__________________________________________________________________ Title: Our Man In Heaven: An Exposition of the Epistle to the Hebrews Creator(s): Fudge, Edward Print Basis: C.E.I. Pub. Co, 1973 Rights: Copyright 1973 by Edward Fudge and republished online by CCEL with permission. CCEL Subjects: All; __________________________________________________________________ Our Man In Heaven by Edward Fudge An Exposition of the Epistle to the Hebrews Foreword by F.F. Bruce Copyright 1973 by Edward Fudge Originally printed in the United States of America __________________________________________________________________ [image of Benjamin Lee Fudge] Benjamin Lee Fudge DEDICATED TO THE MEMORY OF BENJAMIN LEE FUDGE father in the flesh brother in the faith esteemed teacher dear friend "These all died in faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.... Wherefore God is not ashamed to be called their God: for he hath prepared for them a city." __________________________________________________________________ FOREWORD "OUR MAN IN HEAVEN" sums up very aptly the central emphasis of the Letter to the Hebrews. The human family has in the presence of God an acceptable Representative -- acceptable because He is most authentically one with ourselves, partaker of our flesh and blood, and acceptable too because He is persona gratissima with God, being the Son through whom God has spoken His final and perfect word to mankind. Our Lord's present ministry on His people's behalf "in matters for which they are responsible to God" guarantees for them an inexhaustible supply of grace and power to cope with all the troubles and temptations that are inseparable from present Iife on earth. Provision to match the need of the moment comes the more opportunely from One who, when on earth, was spared none of these troubles and temptations, but endured them all and triumphed over them. Next, our Lord's presence before God on our behalf guarantees for us also free access before God. Since God welcomes Him as our Representative, He welcomes by the same token those whom our Lord represents. Both now and hereafter the way into the heavenly sanctuary stands open through Him for those who are united with Him by faith. He who is the source of our present help is also the ground of our eternal hope. Again, our Lord now ministers as our Representative in the presence of God because He has blazed a trail thither along which He now calls us to follow Him. The first readers of this Letter were reluctant to leave the familiar securities of their ancestral pattern of religious life for the hazardous adventure of following One who set such little store by His own personal security. But if men and women in the first century A. D. had not been willing to do this very thing - to obey the injunction "Let us go forth" -- there would have been no future for the Christian cause on earth. It is equally necessary for us 1900 years later to be ready to leave our familiar securities and follow Him who is still calling His people along the unpredictable trail of faith. To know this by experience is also involved in understanding what is meant by having "our Man in heaven." It is a pleasure to commend Mr. Fudge's exposition of the Letter to the Hebrews. A superficial perusal of the Letter may suggest that it has little relevance to readers today. A more careful study reveals that its message is astonishingly up-to-date, speaking directly to the conditions of Christian existence in this uncertain world. I hope that, with the help of Mr. Fudge's study, many readers will grasp the message of the Letter and learn to live by it. F.F. BRUCE Manchester, England November 1972 __________________________________________________________________ INTRODUCTION Authorship At the end of the second century, opinion was divided regarding the authorship of the Epistle to the Hebrews. Clement of Alexandria believed that Paul wrote the epistle in Hebrew and that Luke translated it into Greek. Origen thought that someone familiar with Paul's teachings wrote Hebrews, but he added his now-famous remark that "who really wrote the letter is known to God alone." At Carthage, Tertullian suggested the name of Barnabas. Christians in Rome and in the West generally confessed that they did not know who wrote Hebrews. Archer points out that "none of the ancient authorities... entertained any doubt as to the canonicity (i.e. the divine inspiration) of the Epistle," however, and that "in any event the primary author... is God Himself, no matter which human instrument He used." In the days of the Reformation, Luther favored Apollos as the author and Calvin looked to Clement of Rome or possibly Luke. Date of writing The date of this epistle is also uncertain. References to the Jewish order and the priestly functions seem clearly to involve the Levitical service of the Old Testament, not the distorted institutions of the first century after Christ. Nor can it be ascertained