Hebrews

1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

     The first two chapters of Hebrews have shown from the Old Testament Scriptures that Jesus Christ is God the Son. Yet, He walked this earth as any human being. Why did the Savior need to be both God and Man? First, He needed to be God in order to have the power to save us; that is the law of superiority (Luke 11:22). A carpenter may build or repair a house, but a house cannot repair itself. Man could in no wise save himself. A greater, more powerful Being was required to wrest Mankind from Satan’s dungeons. Some groups like the JW’s reject that Jesus is God, which is an absurdity on both logical and Scriptural levels.

     On the other hand, Jesus chose to become flesh and blood in order to link Himself with Man – suffer the same temptations, endure the same natural impulses, experience the same challenges of life. And He did that to the maximum, choosing to be born into a simple, poor family and living always without the comforts and riches that His true identity could have demanded.

     Jesus is the Apostle and High Priest of the Gospel. These are beautiful titles with profound meanings in the Kingdom of Heaven. Christ is Apostle because God sent Him to earth to minister salvation (Rev 5). He is High Priest because He constantly ministers before the Father for the sins of the people (Rev 8:1-6). We will encounter the latter title often in the book of Hebrews, but this is the only time in the Scriptures that Christ is called the Apostle of our profession (homologia – 2Cor 9:13; 1Tim 6:12; Heb 10:23).

     The Old Testament people of God, the Jews, were to be His holy people (Lev 20:26; Deut 7:6), but they did not live up to that calling. Through the prophets and kings, God implored His chosen people to sanctify their hearts in His Truth, but they refused Him again and again. However, the Spirit predicted a coming day when God’s people would be holy in truth (Is 62:12; Eze 39:7). These are the authentic holy brethren, partakers of heavenly calling. The words would have resonated loud with the Jewish Christians in the church of Jerusalem.

     Consider our Leader, Christ Jesus. In the next verses, the Apostle will compare the ministry of Moses to that of Christ.

2 Who was faithful to him that appointed him, as also Moses was faithful in all his house. 3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. 4 For every house is builded by some man; but he that built all things is God. 5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; 6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

     Jesus Christ is the Author, Apostle, High Priest, Leader and Builder of the new House of God (Gal 6:10; Eph 2:19). In comparison, Moses can rise only to the level of being a faithful Leader and honorable servant in the old House of God (an allusion to His affirmation in Numbers 12:7). This truth speaks loudly to all who hold the Old Testament above the New. Moses was a good and faithful house-servant, but Jesus is the first-born son over His own house (v6). In the Jewish mind, Moses was greatest prophet, for God’s covenant came to them by him. In fact, they used “Moses” and “the Law” synonymously (Mark 12:26; Luke 16:29). In truth however, God was the Author of the Old Testament and Moses only the mediator. Not so with Jesus Christ, for He is the very Author of the New Testament. Being God Himself, He is the builder of all things (v4, Heb 1:2; Col 1:16) and therefore Lord of the house of Moses too (v3, Mat 12:8). The Apostle John also made this comparison: The Law was given by Moses, but grace and truth came by Jesus Christ (John 1:17).  

     The conclusion of this argument elevates the New Testament, authored and revealed by Jesus Christ, far above the Old (Heb 10:20). God has sent His Son from heaven and commanded all to hear Him (Mat 17:5). His faithful, perfect life makes full proof of His ministry (2Tim 4:5). Unfortunately, some groups and families go back into the Old Testament and subject themselves to simple, physical rules and rites that have no benefit in mortifying the deeds of the flesh (Col 2:20-23). Moses is a type of Christ (see note for Mat 5:1) and therefore subservient to Him. While Moses led Israel out of their bondage in Egypt unto the land of promise, Jesus leads the new Israel out of their bondage to Satan, self and sin unto the eternal land of the angels – a heavenly calling beyond our comprehension.

     The Apostle tacks on a warning to all who profess to be part of the house of Christ. You must “hold this hope firmly unto the very end” (v6, 2Thes 2:15; 2Tim 1:13; Heb 10:23; Rev 2:26; Rev 3:11). This warning will be repeated a few verses later, after the sobering example of the children of Israel in the wilderness journey (Heb 3:14). The importance of finishing well cannot be over-emphasized! The evangelical gospel is all about starting out well, but a partial gospel peddles false hope. The Scriptures are filled with warnings to remain faithful unto Him that has called us. He that endures unto the end shall be saved (Mat 24:13; Mark 13:13). As one king said unto another before venturing out into the field of battle, “Let not him that puts on his armor for the battle boast as the one who takes it off afterwards” (1Kings 20:11).

7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, 8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my works forty years. 10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. 11 So I sware in my wrath, They shall not enter into my rest.)

     These verses quote Psalms 95:7-11, which describe the wickedness of the children of Israel as they journeyed from Egypt to Canaan. Again and again the people sinned against God, in spite of His miraculous deliverance and provisions for them. By their constant grumbling, complaining and demanding that Moses provide food and water (Ex 17:1-7) they tempted God ten times (Num 14:22). “Give us water, or else we will return to Egypt,” they demanded. “Is the Lord among us, or not?” Later, Moses warned, Ye shall not tempt the Lord your God, as ye tempted Him in Massah (Deut 6:16). Jesus quoted this verse when Satan came to tempt Him in the wilderness (Mat 4:7).

     In his epistle to the Corinthians, Paul expanded on the sad example of Israel in the wilderness (see notes for 1Cor 10). Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents (1Cor 10:9). Christians tempt God today by demanding that He answer their prayers instead of humble petitions, by expecting God to keep them from sin in spite of remaining in a wicked environment, and by making their allegiance to Him contingent upon an action on His part. I am disturbed by these kind of prayers: “God we know you are going to heal Tim. We believe in you. In the name of Jesus, we command this sickness to leave his body…” The Scriptures say, This is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us (1John 5:14). Humility, deferring to the will of God, meekness, temperance: against such there is no law. Asking God for something outside of His will is tempting Him.

     The Rest that God denied Israel was the land of Canaan (Deut 1:34-36), but the Rest that He will deny the unfaithful of the New Covenant is Heaven (Heb 4:1). A hardened heart is one that has heard His voice, but refuses to yield up its will. It signifies rebellion, not deception (cf Acts 19:9; Rom 9:18).

12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

     The warning in these verses is to take all precaution against developing an evil heart of unbelief (apistia). The literal translation is “unfaith,” for the Greek word is a direct antonym of “faith” (pistis). See, for example, Jesus’ statement in Mat 17:20. Unbelief implies doubting the veracity of something, but Israel did not doubt the veracity of God. Nor did they doubt that God could provide for their needs, after all, they had seen His miraculous works for 40 years. They did doubt, however that He would provide for them – at least according to their way and timing. So they demanded meat to eat, but NOW. They quickly grew impatient when water became scarce, complained constantly about their hardships, soon tired of eating only manna, and reminded themselves often of the leeks and garlics they had enjoyed in Egypt. And perhaps their two biggest sins: making and worshipping the golden calf, and calling for a new captain to lead them back to Egypt after the 10 spies wicked report.      

     Therefore, their example is not directed to those who do not believe in God, but to those who do believe, but act unfaithfully. “Take heed, brethren, that you do not allow to grow within you an evil, unfaithful heart that causes you to depart from God by living impatiently, grouchily, unfaithfully.” In this context, apistia as an antonym of pistis (faith) is consistent with the New Testament teaching that true, saving faith is a synergy of the mind with action, a belief backed by works. Some scholars attempt to define faith as nothing more or less than fervent believing with the mind. Yet that idea does square with the present example, nor with the Biblical meaning of faith. We admit that in generic definition, “believing” might be equivalent to faith, but the faith that is effective to the saving of man’s soul is more than simply believing that Jesus Christ exists and is able to save (cf Heb 4:2; James 2:19). The Israelite example is one proof of that assertion.

