (kosmos): but now once in the end of the world (aion), which compares well to Ephesians 1:10, That in the dispensation of the fulness of times (God) might gather together in one all things in Christ.

     The New Testament presents the Age of Grace as the final of three major dispensations in the plan of God for Mankind (see my note for Rev 1:3). Thus, in the introduction we read that God hath in these last days spoken unto us by his Son (Heb 1:1-2). Since the time of the Apostles, we are living in the last era, for the new covenant is final and will never end. Likewise John, in his epistle, says, it is the last time (1John 2:18). And Peter, mirroring the words of verse 26, says that Jesus was foreordained before the foundation of the world, but was manifest in these last times for you (1Peter 1:20, see also Rom 9:28; Php 4:5).

27 And as it is appointed unto men once to die, but after this the judgment: 28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

     The death of the body has been determined to end the human experience in the physical world. Spiritually speaking, every man also “dies” when he commits sin (Rom 7:9-11). God spoke of this death when He warned Adam about the tree of the knowledge of good and evil; thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die (Gen 2:17). While physical death also followed Adam’s sin, it resulted only because of his spiritual death by sin (see note Rev 20:6).

     But after this the Judgment. After the world has ended and every man has died, we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad (2Cor 5:10). As Man dies once to await the Day of Judgment, so Christ died once to await the same Day. Yet, while Man must appear there in order to give account of himself to God (Rom 14:12; 1Pet 4:5), Jesus will appear to finalize the eternal salvation of all those who are faithfully waiting for Him (compare with 2Tim 4:8).

     The Apostle masterfully organizes these final verses into two parallels that demonstrate the divine authority and power of Jesus Christ. The first parallel contrasts the often entrances of the high priest in the Holy of Holies to the once appearing of Christ (also Heb 7:27). The second parallel compares the once to die appointment of Man with Christ being once offered – and after that, both will appear the second time at the Judgment.

     The last verse of this chapter is variously translated by English versions, but not so much as to change the general meaning. Here is a literal translation that better distinguishes the noun modifiers: “So also Christ once brought an offering for the many to bear sins; at a second, He without sin will show Himself to those waiting for salvation.” The verse is remarkably similar to Peter’s epistle, For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God (1Pet 3:18).

    The Greek word for offered (prosphero) is found 18 times in Hebrews, usually in the sense of bringing an offering to the Lord. Elsewhere in the New Testament it typically means to bring something or someone, with no connection to an offering. The Greek word for bear (anaphero) is found also in Isaiah’s famous prophecy of the Messiah: He shall bear their iniquities…He bare the sin of many (Is 53:11-12). Surprisingly though, it is used just once in this sense in the New Testament: Who His own self bare our sins in His own body on the tree (1Pet 2:24). The Greek word for appear (ophthasomai) usually carries the idea of beholding something or someone with the eyes. The Greek word for look for Him (apekdechomai) is found only in the writings of Paul and often in this very connection with the Second Coming (Rom 8:19; 1Cor 1:7; Rom 8:23; Php 3:20; Rom 8:25; Gal 5:5). A closely related word (ekdechomai) is found in Heb 10:13). 

1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

     Jesus Christ, the eternal King-Priest of the New Covenant, has ascended to the throne of the Majesty in heaven and become the Minister of the true tabernacle which God has set in heaven. The next two chapters will expound on this function of Christ as the Melchizedekian High Priest of the celestial tabernacle. Throughout the book of Hebrews, the Apostle refers to the tabernacle (skene) instead of the “temple,” probably to continue the typological connection of Moses and the Law, for the true tabernacle was pre-figured by the Mosaic example in the wilderness (Heb 8:5). In contrast to the first tabernacle, the heavenly is more perfect and made without hands (Ps 102:19; Heb 9:11).

     The Greek word here for sanctuary is hagion, which Strong’s dictionary has assigned a separate number for exclusive use in the book of Hebrews (G39 –hagion, noun). However, a word search reveals that hagion is found often in the Greek Bible, where Strong’s mis-classifies it as an adjective (G40 – hagios). In both the New Testament and Septuagint, hagion is translated, “holy things, sanctuary, the saints, holy place, the holy of holies,” etc. Context establishes the correct translation. The LXX uses hagion for both the Holy Place (του αγιου) and the Holy of Holies (των αγιων), but note the singular grammatical number for the former and the plural number for the latter (see both in Exodus 26:33).

     Although the identical term which the Septuagint renders, “the Holy of Holies” occurs Heb 8:2 (των αγιων), for some reason the KJV has made it read, “the sanctuary.” That makes the Apostle redundant here, for “sanctuary” and “tabernacle” are synonyms. In my view, the correct translation is: “A minister of the Holy of Holies and of the true tabernacle, which the Lord has set up and not man.” Alternatively, it is possible that των αγιων should be translated, “of the holy things” (as sometimes in the LXX).

     These translation inconsistencies continue in the next chapter, where in verse one, το αγιον (singular) is translated “sanctuary,” but in verse 2, αγια is also translated “sanctuary.” Later on however, τα αγια has been rendered “the Holy of Holies” (Heb 9:24-25; 13:11) along with των αγιων (Heb 9:8; 10:19) and αγια αγιων (Heb 9:3). Elsewhere in the New Testament, των αγιων is often translated “the saints” (i.e. Rev 17:6; 1Cor 6:1).

3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

     The Law of Moses spelled out in careful detail the duties of the High Priest. Offering gifts and sacrifices in the Temple were among the most sacred ceremonies of all. In the next chapter the Apostle gives the typology of the High Priest on the Day of Atonement to Christ entering the Holy of Holies (Heb 9:7-14). Yet, unlike the Jewish High Priest, Christ hath given Himself for us, an offering and sacrifice to God for a sweetsmelling savour (Eph 5:2). Moreover, the Jewish High Priest would enter once a year into the Holy of Holies, but Jesus has once entered there to stay. He offers the sacrifices and intercedes for us continually (Heb 7:3; 7:25). How great is this gift (doron) that Jesus offered. This word appears only once in the epistles (Eph 2:8), but often in Hebrews and the Gospels in reference to gifts offered in the Temple.

     Jesus does not offer gifts in the Temple on earth, but serves as the Minister of the true tabernacle in heaven (v2). The Tabernacle of the Testimony that God had commanded Moses to build was minutely designed by God to mirror and foreshadow the true spiritual tabernacle. That is to say, studying the designs of the physical tabernacle helps us to understand its true, spiritual counterpart in heaven. The types and shadows of the Old Covenant tabernacle (and later temple) reveal many profound analogies of the person and ministry of Jesus Christ, the Lamb of God offered up for the sins of the people.   

     Jesus cannot be High Priest in the earthly temple, the Apostle says, because priests are there already offering the gifts that the Law requires. The Apostle describes this earthly temple scene as if it were then functioning. In other words, the priests were offering and serving (v5) at the time of his writing. If so, then the book of Hebrews must have been written before the destruction of Jerusalem, for it is unlikely that the writer would have written in this manner if that beautiful temple lay in rubble and ashes. In A.D. 70, the city of Jerusalem was overrun by the Roman armies, who demolished the Temple. The Jewish priesthood did not continue after that devastating event.

6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7 For if that first covenant had been faultless, then should no place have been sought for the second.

     The Apostle established this point in the previous chapter. The Aaronic priests were fallible, imperfect men; their ministry was limited by their infirmity (Heb 7:28). Jesus Christ, on the other hand, is perfect, holy, harmless, undefiled (Heb 7:26); His is an excellent ministry which will continue unchangeable forever (Heb 7:24), for it is sustained by the power of an endless life (Heb 7:16).

      The word mediator (mesites) refers to a go-between or bridge-man that works to reconcile two estranged parties (see Job 9:33, LXX). The Jewish priests were ministers but not mediators in the true sense of the word. For there is…one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all (1Tim 2:5-6). See Heb 9:15 for more of Jesus as our Mediator. See my note for Heb 7:22.

     Some of the better promises of the New Covenant are detailed in v8-12. They are established upon the sworn authority of God (Heb 7:20-21) and witnessed by Word and Wonders (Heb 2:3-4). From top to bottom, the New is a better covenant. The Old was primarily tuned to man’s physical life. Its promises spoke of long life, peace from war, abundance of grain and cattle, happiness and prosperity – all in the framework of a physical nation led by earthly kings and Law. The New Covenant is primarily tuned to man’s spiritual life. Its promises speak of intangible, spiritual blessings – promises of everlasting joy and peace in heaven, of seeing Christ face to face, of reigning for eternity with the saints of all time past. Its framework is not a nation but a Kingdom of many nations with Jesus Christ its ruler upon a heavenly throne. Of course, the Old did hint of eternal life and the New does hint of earthly blessings. However, the better promises are that the New Covenant extends to fullest measure in the spiritual part of Man; it is able to veritably justify, forgive and redeem. While the Old set the standard of Law, the New provides us with the power to keep it (Rom 8:3).

     The first covenant refers to the Law given to the Jews at Sinai and that covenant had its faults. It was not sinful, wrong or invalid (see Rom 7:7-12), but it was incomplete and imperfect. In fact, it’s validity was contingent upon future acts of Christ the Messiah. Why then did God ordain it? Why didn’t He just send His Son right away to save Mankind? While God’s thoughts and purposes are too profound for our finite minds to comprehend, Paul provides us with a strong reason, saying: The Law was our schoolmaster to bring us unto Christ, that we might be justified by faith (Gal 3:24). In other words, the Old Testament teaches us about Christ. It prepares us, so that we might understand Him. Here are some ways the Law guides Man in the search for Truth and God.

     The powerful testimonies of the Old Testament Scriptures should have bowled over the Jewish nation when the Desire of all nations came suddenly to His temple  (Hag 2:7; Mal 3:1). And yes, many Jews did see these things; but many did not. They wanted to go on living according to the carnal commandment (Heb 7:16). Here in the book of Hebrews, the Apostle shows how futile that is. Yet, let us not chide the Jews too harshly for their blindness, for the Word of prophecy says that the day is approaching when even this better covenant will be rejected by the vast majority of living men.

8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

     Here is another powerful Old Testament description of the New Covenant that the Messiah would set up. The quotation is an astonishing, 500 year-old prophecy from the Septuagint version of Jeremiah 31:31-34 that should have illuminated the Jewish nation to this full knowledge: Christ and His teaching are fulfilling the words of their own prophets. These verses shows that the primary “fault” (v7) of the Old Covenant was that the seed of Abraham had failed to keep it – they continued not in My covenant…so I regarded them not, saith the Lord (v9). At the time of Christ, the Jews had seriously perverted the Old Covenant by means of the so-called “oral law” of the Pharisees. In fact, they so greatly manipulated the Law that they made it lawful to transgress the Law of God (Mat 15:3). No wonder they rejected and killed the very Messiah the Law spoke about (Luke 24:25-27).

