1.1-4 reveals Christ, the Son of God, as the superior revelator. The Son came not only speaking the word of God but manifesting the person of God in character, wisdom, and authority over the creation. “In these last days” signifies the coming to a close of the old covenant with view to establishing the new covenant, a covenant through the Son as the superior sacrifice and purger of our sins, the basis by which He is heir (gets possession of) all things and seated in heaven.
Christ is better than angels, 1.4-14. Angels were never declared to be God’s Son. The Dead Sea Scrolls, the writings of the Essenes, held that angels will have dominion in the world to come, and this led to some preoccupation and devotion to angels. Hebrews 2.5 implies this incorrect view. “Son” reveals Him as superior and the rightful object of our trust for salvation, Psalm 2. Let all the angels of God worship Him, Psalm 97.7 of LXX. Worship is that expression of recognition of that Being which causes our existence and salvation. OT quotes in this section reveal Him as the object of worship. Angels are not to be worshiped: they are created and serve the Creator. Everything was created for Christ and us to whom angels are to minister. Angels are not said to be created in God’s “image” which references man's capacity to have dominion over the earth, Genesis 1.26.
2.1-4 gives warning to believers about neglecting salvation. The KJV reads," 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." The NIV reads, "We must pay more careful attention, therefore, to what we have heard, so that we do not drift away." The miraculous signs attested to the Divine authority of the Word spoken and to the fact that God was with Jesus Christ through whom this salvation comes. One must give great care to give attention to this salvation, lest its truth and impact on our lives slip and we drift away and come under Divine judgment.
The "world to come," 2.5-9, is this salvation, which is not subject to angels but men. Man is a little lower than the angels, Psalm 8.3-8. The Psalmist must have been impressed by man's dominion over creation and yet lower than the angels in design. Presently, not all things are in subjection to man, due to sin and the curse. How could Jesus, as a man, be superior to the angels in bringing us to salvation? His share in life and death is why He was a little lower than the angels, so He could bring us to the world to come, salvation. The Son of God experienced suffering and death for the sake of God’s will, an example of obedience to us. “Taste death” refers to physical death. And now He is "crowned with glory and honor."
Christ is bringing brethren to Glory, 2.10-18; and this “Glory” is salvation in the "world to come." All believers are called "saints" because they are set apart unto God. “All of one” is the shared humanity between Christ and His brethern, the special relationship. Jesus calls His own His brethren. He is “not ashamed,” willing to identify with them. He taught them: “I will put my trust in Him”: He identified with us in obedience, suffering, and trust.
To "destroy" means "rendered powerless." This "power" is "kratos," dominion. Death is Satan’s domain. Satan brought death into the world through sin. That death is spiritual, alienation from God, and by way of curse, physical. Satan uses death to bring fear. People make wrong moral choices out of the intense desire for self-preservation. Peter denied Christ.
Jesus gives aid to the seed. The seed of Abraham would particularly appeal to the original readers of "Hebrews," but the “seed” are all who believe. Jesus is High priest. Jesus became like us, to be a merciful and faithful High Priest. Jesus' aid is propitiation for sins and grace in time of need: we can come to Him requesting help for he has known the human condition .
Christ is presented as better than Moses, 3.1-6. The author addresses his readers as "holy" brethren and "partakers of the heavenly calling." They share in a "calling" which is their induction into the people and purpose of God. This status is due to Christ whom they are to consider as an apostle a messenger from God and a High Priest, giving aid to men in things pertaining to God. He is now compared to Moses. Jesus was faithful to God as was Moses. Moses was faithful "in all his house." (House is used to identify a people collectively--Israel.) Moses was a member not a builder. Jesus is a builder; the builder is greater than the house. Jesus, is over the house. Moses was a significant Jewish figure, but he was only a faithful member in his house, Israel.Jesus was faithful but He was over His own house, being those who belong to Him.
This house is a conditional house. "Whose house we are, if" sets this house up at this point as being a functional house. If they continue in the faith, they will be a house which the Son is over. The collective identity and functionality of this people as those under the Son's authority depends on their perseverance. If they fall away, then the identity and functionality ceases.
The author warns about how sin deceives, hardens the heart, 3.7-19. Psalm 95 is applied as a warning to the present situation. It refers to Israel's rebellion in the wilderness when they disobeyed God, after coming out of Egyptian bondage, to go in and conquer Canaan; this brought God's judgment on Israel. King David, the writer of the Psalm, applied it as a continuous warning, by saying "today, if you hear His voice, do not harden your hearts as in the rebellion." The author of Hebrews was presenting this same warning to his readers. David's use of "today" was Scripture and thus of the Holy Spirit, and it had application whenever God would speak. This salvation in connection with Jesus Christ was God's message to be not neglected. The readers could be guilty of hardening their hearts and neglecting it, and so like the wilderness generation of Israel, they would suffer Divine judgment.
It is an evil heart that doesn't believe God. This salvation through the Son is of God for it was attested by signs and wonders and miracles. It was not to be neglected, for God will judge them as He did Israel in the wilderness for their unbelief.
"Exhort one another daily" while there is still opportunity. Sin is deceitful, because it misleads one to trust in self and not God. Sin is attractive and makes you think you need it. It causes you to disbelieve God. An hard heart is an obstinate heart, and thus an unbelieving heart, caused by sin.
"Partakers" are those who "share in" something with another. The author already called them "partakers of the heavenly calling." All believers are inducted into the people of God. But in the sense of being a "house" which the Son is "over," there must be a collective continuing in the faith, or that collective identity and functionality will be lost. To be a partaker with Christ 'in the now' requires their perseverance in the faith.
This assembly of Christians could become dysfunctional through the neglect of faith through Scripture, the church, and ministry. Exhort one another to keep the faith, focussed on the salvation to be revealed at Christ’s Coming, lest become unuseful for the Lord now and forfeit blessings in the age to come.
The author speaks of "rest" entered by faith alone, 4.1-10. He says a "promise remains" to enter His rest. "Let us fear" lest any “seem” to come short of it: “seem” translates “think” most often. It is entered by faith. If they have believed, then they should not think they have come short of it.
If one thinks that they come short of the rest because believing is not enough, then they need to see that it was unbelief in God’s way that resulted in non-entrance.
The word must be united by faith. Believers do enter the “rest.”
The words “from the foundation of the world” is a reference to the 7th day, the Sabbath day, which was the Divine plan of a rest for the people of God. The sabbath-day-rest was a foreshadowing of the rest through Christ in eternity.
Psalm 95 reveals that the rest was not in OT times. Joshua didn’t give it. Consider that the rest was more than entrance, since a promise remains even after Israel entered Canaan.
The word “Sabbath-rest” is only used here in verse 9. The rest is connected with the finishing of creation. It can be a place and experience. It includes the ideas of completion, satisfaction, and enjoyment.
It is the kingdom rest which is future, see Hebrews 10.34c-36.
This rest has 2 aspects, being both entrance and experience. Joshua’s people entered, but he didn’t give them rest. One enters by faith, but the experience is related to continuance in the faith. The future rest of God's people will be impacted by perseverance in the faith through tribulations, consider Acts 14.22: Strengthing the souls of the disciples, exhorting them to continue in the faith, and saying, " We must through many tribulations enter the kingdom of God."
The author exhorts them to be diligent to continue in the faith, 4.11-16. Diligence is making every effort, exerting one's self. Don’t be deceived or “drift away,” or, as is later mentioned in 6.12, don't become “sluggish.”
"Disobedience" is unbelief. In this case, a failure to continue in belief. Failure would lead to a "fall." This fall would be from being a "partaker" with Christ and being useful for Him. There will be loss now and in eternity. God's judgment will be upon them.
Examine oneself in light of God's word. The word is skillful. It is able to to discern the thoughts and intents of the heart. Avail self to Scripture, honestly and humbly, and you will see if your thoughts or works are of God (spirit) or of yourself (flesh).
Knowing the attestation of Christ by God, and knowing what is at stake, seek God’s help through Christ to persevere. He will help in this matter. He was tempted in all points. He tasted death for us. He, was obedient to God.
High Priest speaks of the role of Christ as intercessor between God and men. His qualifications will be set forth next by the author, but for now, the role is assummed, and that role allows us to come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
The Son's Priesthood in now validated in 5.1-10. Priests were intercessors between God and man. This role is another means of teaching that sin separates one from God and one could not approach God apart from God's way.
Three things are required for being high priest. He must be 1) appointed by God, 2) taken from among men, and 3) compassionate.