     Actually, the book of Hebrews is particularly convincing that “faith” cannot be entirely synonymous with “belief.” The Faith that saves is a multi-faceted jeweled star – hearing, believing, submitting, obeying, walking, working, holiness and perseverance (see notes Heb 11:1-2). It is called the faith more than 40 times in the New Testament (ie Jude 1:3; Titus 1:13). The Word was preached to Israel and they heard it; they saw the mighty works of God in constant manifestation. However, they responded unfaithfully, their actions were contrary to their part of the covenant. The lesson is for us today.

     Faith, hope, and love make up the triad of virtues that will endure beyond the grave (1Cor 13:13), yet to fully unlock their meanings it is helpful to study their sub-components. In a famous sermon, Jonathon Edwards divided love into 7 parts using the colors of the rainbow as an illustration. The same can be done with faith and hope.

13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

     God has limited Man to an amount of time called “Today” in which to be saved. Behold, now is the day of salvation (2Cor 6:2). The children of Israel had their era of the Old Covenant, but Today is the times of the Gentiles (Luke 21:24), the Age of Grace (Acts 17:30), the New Covenant of Jesus Christ (Heb 12:24). The Kingdom of God is come nigh unto you (Mat 12:28; Luke 10:9). The admonition is time-urgent; we must exhort one another daily while there is still time, and so much the more as ye see the day approaching (Heb 10:25). To exhort is a duty of all the brethren: to encourage, admonish, beseech, counsel, entreat, warn, implore and comfort. Preach the Word! In season and out of season; reprove, rebuke and exhort according to all sound doctrine (2Tim 4:2).

     Sin is deceitful for two reasons. First, because it is never satiated. It is ever thirsty for more, more, more. A little more wine, a little more money, a little more pleasure, a little more anger, a little more bitterness. The one who yields to sin becomes a slave to Satan and unrighteousness (Rom 6:16-23). The words of the song are true, “Sin will take you farther than you want to go, slowly but surely taking control.” A man who gives rein to the desires of the flesh is on the path to being ruled by Sin unto death. Second, sin is deceitful because it hardens the heart to its sinfulness. Repeated sin slowly cauterizes the conscience until the mind is deceived into believing that it isn’t even sin (1Tim 4:2). It is very difficult for these to recover themselves out of the snare of devil, for the bonds of sin are many and strong (2Tim 2:25-26; 1John 1:8).

     The truth of this verse falls upon some in our own church pews. Covetousness, gossip, pride, slander, greed, unforgiveness, sedition, anger – these often hidden sins are deeply deceitful and many are dominated by them. Awake to righteousness and return to the way of truth (1Cor 15:34), for the wages of sin is death (Rom 6:23). See note for Romans 7:11.

     The deceitfulness of sin. It is a subtle, sinister slide into hell. Not one giant leap usually, but several devious little steps. 1) entertaining fleshly thoughts and discontentments of the spirit. 2) allowing some of those temptations to result in acts of sin. 3) hardening the heart in unrepentant, excusatory attitudes. 4) distrusting God to wisely administer the activities of your life. 5) full-blown apostasy in falling away from God and rejecting the Spirit of grace. Then is the mind wholly reprobate and the conscience seared such that it no longer will sense good and evil.

14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; 15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. 16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

     Here is how we can know that we are saved: by continuing to hold steadfast to Christ and faithfully do His commandments unto the end (1John 5:2). Note that we do not become partakers of Christ at the beginning, but at the end – if we remain steadfast. Jesus says, Be thou faithful unto death, and I will give thee a crown of life  (Rev 2:10). Of course, we do receive the seal of the Spirit when we first confess Christ, but the glorification of the body and soul must await the end, when each man’s faith will be weighed and counted (Heb 9:27). This verse repeats verse 6, which also teaches the requirement of persevering unto the end (Mat 24:13). Calvinism’s “eternal security” is disproved again and again by the book of Hebrews. Faithfulness to Christ must follow mouth profession of Christ.

     The word partakers (metochos) means to be a participant, companion or associate (see Heb 1:9; Luke 5:7). There are several variations in the Greek, such as Eph 3:6, 2Cor 6:4; 1Cor 10:17; Heb 5:13. The word confidence (hupostasis) is also worthy of deeper study (see Heb 11:1; 2Cor 11:17).

     The sad example of the children of Israel shows what happens to those who do not hold fast to the profession of our faith (Heb 10:23). They hardened their hearts against God and provoked Him with impatient demands, discontented murmurings and wicked acts. In blunt detail, Psalms 106 describes the rebellions of the Jews against God; therefore He lifted up His hand against them, to overthrow them in the wilderness (Ps 106:26). And the final straw was their awful threat to choose from among them a new captain and return to Egypt (Num 14:1-5). Then God required them to wander 40 years in the wilderness, until all those beyond the age of accountability had died. They would not be allowed to enter the Promised Land, but their children would (Num 14:26-30).

     Verse 15 returns the topic to Ps 95:7-11 (see Heb 3:7-8), showing that all of the disobedient Israelites who provoked God died in the wilderness. The Levites apparently did not rebel, nor did two outstanding men who did enter Canaan because of their faithfulness to God (Num 14:24; 32:12). Caleb and Joshua lived through the wilderness wandering and 40 years later arrived at the Jordan once again. Caleb, by that time an old man, was still brave in the Lord. He could have been excused the petition for a peaceful, less difficult inheritance in Canaan, but no, he wanted the land of the Anakim, the giants! And they conquered them by the hand of their God (Josh 14:6-15).

18 And to whom sware he that they should not enter into his rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief.

     On account of their unbelief (see note Heb 3:12) the children of Israel were denied entrance into Canaan, the land of rest that God had promised to them through Abraham and Moses. They had believed not (apeitheo); they had an evil heart of unbelief (apistia). The newer translations (NIV, NKJV, NASB) read that they disobeyed. The close relationship of faith with obedience is evident in both testaments. Throughout the Septuagint, apeitheo means to be disobedient or rebellious (ie Ex 23:21; Deut 9:7; Pro 24:21); and is sometimes translated similarly in the New Testament (ie Rom 2:8; 1Pet 2:7).

     The stark words at the close of this chapter warn again of the grave peril of having a profession of Christ (v1) but living unfaithful to Him (v12). If we are truly holy brethren (v1) and so members in the pure and unblemished body of Christ (Eph 5:27), then our lives, hearts and bodies will also be holy, sanctified and meet for the Master’s use (2Tim 2:21). The false doctrine of imputed righteousness (Jesus imputing His holiness to the unholy) is struck down by the stern language in this passage of Scripture. A believer who lives a life of sin will not enter into His rest. Those who claim to believe that Christ has been righteous in man’s place and that his own dedication to righteous living is nothing but filthy rags in the eyes of God have dreadfully deceived themselves (2Pet 2:13).

     Unfortunately, this heresy has exploded in the evangelical world. “Works” is now a negative word, it can only to be used in a derogatory sense. Meanwhile, “Holiness” and “Righteousness” can only be used to describe the Divine. “Grace” means freedom to live according to desires of the flesh, and “Faith” has nothing to do with man’s will and decision-making. It is the Gospel upside down! Why does God everywhere plead with Man to receive His mercy, when according to the false teachers it is actually impossible for Man to refuse it? Why does He everywhere exhort the Believer to persevere, when according to Calvinism it is impossible for him to fall away? This sounds exactly like the doctrine that Satan first preached to Eve: Yea, hath God said that? Nah, listen to me, for ye shall not surely die…ye shall be as gods (Gen 3:1-5). I refer the reader to Adam Clarke, who has made similar observations upon this chapter.