      The Spirit by Jeremiah named both Israel and Judah as receptors of the new covenant. Yet, at the time of Jeremiah’s writing, those two houses of Israel were enemies. In fact, most historians believe that the ten tribes which made up the house of Israel did not even exist anymore, having been carried away captive by the Assyrians about a hundred years earlier. Clearly the Holy Spirit had a further design in distinctly naming both, which I believe involves the promises of God to all the seed of Abraham, whether by the Law or by faith (Rom 4:16). The New Covenant would compass two great enemies in one, breaking down the middle wall and making them one in Christ (Eph 2:14-18; Acts 2:39). The New Testament is emphatic that the promises of God to Israel and Judah were not received by the blood descendants of Abraham, but by his adopted children of faith as predicted by Jeremiah in the New Covenant. This is the true, spiritual Israel of God (Gal 3:7-9; Rom 15:8-9), for if there exists an Israel after the flesh (1Cor 10:18), then there exists an Israel after the spirit (Rom 2:28). God has only one olive tree made up of Jews, Gentiles and every nation under heaven (Rom 9).

     Dispensationalists generally attempt to re-locate the fulfillment of Jeremiah’s prophecy to a theoretical “Millennial Kingdom” that Christ will set up on earth after the Church has been raptured. Yet, the holy Author has placed this prophecy in the book of Hebrews to show that Christ’s new covenant has replaced the old Jewish covenant (Heb 8:13; 10:9). He is speaking of the present Kingdom reign of Christ. It is entirely dishonest to wrest this prophecy from the Apostle’s point and throw it thousands of years into the future, into an imaginative era beyond the Church Age. Impossibly, these futurists dissect the new covenant of verse 8 from the new covenant of Christ which is the topic of the chapter. Surely this new covenant (v8, diatheke kainos) is the same new testament (kainos diatheke) that Jesus instituted with His own blood (Mat 26:28).

10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

     This prophecy predicts a dramatic change in the nature of God’s covenant with Mankind (Heb 7:12). The physical nature of the Old becomes spiritual in nature under the New, which is not written upon tables of stone, but in fleshly tables of the heart (2Cor 3:3). For while the Old purposed to regulate/reform the outer man thereby affecting the inner man, the New purposes to reform the inner man, expecting thereby that man’s works and life will follow. Thus, the Old was made up of ceremonies, feasts, sacrifices and rituals to help remember and keep the Covenant. The New however, has only a few physical reminders (like baptism, communion, covered/uncovered head) and instead lays out a simple set of spiritual principles to live by and so glorify God. These principles (love God and fellow man) are indeed written in our hearts and minds, and they are lived out always – not just on feast days or Sabbaths.

     Yet, even under the Old Covenant the Law of God was, in the end, a matter of heart and mind (Ps 37:31; Ps 19:7-8). The tremendous difference in the New is that the Paraclete has come to dwell within every true believer, teaching him, guiding him and empowering him (Rom 8:1-14). The Old had no permanent in-person Spirit of wisdom and grace. Of course, each one must also die to self so that the Spirit can live (Gal 2:20). God seeks a relationship: “If you will serve Me, I will make you Mine.”

     The chief point of this particular prophecy is the new presence of the Holy Spirit in each individual under the New Covenant. It is not saying that there will be no need for teaching in the Church (Heb 5:12; 1Cor 12:28), but that the one great Teacher will be made available to each person individually. The prophet Joel joins Jeremiah in predicting this advent (Joel 2:28-29), which was appropriately signified by the tongues of fire at the great meeting on Pentecost (Acts 2:14-18). Jesus promised to send the Holy Spirit after His departure and said that He would teach you all things (John 14:26; 15:26; 16:7-15).

     It is impossible to over-emphasize the significance of the indwelling presence of the Holy Spirit in the believer. And the verses given above show that His primary work is to remind us what Jesus has already said in His Word. The Apostle John wrote, The anointing (or Holy Spirit) which ye have received of Him abideth in you, and ye need not that any man teach you (1John 2:27; Luke 12:12). Later, the writer to the Hebrews will re-quote Jeremiah and state that this speaks of the work of the Holy Spirit (Heb 10:15-18).

     Today, the world knows about Christ as never before. The Word has been printed in every language and in many versions. It is not for lack of witness that the Church of Christ has not expanded further into the nations.

     From the least to the greatest. Compare with Zec 12:8, which uses a similar concept describe further this separate prophetical detail of the New Covenant.

12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

     This is the new truth of the New Covenant. Mercy, pardon, grace and righteousness is now available to Mankind on account of the great works of Christ on our behalf. The Old looked forward in type and analogies to this new reality. In a word, this is justification. By keeping the Old Covenant a man could be accepted by God, but the soul was not cleansed, the man was not justified – there was no means for the Law to accomplish that. Under the New Covenant, a man’s sins can be taken away, remembered no more – and that is justification. No longer accepted by God in unrighteous state, but truly made righteous, the soul completely cleansed. Such a man can enter boldly into the Holy of Holies.

13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

     The Old Covenant has been superseded by Christ’s new covenant. He took away the first in order to establish the second (Heb 10:9). The former has ended, is abolished (2Cor 3:13), finished – not destroyed, but fulfilled (Mat 5:17), for the promises made under the Old have come to pass in the New. In that sense, the New is an extension of the old. The foreshadow has been made reality. The Old has not been declared “invalid” because it continues to fulfill its purpose in pointing Man to Christ (Gal 3:24-25). However, the terms of the Old have been updated; the old ones are now old and obsolete.

     The Greek word for new in this verse is kainos, which means “of a different kind.” Neos is another word that also is translated new, but it means “youthful or new in respect to age.” While the New Covenant could be thought of as new in respect to age (Heb 12:24), it is more significantly new in that it is different in kind from the Old Covenant (see note v6).

     The old covenant is ready to vanish away, it is nigh disappearing (YLT). The verb tense indicates that some were still holding in honor the old covenant that God made with the Jewish nation. And it is another indication that this book was probably written before the destruction of Jerusalem (see v4).      

   God made at least six different covenants with Man which are listed below. Each one of these covenants has two distinct aspects. The covenant with Adam, for instance, was modified after Adam’s sin. Noah received a covenant before and after the Flood (Gen 6:12-22; Gen 9:11-17). Abram received the covenant before he left Ur and then an updated version in Canaan. Moses received the first tables of stone written by the hand of God, but the second was written by his own hand. The covenants to Levi and David were perpetual covenants, but their first aspects were in the physical realm and the second in the spiritual realm.

1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; 2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

     All we know about Melchisedec is found in three verses of the Old Testament. He lived in the time of Abraham and was known as the king of Salem and the priest of the most high God (Gen 14:18-20). Salem was apparently ancient Jerusalem, which is called by that name in Psalms 76:2. Some however, think it was a different Salem (see John 3:23). Abraham’s encounter with Melchisedec took place before he was blessed by God, when he was still known as Abram.

     The backstory is that Abram’s nephew Lot had been carried away as a war-captive, along with all his family and possessions, after the 4-king Canaanite alliance fell to the 5-king alliance from the east. When Abram heard of his nephew’s plight, he pursued the army of the victorious kings and in a surprise night battle rescued Lot and his family and returned to Canaan with much spoils of war which the 5-king confederation had taken. Upon arriving in Canaan, Abram was met by several kings. He gave back all the spoils of war that belonged to the king of Sodom, refusing to keep even one item. However, when Melchisedec the king of Salem came out to meet him, Abram gave him a tenth of the spoils. In return, Melchisedek gave Abram gifts of bread and wine – the emblems of communion – and blessed him by the God of heaven.

     Many years later Joshua met a different confederation of five Canaanite kings on the field of battle, organized by Adonizedek king of Jerusalem (Josh 10:1). The name Adonizedek strongly suggests a connection to Melchizedek, for kings commonly named themselves after a famous predecessor. Joshua defeated the Canaanite army during the famous battle when the Sun and Moon stood still for an entire day. He captured Adonizedek and the other four kings alive and then hung them upon five trees. This agrees with God waiting to give the land of Canaan to Abraham until the iniquity of its inhabitants had fully come (Gen 15:16).

     Melchisedek was probably one of many who worshiped the Creator-God in the time of Abram. According to Job, who lived in the same era as Melchisedek, mankind in general had a deep knowledge of God in those days. Shem also lived during that pre-Law era, when the head of the family was the de facto spiritual leader of the home. Melchisedec, as a righteous God-seeker, was held in high respect by his countrymen and ultimately became the king of Salem and priest of the most high God. Melchisedec’s other titles are equally impressive – King of righteousness and King of peace (v2). The name Melchisedec in Hebrew means, “King of Righteousness,” (malkiy – “king”, tsdaqah – “righteousness”) and the name Salem means “peace.” The latter title is particularly appropriate, for Melchisedec was somehow able to avoid being drawn into that large war of nine kings.

      It is my belief that the historical Melchizedek was not Christ pre-incarnate, but a righteous man of faith that the Spirit has placed in the Holy Scriptures to be a type of Jesus the Messiah. Melchisedek was made like unto the Son of God. Life details of the historical Melchisedec were designed by God so that he would pre-figure the Christ. Thus, while Melchisedek did have a physical father and mother, his entire genealogy is a complete mystery – his parentage and offspring, family name and ancestry, even his birth and death are unknown. This would be a calamitous fact for any Jew and would disqualify a person from being a priest. 

     Without father, without mother, without descent. Clarke shows that the Jews used these terms to describe those who could not prove their Jewishness by the genealogies. A person with a Jewish mother but a Gentile father for example, was said to be without father, and so was excluded from the holy genealogy of Abraham. Melchisedec, although priest of the most high God, had neither father nor mother – he was outside of the Aaronic lineage and so ineligible to be priest. The Apostle establishes this point in verses 5-6, saying, “Melchisedec, whose descent is not counted from (Levi) received tithes of Abraham.”

     Some think Melchisedek was actually the Holy Spirit, others say that he was Enoch, Shem, the Divine Word or an angelic being. The facts are against those ideas. While Shem did live unto the fiftieth year of Isaac (about a century after the war of the kings), both he and Enoch had fathers and lineage. And there is neither precedent nor reason for Melchisedek being a supernatural being. In the physical realm, God has always used men to accomplish His purposes with the occasional help of angelic beings, not vice versa.   

     The Spirit recorded these facts in Genesis so that we might understand why He moved David to prophesy, The Lord hath sworn and will not repent, Thou art a priest for ever after the order of Melchisedek (Ps 110:4), and how that is uniquely fulfilled in Jesus, the Son of God (who) abideth a priest continually (v3). The book of Hebrews masterfully portrays this Old Testament typology of Jesus Christ as God’s ever-abiding High Priest who intercedes for us in the heavenly tabernacle (Heb 2:17; 3:1; 4:14; 6:20; 8:1; 9:11).

4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7 And without all contradiction the less is blessed of the better.

     The Apostle shows that the priesthood of Christ is superior to the Aaronic priesthood by examining their lineages. Abraham, the great founder and patriarch of the Jewish religion, gave tithes to Melchizedek – thereby confessing that Melchizedek was superior to him. Moreover, the tribe of Levi and its Aaronic priesthood must be inferior to the priesthood of Melchisedec also, for in Abraham they both paid tithes after the fact (v9-10). This puts Melchisedec in rare company. He apparently was the greatest man of his era and highly respected by all.