whether the calamity of A.D. 70 had befallen Jerusalem and Herod's Temple when our author wrote. Internal evidence is claimed for both positions. We must set a latest possible date before A.D. 96, for Clement of Rome wrote then and he quotes from the epistle quite freely. We can not have too early a date, for a few remarks in the epistle indicate that its first recipients were second-generation Christians (2:3-4; 13:7) and apparently not new converts themselves (5:12; 10:32-35). Recipients Beyond what has been stated we can know little of the recipients or their precise historical situation. So far as a general statement of affairs, most scholars would probably agree with Bernard that the epistle ... evidently belongs to the last hour of translation and decision, when a large number of men, who were at once Jews and Christians, stood perplexed, agitated, and almost distracted, as they seemed to feel the ground parting beneath their feet, and hardly knew whether to throw themselves back on that which was receding, or forward on that to which they were called to cling. ]In an intense sympathy with this perplexity, and even anguish, prevailing m the Hebrew-Christian mind, and in an intense anxiety as to its issue, the Epistle was written; a living voice of power in a time of change and fear, yet a comprehensive exposition of the advancing course of revelation, and of the relation between its two great stages (pages 161-162). Just what was involved in this crisis-time is not so clear, and regarding that there is a wide divergence of views.In an article in The Expository Times, Bruce sums up recent views regarding the epistle's recipients. Candidates include the Christians of the Lycus Valley (Colossae, Laodicea), Jewish Christians in Ephesus, Hebrew converts in Rome who hesitated to declare themselves a part of the "illicit religion" of Christ rather than the "licit religion" (in the eyes of official Rome) of the Jews, Jewish Christians of Corinth, Jewish convert hotheads who had fled to Alexandria after the fall of Jerusalem, Hebrew Christians on Cyprus, and Palestinian Jewish Christians either before or after the destruction of A.D. 70. The Dead Sea Scrolls evidence certain parallel interests between their authors and the recipients of Hebrews. Both are concerned with the position and role of angels, with Old Testament passages, with the priesthood and even with Melchizedek. This has led some scholars to posit a connection between the readers of our epistle and the Qumran community of the Scrolls, or, at least, between this epistle and converted Jewish priests. In the midst of all this uncertainty, and with no real prospects of additional light on the subject, Filson believes "it is unfortunate that so much attention has been paid to questions of authorship, destination, place of writing and date, " and that "the frustratingly inconclusive study of Hebrews should make it clear that we cannot find certain answers to the questions: Who? To whom? From where? When?" (page 12). But we are not left with nothing. For, as Filson also points out, the author of Hebrews is to us what he has written. And that is a great deal to know and to have. It can spur modern Christians to renewed and increased awareness of what their faith can mean to them and what their faithfulness can mean to others (page 84).StructureNumerous outlines of the epistle have been set forward. One fascinating suggestion is made by Kistemaker who regards the epistle as a kind of sermon. He mm a four-point outline in the text itself at 2:17, and he suggests that the author develops each point on the basis of a quotation from the Psalms. His four points and their "texts" are: 1. Christ's humanity and unity with His brethren (Psalm 8:4-6; quoted in 2:6-8). 2. Christ's faith and faithfulness (Psalm 95:7-11; quoted in 3:7-11). 3. Christ's priesthood (Psalm 110:4; quoted first for discussion at 5:6). 4. Christ's offering of Himself (Psalm 40:6-8; quoted in 10:5-7). Whether or not one should follow Kistemaker all the way, it is apparent -that the Epistle to the Hebrews is thoroughly grounded in the Old Testament Scriptures in general and in the Psalms in particular. Acknowledgements A special acknowledgement of debt is due Dr. F. F. Bruce, the late Dr. Franz Delitzsch and the late Professor Robert Milligan, from whose commentaries I have drawn heavily and on which I have leaned with great profit. (All quotations from Bruce in the comments which follow are from his commentary unless otherwise stated.) Other commentaries and books have been used to advantage, but these have been my favorites. Delitzsch represents conservative scholarship of the past century; Bruce is unsurpassed in that role today. Milligan was of my own Restoration Movement background and, in my opinion, is not given the esteem as a scholar today which he certainly is due. A note of thanks is also due Professor Homer Hailey, whose college lectures on the Scriptures led