1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

     Therefore, seeing that it is the divine Son of God who has spoken, we must take even more earnest heed. Centuries past, the Jews had received the Word of God through the hand of their greatest leader, Moses. They heard it through the Psalms of David and through the writings of Isaiah, Jeremiah and the rest of the prophets. If their word was stedfast, how much more the Word spoken by the Son of God from heaven?

     To heed implies action just as to neglect implies inaction. It is necessary to do according to His will and to obey His commandments (John 15:10; Mat 7:21, James 1:22). The surest way to spiritual ruin is to do nothing; the law of entropy always wins.

     Let them slip (pararrusmen). This word doesn’t appear elsewhere in the Greek Scriptures. Some say it means “to leak out” like water from a vessel; others say it means “to drift away” like a boat from its moorings. Here it describes someone who is inattentive to the truth, someone who has heard the Word and believed it, but has not continued steadfast in doing what it says – he has let them slip. The opposite action is to hold fast (Heb 3:6; Titus 1:9; 1Thes 5:21; 2Tim 1:13).

     The first chapter of Hebrews shows from the Scriptures that Jesus is the Messiah, the divine Son of God. The present chapter explains His mission and purpose for coming to the earth as an authentic flesh-and-blood human.

2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; 4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

     Although the term might sound odd to our ears, the word spoken by angels makes reference to the Old Testament Scriptures. Its writers were not actual angels, but the Word came to them by supernatural, angelic mediation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost (2Pet 1:21). According to their reading of Deut 33:2, the natural Jews believed the Law was established by the work of angels. Stephen turned this belief into a rebuke, saying to them, (You) have received the Law by the disposition of angels and have not kept it (Acts 7:53). Paul makes a similar allusion, saying that the Law was ordained by angels in the hand of a mediator (Gal 3:19). On rare occasions, God would send actual angels to communicate His will to particular individuals, but angels never brought His Word to the whole congregation.  

     The stipulations, rules and punishments of the Law were based on truth, righteousness and justice (Rom 7:12). It was hard to keep the Law and impossible to escape its judgment. However, the Law of Christ is equally strict and difficult (see note Mat 7:28), nor shall any escape its judgment. The enormous difference between the two is that the Law of Christ provides a solution for failure – forgiveness, grace, mercy. The new way of Grace does not mean that God forgives sin separate from righteousness, nor does it mean that He has set aside justice in favor of mercy. Rather, the events of the New Covenant, the Atonement in particular, gives basis for Him to extend grace to those who have sinned.

     This great salvation is not based on performing the works of the Law but upon the atoning blood of Christ, who is willing and able to save to the uttermost all who come to God by Him (Heb 7:25). Beware the leaven of the Protestants, who teach that in the New Covenant, grace has voided the law of man’s good works. No, you are not free to live as you please, but as Christ pleases. You are not free to walk according to the lusts of the your flesh, but according to the will of the Spirit (Gal 5:16). Yes, you are freed from doing the works of the Law for salvation, but if you do not keep the law of Christ you cannot be saved. Only those who love Christ will be saved, and only those who keep His commandments truly love Him (John 14:23-24).

     The new, living Way was explained and ordained by the Lord Himself, and it was later corroborated by the Spirit through the writings of the Apostles who walked with Him during His ministry. The coming of the Gospel age of Grace was accompanied by signs, wonders and miracles so that nobody might doubt its divine origin. The word gifts in verse 4 is a mis-translation of the Greek word merismos (verb form, merizo) which means distribution or separation (Heb 4:12). Compare to 1Cor 12:11. He who refuses this Word of Grace will be excluded and those who neglect (ameleo, cf Mat 22:5) to do it shall not escape either (Heb 12:25).

     Luther (and others) attempt to use the last half of verse three to argue that Paul was not the writer of Hebrews, for that Apostle declared to have received the Word through direct revelation and not by man (Gal 1:11-12). It is obvious however, that the writer’s intent here is to stress the authenticity of the Gospel’s origin, not testify how he himself had received it. Indeed, v3-4 are a loose quotation of that affirmation found in the last verses of what is often called “Peter’s Gospel,” which states that after Christ had spoken unto them last words of important instruction and was received into heaven, the Eleven went forth and preached everywhere, the Lord working with them and confirming the Wordwith signs following (Mark 16:19-20). Paul did not see Jesus coming up out of the water after His baptism and hear the heavenly voice affirming His identity; he was not present to marvel with the rest at the gracious words which proceeded out of His mouth (Luke 4:22). He did not hear Christ devastate the hypocrites of Judaism, nor witness His agonies in Gethsemane. Nor did he see Him ascend into heaven. That Apostle born out of due time (1Cor 15:8) burst upon the Gospel scene about three years later, having in truth received the divine Word in far-off Arabia (Gal 1:17), but apart from the wonderful witness of the other Apostles who did literally observe and confirm the walk of the Lord on earth. 

     If, as I believe, the book of Hebrews was written to the church in Jerusalem, then these words should have spoken powerfully to those natural-born Jews, for they too had heard the voice from heaven and saw the Lord’s power. They too were present for Peter’s Spirit-inspired sermon and witnessed the lame man healed and saw the boldness and power of those unlearned men that had been with Jesus (Acts 4:13). By these and many other accompanying signs and miracles, God bore witness of the origin and verity of the Word of the Gospel.

5 For unto the angels hath he not put in subjection the world to come, whereof we speak.

      Angels spoke the Word under the Old Covenant (see v2), but God has not so ordained in the New Covenant. Rather, the throne of the Kingdom belongs to Jesus, who has the keys to heaven and earth (Mat 16:19) and also to hell and death (Rev 1:18). The government is upon His shoulder (Is 9:6) and He will reign for ever and ever in this Kingdom of righteousness (Heb 1:8).

     The world (oikoumene) to come. The natural reading of this phrase is that it refers to heaven, but we should note two details. First, oikoumene is typically used for the literal earth and/or its inhabitants (i.e. Luke 2:1; Heb 1:6; Rev 12:9); it is never found elsewhere in connection to heaven. Aion is the standard word for the future age (see Heb 6:5; Luke 18:30; Eph 1:21). Meanwhile, the verb to come (mello) is significantly used for both imminent actions (i.e. Acts 18:14; Heb 8:5) and distant ones (Heb 6:5; 1Pet 5:1). Second, although the writer indicates that his current topic is this world to come (oikoumenan tan mellousan), the subject before and after this verse is not of heaven, but makes an impressive argument for the divine authority of Christ and the great salvation that He has accomplished for the world.

     I therefore believe that the Apostle speaks here of the Kingdom of Christ, which stood at its threshold when this epistle was being written. For while the Kingdom formally began a few years earlier at the atonement of Christ at Calvary, the foundations were still being laid by the Spirit through the Apostles. Of course, this Kingdom has no end and will never be conquered (Dan 2:44), so the eternal home of the soul is included in this phrase, the world to come. Nevertheless, the choice of oikoumene is interesting, first because it anticipated the now 2000 years-long New Covenant Age, and second because it describes the future Age as a world. In this aspect, the term is unique in the New Testament, for not even kosmos is used in reference to the future Age.

6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

     The quotation is from Psalms 8:4-6, which thanks God for abundantly blessing lowly Mankind. How small and insignificant he is! Lower even than the angels. Yet God has bestowed abounding honor to the sons of men, creating them with minds to think, reason and comprehend their Creator. He has given them dominion over the rest of Creation (Gen 1:28). He desires to visit with them, to hear their songs of praise and to see their good, honest works which give honor and reverence to Him.