     Three other details show the superiority of Christ’s priesthood. First, the Aaronic priesthood suffered through vacant eras where there were no priests, and then the priesthood completely ended at the destruction of Jerusalem in A.D. 70. Christ, on the other hand, abides continually and forever as God’s High Priest according to the order of Melchisedec (Ps 110:4). Second, while the Aaronic priesthood collected tithes from their own flesh and kin (v5), the priesthood of Melchisedek was greater; he received tithes from outside his own family like Jesus Christ (v6). Abraham did not give the tenth to Melchisedec on account of some informal rule, but because it was prudent to show respect to this high personage. Third, the superiority of Melchisedek is shown in that he pronounced a blessing upon Abraham (Gen 14:20). And everyone knows that the lesser is blessed by the greater. The blessings of that great Priest according to the order of Melchisedek are rich unto all that call upon Him (Rom 10:12).

8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. 10 For he was yet in the loins of his father, when Melchisedec met him.

     There is no record that Melchisedek died, so typologically speaking, he liveth still and receives tithes forever. Of course, the anti-type is Jesus Christ who lives forever in heaven and who receives our spiritual tithes and blesse(s) us with all spiritual blessings in heavenly places (Eph 1:3). The priests of the Law were mortal men who received tithes of the people only a few years. But Christ abideth a priest continually (Heb 7:3).

     Levi also. Employing a synecdoche, the Apostle writes the name of the patriarch instead of the name of the priesthood which sprang from him. In a sense, he says, the Aaronic priesthood paid tithes to the priesthood of Melchisedec by his great-grandfather, Abraham. Thinking literally this seems to stretch the bounds of logic, but when we recognize that blood lineage is the crucial point here, it suddenly makes good sense. The whole priestly order of Aaron is traced back to Abraham who by paying tithes to the priest of Salem affirmed the superiority of the order of Melchisedec.

11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

     We arrive at the crux of the matter. Why did David predict that the Messiah would be a priest after the order of Melchisedec instead of a priest after the order of Aaron? This must have been a great puzzle for the blood Jews, who put great confidence in their fleshly lineage and Law (Php 3:3). Jehovah however, has sworn that the Messiah will be a priest for ever after the order of Melchizedek (Ps 110:4), who was very likely of Gentile blood. Saying that Jesus Christ is a priest after the order of Melchisedek implies that His authority is outside of the Old Covenant. And this parallels Paul’s argument for “salvation by faith”, seeing that it pre-dates the Law by four full centuries (Rom 4).

     The Holy Spirit designed the Old Testament Scriptures so that certain famous persons appear as unique types of Christ. These beautiful portraits reveal the finger of God writing the history of the world according to His own divine purpose and will. Interestingly, not one of these character-types are perfectly complete. Instead, each person illustrates a particular aspect of Christ and not His actual divine being. Consider the following examples:

     Although the Scriptures give just a few details about the life of Melchisedek, they contain quite a few types and similarities to the life, ministry and true identity of Jesus Christ. Here is a list of some of these.

12 For the priesthood being changed, there is made of necessity a change also of the law. 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

     This is a prelude to the subject of chapter 8 and makes a crucial point to Jewish Christians: if the Messiah has not come under the order of Aaron to be priest, then a new priesthood has been created. And that means new laws, new order of worship, new commandments. This was very difficult for the history-loving Jews.

     Melchisedec pertained to another tribe, one that the Law has not sanctioned to serve at the altar of Jehovah in Jerusalem. This is another detail in the typology, for Christ did not pertain to a sanctioned tribe of priests either. He came from the kingly tribe of Judah, not the priestly tribe of Levi.

15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.

     Instead of “for” in verse 15, read, “if” (which is in the Greek). There is also a play on the word evident in verse 14 (pro-delos) and verse 15 (kata-delos). The reason that Jesus was not born into the tribe of Levi is yet far more evident when we understand that Christ’s priesthood is not based on the order of Aaron but on the order of Melchisedec, whose priesthood is not founded upon a carnal commandment, but…an endless life. Meaning this: Jesus is High Priest not according to the Law’s commandments concerning the Levitical priests (such as blood lineage and rules of clothing, rituals and conduct), but according to the power of an endless life. For unlike priests of the Levites, the order of Melchisedec continues for ever.

18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

     A change in the priesthood necessitates a change in the law of the priesthood (v15), meaning that the Law of the Old Covenant itself was set aside and superseded by the new Law of Christ (Heb 8:13). The former was weak through the flesh (see note at Rom 8:3) and could not make the comers thereunto perfect (Heb 10:1). That’s because the blood of bulls and goats cannot take away sins (Heb 10:4). The law of the new priesthood under Jesus Christ brings to us a better hope, for it is based on a better covenant established upon better promises (Heb 8:6). The Law was but a shadow of good things to come – He taketh away the first, that He may establish the second (Heb 10:9). See how Jesus explained this change in Matthew 5.

     Seventh-Day Adventists and like-minded groups refuse to grasp the strength of these verses – the Law made nothing perfect. Why then, would we go back to following it’s dietary rules and doctrines concerning uncleanness? Elsewhere Paul says, If there had been a law given which could have given life, verily righteousness should have been by the Law (Gal 3:21).

20 And inasmuch as not without an oath he was made priest: 21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

     This detail from their own Scriptures should have been particularly compelling for the Jews. David, writing under the inspiration of the Holy Ghost while the Law was still in effect (Heb 7:28), predicted that the Messiah would be made a priest forever after the order of Melchisedec. The Levitical priesthood, on the other hand, was not founded upon an oath of God. Jesus was made High Priest by God’s oath.

     The facts and predictions surrounding Melchisedek continue to provide convincing proof to the Jews that Jesus Christ is the Son of God, King of kings and High Priest of the New Covenant. Nevertheless, it is rare to find a Jew who confesses Christ. Just as disturbing, many Christians have been deceived by the false doctrine of Dispensationalism into actively supporting the Jews in their vain efforts to rebuild the temple in Jerusalem and establish them in the land of Palestine. The true hope of Israel is not this, but that they confess Jesus Christ as their Lord and Savior.

     In the time of the Exodus, God gave to Aaron the priesthood, a statute for ever unto him and his seed after him (Ex 28:43), but there were hiccups in the line. For example, God cut off the family of Eli from being priests (1Sam 2:30) and by the time of Jesus, the Jewish High Priest had become a political position that was virtually sold to the highest bidder.

22 By so much was Jesus made a surety of a better testament.

     Bible commentators and translators do not agree on the Apostle’s intention with the Greek word egguos, which is translated in the KJV as surety. The NIV, meanwhile, has “guarantee,” and the old Coverdale Bible has “establisher.” Egguos is not found elsewhere in the New Testament, but frequently appears in adverb (eggus) and verb (eggizo) form. These words are typically translated “near” or “nigh” (i.e. Heb 7:19; James 4:8; Rom 10:8; Eph 2:13; Heb 6:8). Clarke makes a very strong case that this is the correct translation of egguos here, instead of “surety, or guarantee” in the contemporary sense of the word. And in truth, while the word surety is found about a dozen times in the Greek Scriptures, it very rarely (if ever) derives from egguos. For example, Judah offered himself as surety (ekdechomai) for the safe return of Benjamin (Gen 43:9).

     Using the definition proposed above, the verse would read, By so much was Jesus made intermediary(someone who makes two parties to draw nigh) of a better (covenant). This idea fits the context perfectly, for verse 19 says, “we are able to draw nigh (eggizo) unto God because of Jesus Christ,” and verse 25 remarks, He ever liveth to make intercession for them that come unto God. Thus, the word egguos in v22 should be read in connection with eggizo in v19, instead of interposing a new concept (surety). Indeed, in the next chapter the Apostle enlarges upon the role of Christ in helping Man to draw nigh to God: He is the mediator of a better covenant (Heb 8:6).

     The idea of Jesus being a “surety” is outside the theme of this chapter, but Jesus as the “mediator” of a better covenant is on-topic. For obviously, the High Priest of the weaker covenant served as a mediator not a surety. Indeed, to be a mediator was the very role of any priest. Some commentators try to rescue the concept of Jesus being a “surety” by citing the fact of His death on our behalf, but while that might be made to superficially correspond, it is not even a secondary topic in the present context.          

     A second controversy of translation concerns the word diatheke, which the KJV inconsistently translates throughout the New Testament. In the present verse it is translated “testament”, but the more common translation is “covenant.” Advancing a few verses for instance, we encounter the word diatheke five times, where it is always translated “covenant” (Heb 8:6-10). By what criteria is it translated “testament” here? A covenant is an agreement between two or more parties, while a testament is a legal statement (like a last will and testament). The word diatheke is found hundreds of times in the Septuagint, where it is never translated “testament.” See also my notes for Heb 9:15-17.

23 And they truly were many priests, because they were not suffered to continue by reason of death: 24 But this man, because he continueth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

     Since God has sworn that Jesus Christ will be a Priest forever, it follows that He has an unchangeable priesthood. The statutes and laws of His Covenant are everlasting and unchanging (Heb 13:8), being evidenced by the power of an endless life, which means that Christ can forgive perpetually all those that come unto God by Him. He died in the flesh to ransom the many and He rose to live forevermore to make intercession for them before the Throne of God. The word intercession (entugchanein) means “to entreat on behalf of another, to defend or commend another, and to assist or help another.”

26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

     Jesus Christ is the ultimate and perfect High Priest. It is impossible to even imagine a better one. The priests of the Aaronic order were men of infirmity that needed to daily offer atonement sacrifices, first for their own sins and then for the sins of the people (Lev 9:7, see note Heb 5:3). However, the Priest that God appointed by the word of the oath according to the order of Melchisedec has always been perfectly holy and undefiled. There was never a need of sin offerings for Him. Nor must He daily offer up sacrifices for the sins of the people; the vicarious death of a sinless God avails to infinite depths and to everlasting years because God is infinite and everlasting.

     This underpins the force of the Apostle’s words in verse 25, that Christ is therefore able to save to the uttermost all who come to Him. For the God who died has risen again and has been made higher than the heavens. He is alive forevermore and He intercedes for the saints in the heavenly tabernacle (Rev 8:1-6).

1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

     The book of Hebrews was written to the Jews, but this section is clearly directed to Christians. There were many thousands of Jewish Christians in the churches of Christ and the church at Jerusalem was the center of Christianity (see Acts 15) until the Romans destroyed the city in A.D. 70. These Jews had been taught the truths of God from childhood and were well-acquainted with the Law and Prophets which had well-prophesied of Christ (Luke 24:44-45). They were perfectly positioned for spiritual growth, but many had not progressed very far along the path of truth.

     In this chapter, the Apostle encourages the Jews who had chosen Christ to strengthen themselves in the Word and move upward to attain that measure of the stature of the fullness of Christ (Eph 4:13). Having laid the foundation of their spiritual edifice, it was time to take up the tools and build the house. “Leaving behind the beginning doctrines of Christ, let us go on unto perfection.” Then he lists some key first doctrines: Repentance, Faith, Baptisms, Laying on of hands, the Resurrection and the Judgment. These only begin the process of perfection; true Christian maturity lies beyond them.