me in due course through the Epistle to the Hebrews, and whose biblical insight I will always remember with appreciation and respect. I should also like to thank Drs. Paul Southern, J. W. Roberts and Thomas H. Olbricht, who gave me valuable experience in the exegetical method of study. To these all and many others my sincere appreciation for insights into this marvelous epistle. Any mistakes and misunderstandings in this commentary are my own. They only are original EDWARD FUDGE __________________________________________________________________ CHAPTER ONE In chapter one our author seems to have two points in mind. First, by showing Christ's superior position to angels, he sets forth also the superiority of the new covenant which Christ mediates and certifies over the old covenant which was mediated by angels. Second, he prepares the way for chapter two, in which he explains how and why the Son became lower than the angels for a brief period of time. A third consideration not specified by the writer of Hebrews but in accord with his epistle and perhaps also in his mind is that any revelation which claims angelic origin or authority must be measured in terms of that revelation which God has given through the Son - the Son who is better and higher than all angels. 1:1. The basic sentence in this verse and the next is "God hath spoken." At sundry times is from a single adverb in the original which meant "in many portions." Because God revealed His will in segments, revelation came from time to time as needed. It was the nature of the prophet that he spoke what God gave him to speak, and that was always "in part." In divers manners is also from a single adverb meaning "in many varied ways." The adverbs modify the verb. God spoke (by prophets) to the fathers in many portions and in various ways. Amos gave God's message by oracles and direct statements from God; Hosea by "typical" experiences in his own life; Habakkuk by arguments and discussion. Malachi spoke God's word by questions and answers; Ezekiel by strange and symbolic acts; Haggai by sermons and Zechariah by mystical signs. God addressed His people in parables and in illustrations; by warnings and exhortations; by encouragements and promises. By every possible method He spoke through the prophets to the fathers. Yet the word was always fragmentary and usually soon forgotten. When the Old Testament closed, revelation was still incomplete. God was to speak again, more fully and more effectively than He ever had spoken in the prophets. In time past is literally "of old," and refers to previous ages of the world. The fathers were the Jewish forefathers of the Hebrew Christians. The prophets included both the writing prophets (such as those whose work Scripture preserves) and the non-writing prophets (such as Nathan, Elijah, Elisha and others). The prophets were "mouths" for God (Exodus 4:16; 7:1). They spoke His word, though at times even they did not understand it (I Peter 1:10-12; see Daniel 7:28; 12:8-10). 1:2. The phrase these last days refers to the Messianic era, the age of fulfillment, and is literally "the last of these days." The Jews divided time into the Present Age, of anticipation, and the Coming Age, of the Messiah. They expected the Messiah to come at the end of their Present Age. When Christ came, however, the Coming Age crashed into history and the Messianic era of fulfillment became a reality ( [1]Hebrews 9:26-28). Peter's sermon on Pentecost formally announced the beginning of these "last days" (Acts 2:14-36). Here was one of the more puzzling elements of the apostolic preaching for the Jews (and for people in general, then and now). The Messianic era of fulfillment has now begun with the resurrection of Christ and His ascension into heaven, yet the temporal world continues even as it decays. Men might expect the Present Age and the Coming Age to meet at a given point, but certainly they do not expect them to overlap! Yet this is exactly what the New Testament declares, and it is this overlapping of Ages which creates the spiritual war for the Christian. But while the "last days" have begun - one Man is already in heaven! - the consummation remains in the future and the old order continues to exist (II Peter 3:3-10). it is God's plan that the church use this interim to announce to the world that history has been given significance in Jesus of Nazareth, and that man can now ask God for reconciliation and have the assurance that He will give it through Christ. (On this age of the world in God's plan see also the Introduction to chapters 9-11 in my Helps on Romans.) God has spoken unto us, that is, to those living in this age, "to whom has come the very anticipated goal of the ages" (I Corinthians 10:11, my translation; see Mark 1:15; Luke 1:68-79; Luke 4:19/II Corinthians 6:2; Acts 3:24). By His son is literally "in a son" or "in one who is a son." Here is no mere prophet, but one who is Himself a Son and by nature