His appointment is according to prophecy found in the Messianic Psalm 110.4 The Lord has sworn And will not relent, "You [are] a priest forever According to the order of Melchizedek ."
Christ is of the Melchizedek order not of Aaronic order (the priesthood of Israel according to the Law of Moses). More said about this later. But the Divine appointment is Scripture.
Christ’s incarnation (becoming flesh) and His human experience of obedience to God while suffering qualifies Him. (I believe Melchizedek was human, and not angelic or a Christophany, because of the requirement to be “taken from among men”: there was only one incarnation of Christ, and it was necessary so Jesus could be a high priest. Melchizedek had to be born of a woman to be a high priest among men and to foreshadow the future high priest role of Christ.)
Though He was a son, having the privileges of a son, He had to learn through suffering for God’s purpose.
Jesus' acquisition of the experience of obedience to God through sufferings qualified Him to be compassionate on us in the same situation.
"Perfected" means complete: He can bring us to “eternal salvation.” This salvation in this letter to "The Hebrews" includes the present and eternal benefits of being obedient to God while suffering, even unto death.
Believers must mature; they can't stay a baby forever, 5.11-14. The author had more to say about Melchizedek, but their present state makes this hard.
“Dull” of hearing speaks of a limited ability to receive or discern spiritual truth or God's will. It is almost impossible to teach or dialogue with those who have a pattern of neglect of spiritual truth and its application in their daily lives. Isn't this why many only show up for the "worship" service, but avoid settings where there is dialogue over the word of God?
By a "time" they ought to be teachers they need to be taught again. The author sets forth an expectation of maturity for his readers, using metaphors and analogies. Milk is for infants. They are in an infant and milk stage when they should be of full age and receiving solid food. Infants are ok, unless they never grow up. They are still spiritual infants. They have limited understanding and discernment. They have failed to grow in the grace and knowledge of Christ.
Believers are to mature. It is possible that they don’t--as the author speaks of these.
Mature believers are:
1) teachers--They can teach the way of salvation.
2) can take “solid food.” They can take in a study in the Word.
3) skilled in word of (“about” NIV) rigteousness. Positional and practical righteousness. They can explain justification and the Christian way of practical sanctification.
4) able to discern good and evil; their senses exercised by reason of use (meditating on Scripture and judging all things by it). He can discern what is good and evil, not in danger of doing the wrong thing as these readers find themselves attracted.
They must Press On to maturity lest they fall away and experience Divine judgment, 6.1-8.
Since the readers were still in need of milk, we anticipate that this is what the writer will provide. Instead, he says he will leave elementary things and go on to "maturity." ... He may have felt that to concentrate on this area would be of no help to those slipping back into Judaism. Therefore he went on to "solid food." - Leon Morris
Concerning repentance from dead works and of faith toward God...repentance is a change of mind; it is a resolve to do differently, to get right with God. Dead works are ritual or tradition that can’t give life. (Hebrews 9.14 says, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God.) The one who would take that backward step would need to be taught all over again that acceptance was obtained by “faith in God,” not by rituals.
Concerning instruction in rituals and prophetic issues, Jewish and pre-Christian things... baptisms or washings, laying on hands, the resurrection of dead, and eternal judgment. They needed to move beyond the OT rituals and their significance and adjust their understanding about the resurrection and eternal judgment in light of Christ: He is salvation, the resurrection, and judge.
There is a real danger if they don't press on. The author relates known cases of those who have fallen away.
It is impossible to renew again to repentance "those who"...
(5 particples describing “those who”)
1) have been enlightened ("illuminated" as same Greek word in Hebrews 10.3)
2) tasted the heavenly gift ("tasted" also used of Christ having taste death). The heavenly gift is eternal life.
3) have become partakers of the Holy Spirit. "Partakers" is used in Hebrews 3.1, 14 for saved people.
4) have tasted the good word of God and the powers of the age to come.
5) have [if] fallen away. To fall away from the faith is apostasy, a withdrawal from Christian profession (no “if” here, the author knew of such cases).
After this salvation experience, what will change their minds again (repentance) and also "since they crucify again for themselves the Son of God, and put Him to an open shame" (rejecting Him again)?
The illustration from agriculture is that the same ground can have 2 outcomes. If it bears fruit, it is acceptable, if not, it is not acceptable. The weeds will be burned off. The ground is not burned. This is an illustration of blessing or judgment depending on response to God. For those who fall away, repentance is not possible, only judgment can come. Yet there seems to be hope in the burning off of the field. Tribulation and/or death could be in view. The burning of a field to destroy the rank growth it had produced was a practice known in ancient times. Its aim was not the destruction of the field itself (which, of course, the fire could not effect), but the destruction of the unwanted produce of the field. Thereafter the field might be serviceable for cultivation. By choosing this kind of metaphor, the author showed that he did not totally despair of those who took the backward step he was warning against. To be sure, at least prior to severe divine judgment, all efforts to recall such people to Christian faith are futile (6:4-6), but it cannot be said that the impossibility applies in an absolute sense to God Himself. What the author probably meant is that nothing can deter apostates from the fiery retribution toward which they are headed, but once their “land” has been burned it is another matter. - Zane Hodges
The author has a positive expectation of "Better Things" for these readers, 6.9-20. Despite their condition, they hadn’t fallen away, and there was evidence to expect “better things” accompanying salvation.
“Though we speak in this manner”... Yes, they are dull of hearing, are infants, and at risk of falling away to experience divine judgment, yet, the author points out that there has been fruit in their lives: the “labor of love” and ministry toward the saints.
There was evidence for blessing from God instead of judgment: the author was confident of “better things” that accompany salvation, that being blessing and not judgment. God will not "forget" their works. Isn’t this a reference to blessing, now and in eternity? Isn't this a motive for faithfulness?
Be diligent to have full assurance of hope to the end...don't become dull or sluggish (same word as in Hebrews 5.11) Believers need to grow and be rooted in Christ, lest they become spiritually dull and drift away.
Imitate those who exhibited faith and patience. Like Abraham. God’s promise of blessing to Abraham came, and he received it (through Isaac, the son of promise).
"Waiting patiently” ... “refers to the ability to hold one’s feelings in restraint without retaliation against others ... the ability to remain steadfast in the face of undesirable circumstances.” - Zane Hodges
Persecution for one’s beliefs or enduring a difficult situation requires a patience and stability through keeping fixed on God’s word, especially the hope of eternal life.
God by 2 immutable (unchangable) things will keep His promises: His word and character .
The "Hope" is a sure thing, an "anchor" of the soul. The believer has the hope of eternal life. Jesus, our High Priest has set that "anchor" for us in the presence of God--a very safe place.
Two facts about the High Priest role of Christ: 1.) the fact of His presence is the guarantee of our salvation, and 2.) His continual intercession for our practical sanctification.
The author has now brought us back to Melchizedek, whose priesthood is the foreshadowing and "order" for Christ's.
7.1-10: The Melchizedek priest order...Could Christ’s priesthood be validated without revelation about Melchizedek? NO!
The source of authority: the Divine record of Melchizedek in history. Genesis 14.18-20: 18 Then Melchizedek king of Salem brought out bread and wine; he [was] the priest of God Most High. 19 And he blessed him and said: "Blessed be Abram of God Most High, Possessor of heaven and earth; 20 And blessed be God Most High, Who has delivered your enemies into your hand ." And he gave him a tithe of all.
Melchizedek was both king and priest of Salem, believed to be Jerusalem during the time of Abraham. He met Abraham and blessed him after a military victory. Abe gave him a tenth of his possessions.
Made like the Son of God...Melchizedek was without father...made like the Son of God...
Two things:
1) Melchizedek received tithes like the Levites but with no genealogy connected with them--which was essential for the Levites to be priests. Dependency on the genealogy by Levi gives a beginning and end to their role, while its absence and silence for Mel speaks of no end of his role.
2) Melchizedek was by divine design to foreshadow the Son of God, by his unique circumstances and limited revelation from Scripture.
International Standard Bible Encyclopedia: The argument of Hebrews 7 is similar to the rabbinic argument from silence, which assumed that nothing exists unless Scripture mentions it. Since Genesis says nothing of Melchizedek's parents, genealogy, birth, or death, he serves as a type representing the eternal Son of God. In rabbinical logic and reasoning, statements could be made which were "arguments from silence." If the Bible didn't specifically say something about a person, place, or incident, various conclusions could be drawn for the sake of the claim or discussion being presented. The author of Hebrews (probably Paul) was obviously familiar with the law, the Temple service, and forms of rabbinical discourse. He uses the rabbinical method of argument from silence in verse 3.