     So while intellectual study and assent to the facts of the Gospel lay the essential foundation of Christ, the object and goal is the building – the visible, living witness of joy, peace and freedom which only the Saved can possess (1Pet 2:5). Spiritual maturity is evidenced by good fruit. It is the constant, careful exercise of the spiritual senses (Heb 5:14), of comparing one’s life to the Word (James 1:22-25) and of consistently living according to the commandments of Christ in every area of life. Let the Redeemed of the Lord say so (Ps 107:2), but let them show it too (James 3:13).

     Many Christian churches never advance beyond these first principles (see Heb 5:12). Their Christianity is getting people saved; almost nothing about living according to the law of Love; about submission and obedience to the Word. Repentance, faith and baptism is the essential message of salvation (Acts 2:38) and the warning is clear: those who have repented from dead works and confessed faith toward God (v4-6) but do not go on to produce fruit are in danger of being thrown into the fire (v7-8). We must leave the first principles behind and mature into adults (Heb 5:12-14). Perfect maturity will only be reached when this mortal body is transformed into a new and glorious one (Php 3:21; 1Cor 15:54).

     There seems to be a double meaning in the phrase, dead works (also Heb 9:14). First, it refers to the works of the flesh, or, the works of darkness of the heathen and rebellious (Gal 5:19-21; Rom 13:12; Eph 5:11). They are called dead because they lead to spiritual death (Rom 6:21; James 1:15; Rom 8:6; Rev 3:1). Second, it refers to doing the works of the Law, for the Judaizers erroneously believed that doing the Law would justify them before God (Rom 9:32; Gal 2:16). Jesus said that the Pharisees, deep down, kept the Law only to be seen and praised of men (Mat 23:5; John 12:43). Faith with no corresponding works is dead; unless both are active there is no spiritual worth in either (James 2:26).

     The opposite of dead works is good works. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven (Mat 5:16; Col 1:10; Eph 2:10; Heb 13:21; 1Pet 2:12; Tit 3:8; ). Every man will be judged by his works (Rev 20:12). So repent from dead works and be rich in good works (1Tim 6:18). How awful that those false prophets, the Calvinists, teach their followers to repent from good works too.

2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3 And this will we do, if God permit.

     Passages like these strongly indicate that one of the Apostles wrote the book of Hebrews. This writer is an experienced church leader with great knowledge of the Faith. Throughout his epistles, Paul is known for using the pronoun “we” when referring to himself (see Rom 3:8; Col 1:3-4; 1Cor 9:3-5; 2Thes 3:4-10; Phlm 1:7). The book of Hebrews contains several examples of this literary technique (Heb 6:3; 6:9; 8:1; 9:5; 13:18).

     Clarke, ignoring that these verses apparently list the basic principles of the doctrine of Christ (v1), takes them to refer to aspects of the levitical Law. It is a very forced interpretation. Repentance, faith and baptism are the unique elements of the Gospel.

     The Apostle specifies the doctrine of baptisms (plural), but the Scriptures do not mention re-baptism events. There is one Lord, one faith, one baptism (Eph 4:5). The multiple baptisms craze that has overpowered various groups is without Bible precedent. Christians once-baptized will get baptized again to commemorate a new job, a new ministry, or moving to a new home. They might travel to the land of Israel to be baptized in the waters of the Jordan, or by an important church figure. These extra-Scriptural practices taint the sacred meanings and intentions of Baptism. See my note for Mat 3:6.

     On the other hand, the New Testament does mention several other kinds of baptisms outside of the unique Christian ordinance of baptism upon confession of Faith. The baptism of John (Mark 11:30; Acts 18:25) for example, and the baptism of Moses (1Cor 10:2). Also, the Jews had their numerous washings (Mark 7:4, same word as baptisms), and Jesus foretold that His followers would be baptized with the Holy Ghost (Acts 11:16). This latter is synonymous to Christian baptism, for these are the ones that the Holy Spirit indwells. 

     Laying on of hands. Perhaps we are expected to pair this with the foregoing topic: “Of baptisms and laying on of hands.” This would make an accompanying duplet for the other paired topics: “Of repentance and faith”, and “of the resurrection and eternal judgment.” See the special section at the end of this note.    

     Resurrection of the dead. While many Jews did believe in a final-day resurrection (John 11:24), the Sadducees did not (Mat 22:23). The Old Testament says very little about life after death. Like the doctrine of the Trinity, it is contained therein, but left unexplained until Christ (see Job 19:26; Is 26:19; Ps 17:15; Dan 12:2; 1Sam 2:6). The Christian hope is fundamentally based upon the fact of the resurrection – Christ the firstfuits and then our own bodies at the last trump. We are therefore surprised to read that the church in Corinth was not entirely convinced of the bodily resurrection of the dead (see notes in chapter 15).

     Eternal judgment. While the Apostles were required to refute erroneous beliefs concerning the resurrection of the dead, there is little evidence that they encountered resistance to the doctrine of everlasting punishment. Today however, the situation is reversed. All believers are disposed to accept the resurrection unto life, but it is increasingly popular to deny the doctrine of eternal judgment. Interestingly, the Greek word for eternal (aioniou) appears over 70 times in the New Testament almost exclusively in describing heaven or hell. Jesus said,These shall go away into everlasting (aionion) punishment: but the righteous into life eternal (aionion). The adjective is identical (see notes for Mat 25:46 and John 3:16). It is similarly called an everlasting (aioniou) fire prepared for the Devil and his angels (Mat 25:41), where their worm dieth not, and the fire is not quenched (Mark 9:44). Jesus and the Apostles unequivocally taught that there shall be a resurrection of the dead, both of the just and the unjust (Acts 24:15), for we must all appear before the judgment seat of Christ (2Cor 5:10). At that moment, the eternal destiny of every soul will be set (Rev 20:11-15). Many will be thrown into the Lake of Fire with the Devil and his angels, to be tormented day and night for ever and ever (Rev 20:10). Those who deny these verses by specious arguments and private interpretations are only deceiving themselves. It cannot end well for them.

THE DOCTRINE OF LAYING ON OF HANDS

     Some believe that the phrase laying on of hands in Hebrews 6:2 is a euphemism for receiving the Holy Spirit, because on two or three occasions in the book of Acts we read of a new convert receiving the Spirit after prayer accompanied by the laying on of hands. Coming to Corinth, for instance, the Apostle Paul met a group that had not heard of Jesus, but were acquainted with the baptism of John. So he taught and baptized them in Jesus’ name, and when Paul had laid his hands upon them, the Holy Ghost came upon them (Acts 19:1-8). Another example is Simon the sorcerer, who saw that through the laying on of the Apostle’s hands the Holy Ghost was given (Acts 8:14-19). Of course, the coming of the Holy Spirit upon a man is not predicated upon the laying on of hands, but it is possible to infer from these two instances that the writer to the Hebrews is referencing the indwelling presence of the Holy Spirit in the heart of the believer.  

     While it was a known practice in the time of the Apostles, the laying on of hands is not a doctrine that is formally taught in the New Testament. Beyond the association with receiving the Holy Spirit, it was also common to place the hands upon an individual for prayers of healing, blessing and other petitions. Jesus laid His hands on the children and prayed for them (Mat 19:13); He healed the sick by placing His hands on them (Mark 6:5; Luke 4:40; Mat 9:18); and He foretold that the Apostles would lay hands on the sick and they shall recover (Mark 16:18). One famous fulfillment of that prophecy was Ananias putting his hands on Paul to heal his blindness (Acts 9:12). Later, Paul healed by the same sign (Acts 28:8). The Apostles also laid their hands upon new leaders to invoke God’s blessing (Acts 6:6; 13:3; 1Tim 4:14; 2Tim 1:6). And Paul warned against laying hands upon a man without careful consideration (1Tim 5:22).

     As for the Old Testament, many of the Law’s sacrifices required the offerer to lay his hand upon the head of his offering (Lev 3:2). See also the ceremony of the famous scapegoat ritual (Lev 16:21). God told Moses to lay his hand upon Joshua in giving him charge of the congregation (Num 27:15-23; Deut 34:9). Also, the person who cursed God was to be stoned by the congregation after the ones that heard him lay their hands upon his head (Lev 24:14). Israel blessed Joseph’s sons by laying his hand upon their heads (Gen 48:14-17).

     Thus, laying one’s hands upon another is a sign of connection between the two parties. Some make it to be a necessary component of receiving the Holy Spirit, but clearly the laying on of hands was incidental rather than fundamental. Likewise, Ananias was commanded to lay his hands on Paul for the purpose of healing (Acts 9:12), but at that moment Paul also received the Holy Spirit (Acts 9:17). The common custom of laying on of hands at times of healing, blessing and prayer show that its signification is to invoke God’s grace, not to pass one’s own power to another.  

     While the custom was used by the Apostles and others, the New Testament nowhere calls for the laying on (epithesis) of hands, not even in language of suggestion. The Greek noun is found only three other times in the New Testament (Acts 8:18; 1Tim 4:14; 2Tim 1:6). The best affirmation for its practice in the churches of God is to find it included here in this short-list of first doctrines of the Christian faith. The Anabaptist groups of my acquaintance have always used laying on of hands when administrating the ordinances, especially within the ceremonies of baptism, communion, marriage, anointing with oil and ministerial ordinations. These seem to be appropriate practices in accordance with its Scriptural signification.

     Unfortunately, the rite of laying on of hands has inadvertently contributed to the “apostolic succession” fallacy – that authority must be conferred, generation-to-generation, by the senior bishop laying his hands upon newly ordained ministers. While it is good that the aging generation bless the younger, there is no biblical support for the idea that church authority must flow from one leader to another, much less by the laying on of hands.

     The laying on of hands in the ordination ceremony does not automatically elevate a lay person to receive special insights and messages from God, but it does add a visible sign of blessing to the newly ordained. Church leaders are called to be servants and shepherds, not authority figures that exercise lordship over the flock (Mat 20:25-26; Luke 22:24-27).

     This was the basic error of Catholicism, which came to view the church as an institution separate from the laity. To this day, the Catholic hierarchical authority is imposed upon the church body – cardinals, archbishops, priests, deacons, patriarchs, bishops and popes. The Scriptures are against that idea and a quick look at the history of the Catholic church proves the Bible’s wisdom. The clerical class of the Catholics is rampant in arrogance and pride, filled with abuses of power, sin and hypocrisy. It has done much damage to the pure testimony of Christ’s body.

     Some Mennonite denominations practically repeat this structure (except for the Pope). And the result is two separate spiritual bodies on different planes – the ministry and the congregation. The ministers believe they are called to decide and control the movements of the flock according to their superior insight and the congregation is called to submit to their decisions and dictates. This is a sure recipe for leadership/laity conflicts and that debilitating “us-versus-them” mentality.    

     On the other hand, to self-proclaim oneself an elder, an apostle, or teacher is an equally false idea that is shown to be erroneous by the same precepts. The church body is ordered and meshed into one. The Scriptures say, All ye are brethren (Mat 23:8-12) and, Let each esteem other better than themselves (Php 2:3; Rom 12:3). The local church is called the body of Christ (1Cor 12; Eph 4) in which there are many members, such as apostles, prophets, evangelists, pastors and teachers. However, the head of the body is not the bishop, but Christ. The church body moves together as one, working and acting according to the direction of Christ the head.