the same as the Father. Christ's very life and person expressed God (John 1:18). God has now revealed Himself fully, not partially. He has spoken grace and truth, a revelation superior to any given before (John 1:17). In Christ, God has spoken salvation, not only spoken it but accomplished it - in the unique life and sacrifice of the Son. The rest of chapter one exalts the Son of God, Jesus Christ our Lord, by showing His many-faceted ministry and position or "name." God the Father has appointed or set or ordained Christ as heir of all things. Heir speaks of an inheritance and brings to mind the words of Psalm two, where the Son is given the nations for an inheritance. The same imagery occurs In Psalm 110, and our author will discuss that psalm several times, though usually with emphasis on Christ's priestly ministry. By Christ God made the worlds. Christ is both originator and heir of all things. He is the Alpha and the Omega, the author and finisher of creation as well as of faith. The worlds might mean the created universe (as in [2]11:3; see also John 1:3; Colossians 1:16-17) or literally "the ages" of time in which God's saving purpose is worked out. Both interpretations state what Scripture elsewhere affirms. 1:3. Christ is the brightness of the Father's glory. Literally "effulgence," this word means either that which radiates out from a light or the reflection which comes back. The former meaning is probably intended here. If we speak of God's glory, Christ is its very emanation and radiance. He is to the Father what rays are to a light, or flames to a fire, or beams to the sun. Without this Son, man is in the dark concerning God and salvation. God's magnificence as deity is fully seen in Jesus Christ who was God in human flesh (see John 14:9). Christ is the express image of the Father's person. The word here translated image originally meant a stamp or seal, then the impression left by it. In the early centuries, the church engaged in great debates over the precise philosophical meanings of some of these terms. It is enough for us to know that Christ is an exact and complete representation of God because He is the Son, and that in that capacity He is perfectly sufficient to reveal God and to save man. Christ is upholding all things; by Him all things consist or hold together (Colossians 1:17). All things may be translated "the universe." Christ's protectorate is all-inclusive. The word of His power is specifically a "spoken word," and the phrase might be translated "by His powerful spoken word." This is an active and powerful word which upholds the universe. Christ accomplished man's redemption by Himself, through His own work of obedience. Our author elaborates on this statement in chapters eight through ten (see also Romans 5:12, 15-21). That Jesus purged our sins means that He "made a cleansing" or "accomplished a purification." The form of the verb indicates the words by Himself, and suggests a one-time action (see Hebrews [3]9:12-14, [4]26-28). Because His work of redemption had been completed ( [5]2:9; [6]6:20; [7]7:26-27; [8]9:24-28; [9]10:12-14; [10]12:2), Christ sat down. Unlike the Levitical priests who stood daily in an imperfect and temporary service, Christ made atonement for all men and then took His seat forever ( [11]10:11-12). The right hand signifies authority; see [12]notes on verse 13. The Majesty refers to God the Father. Our author follows a Jewish custom of referring to Jehovah by a euphemism, out of respect for the sacred name. 1:4. Christ has been made so much better than the angels, which ft will be our writer's business to explain in the remainder of chapter one. This verse contains two Greek words which express comparison (see also [13]7:20-22; [14]8:6 and [15]10:25). Christ is as much better than angels as His name is more excellent than theirs. The author will show how much more excellent name Christ possesses than they, and to that same extent he will show Christ to be higher in rank than the angels themselves. The writer has introduced his first point: Christ is a spokesman superior to prophets or angels - because He is the Son. He was active in creation. He is God's very substance and image. He has accomplished a perfect work of complete redemption, and He has now taken His inherited seat as universal heir and Lord at God's right hand in heaven. He is Prophet (verse two), Priest (verse three) and King (verse three). Christ's name is far higher than those of the heavenly emissaries, but why would our author need to make this point? It has already been mentioned that many in the ancient world thought of angels as lords over the present world system. Others worshipped angels. Still others regarded Christ as simply one in an ascending order of angels. The former overrated angels by giving them what belongs to the Son; the latter underrated the Son by considering Him an angel (an error propagated today by the so-called Jehovah's Witness cult). The following verses put angels and the Son in proper perspective. 