Nehemiah 7:61-64 shows that priests had to be able to trace their lineage when the priesthood was reestablished after the Babylonian captivity. Those who were unable to do so were disqualified from the priesthood. 61 And these [were] the ones who came up from Tel Melah, Tel Harsha, Cherub, Addon, and Immer, but they could not identify their father's house nor their lineage, whether they [were] of Israel: 62 the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, six hundred and forty-two; 63 and of the priests: the sons of Habaiah, the sons of Koz, the sons of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name. 64 These sought their listing [among] those who were registered by genealogy, but it was not found; therefore they were excluded from the priesthood as defiled.
I have thought that Melchizedek was human, not an angel or a Christophany. That Christ had to become man to be a priest, so would I think Melchizedek. (I believe Melchizedek was human, and not angelic or a Christophany, because of the requirement to be “taken from among men”: there was only one incarnation of Christ, and it was necessary so Jesus could be a high priest. Melchizedek had to be born of a woman to be a high priest among men and to foreshadow the future high priest role of Christ.) It is interesting that the Jewish Sect the Essenes thought Melchizedek was an angel or a Christophany. Jewish tradition says he was Shem, who outlived Abraham.
Melchizedek received tithes and blessed Abraham, and this makes him greater than the Levites, who were still “in” Abraham at the time.
Jesus being like (7.15) and of the order of Melchizedek is “better” in his priestly status and role.
The Son is the Better Priest, 7.11-8.6.
The Levitical priesthood did not bring perfection. And so a change of the priesthood means a change of the Law. The Law had to change because of the inseparableness of priesthood and the Law.
The law and its priesthood could not bring perfection for the sinner before God. So there would rise another priest and a change of Law--a new covenant to replace the old covenant (the Law).
Is change a good thing? If it is for the better. Why do some resist change? They like things as they are or are not persuaded it will be better or fearful of consequences or unknowns. “Better” is a key term for Hebrews.
Jesus’ priesthood has no end, according to the oath in Psalms and typified in the silence of revelation about Melchizedek and absence of a priestly genealogy.
Jesus would bring in a “better hope” (eternal salvation) and covenant by his superior role and endless life.
Melchezedek foreshadowed (typified) and provided scriptural authority for a better priesthood for the salvation of men--to be fulfilled in the Son of God.
Jesus was made priest by an oath, unlike the Levites, and we know that God’s oaths are sure.
If one is concerned about being in alignment with God, then one must accept this about Jesus Christ.
Jesus' priesthood is forever--unchangeable.
He is able to always intercede for us.
His sharing humanity equipped Him for compassion, and his holiness keeps him from the necessity to continually offer up sacrifices for self and the people. He offered up the final sacrifice for all, the basis of remission of sins and a better covenant.
The priesthood of Christ is relevant for us. It speaks of His role as mediator, intercessor, first in offering the perfect sacrifice for the sins of the world--by which we have remission of sins, and then His ongoing role in heaven for us to bring us to that salvation Hebrews speaks about. Did you know that Jesus is not referred to as a priest anywhere else in the NT? This must be because of the particular concerns addressed in Hebrews that he is only there identified as such. Yet Paul does refer to him as a mediator. Which He is. 1 Timothy 2.5: "For [there] [is] one God and one Mediator between God and men, [the] Man Christ Jesus."
The Levitcal high priest continually offered up animal sacrifices for sins in connection with the tabernacle (or temple) according to the Law. There was a special presence of God in Israel's midsts in the temple, and because of sin, approach to God must be by priest and sacrifice for sin. The priest, sacrifices, and temple were all shadows of heavenly things--things fulfilled in connection with Christ.
Jesus offered up the perfect and final sacrifice for sins, and He entered the true tabernacle which is in heaven in the presence of God. He now mediates or brings about a better covenant.
Jesus' presence in heaven, seated, speaks of a completed sacrifice for sins by which the promises of the better covenant can be carried out.
A Better Covenant than the first covenant, 8.7-13.
A "covenant" is a formal binding agreement. The "Law" that came through Moses to Israel was the "first" covenant. If Israel obeyed this covenant, then they would be a special people of God dwelling in the land He gave them. If they failed to obey, then they would be driven from the land and scattered among the nations. This happened twice to Israel, and even today, they are unrestored to God as His people.
The first covenant was NOT fautless. Israel was not fautless, as God found "fault with them." They failed and the Law didn't produce the kind of people that God required to be His people.
Present point to make: These readers need to realize that Jesus is the High Priest prophesied to come according to the order of Melchizedek. And the prophecy of a new covenant reveals the old covenant was temporary and incapable of producing the kind of people God required. Both the new high priest and the new covenant are superior in producing the results God requires. Both are superior in taking away sins and producing practical righteousness. Now WHY go back to the old covenant?
The new covenant quote in Hebrews comes from Jeremiah 31.31-34. God will make it with the house of Israel and Judah--all of Israel.
The provisions or promises of this covenant are: 1) God's laws put on their minds and written on their hearts; 2) they shall be His people and He their God; 3) they shall all know the Lord, from the least to the greatest of them; and 4) their sins and lawless deeds shall be remembered no more.
The latter provision, also being called "the remission of sins"--the release from the penalty of sins--could be considered the basis of the others.
The fourth significant thing about the new covenant is that in it sins are forgiven. "For" shows the important point that it is God's forgiveness that is the basis of what has gone before. It is because sins are really dealt with that the blessings enumerated earlier become possible. And those sins really are dealt with. God's wrath no longer rests on the sinner and God does not bear his sins in mind. They are completely forgotten. - Leon Morris
The other provisions are more experiential-relational things. What the Law could not do, God would produce in them: They would embrace and do the laws of God; they would be God's people; and they would "know" God.
These provisions are inseparable from God's work of regeneration by the Holy Spirit. Other Old Testament texts refer to the new covenant that speak of God putting His Spirit in them and a new spirit in them. This speaks of both the indwelling of the Holy Spirit and the new birth in which God creates a new spirit in the believer. As Jesus told Nicodemus...Unless one is born again, he cannot see the kingdom of God....That which is born of the Spirit is spirit. John 3.3,6
Ezekiel writes: 11.19 Then I will give them one heart, and I will put a new spirit within them, and take the stony heart out of their flesh, and give them a heart of flesh, 20 that they may walk in My statutes and keep My judgments and do them; and they shall be My people, and I will be their God. AND 36.26 I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do [them]. 28 Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God. 29 "I will deliver you from all your uncleannesses.
This covenant is definitely superior to the old covenant, the Law, and it is brought about by the High Priest role of Jesus Christ.
This covenant would be made with the "house of Israel and Judah."
What about the Church? Since the author has shown the need and superiority of the new covenant over the first or old covenant, then shouldn't it have fulfillment in the lives of his readers?
Quite obviously, the new covenant has not been fulfilled in Israel. That happens at the coming of Christ the second time. It will happen when Christ comes back and fully restores the whole nation into the land. This is clear in Ezekiel 36.28. Also, Romans 11.26-27 says, 26 And so all Israel will be saved, as it is written: "The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this [is] My covenant with them, When I take away their sins."
During the time of the writing of Hebrews, the Temple still stood, and the old covenant system was still in operation, even though God's people had become a new people--the assembly of believers consisting of Jew and Gentile. The common designation for this assembly became "the Church."
From the time the new covenant was prophesied, the author of Hebrews said the old covenant was "made obsolete," and he says what is becoming obsolete and growing old is ready to vanish away. (Hebrews 8.13)
The old was temporary. It would vanish. And with the coming of Christ to establish the new--the "last days" mentioned in the beginning of the letter I believe speaks of this purpose of Christ to bring this change--the old would soon vanish. I believe the writer was speaking of a yet future event prophesied to happen, being the destruction of the Temple (in AD 70 by the Romans). This judgment on Israel from God was a clear result and sign of their sins in rejecting Jesus Christ and the new covenant and finally persecuting the believer. Paul wrote: 1 Thessalonians 2 14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they [did] from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up [the] [measure] [of] their sins; but wrath has come upon them to the uttermost.
Is the new covenant fulfilled in the Church?
Yes, but then, not completely. The new covenant really is more of a corporate thing. It involves a people of God. The Church is a corporate entity; it is a body of people, a people of God. The Church is a body of born again people. They have the remission of their sins forever. They have all known God.