     Authentic leadership in the church is a balance of shepherding the flock of God according to His will and being attentive to the voice of the church as a whole. Leaders perform important roles in the churches (Titus 1:5) and we are commanded to hold them in high esteem (1Tim 5:17; 1Thes 5:12-13), but their calling is to be servants of all (Mark 10:42-44), not rulers of all. Servant (doulos) is a strong word that does not fit in any definition of a earthly ruler. A servant does not act on his own merits or according to his own interests – he works for the benefit and good of the congregation. Elders are shepherds watching carefully over the flock; neither as being lords over God’s heritage, but being ensamples (1Pet 5:2-3). Nevertheless, Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account (Heb 13:17). For more on church leadership, see my notes on John 13:16 and Heb 13:17.

4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

     An honest reader cannot fail to conclude that the writer of this passage believed it is possible for a once enlightened Christian to fall away and lose his own soul. We might wrestle with hows and whens, but surely our time is better spent recognizing that the danger exists rather than denying it. He that looks back after putting hand to the plow is not fit for heaven (Luke 9:62), but he that continues in Christ unto the end shall be saved (Mat 24:13; Rev 2:10). Of course, the widely-popular thesis of Reformed Theology (Calvinism) ignores this Scriptural fact and claims that the “chosen” of Christ are “eternally secure” and “cannot fall from grace.” They are forced to construct truth-defying, hypothetical arguments in order to circumvent the plain intent of these verses.

     The basis of Calvinism is that God has pre-determined (or chosen) who will be saved and who will be lost. Man has no choice nor action at all in the matter; he is “eternally secure” regardless of his actions. A derelict sinner may in fact be chosen for salvation, while a pious, devout church member may have been predestinated for hell. According to Calvinism, a man’s decisions and moral character in seeking to follow the Bible have no bearing whatsoever on his destiny.

     Partial Calvinists, uncomfortable with the idea of sinners entering heaven yet unwilling to relinquish the thought of being “eternally secure,” take a more moderate stance. Yes, they say, a saved person cannot lose his salvation, but if he does not live a holy life then he was never saved in the first place. This mostly benign branch of Calvinism simply shifts the focus to the initial point of salvation. I attended a church-sponsored high school of this kind and saw many of these people go back to the altar again and again, trying to “pray through.” Typically, these “holy Calvinists” add a second work of grace in their salvation scheme. There is no satisfaction at all in being “eternally secure” if your initial salvation is constantly subject to such doubts.

     True eternal security comes by self-evaluation. Examine yourselves, whether ye be in the faith: prove your own selves (2Cor 13:5). Jesus said, My sheep hear My voice, and I know them, and they follow Me (John 10:27). We are eternally His sheep as long as we follow His voice, keep His commandments and do His will. This is the ever-present hope of our salvation, as Jesus said in the very next verse: And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of My hand (John 10:28). No power nor creature can separate a soul from God (Rom 8:39), but if a person voluntarily removes himself from His hand, Christ will not force him to remain.

     By five evidences we are convinced that the Apostle is speaking about people who started out with Christ but then turned back (2Pet 2:22; 1Cor 9:27; John 15:6). They were once enlightened, had tasted of the heavenly gift and received the Holy Spirit. They had experienced the good Word and tasted the powers of the world to come. The Greek verb “taste” is often used in this figurative sense and means “to experience in full” (see Mat 16:28; Luke 9:27; John 8:52; Heb 2:9; 1Pet 2:3). The word “if” is not in the original; it is literally translated, “having fallen away.”

     These apostatized are living in the open shame of sin (v6) and are producing thorns and briers instead of good fruit (v8). These verses do not describe an occasional sin or failure, but an ongoing condition of willfully deciding to disregard the Way of Truth. As the same Apostle says later on, For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation (Heb 10:26-27). This is the unpardonable sin against the Holy Ghost that Jesus warned about (see my notes for Mat 12:32), which is basically the sin of open rebellion – knowingly acting contrary to Scripture and continuing to revel in that sin anyway. Christ’s blood will not atone for this ongoing blasphemy. Yes, there is forgiveness for those who ask Him in repentance (1John 1:9), but these will not do that. They refuse to admit to their sin unto repentance.

     The Apostle says that the reason they cannot be renewed again to repentance is because they are crucifying and shaming Christ all over again. By the context of the next verses, we infer that this means they have returned to a life of evil works. Jesus died and rose again for the express purpose of renewing Man to be the creature that God created for good works (Eph 2:10). To return to a life of sin is to deny that power and it mocks the death of Christ, for refusing to repent is refusing His sacrifice (Heb 10:26). They are not rejected and burned on account of God giving up on them, but because they themselves will not allow the Spirit of grace to renew them again unto repentance (Heb 10:29). Their continual life of disobedience blasphemes the name of Christ who died for them. There is no hope of eternal life for those who die in such condition (Heb 10:27).

     The Jews who read these verses might have remembered the same concept in the Law’s purification rituals for uncleanness. The one who refused to purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord (Num 19:20). The Scriptures are clear that God’s Spirit will not always strive with man (Gen 6:3). He expects good fruit; He has commanded that we bear good fruit; He will have good fruit. The one who constantly brings forth thorns and thistles is in danger of being rejected and burned at the end (v6). The shocking deaths of Ananias and Sapphira, who lied to the Holy Ghost, is sure evidence of the seriousness of this sin (Acts 5:1-11). In the Kingdom of Christ, the deaths are spiritual and just as severe.

     Many Christians worry that they have committed the unpardonable sin. One of the most famous Christian writers of all history, John Bunyan, suffered tremendously from this dart of Satan. Read his despairing struggle in his painfully honest autobiography, “Grace Abounding”. Yet, these verses provide a quick test. Do you have the desire and ability to call upon Christ in sincere repentance? Then there is hope for you. In fact, if you are concerned that you have committed the unpardonable sin, then rest assured, you have not. For according to verse six, the one who cannot be forgiven is the one who will not repent, does not want to repent. He is refusing the very Spirit who wishes to renew him again unto repentance.

     God is looking for hearts that love Him and show it by obeying His commandments, but He does not demand sinless perfection. He will not cast off for ever (Ps 77:7). Nor will He break the bruised reed or quench the smoking flax (Is 42:3). He is full of compassion, and gracious, longsuffering, and plenteous in mercy (Ps 86:15). He knoweth our frame; He remembereth that we are dust (Ps 103:11-14). He loves the tender conscience; the poor and contrite spirit He will never turn away. Christ asks us to forgive our fellowman up to 490 times (Mat 18:22), will He not exceed us in mercy? The answer is to ever cultivate a humble heart that empties self and falls upon Christ alone (Mat 21:44).

7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.  9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

     Planting seed might be the most commonly used analogy in the New Testament. The parables of Jesus (see Mat 13) are prime examples, but the other writers also employed this imagery. To produce good fruit for God is the ultimate purpose of the Christian (Rom 7:4; John 15:16). Jesus said, Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit…every tree that bringeth not forth good fruit is hewn down, and cast into the fire (Mat 7:17-20).

     In Jesus’ parable of the Sower, the good seed of Truth sprouts in different heart-soils unto varying fruitfulness. Some plants were scorched by the sun and died, some were choked out by briers and thorns, but some yielded increase of good fruit up to one-hundred fold (Mat 13:1-23). The Apostle’s prayer for the church in Colosse was that they might walk worthy of the Lord unto all pleasing, being fruitful in every good work and increasing in the knowledge of God (Col 1:10). This is the proof of sonship, that we bear the fruit of righteousness (2Cor 9:10; James 3:17-18), also called the fruit of the Spirit (Gal 5:22; Eph 5:9).

      As in Jesus’ parable of the Sower, the earth (or ground) seems to represent a man’s heart and the rain falling from heaven is the grace of God working to bring about maturity and fruitfulness. Many evangelical commentators form flimsy arguments that protect their people from feeling the strength of these verses. Jesus however, was no less emphatic in the parable of the Vine: If a man abide not in Me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned (John 15:1-10). God cut off the natural Jewish branches because they did not bear fruit (Rom 11:19-22). The honest seeker cannot miss the many warning passages that warn about falling away from Christ on account of following the desires of your own heart. Let him that thinketh he standeth take heed lest he fall (1Cor 10:12). Clarke says: “It appears…that there is a fearful possibility of falling away from the grace of God, and if this Scripture did not say so, there are many that do.”

     Jesus closed the parable of the Talents (Mat 25:14-30) with this sobering principle: For unto every one that hath shall be given and he shall have abundance: but from him that hath not shall be taken away even that which he hath (Mat 25:29). The one who produces a little good fruit is given more grace so that he might produce even more fruit (John 15:2). He receives grace in return for giving grace (John 1:16); he grows in grace (2Pet 3:18). On the other hand, the one who begins to beat the servants and be drunken (Luke 12:45) will fall deeper and deeper into a life of cursing.

     We are impressed with how exceedingly difficult it is to revive the backslidden in this present age. How very rare to see one repent from his errors and return to one true fold of Christ. In severest language, Paul warned those who hold the truth in unrighteousness and so become vain in their imaginations; professing themselves to be wise, they became fools (Rom 1:18-32; 2Thes 2:8-13). Jesus said that if the Light within a person become darkness, how great is that darkness (Mat 6:23). Their state is even worse than the one who has never heard the Gospel (2Pet 2:20-21). These are spots in the church, trees without fruit and twice dead (Jude 12). Here, the Apostle says it is impossible to renew them unto repentance (v4-6).

     As I attempted to show in the previous note, this affirmation corresponds to the unpardonable sin against the Holy Spirit. It does not teach a new doctrine, as some have thought, that a person who once falls away from Christ is barred forever from returning unto Him. With God, all things are possible, even the “impossible” salvation of a rich man (Mat 19:23-26). The Scriptures do not condemn irremediably the backslidden, but implore them to return to Christ. If they humble their hearts to the uttermost, God will give them repentance…that they might recover themselves out of the snare of the devil (2Tim 2:24-26).

     God is able to graft even broken-off branches back into His tree (Rom 11:23). Five of the seven churches in the Revelation were about to have their candlesticks removed on account of apostasy, yet the Spirit held out hope even for the sin-ridden church of Laodicea. Yes, there comes a time when the voice of the Spirit in a man’s conscience is silenced to the point that there is no longer the slightest desire to repent, but until that time, there is always hope for the one who calls upon the name of the Lord to be saved from his wickedness (Rom 10:9-13).

10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. 11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: 12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

     Followers of Christ must be diligent bearers of good fruit according to the pattern of faith and patience that the forefathers have demonstrated. Slothful bearers of thorns and briers (v8) will not inherit the promises. The Apostle reminds us that the labor of love for the Kingdom of Christ evidences our salvation. For God will not forget your work…toward His name.  In this we have full assurance of (our) hope unto the end (v11).

     The parable of the Sheep and Goats illustrates this truth in compelling detail (see Mat 25:31-46). The Apostle desires that every one of you is diligent unto the end. Hold fast the confidence and the rejoicing of the hope firm unto the end (Heb 3:6).

     These verses seem patterned upon 1Thes 1:3, Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father. These two passages forms a beautiful parallel to the triad of faith, hope and love that is briefly given at the conclusion of the “love chapter” (1Cor 13:13).

