Commentary

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the very image of things – for now the ministry of Christ has completed the Law, now the Church of the Living God has superseded the tabernacle of witness, and now worshippers offer up spiritual praise in truthful living instead of the blood sacrifices of animals (Heb 9:11).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.

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.