The only and main difference would be in the extent the Church is experiencing and doing the laws of God. The "laws" of God here essentially have to do with practical righteousness. The Old Testament prophecies that relate to this future covenant fulfilled has to do with practical righteousness which Israel will have. The failure of the Church in this area of experiencing and doing the laws of God to the degree prophesied is a main argument against the Church fulfilling the new covenant.
...Understanding Paul to be claiming fulfillment of the new covenant raises significant questions. If the new covenant of Jeremiah 31:31, 34 promises the certainty of experiential obedience to the commands of God ("Torah"), why did Paul continue to experience sin (1 Timothy 1:15; cf. Phil. 3:12)? How could the Corinthians be so sinful if the new covenant were presently fulfilled in them? - John R. Master
In response to John Master above, I would suggest that this difference between Israel and the Church has to do with the benefits of coming out of the great tribulation and living in a community of God. The impact of difficulty, such as the great tribulation--after which Israel will be restored under God as a people again, produces a resolve (repentance) to do differently. This is what happened to people coming out of the great depression. Also, Israel will have the advantage of community. The Church doesn't have this advantage today, for they are surrounded by the unsaved and the influences of the world and its lusts. God of course, as part of the new covenant provides, will bring Israel through great tribultaion and restore them as a national entity which will impact them in being a righteous people.
But clearly, the new covenant has a connection with the Church. Jesus instituted communion which is identified with the new covenant. Matthew 26 28 For this is My blood of the new covenant, which is shed for many for the remission of sins. And Paul said, 2 Corinthians 3 5 ...our sufficiency [is] from God, 6 who also made us sufficient as ministers of the new covenant , not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
It might also be worth noting these texts:
Acts 21 19 When he had greeted them, he told in detail those things which God had done among the Gentiles through his ministry. 20 And when they heard [it], they glorified the Lord. And they said to him, "You see, brother, how many myriads of Jews there are who have believed, and they are all zealous for the law.
The following I believe relates to knowing God (as according to the new covenant) through that certain deposit of truth in the soul (the "anointing") concerning the truth of the deity of Christ and the way of eternal life (the remission of sins through Christ and believing in Him); by these truths all things should be judged: 1 John 2. 20 But you have an anointing from the Holy One, and you know all things [or you all know the truth]. 21 I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth. 22 Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. 23 Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also. 24 Therefore let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. 25 And this is the promise that He has promised us--eternal life. 26 These things I have written to you concerning those who [try] [to] deceive you. 27 But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.
Even though the new covenant was to be fulfilled in Israel, and its fullness may not be realized in the Church, the argument of the author of Hebrews is that the old covenant was temporary and incapable. The new covenant to be mediated through the new high priest, Jesus Christ, makes Christ superior as High Priest, and the provisions of the new covenant that do have fulfillment are essential for one's relationship with God.
To end this with another quote from John R. Master...The historical situation underlying the book of Hebrews sets the stage for the use of the new covenant in Hebrews 8. Apparently the author envisioned the possibility of some of his readers returning to current Jewish practices. To do so, in the author's mind, would be to go backwards in their spiritual lives to something inferior. Judaism, as it was being practiced, was a religion of works and not of pure grace. The author argues that even the Mosaic revelation, upon which apostate Judaism was based, was only a temporary system to be replaced by the new covenant. The revelation through Jeremiah that there would be a new covenant proved that the Mosaic covenant was not God's final word on His relationship with believers. The temporary nature of the Mosaic Law proved that God had something better (permanent) for His people. Certainly the revelation of God in the coming of Christ and the beginning of the church age would have been in perfect accord with the temporary nature of the Mosaic Law.
The Son entered the most holy place By His blood, 9.1-22.
On earth, it was the tabernacle and temple, the designated place of God's special presence, particularly in the second part, the "holiest of all.". Its design and service were symbolic. It set forth the spiritual separation between man and God due to sin. A mediator and a sacrifice for sin was required to enter into the place of God's special presence.
Christ, by His own blood enter the most holy, being the presence of God in heaven. His blood speaks of that sacrifice and death that God's justice against sins required. He "obtained eternal redemption.” He not only died for sin, but obtained redemption, that is, release from sins' obligation for his people--those who will believe. His blood then speaks of the perfect sacrifice by which one's conscience can be cleansed. He is able to bring about (mediate) the provisions of the new covenant because of His sacrifice of death on the cross and entrance into heaven.
Testament has to do with a Will, and that kind of works with the new covenant which could not be in force until Christ’s death. It is by means of death that what is needed is gained due to the inability of the flesh under the old covenant. The new is guaranteed for a people of God. That people are those who believe in Jesus for deliverance from sin (its penalty first and effects second). What man failed to do through the Law, God did through the new covenant.
The old covenant, the law, is not like a testament, but it like the new involves death. The blood sprinkled signifies purification and consecration, and this was done to those coming under the law, and in a sense, the blood of Christ sprinkled speaks of the application of his death for remission of sins by which one is clean and set apart to God.
The Son is the Better Sacrifice, 9.23-28.
Christ is the better and final sacrifice: He “once at the end of the ages” (the focal point in time) appeared to "put away sin by the sacrifice of Himself." To put away sin means to satisfy sin’s requirement so that sinners may be accepted by God along with cosmic implications--since creation was subject to futility and bondage of corruption due to man’s sin. Remove sin’s penalty from man and it’s impact can then be removed from creation: Romans 8 20 For the creation was subjected to futility, not willingly, but because of Him who subjected [it] in hope; 21 because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groans and labors with birth pangs together until now.
All men die because of Adam, and after this comes judgment. Those who believe in Christ--those who eagerly wait for Him to come the second time--will not come into judgment (the eternal wrath) but shall experience the completion of salvation in the "world to come"--the world to come of which we speak. Hebrews 2.5
The Law was a Shadow of Better things, 10.1-4.
The Law seemed to serve two purposes: 1) it governed a people as a nation under God [Israel was a “theocracy,” God rule], and 2) it was a teacher about God’s holiness and man’s sinfulness and man’s ultimate salvation from sin would come solely through faith in Christ as Savior from sin’s penalty and impact: Galatians 3.24 Therefore the law was our tutor [to] [bring] [us] to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor.
Shadow: We know that when an object blocks light, it casts a shadow of that object giving us the form of the object, but the shadow is not the actual object. The Law was not the actual means by which one could be right with God, but it was a representation, a limited view of what was to come...
The Law’s sacrifices...
1a) were continually offered, therefore they...
1b) couldn’t make perfect (make complete)
By “make perfect” the writer did not mean sinless perfection. As the following discussion shows, he was concerned with that definitive removal of guilt which makes free access to God possible for worshipers who trust in the sufficiency of the Cross. - Zane Hodges
2) (perfection is objective: “once purified” [from sins]
......................is subjective: “no more consciousness of sins”)
The perfection or completion of the sinner objectively would have meant his sins were purified, meaning that he was released from the obligation (penalty) of his sins--this would have required a Divinely accepted sacrifice for sin, once for all. The subjective result would then be "no more consciousness of sins": the sinner would have known he was once for all released from sin's obligation.
3) were a constant reminder of sins by yearly repetition
The author ... is using an expression that reminds us that Jesus said, "Do this in remembrance of me" (Luke 22:19), as he established a covenant in which the central thing is that God says, "[I] will remember their sins no more" (Jer 31:34). The Day of Atonement ceremonies each year reminded people of the fact that something had to be done about sin. But the ceremonies did no more than that. - Leon Morris
Atonement: it means to cover or cancel (sin). The yearly repetition here in Hebrews probably has the specific day-of-atonement-sacrifice in view. It’s annual repetition revealed the inability of the sacrifices to take away sin.
Day of Atonement: Leviticus chapter 16 speaks of this yearly sacrifice and application of blood on the mercy seat in the holy of holies by the high priest; this was the blood sacrifice for the collective sins of Israel: 15 " Then he shall kill the goat of the sin offering, which [is] for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. 16 "So he shall make atonement for the Holy [Place], because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness. 17 "There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy [Place], until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel. 18 "And he shall go out to the altar that [is] before the Lord, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 "Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel.
Scape goat: A live goat was also involved in the Day of Atonement. The high priest would take hold of the goat's head and confess Israel's sins over it, and the goat was led to the wilderness and released. This pictured the taking away of sins: 20 " And when he has made an end of atoning for the Holy [Place], the tabernacle of meeting, and the altar, he shall bring the live goat. 21 "Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send [it] away into the wilderness by the hand of a suitable man. 22 "The goat shall bear on itself all their iniquities to an uninhabited land; and he shall release the goat in the wilderness.