13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself, 14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. 15 And so, after he had patiently endured, he obtained the promise.

     The referenced promise came after Abraham had demonstrated his great faith in God by offering up his own son in quick, full obedience to God’s command (see Gen 22:1-18). He passed the test. What does it mean then, that after Abraham had patiently endured he obtained the promise? I believe it speaks of Abraham “waiting patiently” after death for the promises to be fulfilled, for it is certain that he did not receive them in his own lifetime (see Gen 22:15-18). This is supported by verse 12, which reads in the present tense, “are inheriting the promises” (YLT). The souls of the martyrs were told to wait until all should be fulfilled (Rev 6:9-11).

16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. 17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: 18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

     The Apostle links the promise of God to Abraham with the heirs of the promise, in other words, we…who have fled for refuge to lay hold upon the hope set before us. This accords with the other epistles of Paul, who showed that the blessing of Abraham (came) on the Gentiles (Gal 3:14; Rom 4:13-16; Gal 3:29). The promise was given directly to Abraham, but the universal Church of Jesus Christ is the heir of those promises, that is, those who through faith and patience inherit the promises (Heb 6:12).

     The promises of God to the seed of Abraham…of faith (Rom 4:13; 9:6-8) rest upon two immutable things – God’s oath and the fact that He cannot lie. His counsel (boule) is unchangeable. Boule is found more than 100 times in the Greek Scriptures and signifies “a decision, counsel, or act of the will” (see Is 46:10; Rom 11:29; Heb 13:8).   

     Some Protestant commentators, eager to accommodate civil authorities, claim this verse over-rides Jesus’ teaching in Mat 5:33-37 that a Christian should not use oaths (see Clarke). The unbiased reader however, understands the Apostle to recognize that oaths are regularly used in the world of men, not in the world of Christianity. The grammar is in third person, them, not “us.”

19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

     The imagery is of a ship, fleeing for refuge before the tempestuous sea, that finds a safe place to throw out its anchor and wait out the storm. The anchor represents the hope of glory everlasting that will sustain the Christian through the darkest, most dangerous tempests of life. For life is like the sea, sometimes calm, sunny and beautiful, but sometimes cold, cruel and dangerous.

     The Apostle Paul often used the word hope (elpis) as a euphemism for salvation (Rom 5:2; Eph 1:18; Tit 3:7; Heb 3:6; 1Thes 5:8), for we do not see salvation in life (Rom 8:24-25); we must patiently wait for redemption (Rom 8:23). The verb form is elpizo, which is typically translated “trust”. In the Biblical sense, hope and trust usually relate to believing the Word of God (written or spoken) even when the facts are absent or against it. It is a confident expectation that the promises of God will be fulfilled. While Faith has some visible evidences to back up the invisible (Heb 11:1), Hope has little to none. Abraham believed God’s word against hope (Rom 4:18). 

     Perhaps the symbolism draws also upon the cities of refuge in ancient Israel, for the Greek word katapheugo (fled for refuge) is found in those passages (Num 35:25; Deut 4:42; Josh 20:9). This anchor of the soul has found its place of refuge within the veil – a reference to the Holy of Holies, where the Shekinah presence of God dwelt between the wings of the Cherubim. The writer to the Hebrews will elaborate on these typological features in chapters 9-10. Here however, the Jewish reader could not fail to understand that the Apostle is saying that under the Old Covenant, man’s access to the Holy of Holies was unattainable, but under the New Covenant, our anchor of the soul is within the veil. 

20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

     The way into the Holy of Holies was made possible only because the death of Jesus Christ tore down the veil (Mat 27:51). Without the forerunner (prodromos) going in first, no man would be able to enter (Rev 5:3-12). In the Septuagint, prodromos occurs twice in reference to the very first-ripe fruits of the year, that fruit which seems to ripen even before season (Num 13:20; Is 28:4). Another word is used for the first gathering of the harvest (aparche), which is called the firstfruits (see my note for 1Cor 15:20).

     This verse introduces the next chapter, which shows that an obscure Davidic reference to the ancient priest Melchisedec was a messianic prophecy fulfilled in Jesus Christ (Ps 110:4).

1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

     The chapter division interrupts the topic of the High Priest which began a few verses earlier (Heb 4:14) and forms the centerpiece of the book (to Heb 10:22). While these chapters also contain side topics, they comprise a remarkable exposition of several types and shadows of the old office of High Priest to the position of Christ as the new High Priest of God. The present verses describe the general function of the High Priest, which compares well with the intermediary function of Christ recently expounded (see Heb 4:12-16). Under the Law, the people could not offer their sacrifices directly. An intermediary priest was required to perform the rituals and offer the gifts and sacrifices for sins. In detail however, Christ far exceeds the High Priests of the Old Covenant as this chapter begins to show. The first detail the Apostle gives is that Jesus is not compassed with infirmity and so does not need to offer sacrifices for His own sins (v2-3).

     Under the Old Covenant, the family of Aaron was chosen (taken from among men) by God to be the holy priests of the Temple. Only they were authorized to administer the sacrifices and rituals of the Temple. The High Priest was ordained to be the person who would approach the Divine on behalf of the people. For instance, he alone could enter the Holy of Holies, just once a year, carrying the blood of atonement. The High Priest was required to follow stricter rules of life and had to fulfill many special commandments of the Law. The most sacred ceremonies in the Temple were performed by the High Priest.

     In one sense, every Christian is a priest (Rev 1:6; 5:10) and a true member in the royal priesthood (1Pet 2:9). Instead of bringing presents of grain and animals, we present our very bodies a living sacrifice to God (Rom 12:1), offering up the sacrifices of thanksgiving and doing good (Heb 13:15-16). In fact, many details concerning the tribe of Levi prefigure the chosen, new generation of Christ. The Levites were not numbered with the rest of the tribes and were not permitted to go to war. Nor were they given an inheritance in the land of Israel alongside the other tribes. Instead, God said, Behold I have taken the Levites from among the children of Israel instead of all the firstborn…therefore the Levites shall be Mine (Num 3:12). It is a special calling that parallels the Christian’s unique vocation as strangers and pilgrims on the earth, passing through this life with no continuing city (Heb 13:14).

     Yet among many priests there is just one High Priest. And in the New Covenant, His name is Jesus Christ. One of the few prophecies that show Jesus as an High Priest is found in an intriguing passage in Zechariah 6:9-15. At that time, the High Priest’s name was Joshua (Jesus in the LXX). The Lord told Zechariah to go to Joshua and prophecy of a coming Man whose name is The Branch, who would grow up and build the Temple of the Lord in glory and rule as a priest upon His throne. 

     Compare the Greek of verse 2 metriopathein dunamenos (“is able to suffer”) with that of Heb 4:15, dunamenon sumpathasai (is able to sympathize”). The Jewish High Priest, being a mere man himself, was able to sympathize with the faults of others and so was willing to present their gifts and sacrifices on the altars of the Temple so that they might attain God’s mercy. So too with the Christian High Priest, who is additionally Eternal, Righteous and Merciful.

5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

     Aaron did not appoint himself to be the High Priest and neither did Christ (John 8:54), who was called and identified by God many centuries before His birth: Thou art My son (see my note for Heb 1:5). The Psalms are filled with prophesies of the Messiah. David, writing under the inspiration of the Holy Spirit, gave us the very messianic Psalms 110 which includes this mystifying statement, The Lord has sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. A contemporary of Abraham, Melchizedek is mentioned only once in the Scriptures (Gen 14:17-20), yet he is called the priest of the most high God. Chapter 7 will detail the typology of Melchizedek to Christ.

7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

     This refers chiefly to that terrible moment in Gethsemane, which was the culminating scene of Jesus’ struggle to yield Himself in obedience and perform His Father’s will (Mat 26:38-42; Luke 22:41-44). Jesus always knew this was His mission (John 12:27), but that did not make it easier to do it (Mark 14:36). Yet not only at Gethsemane, but during all the days of His flesh Jesus offered up prayers and supplications. A lifetime of reverential connection (he feared) with the Father caused His petitions to be heard.

     Jesus shrank from obeying these requirements of the Father. He must lay down His God-powers and give Himself up into the hands of the wicked. Contemplating that hour in which the Power of Darkness would seemingly possess His soul (Luke 22:53) provoked the greatest agony in the history of the world, even to sweating as it were drops of blood. He did not so much fear the pains of physical death, but the thought of being made sin (2Cor 5:21), of suffering in some incomprehensible way the just penalty for the sins of the entire world. Three days He was in the heart of the earth (Mat 12:40), tasting death for every man (Heb 2:9).

     Jesus prayed to the One that was able to save Him from death, and was heard. Does this refer to physical death or spiritual death? Jesus was not saved from experiencing physical death, although He was saved from its finality by the Resurrection. Perhaps in the same way He was saved from spiritual death, that eternal separation from God in the regions of Hell. For, out of the belly of Hell cried I, and thou heardest My voice (Jonah 2:2). The prayer of Jonah was divinely fashioned so that it parallels these prayers and supplications of Christ before entering the heart of the earth. Indeed, Jonah’s words are too exaggerated to apply to himself, but they mirror Christ’s experience. Thou hadst cast Me into the deep….all thy billows and thy waves passed over Me…The waters compassed Me about, even to the soul: the depth closed Me round about…I went down to the bottoms of the mountains, the earth with her bars was about Me for ever. (Jonah 2:3-6).

     Did Jesus fear the pangs of physical death? Surely yes, for He was human! Yet, the manner of His death defies that answer. He suffered every stroke, every strike of the nail, every piercing of the sword without panic and without anger. It is no weakness, even for Christians, to face death with apprehension. In that moment pray, as Christ did, to be saved from that spiritual death (Rev 21:8).

8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

     The Apostle shows that Jesus was chosen by God to be High Priest on account of His obedience and submission. He feared means that He obeyed and thereby learned about obedience. Christ’s submission to the Father came at the cost of much suffering. His humility and obedience is a stark contrast to the pride and rebellion of Satan.

     Moreover, Jesus’ life of perfect obedience to God gave Him authority to be the author (aitios) of eternal salvation. This Greek word occurs elsewhere in the New Testament only in Acts 19:40, where it means “cause” (also 1Sam 22:22 LXX). If not for the perfect obedience of Christ, eternal salvation would be forever impossible for Mankind. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4:12).

     The idea of the Calvinists is crushed by these verses. Christ is become the author of eternal salvation unto all them that obey Him. Jesus was saved from death after offering, suffering and obeying. Now He holds out eternal salvation unto Man – all them that obey Him. Let us never be deceived by the false teachers of today that make obedience to Christ’s Word to be frivolous or unnecessary. They say that Jesus obeyed for us; since He obeyed we don’t have to. This Scripture and many others disprove that notion. We are appalled and stunned at the blatant, conscious disobedience of many church leaders and evangelists to Christ. They literally ignore any and every commandment that they find too difficult. Would God have made Jesus the author of eternal salvation if Christ had not obeyed Him? Impossible. Will Jesus save those who do not obey Him? No.