     It is actually a deep, difficult question: Why does God love us so much? Perhaps we can understand a little better by comparing man with angels. The angels are more powerful and more beautiful, but Man was made in the image of God – soul, spirit and body. God made Man like Himself in some mystical way. And like a father and mother loves their son because he is their own flesh and blood, so God loves man just because of how he is made.

8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

     Man has greatly increased in knowledge and ingenuity; he is closer than ever to being the master of all things. Yet, in the time of the Apostles we see not yet all things put under him. This couples with the earlier hint (v5) that the New Covenant era was just beginning, for the Spirit knew that Mankind would be allowed to rise in science and technology at the end of the Age (Dan 12:4). God did not see fit to reveal that detail in full light, as it would not be in Man’s best interest to know that ahead of time. It is good for Man to live in constant thought that the Lord will return at any moment (Mark 13:35-37).

     But we see Jesus, who became a man in order to overpower the Devil and sin (Heb 2:14). He too was made a little lower than the angels and He became the ultimate, singular Man who was able to completely put all things under His feet, whether heavenly or earthly things. Paul quoted the same verse (Ps 8:6) in 1Cor 15:25-27, again identifying Christ as the preeminent Man who alone is capable of fulfilling the Psalmist’s words.

     Jesus became a man for the suffering of death, in order that he might taste death for every man. Is there a deeper meaning to this phrase than the simple fact that Jesus died for the sins of the world? To taste is to savor or sample a dish (cf Heb 6:4-5), not eat or experience the whole meal. Elsewhere however, Christ seems to have made this a normal term for dying (see Mat 16:28; Mark 9:1; Luke 9:27; John 8:52).

     By dying, Jesus did not repeal the law of sin and death, but marvelously provided a remedy for those adversaries. All men must die, the saved and the unsaved (Heb 9:27). So that Jesus tasted death for every man cannot mean “in exchange for their physical death,” but for their spiritual death. But, did Jesus’ physical death substitute for our spiritual death? Those two realities are worlds apart. I tend to believe that in some incomprehensible way Jesus tasted spiritual death for every man, that in taking upon Himself the sins of the world He suffered deep spiritual pain. Surely His anguished cry to God was more than the misery of physical pain (cf Mat 27:46, see note for Mat 26:38).

     Forgiveness is suffering the loss or debt accrued by the sinner; there is no way around that fact. If you forgive a thief for stealing your car, you will suffer that loss…forever. Jesus is our sin-bearer; He has agreed to suffer the loss that our sins have accrued (2Cor 5:21; Heb 9:28).

10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

     In the perfect knowledge of His will God planned the salvation of Man – that Jesus would win their souls through trials and suffering. We often struggle to understand why God allows suffering in the lives of His people, but it helps to remember that the only perfect, sinless Person who has ever lived was also a man of sorrows and acquainted with grief (Is 53:3). If our Captain was made perfect through suffering, how much more those of His household? Suffering purifies the soul and refines our character. Let us not “waste” our trials, but let them do their perfect work (James 1:2-4).

     He that sanctifieth is Jesus Christ and the many sons He is bringing to glory are the ones being sanctified. They are all of one in that both “are being sanctified” (Greek present tense) through many trials and sufferings (1Pet 4:13; Php 3:10). There is clearly a close correlation between “being made perfect” and sanctification (Heb 12:23; see note on John 17:17). 

     For whom are all things – this is the Apostle Paul’s unique reverence of God as the supreme being (see 1Cor 8:6; Rom 11:36; Col 1:17; Eph 1:10).

12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

     After stating Jesus’ close relationship with the Redeemed (they are His sons in v10, His brethren in v11), two quotations from the Old Testament give confirmation. The first is found in the famous Messianic Psalms 22, which is chock-full of evidences that Jesus the Nazarene was the Messiah that the Jews had rejected. For some reason the Apostle substitutes apaggelo in place of the Septuagint’s diegeomai for declare. The words are synonyms. More interesting is that the translators used the word church for ekklesia in Hebrews when in Psalms 22:22 they translated the same word, congregation. Jesus declared the name of the Lord to His brethren, His church.

     Uncertainty surrounds the second quotation, which some think comes from two separate source texts. The writer’s typical approach is to separate consecutive quotations with the phrase, and again. However, the Septuagint of Isaiah 8:17-18 matches almost perfectly: “I will trust in Him; behold, I and the children which God has given me.” Of course, there are other possible sources for, I will put my trust in Him (i.e. 2Sam 22:3; Is 12:2; Ps 11:1), but none of these match the Greek so closely. Jesus declared the name of the Lord to His children, teaching them to trust always, as He did, in the Father. Again the quotation demonstrates that the prophets foretold a Messiah that would not be a distant leader, but a Prince made like unto His brethren (v17) although anointed with honor above His fellows (Ps 45:7).

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them who through fear of death were all their lifetime subject to bondage.

     This monumental verse concisely describes the bold mission of the Son of God. The Almighty Creator of the Universe, in nature fully God, laid aside His deity, home and identity to become a weak, flesh-and-blood man (cf Php 2:8) so that He might deliver the death-doomed subjects of bondage from their evil captor, the Devil. The Savior accomplished this by a secret but devastating plan to redeem Man by dying in their place (1Cor 2:8; 2Cor 5:21; 1Pet 1:18-21). For until the Resurrection, Satan reveled in the fact that every human soul belonged to him. All have gone astray, every man has taken his own way (Is 53:6), there is none righteous, no, not even one (Rom 3:10). We have all personally chosen to sin against God and therefore have been sentenced to eternal death along that wicked prince of death, Satan.

     But when Jesus rose from the dead, He wrested the power of death from Satan forever (Mat 12:28-29). By His perfect life, death and resurrection, Jesus has won the authority to redeem (buy back) from Satan every person He chooses to save. No longer does every soul belong to Satan on account of their sins, for Jesus is justly empowered to point out which souls He chooses to save! And Satan can say and do nothing about it (Rev 12:10). If he clamors, “Wait, that man is a sinner! Look, he did this and this and this. If I am to be sent to Hell for rebellion, then he must be sent to Hell too!” Then Jesus can say, “True, he did those sinful things; but I didn’t. I died sinless and innocent, I have tasted death for every man (v9) and I choose to redeem him. He has repented, he has come to Me for salvation, he is sorry for his sins, he wants to be with Me. I gave My life for all such as he, and I exercise My authority to take him away from you.”

     Oh, how the power of Satan is destroyed! Oh how the mighty has fallen from heaven, cut down to the ground (Is 14:12; John 12:31; Luke 10:18; Rev 12:9). He who once boasted of the power of death has been defeated, humiliated, destroyed. Now it is Jesus who holds the keys of hell and death (Rev 1:8), having abolished death forever for all the saved (2Tim 1:10). Jesus possesses the power to Redeem or to Damn. So, kiss the Son, lest He be angry with you! Lest ye perish from the way when His wrath is kindled but a little (Ps 2:12).

     The irony cannot be missed. He whose power was Death by sin was defeated by that very power, undone by the death of the sinless, perfect God. Like David many years earlier, who cut off the Giant’s head with his own sword, the very sword that for 40 long days put the fear of death in the hearts of the children of Israel. In the valley of Elah, the innocent youth overcame the ridicule of his own brothers, refused protective armor, ignored the raging Giant’s threats, and hit him at his weakest point with one smooth stone from a sling – all typological points to parallel Christ’s victory over Satan (cf 1Sam 17). While the resurrection of Christ came as a tremendous surprise to Satan (1Cor 2:7-8), that event was carefully hidden in many prophecies and symbolisms of the Old Testament Scriptures – hints in the Psalms, the Prophets and the Law. Here are some of my favorite prophecies of the resurrection: Hos 13:14; Zech 9:11; Is 25:8; Hos 6:2; Job 19:25-27; 1Sam 2:6.