Modern times: This Day of Atonement is known as “Yom Kippur,” being the Hebrew transliterated into English. There isn't a Temple and sacrificial system, yet, The Hasidim, a pious and zealous Jewish sect, on Yom Kippur-eve have a ritual in which they swing a chicken over their family and selves believing their sins are transferred to the chicken, then it is killed and plucked and taken home to be consumed in soup.
4) couldn’t take away sins (thus the sin issue never settled)
The yearly rituals (of the Day of Atonement) served as a kind of annual reminder of sins, since animal blood has no power to take away sins. - Zane Hodges
The very necessity for repetition shows that the desired cleansing has not been effected. "An atonement that needs constant repetition does not really atone; a conscience which has to be cleansed once a year has never been truly cleansed" (Robinson, in loc.). ... A really effectual atonement would mean the permanent removal of the worshipers' sins. There would be no need for anything like the annual Day of Atonement ceremonies. - Leon Morris
A Body was Prepared for the Son to do God's Will, 10.5-18.
God had no "desire" or "pleasure" in the former and so a "body" "prepared" for Messiah to do God's will.
It's quite clear in the preceding verses, 1-4, that animal sacrifices couldn't "take away sin": they couldn't satisfy the righteous demands of God and therefore bring eternal release from the obligation of sins. In this sense, God did not desire or find pleasure in them. There was something fundamentally inadequate about animal sacrifices. Is this ever explained...only that it is impossible for bulls and goats to take away sins?
The sacrifices were commanded in God's law and therefore must be offered. But they were neither God’s final will nor God's answer to the problem of sin. They were partial and they pointed the way. Even though they came as part of the law we are to recognize their limitation. - Leon Morris
Therefore, according to prophecy, a "body" was prepared for Messiah, Christ, to do the will of God--to do what was impossible through animals. This body prepared speaks of the "incarnation," which means "in the flesh." Messiah was to be flesh and blood to do the will of God in bearing sin to God's satisfaction that it might be taken away. He fulfilled the Day of Atonement sacrifice and the scapegoat.
The will of God in the incarnation of Messiah was to satisfy the righteous demands of God against sins; this fulfilled the requirement and foreshadowing of the first covenant, and is the basis of the provisions of the second. (I'm not completely certain that the remission of sins is a provision of the second or new covenant but the basis of its provisions, being righteousness and knowledge produced in the people of God.)
The prophecy in this text is from Psalm 40.6-8. The Septuagint is used here by the author, being the Greek translation of the Hebrew Scriptures. It does differ some from the Hebrew text used in our English translations. But despite the variations, the reference to the incarnation of Messiah is clear.
Jesus did what the animal sacrifices couldn't. "Once for all," "one sacrifice for sins forever," and "sat down at the right hand" all speak of finality. The sanctification here is to be understood in light of that finality. Sanctification means to be set apart unto God. People are in view, and so it speaks of a people set apart unto God. This is what we call "postional sanctification": it has to do with one's standing before God. It is a fact revealed in Scripture to be believed. This standing is possible because of the "once-for-all" sacrifice of Christ.
The sanctification meant here is one brought about by the death of Christ. It has to do with making people Christian not with developing Christian character. - Leon Morris
Jesus is waiting. The full impact of His sacrifice is not yet realized. With the requirement for sin met, the effects of sin will be fully removed from the people of God. This has cosmic implications, since all creation suffered from the fall of man: Romans 8.18 For l consider that the sufferings of this present time are not worthy [to] [be] [compared] with the glory which shall be revealed in us. 19 For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected [it] in hope; 21 because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groans and labors with birth pangs together until now.
There is a new world coming...those who are His enemies, the unbelieving and fallen angels, will have no part in it: Revelation 21.7 He who overcomes shall inherit all things, and l will be his God and he shall be My son. 8 But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.
The final enemy is death, and death will not be removed until the final state: 1 Corinthians 15.20—28 20 But now Christ is risen from the dead, [and] has become the firstfruits of those who have fallen asleep. 21 For since by man [came] death, by Man also [came] the resurrection of the dead. 22 For as in Adam all die, even so in Christ all shall be made alive. 23 But each one in his own order: Christ the firstfruits, afterward those [who] [are] Christ's at His coming. 24 Then [comes] the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 25 For He must reign till He has put all enemies under His feet. 26 The last enemy [that] will be destroyed [is] death. 27 For "He has put all things under His feet." But when He says "all things are put under [Him]," [it] [is] evident that He who put all things under Him is excepted. 28 Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.
Those who are being sanctified, that is, those who are being set apart unto God, He has perfected forever. This is a reference back to verse 10, and speaking of positional sanctification. Those who are being sanctified are those who believe on the Lord Jesus Christ for salvation. These are sanctified, and these are "perfected forever." They have that "perfection" spoken of in verse 2 which is objective: they have the full remission of their sins, but of course, this has a subjective impact on the conscience. "Forever" here means "continuously." This perfection is complete and continuous.
Remission of sins was the anticipation of Hebrew prophecy in connection with the new covenant. Remission is either a provision or basis of the provisions of the new covenant. Remission was a future expectation. The importance of necessity of Christ's sacrifice is bound up in this prophetic expectation. Remission of sins and the new covenant were both prophesied, and both are dependent on Christ's sacrifice. Since Christ's sacrifice has brought this remission of sins to pass, then certainly there is "no longer an offering for sin."
Since Christ has brought about what the former sacrifices couldn’t, and what He brought about is fulfillment of prophecy and Divine will, then to go back to the former for salvation is to devalue Christ's sacrifice, to anger God and bring His judgment. This is the concern in the Scripture that follows in verses 26-39.
There are Reasonable Expectations in light of these Better things, 10.19-25.
The author has just demonstrated that Christ's death was the better sacrifice in that it took away sins. It was a sacrifice with finality.
By that sacrifice there is a boldness to enter the presence of God. I believe this speaks of a new state of affairs. It's like an "open door policy" available to all believers. This exists by both the work of Christ and His priesthood.
There are reasonable expectations in light of all this...
22) full assurance...
Faith is not an option for the Christian when it comes to the Christian life.
Faith depends on God's word: this is why the author has used so much Hebrew Scripture.
Paul: Acts 17.2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and [saying], "This Jesus whom I preach to you is the Christ." 4 And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.
Also see Acts 17.17; 18.4; 18.19 concerning the Apostle Paul's reasoning from the Scripture.
Doubt is a real potential for the Christian, especially when challenged by opposition or difficulty.
Paul: 1 Thessalonians 3. 1 ...[We]... 2 sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith, 3 that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this. 4 For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know. 5 For this reason, when l could no longer endure it, l sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain.
Apologetics (evidences for The Faith) are often more needed for the Christian.
Jesus worked miracles just for John the Baptists benefit when even he needed some reconfirmation it seems while in prison: Luke 7.19 And John, calling two of his disciples to [him], sent [them] to Jesus, saying, "Are You the Coming One, or do we look for another ?" 20 When the men had come to Him, they said, "John the Baptist has sent us to You, saying, ‘Are You the Coming One, or do we look for another?‘" 21 And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight. 22 Jesus answered and said to them, "Go and tell John the things you have seen and heard: that [the] blind see, [the] lame walk, [the] lepers are cleansed, [the] deaf hear, [the] dead are raised, [the] poor have the gospel preached to them. 23 "And blessed is [he] who is not offended because of Me."
23) hold fast...
The idea of holding fast is important to single out because it speaks of exercising determination towards maintaining spiritual priorities during times of difficulty.
24-25) consider one another...
The importance of the church is the impact each one can have on one another.
l believe vs 25 is a reference to disbanding. The author says they should not disband as a church. They need one another to exhort one another. Christians who go it alone are both out of God's will and setting up for failure in their walk.
There are Fearful Expectations for the one who departs from the faith, 10.26-31.
(26-28) If we... sin willfully...
It can not be a sin of ignorance (or done unintentionally) in this case, if one departs from faith in Christ, since so much demonstration from Scripture has been given and these were believers in the truth. At this point, such a sin would not be like the Apostle Paul: although I was formerly a blasphemer, a persecutor, and an insolent man; but l obtained mercy because I did [it] ignorantly in unbelief. 1 Timothy 1.13
lf they sin willfully, choosing to depart from the faith which they once received, experiencing salvation. and now with so much more evidence about Christ's superiority by the writer, there is no sacrifice that will deliver them from Divine retribution.