10 Called of God an high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

     God made Jesus to be His high priest – not in the lineage of Aaron, but after the order of Melchizedek. This man will be the subject of chapter seven. Yet, the Apostle is concerned that his audience will find it difficult to understand him, for they were dull of hearing and immature – in need of teaching to re-learn the first principles of the oracles of God. Apparently enough time had elapsed that the Apostle expected them to have grown in spiritual stature more than what they had. Here again is a strong hint that the book of Hebrews was written to a particular church (see note for Heb 1:1).

     Called (prosagoreutheis) of God (v10). The Greek word apparently means to salute, address or introduce someone. God introduced Christ by His own oath as, A priest for ever after the order of Melchizedek (Ps 110:4). Earlier in this chapter we find a different Greek word (kaleo) that indicates God’s choice or selection – no man exalts himself to be priest, but he that is called (kaleo) of God (Heb 5:4). 

     He that useth milk…is a babe. But strong meat belongeth to them that are of full age. If any doubt that the Apostle Paul wrote this, read his similar words in 1Cor 3:1-2 and call to mind the authoritative style which is the hallmark of that Apostle’s writings. The whole family rejoices when a babe is born into the family! They are happy to feed it milk. Yet, that rejoicing would turn to concern if the babe would not grow up to be an adult. So too for the Christian. 

     It is a weighty term: the word of righteousness (logou dikaiosunas). The spiritual senses must be tuned according to the teachings and commandments of the Word of Righteousness. A discerning person is able to ascertain the full truth of the matter. He can perceive the hidden parts, for things are rarely as they seem at first sight, and he is able to foresee the effects that a particular decision will have. Not just the immediate outcome, but the long-term implications. Finally, a discerning person is able to correctly choose between good and better. He has the bigger picture in mind along with the short-term vision (see note Heb 4:12).

     This maturity does not happen overnight, but comes by reason of use. Christian, exercise your senses constantly so that they will quickly and accurately discern both good and evil. In the same way that an athlete exercises his physical body in order to excel, the Christian must exercise his spiritual senses. The athlete who does not exercise is sure to lose the contest, so also the Christian. The Word of God is our exercise manual (Heb 4:12).

     There are several ways to categorize sins. One way is by human response to temptation (as Adam and Eve) which has only two categories – rebellion or deception. Another way is by general truth or error, which also has only two categories – ignorance or weakness. Many do not know the Scriptures and sin on account of ignorance. Others do know them, but fail to keep them due to personal weakness. Yet another way to classify sins is by their foundations – pride and fear. Pride is the seat of many dreadful sins, while simple fear is the reason that many others fail (Rev 21:8).

1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

     Believers must be ever vigilant against backsliding into unbelief, of not being found worthy to enter into eternal rest with Jesus at the end of life (see also Heb 6:6; Mat 7:21-23). It is an urgent message: Hold the beginning of (your) confidence stedfast unto the end (Heb 3:14; 3:6), else you will not be accepted. Remember the sad case of those unfaithful, disobedient Israelites who were denied entrance into Canaan. “Therefore fear! And labor so that you might enter in (Heb 4:11). 

     Christians should fear (phobeo) falling short (Heb 12:28-29). It’s a strong word that many evangelicals will re-define because it does not fit their theology of “once-saved, always-saved.” Yet Peter, upon hearing and seeing the conversion of the Gentile Cornelius, said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness is accepted with Him (Acts 10:34-35). Jacob referred to God as the Fear of Isaac (Gen 31:42).

     Another popular teaching is that you must testify to have that feeling, or assurance of salvation. Otherwise you are not saved. What? Where do we read that in the Scriptures? Let him that thinketh he standeth take heed lest he fall. Over-confidence is dangerous. The Jews were broken off the olive tree because of unbelief, but Gentiles are admonished to not be highminded on account of their inclusion, but fear (Rom 11:20-21). It is the highest arrogance to think that by saying, “I know I am saved” it will be so (see Mat 7:22-23). God is the only one knows that. And He is exceedingly high, holy and just – the Omnipotent, all-sovereign Judge who by Himself decides who will receive His mercy and who will not (Rom 9:18). While man’s actions move the heart of God, it is the meek, contrite, humble man who will find His grace (Isa 57:15), not the prideful, over-confident, boastful man. Yes, let us therefore fear.

     For word studies on dokeo (should seem) see Mat 3:9; John 5:39; Php 3:4; Heb 12:11, and on hustero (come short) see Rom 3:23; Heb 12:15; Mat 19:20; John 2:3.

2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

     Man has heard the Gospel preached (translated from one word, euaggelizo) under both covenants. It was first preached (same word, euaggelizo) only to the Jews in the desert (Heb 4:6), but then Christ brought the glad tidings (euaggelizo) that is for all people (Luke 2:10; 4:18). This Greek verb appears early in the Septuagint as “proclaiming news” (ie 1Sam 31:9; 2Sam 4:10; 1Kings 1:42), but later as “preaching the Word of salvation” (i.e. Ps 40:9; 96:2; Is 40:9; 52:7; 61:1; Joel 2:32). In the New Testament, euaggelizo refers almost exclusively in contexts of evangelizing, or proclaiming the Word of Truth, the Gospel (euaggelion) of your salvation (Eph 1:13). Here in Hebrews 4 however, it is used of Moses preaching the Truth to Israel, and in Galatians 3:8, the Gospel was preached to Abraham “in advance.”

     The KJV reads as if there is a grammatical parallel in this verse: the gospel preached, and, the Word preached. In the original however, the last phrase is, “the hearing of the Word” (o logos tas akoas). The former is a verbal phrase while the latter is made up of nouns. Nevertheless, the two phrases describe a complementary situation, “the Word preached and heard.”

     The Word was not profitable to the Israelite hearers because it was not mixed with faith. This Greek word is found just once more in the Greek Bible (1Cor 12:24). This picture of Faith as a mixture agrees with the Scriptures depiction of saving faith as a combination of five essential ingredients (see note for Mat 14:31). Hearing+believing+accepting+doing+persevering = Saving Faith. The Israelites heard, saw and believed. But did they accept the Word in their hearts and persevere in doing it? Caleb and Joshua did, but the majority did not. They were quick to forget Moses when he went missing for 40 days and designed their own god to worship. They complained, they fought, they tempted God. Let us take heed to their sad example, lest any of us should seem to come short (v1).

3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

     The Greek is framed to contrast the faithlessness of the old covenant Jews under Moses with the faithfulness of the new covenant Jews under Christ, “The Word did not profit the faith-lacking Jews. But we do enter the Rest – we who did believe. For the Lord said, I sware in My wrath, they shall not enter into My rest.” The unbelieving Jews were disallowed from entering the promised rest in Canaan, but those who truly believe will surely enter His rest. The word believed (pisteuo) and its noun faith (pistis) are closely related (see notes for Heb 3:12; Rom 3:3).

     The centerpiece of this verse is a quotation, So I sware in My wrath, They shall not enter into My rest (Ps 95:11, LXX). The Greek matches the Septuagint exactly, but the KJV translators have mistakenly inserted the conditional word, “if” and omitted, “not.” This unhappy rendering leaves the thought hanging and the meaning is lost. In the previous chapter (see Heb 3:11) they translated this identical quotation in perfect accord with the Septuagint given above, which is undoubtedly the correct reading. The partial quote in Heb 4:5 should be translated likewise, for the Greek is identical in all 4 texts.

     Although the works were finished from the foundation of the world. This belongs with the next sentence, which speaks of God resting on the seventh day from His creative work.

4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

     The core truth taught in this chapter involves the rest (katapausis, katapauo, cf Deut 12:9; 1Kings 8:56; Is 66:1) that God has promised to those who abide faithful to Him. The word appears nine times in Hebrews 4:1-11. The saints of God are promised rest and a Rest. The former is found in the present reign of Christ in His Covenant of Peace on earth, but the latter is that glorious Rest with Him and the saints of all ages in the eternal home of the soul. The certain day (v7) also makes reference to this rest.

    While Canaan is a type of the eternal Rest, the Sabbath is a type of the rest with Christ in life. The children of Israel were required to keep the Law of Moses in all diligence and strictitude – its rituals, feasts, holydays, laws of uncleanness, rules for worship, etc. It was a heavy yoke that even the fathers were not able to bear (Acts 15:10). Believers in the New Covenant “rest” from that labor. We are not justified by keeping the deeds of the Law (Rom 3:20). The prophets foresaw this era, And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious (Is 11:10). Jesus responded to that prophetic word, saying, Come unto Me all ye that labor and are heavy laden, and I will give you rest (Mat 11:28).

     Rest in Christ does not mean desisting from all labor forevermore. The typology of the Sabbath shows that God, after resting from His creative work on the seventh day, began His long, patient, gracious work with Mankind. He did not indulge in relaxation after a hard day’s work, but rested in the joy of a job done well. In a beautiful sense, that is the rest that we enjoy as Christians and how glorious it is! We marvel in the salvation that Jesus has wrought, we rejoice in having the Word more surely in hand (2Pet 1:19), we delight in seeing the Spirit poured out without measure (Acts 2:17), and we rest in the profound peace that comes from being forgiving (Rom 14:17).

     Our note on the previous verse showed the inconsistent translation of Heb 3:11; 4:3; 4:5. In addition to that, the word “must” does not occur in the original of verse 6. Here is a paraphrase translation of verses 1-9 which corrects these deficiencies (see also YLT).

7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a rest to the people of God.

     David wrote about this day (of rest) many years after Joshua entered the land of Canaan and conquered it (Ps 95:7-11), saying it was “Today.” And while Israel did gain a certain rest after that perilous labor (see 1Kings 8:56), it was not the rest that God had promised. Nor was it the Sabbath, though it too was a veritable rest, albeit a periodic one. If the promised rest was not by Joshua nor by the Sabbath, then a rest remains for the people of God. See my paraphrase in the previous note.

     Read Joshua instead of “Jesus” in verse 8. In the Greek language, Jesus (Iesous) is the equivalent of Joshua in Hebrew. See the same rendering in the KJV of Acts 7:45.

     The rest (sabbatismos) in verse 9 has a different Greek cognate. Everywhere else the word rest comes from katapausis or its verb form katapauo. The sabbath-rest, not being a permanent rest, seems to typify the spiritual rest that the Christian experiences during life with Christ (2Cor 5:17; Rom 5:17). For typologically the Old Testament week looked forward to the New Covenant by creating two different periods – six days of work, one day of rest. The sabbath rest typifies the spiritual rest in Christ for all who put their faith in Him. These blessings were upgrades from the Old Covenant: sins actually forgiven (not just covered), true peace of the soul (based on the blood of God’s Son instead of bulls and goats), and the Holy Spirit dwelling within (not falling upon a man from time to time). These have passed from death unto life (1John 3:14). On the other hand, the rest of the Sabbath did require preparation and labor. It was a commandment, Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD (Lev 19:30). This corresponds well with the Age of Grace, wherein we keep the words and commandments in the Law of Christ. See note for Heb 4:4. 
     A heavenly rest with Christ also awaits the faithful and its upgrades are even more wonderful because the Enemies will no longer exist. Sin, Satan and the World will be cast into the lake of fire. Persecution, temptation and self will be remembered no more.