     Until the momentous achievements of Christ at the end of His humanity, all mankind lived and died subject (enochos) to bondage (douleia). They were subject to sin and corruption, in bondage to Satan and destined for eternal death. Enochos is often translated “guilty” in other Scriptures (Mat 26:66; James 2:10), while douleia means slavery; it is found in just two other NT passages, both in the epistles of Paul, where it refers to the Law (cf Rom 8:15, 21; Gal 4:24; 5:1). The fear of death (cf Mat 10:28; 2Tim 1:7; Rom 8:15) is on account of Sin and the Law (1Cor 15:56), for its high and holy laws made every man guilty before God (Rom 3:20; James 2:10; Heb 10:28).

16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

     It appears that the KJV translators have missed the mark here, but not as badly as the NIV/NASB versions, which are far from the original text. The literal translation is: “For verily, angels are not taken (epilambanetai), but the seed of Abraham is taken” (see YLT). There is no article (he/him/it) in the original. Now the immediate topic is the bondage under which the sons of men labor in life (v15). These have been taken by Sin, they live in the expectation of certain death, they are subject to bondage, they are captives of Satan. This bondage does not apply to angels, but to the seed of Abraham (v16), those heirs of salvation as opposed to the angelic ministering spirits (cf Heb 1:14).

     Epilambanetai means “to seize, to lay hold upon, to take hold of” (Acts 21:30; 1Tim 6:12; Acts 16:19; Luke 23:26; Mat 14:31). The wicked angels of Satan sinned too, yet God has not provided them a chance for redemption but consigned them to everlasting chains of darkness (2Pet 2:4). However, the seed of Abraham is granted the opportunity of escaping from their bondage; Jesus has come to deliver them (v15). Consequently, Paul calls the saved of Christ and heirs of the promises, Abraham’s seed (Gal 3:29; Rom 4:13-16; Gal 3:16; Rom 9:7-8).

      The fact that Jesus is the infinite God makes His death infinitely valuable, it can save to the uttermost all who come to Him (Heb 7:25). This powerful truth kills the menial idea that Jesus was only a man and not God. No man, no matter how perfect, is sufficiently valuable to substitute himself for all the sins of the world. It is a logical absurdity to even contemplate it. No, only the death of a greater Being could be of such priceless worth that it avails for every soul of mankind – past, present and future. God searched the earth and heaven for someone to save Mankind and He found just one who fit the requirements to be the Savior of mankind (Rev 5).

17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

     Jesus did not set out to redeem Mankind in His real form and power as God, but took upon Himself the body of a man. He was made like unto His brethren (Heb 2:11-12). He suffered the same physical hardships as they did; He endured the same temptations as they did. This enables Him to sympathize with our experiences, understand our failures, empathize with our worries and struggles, succour them that are tempted. Yes, we will fail at times, but Jesus was in all points tempted like as we are, yet without sin (Heb 4:15). The Wonderful News is that He is a merciful and faithful high priest. If we bring our sins to Christ, He is faithful to forgive and cleanse us (1John 1:9).   

     Jesus is our high priest. This introduces a new symbolism in the NT which will be a key, recurring motif in the book of Hebrews. The apostle John was prolific in symbolisms of Christ: the Good Shepherd (John 10), the True Vine (John 15), the Lamb of God (Rev 5:6), the Mighty Angel (Rev 10:1), the Lion of Judah (Rev 5:5), etc. But only the book of Hebrews presents Jesus as the High Priest of the New Covenant. Indeed, the word archiereus (high priest) is found over one hundred times in the Gospels and the Acts, but not once in any other book of the New Testament outside of Hebrews, where it occurs 17 times. I should add that John does seem to describe Jesus as Priest officiating at the heavenly temple (Rev 8:2-5).

1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

     The book of Hebrews is a robust exposition of Old Testament passages that portray Jesus the Nazarene as the long-awaited Messiah of the Jews, the very Son of God come in human flesh to fulfill all things just as the prophets had foretold. The Hope of Israel, the Apostle and High Priest of the New Tabernacle, has defeated Death and the Devil and has ascended to the throne of His Kingdom in the Majesty on high.

     This book is a masterful dissertation that dovetails with the witness of the Gospels and Epistles, but many have wondered why the writer’s name does not appear. In fact, there is no greeting at all. The book starts abruptly, without introduction, address or salutation even though the writer professes to know many of his audience personally (see Heb 6:9; 10:32-34; 13:18-19). He even shares his plans to visit them and sends them salutations from Italy (Heb 13:22-25). So the book of Hebrews, like virtually all the other epistles, was written to a particular church. Yet, for some reason the writer of Hebrews did not address the church by name. Or was it later removed for some particular reason? I believe the latter is most likely; remove the the beginnings of 1Corthians, James and 1Peter, and you will find they resemble the beginning of Hebrews. Interestingly, while we call it, “The Epistle to the Hebrews,” that word doesn’t even appear in the book. It is addressed to nobody, which is a strange, unprecedented feature among the books of the New Testament. I believe this letter was originally written to the church in Jerusalem from Rome (see note for Heb 13:25).

     Nevertheless, from the earliest era of church history, the writer of Hebrews was believed to be the Apostle Paul. The internal evidences are compelling. The writer was a well-known leader in the early churches of Christ and a notorious prisoner for that Cause (Heb 10:34). And the last verses of the book seem to distinctly identify Paul as its writer (see notes Heb 13:19; 13:23). Secondly, it matches Paul’s evangelistic method of going first to the Jewish synagogue of a particular town to preach Jesus the Nazarene as the Messiah of God using the Law and the Prophets (Acts 13:15-16). His concern for the Jewish people was never far from his mind (Rom 9:1-3; 10:1; Acts 20:21-22). Surely he would have written a treatise on that subject to his own people. Paul’s epistle to the Romans is a penetrating, authoritative exposition of the Kingdom of God. The epistle to the Hebrews, which declares Jesus to be King and High Priest of this Kingdom, makes a perfect complement to Romans. Thirdly, in Hebrews 6:1-3, the writer remarks that he is known for having expounded on doctrinal subjects before and goes on to name certain ones which are found in the epistles of Paul. Also, the book of Hebrews ends just as Paul closes his other epistles: the grace of our Lord Jesus Christ be with you all (Rom 16:24; 1Cor 16:23; 2Cor 13:14; Gal 6:18; Eph 6:24; Php 4:23; Col 4:18; 1Th 5:28; 2Th 3:18; 1Tim 6:21; 2Tim 4:22; Tit 3:15; Phn 1:25; Heb 13:25). None of the other writers of the New Testament (Peter, James, John, Luke) ended their letters in this way. The only exception is the book of Revelation, which was written a couple decades later. And finally, the writer is revealed to possess eminent knowledge of the Jewish religion, yet is equally proficient in the doctrines of Christ. Highly educated and articulate, exceptionally skilled in persuasion, this writer shows himself to be a top-tier authority, a person to be respectfully heard. The opening sentence is a literary masterpiece which succinctly describes the Christ of God who has recently spoken unto us. Indeed, the book is so eloquently written that some scholars say it is not of Paul’s hand. Nevertheless, the above facts strongly suggest that he was indeed the writer, for that Apostle was especially gifted in persuasion, tact and authoritative communication.