The author has demonstrated from Scripture the superiority and sufficiency of Christ's sacrifice for sins. By Christ's sacrifice and priesthood (intercessory role), a boldness exists to come to God in prayer for help in time of need. The expectations in light of this are full assurance of faith and commitment to the assembly of saints for each one's fidelity to God.
The evidence that this sin is a departure from faith in Christ is seen in the verses that follow.
Zane Hodges: The author was concerned here, as throughout the epistle, with the danger of defection from the faith. Most sin is “deliberate,” but the writer was here influenced by the Old Testament's teaching about sins of presumption (cf. Num. 15:29-31 ) which lay outside the sacrificial provisions of the Law. Apostasy from the faith would be such a ‘willful" act and for those who commit it no sacrifice for sins is left (cf. Heb. 10:18). If the efficacious sacrifice of Christ should be renounced, there remained no other available sacrifice which could shield an apostate from God's judgment by raging fire. A Christian who abandons “the confidence [he] had at first" (3:14) puts himself on the side of God's enemies and, as the writer had already said, is in effect “crucifying the Son of God all over again and subjecting Him to public disgrace" (6:6). Such reprehensible conduct can scarcely be worthy of anything but God’s flaming indignation and retribution. This, however, is not a reference to hell.
Presumption: A presumptuous attitude or conduct: audacity (insolent: bold in behavior).
Numbers 15.27 And if a person sins unintentionally, then he shall bring a female goat in its first year as a sin offering. 28 So the priest shall make atonement for the person who sins unintentionally, when he sins unintentionally before the Lord, to make atonement for him; and it shall be forgiven him. 29 You shall have one law for him who sins unintentionally, [for] him who is native-born among the children of Israel and for the stranger who dwells among them. 30 But the person who does [anything] presumptuously, [whether] [he] [is]native-born or a stranger, that one brings reproach on the Lord, and he shall be cut off from among his people. 31 Because he has despised the word of the Lord, and has broken His commandment, that person shall be completely cutoff; his guilt [shall] [be] upon him.
Acts 3.14 But you denied the Holy One and the Just, and asked for a murderer to be granted to you, 15 and killed the Prince of life, whom God raised from the dead, of which we are witnesses. 17 Yet now, brethren, I know that you did [it] in ignorance, as [did] also your rulers. 18 But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled.
Acts 17.29 Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man's devising. 30 Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, 31 because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.
29) trampled underfoot! counted a common thing! insulted the Spirit of grace...
To depart from faith in Christ is to do all these things. It is to spurn and treat as common the death of Christ, that death "by which he was sanctified."
Spirit of grace: The Apostle Paul writes the Corinthians (2 Cor 3.5b-11) about the contrast between the ministry of the Law and that of the Spirit. The former is a ministry of condemnation and death, while the latter is one of righteousness and life. The Law cannot bring the latter, but the Spirit does (i.e., bring righteousness and eternal life). If righteousness is not by the Law, then it is by grace. Also, the Spirit is not received by the works of Law, and so the Spirit is received and imparts righteousness (and eternal life) apart from the Law. If not by the Law which requires works, then it is by grace, which is received and entered into by faith. ln every way, the Spirit belongs to grace; He is a the Spirit of Grace. And this grace is received and accessed by faith-again, not an option for the Christian.
30-31) Those who do this can only expect Divine judgment. "The Lord will judge His people," the "sanctified."
2 Corinthians 3.5b...our sufficiency [is] from God, 6 who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 7 But if the ministry of death, written [and] engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which [glory] was passing away, 8 how will the ministry of the Spirit not be more glorious? 9 For if the ministry of condemnation [had] glory, the ministry of righteousness exceeds much more in glory. 10 For even what was made glorious had no glory in this respect, because of the glory that excels. 11 For if what is passing away [was] glorious, what remains [is] much more glorious.
Galatians 3.2 This only l want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit , are you now being made perfect by the flesh? ...5 Therefore He who supplies the Spirit to you and works miracles among you, [does] [He] [do] [it] by the works of the law, or by the hearing of faith?- 6 just as Abraham "believed God, and it was accounted to him for righteousness."
Romans 5.1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have access by faith into this grace in which we stand.
The author makes an appeal to remember how it was when they first believed, 10.32-39.
32-34) recall the former days...
Remember how it was in the beginning of your salvation, with the working of salvation in your life, the zeal for the truth and the fellowship among believers?
Have you or someone you know ever looked back and have a desire for those former days? Recollection in what was a good work in your life can bring about repentance, a resolve to do differently, to do the right things.
35-39) don‘t cast away your confidence...you have need of endurance...
The author has given reasons from Scripture why his readers should continue in the faith. The "just shall live by faith“: the life of the righteous is to be one of faith.
Whatever was at work to dissuade them, they needed to endure, waiting for the Lord and what is promised in salvation, being the completion of righteousness. Going back to the law would be a backward step, it would not bring the righteousness they sought but actual personal loss ("perdition"), now and at Christ's coming. God's displeasure is upon them.
Consider Paul to Galatians 5.1 Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. 4 You have become estranged from Christ, you who [attempt] [to] be justified by law; you have fallen from grace. 5 For we through the Spirit eagerly wait for the hope of righteousness by faith.
Why have faith? 11.1 - 6
Several times, the author exhorts his readers to endure. He again quotes from the Scriptures: “The just shall live by faith." (10.38) In thiscase, he applies this in the sense that the righteous are to live their lives by faith. Why must it be this way?
1) Faith understood objectively and subjectively
Is faith substance or assurance and evidence or conviction?
The King James translates the Greek looking at faith objectively, while the New American Standard looks at it subjectively. I prefer the objective perspective, though it is true that subjectively speaking, faith is an assurance or being sure about the reality of something. Faith is a conviction or certainty that something is true.
Objectively speaking, faith is that essential thing because of our special relationship with God, a relationship that involves promise. The promise is the completion of our salvation beyond this life and world.
It is that thing that holds and secures us in the way we live our lives, because it embraces that which is promised. You cant put your life at risk or make great sacrifices about something promised and unseen without faith. This is why you need faith or you won't endure.
2) Faith is honorable...consider the Old Testament examples
The elders, ancients are our examples. More specific cases will follow. The author will give several significant examples to his readers who are Jewish Christians who would have to give the highest regard to those who had to trust God even unto death. Consider that these examples were recorded for our benefit. These Jewish readers are being asked to do no more than those they would respect have done before: live a life of faith.
Life must be endured in faith to provide time and opportunity for others to come to saving faith.
3) A common example
Here is one example that the readers can readily understand. No one saw creation take place, but the readers and probably the vast majority of humanity accept it as a Divine act. This fact even without written revelation can cause many to live with some fear of accountability of some kind. We had founding fathers who were Deists (intelligent design based on evidence of reason and nature).
It takes special revelation to get people on the right track about this creator. Maybe the reason some try to find a completely natural explanation of existence is to escape the conviction of accountability to a Creator. Though not all believe the big bang who are creationists, some even seek to deny this theory because it seems to speak of a creator. Such belief would lend itself to accountability.
4-5) Enoch and Abel
Abel: he did it God's way--he brought a bloody sacrifice, Cain did it his way. Faith is doing it God’s way, whether you can understand it or how it can work.
Proverbs 3.5-6: Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge Him and He shall direct your paths. Abel is remembered.
Enoch: he walked with God. Such is a walk of faith due to godly fear and obedience. He was “translated” (changed). Enoch was one who got what one generation of believers will experience some day (the rapture), but ultimately, all will be changed in the resurrection.
6) Faith pleases God.
Faith acknowledges that “He is" and a “Rewarder.” Faith takes God at His word and trusts His character in that He will show approval to the faithful: "His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, l will make you ruler over many things. Enter into the joy of your lord.'" Matthew 25.21
Here is a reference to special Divine recognition for faithfulness. This is something of a basis for a life of faith and obedience. Divine approval and blessing, in time and eternity, are at stake if one "drifts away" and does not continue steadfast in the faith.
Matthew 6.19-20: Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.
Faith examples from the past, 11.7-16.
7-12) Noah, Abraham, and Sarah...
How long did they have to wait? Noah waited 120 years. Noah is an example and testimony of righteousness by faith.
Abe and Sarah: both had to wait a long time (25 years-it had to be obvious of a Divine act) to see the promise of a “seed” from which comes a great progeny Abe is the father of all who have like faith as he, Romans 4.16 Therefore [it] [is] of faith that [it] [might] [be] according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all 17 (as it is written, "l have made you a father of many nations") in the presence of Him whom he believed--God, who gives life to the dead and calls those things which do not exist as though they did; 18 who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be."