10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

     The divine Author of the Scriptures appears throughout this chapter, but is often left unnamed: He said (v3), He spake (v4), He limiteth a certain day (v7), He spoke of another day (v8). Therefore, He that is entered into his rest (v10) probably refers to God also. Compare to verse 4, which begins similarly with He and ends with God at rest on the seventh day. More particularly, it is Christ who hath ceased from His own works and entered into His rest. Let us therefore labor to follow Him there, always looking carefully to fall not in the same pattern of unbelief as the children of Israel (see Heb 3:12).

     The word labor comes from the Greek verb spoudazo, which means to make every effort, to diligently endeavor (2Tim 2:15; 2Pet 1:10; Eph 4:3). They which have believed in God (must) be careful to maintain good works (Titus 3:8). The ultimate rest in the Lord will come when Christ is revealed in the heavens with His holy angels, to be glorified and admired by them which believe (2Thes 1:7-10). Yet, we must diligently labor or we will not be allowed to enter in (James 2:14-26). The Scriptures show that the disobedient, the unfaithful and even the inactive (Mat 25:24-30) will be turned away into outer darkness.

12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

     The initial conjunction for (gar), shows that this verse is linked in thought with the previous sentences, where the Apostle showed the severity and veracity of the Word of God at work in the Old Testament. By His spoken and written Word, God promised rest to Israel; but after seeing their unfaith, He cut off a whole generation of Jews from receiving that rest. Let us therefore fear (v1) and ever remember their example, for the Word of God is alive and active today in the Church of Jesus Christ.

     The Word (logos) of God (theou). This phrase is found hundreds of times in several variations in both the Greek and Hebrew Scriptures. In the Old Testament it is most commonly written, the Word of the Lord. The title has a three-fold signification in the Bible although it is impossible to completely isolate one from the other two. It is:

     While the above examples are fairly seen, it is difficult to neatly place in one category statements like, The Word of God is not bound (2Tim 2:9) or, the Word of God grew and multiplied (Acts 12:24), or, the washing of water by the Word (Eph 5:26), or, John who bare record of the Word of God (Rev 1:2). This parallels the truth of the Trinity, in which the Father, the Son and the Holy Spirit work and act as one, yet exist as three beings. The best way to take this title is as a whole – God and His spoken/written words as one. To forcibly dissect The Word of God into one of the exclusive meanings above is improper and potentially dangerous. Nevertheless, many scholars and commentators attempt to do so, and end up falling into a large morass of confusion and conjecture. The Word spoken reveals God; the Word written declares God; the Word made flesh manifests God (study 1John 1:1-3).

     The Word of God (written/spoken/seen) is quick (zao, alive). Peter wrote in similar vein: Being born again…by the Word of God, which liveth (zao) and abideth for ever (1Pet 1:23). Jesus implied the Word’s living nature when He said, Heaven and earth shall pass away, but My words (logos) shall not pass away (Mat 24:35). The Word of God is ageless, always relevant, everywhere present and continuously in action. The words that I speak unto you, they are spirit, and they are life (John 6:63). The Jews believed the same of their Scriptures, for Stephen, in his last sermon, referred to the Old Testament as the lively (zao) oracles (logion) of God (Acts 7:38). Paul encouraged the saints to hold forth the Word of Life in the midst of a crooked and perverse nation (Php 2:5-16).

     The Word of God is powerful (energes). This word does not appear elsewhere in the New Testament, but the verb form, energeo, is found quite often. It means “to work powerfully” (i.e. Mat 14:2; Rom 7:5; 1Cor 12:6; Gal 2:8; Eph 1:11; 1Thes 2:13). Jesus gave James and John the surname, Boanerges (Mark 3:17). Two passages of the Old Testament mightily illustrate the power of God’s Word. So shall My Word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it (Is 55:10-11). Given that emphatic promise, how urgently we should strive to be under the blessing of God’s Word! The second is Jeremiah 23:29, Is not My Word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces.

     The Word is sharper than any twoedged sword (machaira). The first time this word is found in the Greek Scriptures is in the account of Abraham taking a knife (machaira) to kill his son Isaac as a sacrifice victim (Gen 22:6). Many commentators have noted the analogy here to the careful cutting apart of the animals of sacrifice. Depending upon the type of sacrifice, the priests were commanded to cut off the fat, separate the kidneys from the entrails, remove the skin, etc (Ex 29:22; Lev 4:11; 9:19). The Word of God, however, penetrates to the dividing asunder of a man’s soul and spirit. It knows the tiniest thought, motive and attitude of a man. Nothing is hidden from His knowledge; every inward part lays open and bare before His eyes. Each person lays naked upon the dissection table of God, exposed before His surgical knife which He uses to cut away the fats of self and sin. This should be a comfort to the saints of God, but a terrifying thought to the wicked.

     In the Old Testament rituals, the fat was to be burned in sacrifice to God, which corresponds to the Christian’s sacrifice of Self unto God (Rom 12:1). Paul also used circumcision as a type of the putting off the body of the sins of the flesh (Col 2:11). This is accomplished by the operation of the Word of God – piercing, dividing and discerning the very intents of the heart of man. operation  The word discerner (kritikos) should probably be translated “judger” (cf krites, krino, krisis). To discern (diakrino) is to dissect and understand the deep workings of a situation (Mat 16:3; 1Cor 2:14; Heb 5:14), but to judge (krino) is to determine and assign blame/guilt/punishment.

     The man of God has been given the Holy Scriptures to reprove and instruct (2Tim 3:15-17). As he rightly divides the Word of Truth to his listeners (2Tim 2:15), they are cut to the heart by God’s piercing truth. See Stephen’s sermon to the guilty Jews in Acts 7:54.

13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

     The visual effect of this verse is powerful. God is openly beholding and constantly judging every created thing (ktisis, cf Rom 8:19). Before His eyes, all creation is naked and opened (trachelizo). The imagery of this word is of the priest laying bare the throat (trachelos, trachea) of his sacrifice victim in preparation for the machaira.

     God knows to the minutest degree every vestige of good and evil in each heart and in every place – it is all naked and plain before His eyes. The Lord looketh from heaven, He beholdeth all the sons of men (Ps 33:13; Job 26:6). The figurative meaning of the eye in the Scriptures is knowledge and wisdom, as in the eyes of your understanding (Eph 1:18; see also, 2Chr 16:9; Ps 11:4; Pro 15:3; Rev 5:6). Before Him we must all give an account. Jesus also used the eye as a euphemism for the mind (Mat 6:22-23).

     Coupling the all-knowing, all-see eyes of God with His perfect righteousness and mercy, is to reveal His character and manner of operation with the sons of men. Truly the knife cuts both ways, pruning the ones who are seeking to please Him but cutting off those who are against Him.

14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

     The Jewish high priests of the Old Covenant were mortal men who ministered a few decades and then died and were largely forgotten. Jesus Christ, the High Priest of the New Covenant, is immortal and His ministry is everlasting. He is alive and powerfully active, having passed above to sit at the right hand of power (Mat 26:64). From that throne of the Majesty in the heavens (Heb 8:1), Christ rules with a rod of iron (Rev 12:5) and far exceeds those earthly priests, being the all-powerful, all-wise, all-knowing, all-good Son of God.

     The most wonderful attribute of our High Priest though, is that He is touched with the feeling of our infirmities. He literally knows what it means to be a man, to live and walk upon the earth. He has experienced the same temptations and suffered the same wiles and attacks of the Devil. The book of Hebrews describes Jesus our High Priest as:  merciful and faithful (Heb 2:17); in heaven (Heb 4:14) constantly interceding for us (Heb 7:25); sympathetic and understanding (Heb 4:15); perfect in trial and wholly sinless (v15).

     Many of the people in Central and South America classify themselves as Catholic, but most of them do not attend mass. Instead they make weekly pilgrimages to their shrines scattered throughout the countryside. Some go to pray to the virgin Mary, others pray to the saint that their particular region has adopted. The saint of the 11th region of Chile is Sebastian and there are many sanctuaries on the roadsides in his name, usually by a bridge, waterfall or other body of water. “Santuario San Sebastian.” They go to pray to a man who died long ago, a man who they believe will move God to work on their behalf. In their minds, direct prayers to God have little chance of being answered because He is too high, too powerful, terribly just and righteous, very angry against sin and largely detached from Mankind. Sadly, they cannot understand that God sent His Son to earth for the purpose of dispelling that wrong idea. Jesus was a man who lived the same experiences that we have. Yet, Jesus is also the Mighty God, the Prince of peace (Is 9:6). And unlike Saint Sebastian, Jesus is alive and possesses the power to answer our prayers, to work miracles, to heal and to save. What’s more, He wants us to come before His throne of Grace (v16).

     These verses particularly challenge the wrong beliefs of those who are following the errors of the false prophets of the Catholic church. They are praying to the wrong person! Christians need to get these people to read the simple Word of God and then let it perform its cutting, discerning work (Heb 4:12). I have seen first-hand the light of Truth spring forth in the hearts of Catholic people who faithfully, yet blindly, follow their priests and traditions. They almost never read the Bible themselves and even if they were to attend a mass, the priests recite a little piece and that’s it. Nevertheless, these people share a common foundation with us. They believe in God, they believe the Bible is the Word of God. If you can get them to read and study the Bible, the Word can do it’s wonderful work.

16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

     Knowing that this High Priest understands and careth for you (1Pet 5:7), brings us courage to go before His throne in time of need. It is a powerful word picture: the Throne of Grace. A King with real authority, plus a heart that wants to help. Isaiah prophesied of Christ: In mercy shall the throne be established: and He shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness (Is 16:5).

     The Apostle urges us to petition Christ for mercy and grace. As our eternal High Priest, He has offered the sacrifice of atonement for us (Heb 9:11-12). He is holy, harmless and made higher than the heavens (Heb 7:26). He sits at the right hand of the Majesty in the heavens (Heb 8:1-2), with all authority and power to intercede for the saints and grace them with help. The picture is not that Christ unilaterally extends grace, but that we go to Him and petition for grace. The Throne is there, it has been set up in all power; but we need to go to Him, believing that He rules the world in the best interests of His own people.

     In this verse, Grace is depicted as mercy and help that Christ extends when Man petitions Him. To come boldly unto the throne means to dare to go to Him and ask. For if Christ our High Priest is holy, undefiled, separate from sinners (Heb 7:26), how can an unholy, defiled man possibly think to get help from such an One? God rewards boldness! Dare to go before His throne. Dare to touch His scepter, for He has extended it. You will find that He is a merciful and faithful High Priest (Heb 2:17) who knoweth our frame; He remembereth that we are dust (Ps 103:14). It is the only way we will find grace in time of need. The word boldness (parrhesia) is used in similar connotation later, in Hebrews 10:19.

     Some theologians claim that God gives grace to Mankind blindly. “Grace is God’s unmerited favor,” they say. That idea is categorically contrary to the constant teaching of the Scriptures. God, with wide-open eyes, is looking for people who want His grace. He is waiting for people to humble themselves and come before His throne in petitions for mercy (2Chr 16:9; Ps 34:15; Jer 32:19). The double helix of God’s grace is Pardon and Power – the power to overcome sin, the power to live for Christ. See notes on 1Cor 1:4 and John 1:16.