     Actually, the omission of his name from the greeting actually makes it more likely that the Apostle Paul wrote the epistle to the Hebrews. For consider this: why would a writer refrain from putting his name to this noble work? Alternatively, why was it later removed? (As I believe.) Apollos is often presented as a likely candidate, yet I cannot think of a single reason why he would not assign his name to this book. Paul on the other hand, had good cause to conceal his identity. The Hebrews are his main target in this book – those Agrippa-like Jews (Acts 26:28) who were wavering between Christ and their Old Law, as well as those “messianic” Jews who thought to keep the Law but add Jesus. Paul, the Apostle of Jesus Christ, was an infamous figure to this Jewish group. He was known far and wide as a mover of sedition among the Jews throughout the world (Acts 24:5). The appearance of his name at the beginning of a treatise on the Jewish Messiah would cause prejudiced minds to immediately dismiss it. Moreover, Paul confessed to being the Apostle to the Gentiles (Acts 9:15; Rom 11:13; Gal 2:8; 2Tim 1:11), which would make any letter of his written to the Hebrews to be, in a manner of speaking, outside his apostolic commission. As a matter of fact, by not proclaiming his authority as Apostle, Paul was following his own motto of evangelism – meeting his audience in whatever way that would be most effective to win them to Christ. Here he becomes a Jew in thought, Scripture and religion in hopes of gaining the more (1Cor 9:19-23). Not once does he openly mention the Gentiles as Christian comrades in this epistle.

     The most commonly cited “evidence” that Paul did not write Hebrews is superficial – its lofty writing style does not compare to the low excellency of speech which Paul employed in his other epistles (1Cor 2:1-5). This is an inconsequential argument. After all, there is no question that Paul was capable of great eloquence. He wrote one of the masterpieces in all of human literature (1Cor 13). Yet, in his epistles he deliberately chose to preach without using the wisdom of words (1Cor 1:17). The book of Hebrews however, has a different audience and purpose. Furthermore, it was Paul’s custom to dictate his thoughts to a secretary rather than write out the letter himself. Perhaps he employed a different scribe for the book of Hebrews. And maybe he wrote this one by taking pen into his own hand. One tradition says that Timothy was Paul’s scribe for the book of Hebrews, although Clement of Alexandria thought that it was Luke, citing similarities in the texts of Acts and Hebrews. He speculated that Luke originally wrote Paul’s words in Hebrew and then translated them into Greek (see Ante-Nicene Fathers Vol 2 pg 573).

     Ironically, peculiarities of grammar, style and Masoretic/Septuagint quotations are cited as proof on all sides of the debate (whether Paul, Luke, Matthew, Mark, Apollos, etc). Origen, writing about two centuries after the Apostolic Age, thought that Paul probably wrote this book, but left a little room for doubt. In my view, Luke is the second-best option to have written the book of Hebrews, for a handful of Greek words appear only in his writings (ie, Heb 5:9). On the other hand, the same can be said about the writings of Paul. However, some think that Luke was not even a Jew.

     The audience and material being different, one would expect to encounter variance in writing style and vocabulary in the book of Hebrews. Yet we are compelled to notice the similarities to the Apostle Paul’s writings in Hebrews. For instance, Heb 5:12 expresses his words in Gal 4:3 and Gal 4:9, and the statement in Heb 2:8 is practically identical to that expressed in 1Cor 15:27, as also Heb 13:9 and Eph 4:14 (study also the unique features of Heb 2:15 and Rom 8:15). The usage of milk and meat are the same in Heb 5:13-14 as in 1Cor 3:1-3, and the paraphrased OT quote in Heb 10:30 is identical in the Greek to Rom 12:19. Furthermore, the expression in Heb 2:10 is found exclusively in the Pauline epistles (cf Rom 11:36; 1Cor 8:6; Col 1:17; Eph 1:10), along with various other words.

     On the other hand, proponents for Luke, Apollos or others as the writer of Hebrews point out that the similarities to Paul’s writings are to be expected, for those men were close companions of Paul and had heard him speak many times (see JFB’s introductory note to Hebrews).

     Affirmations that Paul was not the writer of Hebrews are often bolstered by the disparaging opinions of Martin Luther, who intensely disliked the book due to its plain warnings that a Christian can lose his salvation. In his preface, Luther claimed that Hebrews 2:3 indicates that the book was written long after the Apostles had died. Yet that cannot be correct, for the very earliest church writings quoted the book of Hebrews. Clement of Rome (ca A.D. 30-101), for example, cited from it in his epistle to the Corinthians. Furthermore, the multiple warnings to not turn again to Jewish temple worship indicate that it was written before the destruction of Jerusalem (A.D. 70).

     Luther also claimed that the teachings in Hebrews went “against all the Gospels and St. Paul’s epistles…we cannot put it on the same level with the apostolic epistles.” In his view, the book did contain fine teachings, “even though wood, straw or hay be mixed in with them.” We are duly alarmed that Luther considered himself authorized and competent to classify some of Hebrews’ teachings to be on the order of “wood, straw or hay.” His prejudice against the material in Hebrews led him to reject the preponderance of evidences for Paul as it’s author.

      On a personal note, while Adam Clarke is generally my first choice to read for Bible comments, I have found the JFB commentary on Hebrews to be a remarkable work; it is head and shoulders above Clarke and others. The book of Hebrews is the only New Testament book written in the genre of teaching, some venture to say that it is a sermon. Instead of new revelation or doctrine, the writer uses the Scriptures of the Old Testament for exhortation (Heb 13:22), searching out what they mean and how it should affect us. As a complement to teaching, warning is a constant theme in this book (Heb 2:1; 3:12; 4:1; 4:11; 6:4; 10:26-27; 10:38; 12:15; 12:25). 

2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

     The same God who spoke to flesh-and-blood prophets of the Old Testament has now spoken a new message; one so important that He sent His own Son to deliver it (Mat 17:5). Jesus illustrated this truth by the parable of the vineyard (Mat 21:33-44). This divine Word was given to Man in these last days, which is a New Testament term for the present Gospel Age, the last epoch of earth’s history (see 1John 2:18). At the close of the present age, time shall no longer be (Rev 10:6-7). It might seem strange to think that the last days have stretched into 2000 years, but the Lord counts time differently than we do (2Pet 3:8).

    The Greek has no pronoun or article preceding Son. “God has spoken unto us in a Son.” Whether intentional or not, this imitates Isaiah 9:6, For unto us a child is born, unto us a Son is given. It is a mystery to me why Isaiah’s great Messianic announcement is nowhere recited in the New Testament, for it depicts the Son born as a child and appointed to reign forever upon the throne of David, even while being the mighty God, the everlasting Father (Is 9:6-7). 

     The first chapter of Hebrews is dedicated to showing that Jesus the Messiah is not some angel or ministering spirit; no, He is God’s own Son, the express image of His person. Chapter two, on the other hand, will show that Jesus was fully human when He lived among men upon the earth. This Son was made heir of all things (1Cor 15:27-28; Rom 8:17; Php 2:9-11); He was with God in the beginning and He also made the worlds (aion, age or world; see John 1:1-3; Eph 3:9). The use of the plural is either a reference to the eras of world history (pre-flood, Israelite Covenant, New Covenant) or it describes the vast complexities of the universe (Col 1:16). There is absolutely no foundation to the idea that God has created other worlds inhabited by aliens or other life-forms.