Abe never got to live in the “promised land" as a citizen but only as a stranger and wanderer. Verses 9-10 seem to speak of the New Jerusalem: Abe lived his life in expectation of that "city" beyond this temporal existence.
13-16) They died in faith...God is not ashamed
The primary thing to be seen in these examples is that these all took God at His promise of a future possession. They died before they received it, but this reveals they understood it as “heavenly.”
The reader should see that their hope is “heavenly,” and they should endure for it and not some present temporal possession. After all, the hope of Israel was the resurrection, which suggests a heavenly hope. And to live and die with a faith in expectation of that heavenly hope is pleasing to God, for it accepts Him and His character.
God will not be ashamed to be identified with those who acknowledge Him and His character and takes Him at His word. They were not perfect people, but faith characterized their lives at major moments in their lives.
Many more Examples of faith, 11.17-40.
17-22) Faith of the Patriarchs...
We continue to look at examples of faith, since the author is seeking to encourage his readers to endure and not cast off their confidence in Christ, whatever difficulties or distractions may be at work. He gives examples of those who lived their lives in expectation of promises given to Abraham, though they died before they received the promises. How we live reveals and strengthens our faith. About everything in life is designed to turn us from faith, but we must endure in faith, to experience God's approval and blessing and to impact others for obedience to God.
All these people were imperfect, and we know God uses and blesses imperfect people like these who exhibited major moments and periods of faith in God and his will in their lives.
In common usage, the title "patriarch" is assigned especially to those whose lives are recorded in Scripture previous to the time of Moses.
In each case, these men acted according to their belief that God would fulfill His promises to Abraham.
These promises are the Abrahamic covenant, Genesis 12.1 -3, being primarily a land, descendants, and blessing to all nations of justification and inheritance through faith in the "seed" Christ. 12.1 -3: Now the Lord had said to Abram: "Get out of your country, From your family And from your father's house, to a land that l will show you. I will make you a great nation; l will bless you And make your name great; and you shall be a blessing. l will bless those who bless you, and l will curse him who curses you; and in you all the families of the earth shall be blessed."
Aspects of its fulfillment were beyond all their lifetimes, and so there must have been the hope of a resurrection from the dead to receive these promises.
Genesis 15.13-14 speaks of 400 years in Egypt first. 15.13-14: Then He said to Abram: "Know certainly that your descendants will be strangers in a land [that] [is] not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward they shall come out with great possessions."
lsaac was Abe’s unique son (“only begotten") and so Abe was tested severely; he had to believe in God's character and the resurrection. Abe could not have acted without belief in God's character and the resurrection--without which the promises mean little.
Hebrews 11.13: “these all died in faith." lt seems Abe understood the star count descendants to be spiritual and would come through his "seed" Christ. Jesus: Your father Abraham rejoiced to see My day, and he saw [it] and was glad. John 8.56
Genesis 15.4-6: This particular revelation believed brought justification, though he had faith before in God and His will. 15.4-6: Then He brought him outside and said, "Look now toward heaven, and count the stars if you are able to number them.“ And He said to him, "So shall your descendants be." And he believed in the Lord, and He accounted it to him for righteousness.
The test of faith benefits us, because we discover by our actions how deeply rooted we are in our belief in God and His word. Some would say God knew all along what Abe would do, but apart from the test and obedience, God could not express approval and give blessing. Did God ever express approval for actions never seen? There‘s also the witness of the act to others of your faith and relationship to God: James 2.21 -24: 21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 Do you see that faith was working together with his works, and by works faith was made perfect? 23 And the Scripture was fulfilled which says, " Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. 24 You see then that a man is justified by works, and not by faith only.
23-29) How faith faces opposition and hostility: Examples of faith in the life and times of Moses.
Moses’ parents disobeyed pharaoh, trusted God, and God honored their efforts.
The main thing here is the conscious choice Moses made. This involved faith. He had to look beyond the temporal pleasures and benefits of his present status in Egypt to the heavenly benefits of identifying with the true God. This is a great example, because he gave up the riches of Egypt to suffer affliction with the Hebrews--God's chosen people with promise. He chose to accept the Hebrew expectation of Christ-Messiah. He looked to the heavenly reward by suffering with God’s people and their hope of Messiah.
Leon Morris: When Moses suffered, he suffered with Christ--the same Christ whom the writer is encouraging his readers to identify with. It no doubt carried great weight with them to realize that they were being called to participate in the same kind of experiences and attitudes the great Moses had. Zane Hodges: The readers were to accept disgrace and reject the pleasures of sin, and they would do so if they like Moses anticipated their reward.
Moses didn‘t fear the king in the exodus; he kept the passover and led lsrael out of Egypt and through the Red Sea.
30-40) More examples of faith...
Of particular interest..."by faith"...
34) "Valiant in battle": bravery involves faith in a God who will do right, will never lose you, and raise you up at the last day. 35-37) "Tortured...might obtain a better resurrection": Again, the hope of the resurrection. Better? A greater experience? No one likes to suffer, but only by faith in God and His word and the anticipation of eternal approval and blessing can one face such horrible torture. Faith is that thing that holds and secures us in the way we live our lives, because it embraces that which is promised. You can‘t put your life at risk or make great sacrifices about something promised and unseen without faith. This is why you need faith or you won't endure.
39) "Obtained a good testimony“ ...yet all these didn‘t receive the promise (the heavenly city, 11.16). Admonishment implied: lf these have a good testimony (among the readers) without receiving the promise, then don't you be inconsistent in your faith and shrink back from faith under trials.
40) "God having provided something better for us": that "something better” is the same promise, so the promise has been delayed for those who died in faith so we all can experience together the same promise, and so... For you have need of endurance, so that after you have done the will of God, you may receive the promise: "For yet a little while, [And] He who is coming will come and will not tarry.
Hebrews 10.36-37
Believers are to run the race of faith with endurance, 12.1-4.
Witnesses are those who bear testimony by word or action or who are a spectator to an event. In this case, it is the testimony of faith as in the many examples just given in chapter 11. The Greek word for "witness" is also translated "martyr." One wouldn‘t give his life for something unseen without faith.
Lay aside every weight and the sin..."Weight" is a reference to those hindrances in general. Sin is a specific kind of hindrance as a weight. Examine yourself to see what is hindering you in your faith-walk-life. And run with endurance... the Christian faith-walk-life is comparable to a long-distance race. One does not want unnecessary "weights" or hindrances as just mentioned; one must keep focused on the goal and maintain a steady pace to not drop out before the finish. It's about staying the course and not being disqualified or disapproved before God, which results in a loss of blessing now and future.
2-3) Looking to Jesus...He is the primary example of obedience and endurance. He endured persecution in light of the “joy” and reward. Our faith, from beginning to end, has Jesus as our example. Jesus‘ "joy" and reward was "bringing many sons to glory" (Hebrews 2.10) and His future kingdom status.
4) The supreme sacrifice not yet...Whatever conflicts that may be at work to cause them to drift away or shrink back from the faith, it hasn’t been as severe as many of those "cloud of witnesses" before them--at least not yet. What will happen when it is? If they drift or shrink away in their present afflictions, then what if their faith is tested by the threat of death? They need, as all believers, to look to the "witnesses" before them and especially Jesus, and run the race with endurance.
Divine Chastening, 12.5-13.
5-6) Don‘t give up...
The Greek for "chastening“means also discipline and teaching. The idea of chastening is justified because of references to being "rebuked" and "scourged" by the Lord.
Why does the author bring up chastening at this point? Fainting (a better translation for "discouraged") is the main concern.
Discouragement is one step from fainting--losing heart and giving up. Fainting is brought up in verse 3 and 5 and discouragement in verses 12-13. Chastening can result in giving up. It‘s how one responds to chastening. lf one responds badly to persecution or is failing morally, one can experience God's chastening. It is meant to help the believer stay the course. You can‘t give up-the race isn't through!
Is persecution chastening? Persecution is part of the Christian life. Persecution is not necessarily chastening, but how one responds, reacts, can bring chastening. It must be realized that God has His child's best interest in mind. The goal is to keep His own on track all the way to the end of the course.
7-8) Illegitimate are you?