3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

     This verse expresses the fundamental purpose of the book of Hebrews – to prove the identity and work of Jesus Christ. The current chapter presents the Father and the Son as separate beings, yet here they are described as one in nature. “The Son radiates the very glory of God; He is the express image of God’s person, who also upholds all things by God’s powerful word. After having Himself purged our sins, the Son has taken His place of authority at the right hand of the Majesty on high.”

     Jesus told the disciples, He that hath seen Me hath seen the Father (John 14:9) and, the Father is in Me and I in Him (John 10:38). He is the image of the invisible God…and by Him all things consist (see notes for Col 1:15-18). It is incomprehensible to me that some Christians believe that Jesus is not God in spite of the many verses that describe Him as the divine Son of God. Like begets like. A beast begets a beast and a man begets a man; God begets God. How can God’s only begotten Son not be God?

     These phrases are strong evidence for the divinity of Christ, but the most powerful piece to my mind is that the Son is the express image (charakter) of His (God’s) person (hupostasis). Outside of Lev 13:28, this is the only occurrence of charakter in the Greek Scriptures. According to Strong’s, it means “an engraving, the figure stamped, an exact copy.” It adds a new dimension to the statement that Jesus is the image (eikon)of the invisible God (Col 1:15). The word hupostasis is translated substance in two memorable examples (Heb 11:1; Ps 139:15), but also carries the meaning of “confidence, or ground of foundation” (Heb 3:14; 2Cor 11:17).

     The Jews had not understood from their Scriptures that the Messiah would be God Himself, yet this chapter will demonstrate that the Old Testament does contain that truth. The Son was made flesh and blood in order to live on earth and bring redemption to Mankind (John 1:14; Heb 2:14). Having spoken the worlds into existence (John 1:1-3), He continues to securely sustain them by the Word of His power. The book of Hebrews frequently describes Jesus as reigning in heaven now at the right hand of the Father (see Heb 1:3; 1:13; 8:1; 10:12; 12:2).

4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

     The idea that Jesus is simply a powerful angelic being is fatally exposed to be false. Jesus is better than the angels and far above all principality and power (Eph 1:21). On account of His mighty deeds, God has highly exalted Him above every name, whether heavenly or earthly (Php 2:8-11). The Apostle also points out that Jesus obtained His more excellent name by inheritance (cf Rom 8:17; Ps 2:8). To be considered for inheritance, one must be in the correct lineage (Gal 4:1-7). Has any being, terrestrial or angelic, inherited God’s name? No, only Christ, the divine Son of God. True, the angels are called the sons of God (Job 38:7) and the saved of Christ are also called the sons of God (1John 3:2), but God has just one only begotten Son (John 3:16), who also is the express image of God (v3), the appointed heir of all things (v2).

     God, speaking through David about the Messiah, declared the decree: the LORD hath said unto Me, Thou art My Son; this day have I begotten thee (Ps 2:7). Paul cited this verse in a powerful sermon at the Jewish synagogue in Antioch of Pisidia (Acts 13:33). By a voice from heaven, God declared Jesus to be His Son when He was baptized. It was a powerful fulfillment of this prophetic Messianic detail (Mat 3:17), for not only does it testify of Jesus’ true identity, it implies that He would be born among men – the only begotten of the Father (see notes on John 1:14; 3:16; 1:18). The Apostle will cite Psalms 2:7 in full later in this book (Heb 5:5).

     The Messianic Psalm 110, which is quoted several times in the book of Hebrews, has a similar pronouncement: With Thee is dominion in the day of Thy power, in the splendours of Thy saints: I have begotten Thee from the womb before the morning (Ps 110:3, LXX). 

     The second quotation comes from God’s promise to David concerning his son, Solomon: I will be his father, and he shall be my son (1Chr 17:13; 22:10). It can also be seen in Ps 89:26, a profoundly prophetic Psalm of the New Covenant age. The former citation was actually addressed to Solomon, so at first it does not seem to be Messianic. However, Solomon is a type of Christ in that he was the anointed, beloved son of David just as Jesus Christ was the anointed, beloved Son of God. Moreover, a key aspect of God’s promise to be a father to Solomon is that David’s name and throne would be established forever. Even the non-believing Jews believed the Messiah was the intended object of this prophecy, not Solomon.

     One of the key words in the book of Hebrews occurs for the first time in verse 4 – better (kreitton). It appears thirteen times in this epistle, but just five times elsewhere in the New Testament (three times in the writings of Paul and twice in the epistles of Peter). The book of Hebrews expounds the differences between the Old and the New Covenants. And in every way the New is better.

6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

My paraphrase: “Again, in the place that God announced His firstbegotten to the world He said, And let all the angels of God worship Him.” The quote is either from Psalms 97:7 or Deut 32:43, but in both cases one must read the Septuagint version, which differs from the Masoretic text that underlies our English versions. Psalm 97 (in the LXX) is consigned to David, when his land is established. The chapter describes the power and righteous judgment of Messiah’s kingdom and includes this detail: Let all that worship graven images be ashamed, who boast of their idols; worship him, all ye his angels. The Masoretic text has, worship Him, all ye gods (Ps 97:7).

     It is more likely however, that the Apostle quotes the closing stanza of the Song of Moses, Rejoice ye heavens with Him, and let all the angels of God worship Him; rejoice ye Gentiles with His people, and let all the sons of God strengthen themselves in Him (Deut 32:43, LXX). Paul quoted this verse in Rom 15:10. This, rather than Psalms 97, is more properly an introduction of the firstbegotten to the world, for it was at the coming of Christ that the Gentiles rejoiced. It is even clearer upon reading the fuller passage in the LXX and comparing it to the prophets’ descriptive details of the Messsiah’s coming. 

     The quotation is another proof that Christ cannot be an angel, for, when God announced His firstbegotten to the world, He called upon the angels to worship Him. And the New Testament shows this was at least partially fulfilled at the birth of Christ, when the skies were filled with angels in great multitude, praising God and saying, Glory to God in the highest, and on earth peace, good will toward men (Luke 2:9-14).

     The firstbegotten (prototokos) is a New Testament title of Christ (see Rom 8:29; Col 1:18; Heb 12:23; Rev 1:5), but it is also found in two widely separated prophecies of Christ in the Old Testament. The first is in Psalms 89:27 (see previous note) and the second is in Zechariah 12:10. From time immemorial, the family inheritance was possessed by the firstborn son.

     The Christian church has largely ignored the Septuagint even though the Apostles and Christ often quoted it. We have already seen three such examples in the book of Hebrews. Paradoxically, many of the same Christians who accept the Masoretic text but reject the Septuagint, will readily accept both the Textus Receptus and the Nestle-Aland texts as valid manuscripts of the New Testaments. I am not saying the Septuagint is necessarily above the Masoretic text, but that it should be considered along with it.

7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

     The angels were created by God as fiery ministers to serve Him in the spiritual realm, performing His good pleasure and hearkening unto the voice of His word (Ps 103:20-21; 104:4). In rank and power the angels are above humans (Heb 2:7), they are as a flame of fire (cf Rev 19:12; 2Thes 1:8; Dan 7:9-10; Is 66:15). One reason that God created them is to carry out His will as it pertains to the earth and Mankind (see Heb 1:14).

     The Son, on the other hand, is incomparably above the angels in authority and power, for He is now sitting on a heavenly throne and the sceptre of His righteous Kingdom is forever and ever (v7). These words come from the highly Messianic Psalm 45, which describes God anointing another God to be an eternal King (Ps 45:6-7). Prophecies such as these mystified the scribes and prophets of Judaism for centuries. After all, their first prophet, Moses, had taught them to recite, Hear O Israel: the Lord our God is one Lord (Deut 6:4); and Isaiah had written, I am the Lord, and there is none else, there is no God beside Me (Is 45:5). It was not until after Jesus rose from the dead that the truth of the Trinity was revealed to the Apostles. Suddenly, many of these OT details became clear, such as God talking to others when He created the world (Gen 1:26) and the name of God being plural (Elohim – the gods).  

     Verse 9 continues the quotation of Ps 45:6-7. It paints the joyful scene of a prince being crowned King. Jesus Christ is the God who was anointed to be above thy fellows (referring to His human contemporaries). The paradox of Christ’s dual nature (human and divine) is another mystery to our minds. He is God enthroned (v8), but walked among His fellow men as a common human being. He is perfect in divine righteousness but was born as a baby into a world ruled by iniquity. His blameless life showed Him worthy above all others to be anointed the Everlasting King (v9).

     Continuing the coronation scene, God anointed His Son with the oil of gladness (agalliasis, joyful celebration). This word appears more than 20 times in the Psalms, but just once in the rest of the Septuagint (also in Luke 1:14; Jude 1:24; Luke 1:44). Relating this Davidic prophecy to Jesus Christ should have seriously caught the attention of the natural Jews, for it suddenly resolved their interpretation puzzle: Messiah, they said, would reign forever (see note for John 12:34), yet he would be just a man like all others.

10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

     The present quotation (v10-12) derives from the closing verses of Psalms 102, a Psalm which prophetically describes the afflicted Christ praying unto God for strength in His time of suffering. Upon reading that Psalm, it is not immediately apparent that those verses (Ps 102:25-27) speak of the Messiah instead of God the Father, although the previous verses in that chapter clearly do not refer to the Father. God the Son made the worlds (Heb 1:2). He existed in the beginning with God and all things were made by Him (John 1:1-3). He is before all things, and by Him all things consist (Col 1:16-17). Logically then, this Old Testament passage refers to God the Son as well as God the Father. It was probably a new thought to the Jews but very natural to those who understand that Jesus Christ is God who also made the heavens and earth.

     Psalms 102 is a marvelous Messianic prophecy that proclaims itself to be written for a future generation of people which would be created to praise the Lord (Ps 102:18). At that time the Lord would Himself appear in His glory to build up Zion (Ps 102:16) and even the heathen would come to fear the name of the Lord (Ps 102:15). The kingdoms of the world would serve Him (Ps 102:22), for the set time to favor Zion had come (Ps 102:13). Her seed would be established before Him continually (Ps 102:28). Yet, intermingled with such promising words, the Psalm describes a Messiah of suffering, affliction and reproach, His days like a shadow, His strength weakened unto forgetting to even eat bread. Prophecies like these had greatly mystified the Jews of Jesus’ day (like the Egyptian eunuch in Acts 8:27-39), but now they made sense. The Messiah had truly come as the Son of God – eternal, divine, all-powerful – yet had taken upon Himself the form and limitations of a man.

     The present material universe shall one day perish (v11). Like a man who takes off an old garment, folds it up for storage and then puts on a new one, so will God finish with His work on the earth. According to 2Peter 3:10, the heavens shall pass away with a great noise and the earth will be burned up; the very elements thereof will melt with fervent heat (also Mat 24:35; Ps 102:26). Yet, some Christian scholars dispute that the earth will literally and physically vanish away (Is 51:6). Citing several Old Testament passages (Psalms 78:69; Dan 12:3; Ps 148:1-6; Ecc 1:4; Ps 104:5), they think the earth will be cleansed and delivered from the effects of sin, but that it will remain forever (Rom 8:19-23). I explore this topic in the note for Rev 21:1 and offer Isaiah 66:22 to explain this apparent Scriptural contradiction; the present earth and heavens will indeed pass away, but God will make a new heavens and earth which shall abide forever. This verse agrees with that idea.

13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

     This Davidic statement is one of the hardest prophetic details of the Messiah for an unbelieving Jew to explain. It is so simply stated. The full verse reads, Jehovah said unto my Adonai, Sit Thou at My right hand, until I make Thine enemies Thy footstool (Ps 110:1). Here, David called the Messiah his Lord and intimated that He was God. Jesus had challenged the Pharisees to explain this passage, but they were unable to do so (see Mat 22:41-46). The Jews thought the Messiah would be a man, a leader who would rise up in political and physical power and return their nation to supremacy among the nations of the world. Not only did Jesus fail to fulfill that hope, He rejected the Jews’ efforts to make Him such a Messiah, for which He received their scorn and ridicule.

     Continuing the pattern of the Jews in Jesus’ day, some do not believe even today that Jesus Christ is God by nature. Their typical explanation for this verse is that David, in calling Jesus his Adonai, meant to say that the Messiah would be his human superior. Why then didn’t the Pharisees bring forth that argument when Jesus asked them about this prophecy? Such an easy answer, yet the lawyers and experts of the Old Testament Scriptures were not able to answer Him a word (Mat 22:46). That’s because the Jewish scholars knew that David was calling the Messiah his God. They just didn’t understand how that could be. The Old Testament had been translated into Greek as the Septuagint, the accepted Scriptures of that day; its version of Ps 110:1 is even stronger: The Lord (Kurios) said to my Lord (Kurios), Sit thou on my right hand, until I make thine enemies thy footstool. These direct words cannot be misconstrued – two persons, both the Lord. 

     Peter, in his famous inaugural sermon, also cited this verse to convince the Jews that they had just crucified their Messiah (Acts 2:34-36).

14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

     Sometime before He created the universe God created the angels. According to Job 38:6-7, the angels rejoiced as the marvels of the universe burst into existence at God’s command. As supernatural (non-physical) beings, the angels are in a different class from humans. They do not marry and have offspring (Mat 22:30; Luke 20:34-36); they were not created in the image of God like Adam (Gen 1:27); they do not breathe air for life. Nor are they heirs of salvation – which is a primary point of the next chapter – meaning that the Son of God did not become an angel to atone for their sins. The angels are however, more intelligent and gifted than humans (Ps 8:3-6). They are also capable of emotion, mobility and communication. Their power and knowledge has intrigued mankind such that some are tempted to worship them (Col 2:18; Gal 1:8).

     As with all of God’s creation, the angels were perfectly and spotlessly created in tremendous variety, beauty and ability. There are seraphim, cherubim, archangels, messengers and protectors. Heaven is filled with these beautiful beings (Rev 5:11; Dan 7:9-10) that are deeply interested in God’s plan unfolding upon the earth (1Pet 1:12). The Revelation portrays them in constant action, ministering in the spiritual realm concerning the things of God in perfect accordance to His will. When the angels are not working, they are singing and praising the Lamb (Rev 7:11-12).

     Satan was originally created as the chief angel in God’s service, he was the anointed cherub that covereth (Eze 28:14). However, because of his surpassing beauty and wisdom he was lifted up in pride and so was cast out of God’s presence (Eze 28:11-19). A large portion of angels were deceived by Satan and also sinned against God (Rev 12:3-4; Jude 6), who has appointed them a place in the bottomless pit (2Pet 2:4). Apparently then, the angels do have the ability of choice, or at least they did at one time. Now though, they have made their choices and their eternal states are fixed. The good angels will live in heaven with the saints, but the bad angels will be tormented in hell along with all wicked men.

     Presently, the angels of God and Satan are locked in spiritual struggle. The wicked angels of Satan are working to corrupt and deceive as many people as they can (Rev 12:9,12), while the angels of God are working on behalf of the faithful ones who must overcome those terrible attacks. The Christian woman’s veiling gives her power in the angelic realm according to 1Cor 11:10. The angels identify her as dedicated to living according to God’s ordained will and they specially minister on her behalf.