Zane Hodges, as usual, comes up with an unique view: In speaking of those who are not disciplined and are thus illegitimate children, he was probably thinking of Christians whose disloyalty to the faith resulted in their loss of inheritance (i.e., reward) which is acquired by the many sons and daughters. (ln the Roman world, an "illegitimate child" had no inheritance rights.) What such Christians undergo, the author had shown, is severe judgment. On the other hand believers who undergo God's "discipline" are being prepared by this educational process (paideia, "discipline," lit., “child-training"; cf. Eph. 6:4) for millennial reward.
The "despise chastening“ can be a hardening of heart that follows fainting (losing heart) and giving up. This would bring Divine judgment and loss.
9-11) God is the Father of spirits...
This is a contrast with human, natural fathers. We are God's children by new birth: that which is born of the Spirit is spirit (John 3.6). The believer is to be subject to God and live, because disobedience to God results in alienation. Holiness and godliness are potential but not automatic. Christians fail. God chastens His own for their profit to be partakers of His holiness. Chastening is painful, yet if one accepts chastening and is trained by it, then right, approved character results, being right thinking and actions. This is no peace in disobedience and resistance.
12-13) Put things right and get moving...
Here is a picture physically of a spiritual condition...though a person discouraged may actually appear with his head down and kind of dragging along. lf you have been convicted, disobedient and discouraged, then acknowledge your sin before God. Determine obedience (repentance), and God will restore your vitality, spiritual strength.
Leon Morris: "Put things right and get moving. Where the Christian life is in any way "out of joint"' steps should be taken to revitalize it."
Pursue These Things, 12.14-17.
The practical instruction here continues to impact the "race" that believers are to "run with endurance."
"Pursue" is the Greek word usually translated "persecute." The word is used figuratively to mean to "run swiftly in order to catch a person or thing."
Peace with all: Peace is the absence of hostility. This "all" is probably with reference to all people. Our goal is the salvation of the unsaved and the edification of the body of Christ, and these are best accomplished through the pursuit of peace.
Matthew 5.9: Blessed [are] the peacemakers, for they shall be called sons of God.
Romans 13.8-10: 8 Owe no one anything except to love one another, for he who loves another has fulfilled the law. 9 For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet," and if [there] [is] any other commandment, are [all] summed up in this saying, namely, "You shall love your neighbor as yourself." 10 Love does no harm to a neighbor; therefore love [is] the fulfillment of the law.
I tend to want to emphasize the need for peace with fellow believers of the same assembly. Paul wrote the Ephesians: l, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. Ephesians 4.1-3
The Spirit has united believers into one body, and that unity is to be maintained in experience through the conduct Paul stated. This involves a proper perspective about people and oneself, not having too high of expectations. Without peace, there cannot be unity in the body of Christ. Of course, peace cannot be maintain at all costs, but more often than not, pride and selfish ambition are usually the culprits. Conflict with other believers can disqualify everyone involved.
Holiness: Holiness is recognition of and separation from sin. Ultimately, the experience and disposition of sin will have to be removed from the believer to be in the presence of God. That being the case, one should pursue holiness now, because sin now still alienates from God. One can be disqualified, disapproved, now by continuation in sin.
15-17) Look out for these. ..
These things to look out for can be stages reaching a point of great loss.
l think the warning and responsibility here is corporate, that is, for the local assembly collectively to look out for.
Fall short of grace: The primary concern is failing doctrinally, as is the concern of this book. Yet one can fail by being fleshly minded instead of being spiritually minded. Many Christians can know the truth and what is conduct becoming a saint, and yet they are so caught up in the cares of life that they are not operating in grace but struggling along with the flesh and strength of their will.
Root of bitterness: This "Root" could be a deep seated anger or just plain wickedness. This is the course of not operating in grace and being spiritually minded which is necessary for the "peace" and "holiness" mentioned above. This Root can contaminate others, bringing particularly disunity in the church. This Root can lead to the condition and loss as seen in Esau.
Fornicator or profane: Esau is the example of one "whose loose and unholy character led him to sell his inheritance rights as eldest son for the temporary gratification of a single meal." (Zane Hodges) One is not to yield to passing pressures and forfeit his inheritance privileges, being heavenly ones. There is a point of no recovery of what is lost, even if recognized with regret.
Things for Contemplation, 12.18-29.
The readers are given things to contemplate, the knowledge of which should incline them to have that walk worthy of their calling, pursuing peace with all and holiness. Ephesians 4.1 above speaks of a "walk worthy of your calling"; l believe this "calling" is our induction into the people of God, and the being "worthy" speaks of a walk fitting, consistent of that calling.
Verses 18-21) The old covenant was given under fearful conditions, but the new covenant is more impressive, because of its heavenly realities.
Believers as new covenant people "have come to"...
22) The New Jerusalem: it's the everlasting dwelling place of all the saints, and associated with it are innumerable angels, heavenly beings.
23) The assembly and church...all who are registered in heaven: all believers belong to the people of God and are citizens of heaven.
God, the judge of all - and - "the spirits of just men made perfect"
24) Jesus the mediator of this new covenant by His blood, better than Abel's in that it does not cry out for justice, but satisfied it.
Believers are given a warning...
25) there was no escape from Divine retribution for those who refused the old covenant, how much more those who refuse the new covenant.
26-27) Judgment is coming on all creation...ultimately, this world with its lusts will pass away, according to 1 John 2.17.
28) Believers belong to that unshakable kingdom. The believer is to order his life in light of coming Divine judgment and eternity, enabled by what is available by Divine grace.
Final Exhortations and a prayer request, 13.1-25.
Show personal kindness...
1) to spiritual brothers...continue to have "brotherly" love.
2) to strangers...be hospitable--the reference to angels being entertained, as with Abraham and Lot, hints of the unexpected good results for doing so. We should have a concern for all for whom Christ died.
3) to prisoners (those of the faith) who then suffered for their faith and needed the aid and encouragement and prayers of the saints.
Two big things to guard against...
4) be sexually pure...marriage is ordained and approved by God, a covenant of companionship in which sex is only permitted and moral.
We have a sex explosion today that encourages sex outside marriage...just remember God will judge--there are consequences—for sexual sin. lt‘s serious business.
5-6) be content --contentment is hard, but one must and will find it in a faithful walk with Christ and the aid He gives. He is with us to the end, and remember, if persecuted for the faith, the worse that can happen is that they destroy your body, but not your soul. Nothing can separate us from Christ and His Love.
7) Take note of past leaders (and present too) as to their beliefs and manner of life.
You can tell a lot about one‘s beliefs by their conduct, walk. In the case with this letter, those leaders who taught salvation by the grace through faith alone should be considered by their conduct.
We are to imitate the priorities of those teachers and leaders who have set the example for us in faith and practice.
Those who may lay a claim of superior theology (and in the case of this letter to Jewish believers, superior claims about the Law) and yet no more successful morally are not convincing. I have not found Pentecostals or Charismatics or legalists to be any more successful in their morality than those who don‘t embrace these views.
8-16) Don‘t become preoccupied with certain theological pursuits and teachings that don‘t establish one in the faith--even details about the Law and its sacrifices-but one must use discernment as to how much public attention in the church should be given to issues that are hard and deep. Some of these issues should be pursued more in private or small group dialogue. The assembly should always have at its aim being established and edified in grace. This author thinks the same as Paul in his letter to the Ephesians, 4.11~16, that being not "carried about“ by various and strange doctrines.
God's grace is fulfilled in Christ and unchangeable. His humiliation and sacrifice was for our sanctification, positionally and practically.
Through Him we have access ("we have an altar") and communion ("to eat") with God. Our "city" is not of this world, and our sacrifices are praise to God ("by Him [Christ]") and doing good to others.
17) Elders are the rulers of the Church. They have the responsibility to look out for those in their assembly. Don't cause them grief.
18-19) Prayer is requested by the author. His motives are pure towards them, and he truly is concerned for them.
20-25) Prayer for his readers; that God may make them "complete" in every good work...this compares to Paul's words to Timothy about the profitableness of Scripture for making the "man of God complete and thoroughly equipped for every good work." 2 Tim 3.16-17. And so the appeal: “bear with the word of exhortation" (this letter). The author has written "in few words" (few?) to persuade and remind and admonish and exhort his readers of the superiority of Christ in bringing them to complete salvation (in the "world to come," Hebrews 2.5). They are to continue in the faith and good works that they might experience the fullness of the Salvation to which Christ is bringing them. They are to be patient and do the will of God, for "He who is coming will come and not tarry." "The just shall live by faith." This is not an option for drawing back will bring destruction. 10.36-39
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