1:5a. To no angel did God ever say, Thou are my son, this day have I begotten thee; but He said it to the Son in Psalm 2:7. This Messianic psalm describes man's rejection of Christ and God (verses 1-3; see Acts 4:25-28). It also foretells God's triumph through His Christ ("Anointed," verses 4-9; see Revelation 12:5; 19:15). And it gives a double pronouncement in view of the Messianic judgment to come (verses 10-12). The same psalm is quoted also at Acts 13:33 of the resurrection of Christ, and at [16]Hebrews 5:5 of Christ's divine installment as high priest. It seems to underlie the heavenly voice at Christ's baptism (along with Isaiah 42:1) and at His transfiguration (with Isaiah 42:1 and possibly Deuteronomy 18:15ff ). Emphasis here is on Son, stressing Christ's nature and position, and on the first person pronoun "I," emphasizing the divine origin of His appointment. Christ is God's own Son in essence by eternal nature. He was God in the flesh through a miraculous conception. He is ranking Son and Man in glory through His resurrection and a divine decree. Of course the psalmist did not understand all of this, and his words may have been partially appreciated through a lesser fulfillment in his own day. But their full meaning is seen only in the light of the resurrection and ascension of Christ. The same Holy Spirit which guided the prophets (H Peter 1:21) also led the apostles into the meaning of their writings (I Peter 1:10-12), as well as the significance of the gospel events involving Jesus the Christ (John 14:26; 15:26; 16:12-14; see also John 2:19-22; 12:12-16; 13:6-7; Luke 24:31-32, 44-45). 1:5b. I will be to him a father, and he shall be to me a son. These words are quoted from H Samuel 7:14, an oracle of Nathan concerning David's royal son. The promise referred partially to Solomon (I Kings 2:23-24; I Chronicles 28:5-7) but, as many other Old Testament statements, found perfect fulfillment only in Christ. Both "I" and "He" are emphatic, stressing the personal relationship between the speaker and the one of whom He speaks. To him and to me reflect Hebrew style; the statement means simply "I shall be his father; he shall be my son." The Son of God was the prophetic son of David (Matthew's gospel emphasizes this: see 1:1, 20; 9:27; 12:23; 15:22; 20:30-31; 21:9; 21:15; also 12:3; 22:41ff). The statements quoted in verse five describe a Son, not mere angels. 1:6. Again could be placed at the beginning this verse, as In the King James and Revised Standard versions, introducing another Old Testament citation; or with the verb, as in the American Standard and New American Standard versions. The phrase has been regarded as referring to the incarnation, the resurrection and the second advent. Angels are associated with all three events in Scripture. The point is that they worship Him . All the angels of God, of every rank and order, are commanded to worship him, a fact which points to His superiority over them. The quotation might be from a Greek version of Deuteronomy 32:43 or of Psalm 97:7. No doubt the first readers of the epistle recognized it. 1:7. In this verse and the next, two words are used which together mean "on the one hand" and "on the other hand." A contrast is intended here between angels, who are ministers or servants, and the Son who is so much more. The quotation is from Psalm 104:4. 1:8. Psalm 45:6-7 is applied to Christ, identifying Him as eternal God whose throne is for ever and ever, and as righteous King. His kingdom is one of righteousness ( [17]Hebrews 7:2-3; Isaiah 9:7; 11:4-5). 1:9. In the flesh, Christ loved righteousness and hated iniquity (see [18]10:5-10; Isaiah 53:11-12). Because of His perfect obedience, Jesus was anointed ("Christ-ed") by God and exalted above every creature (see Philippians 2:8-11). The oil of gladness probably represents an occasion of festivity as well as that of coronation. Psalm 45 seems to have originally celebrated the marriage of the king, though again its deepest meaning is understood only in the light of the Son. Along this line, compare [19]Hebrews 12:22-24 (see notes on "general assembly") with Revelation 19:1-10. The chief point of the verse ought not to be overlooked in the midst of details. 1:10-12. These three verses are quoted from Psalm 102:25-27. In the passage the psalmist calls on Jehovah to come to his rescue, and appeals to God's eternal nature in pleading for the deliverance of his own life. This is only one of many passages addressed to or regarding Jehovah in the Old Testament which are applied to Christ in the New Testament. Because Christ is creator, He is also eternal - though all His creation will change with age and finally pass away. He laid the foundation of the earth and His hands arranged the heavens, but when these things perish (see [20]12:26-28) His years will not fail ( [21]7:24-25). When they are all changed He will remain the same ( [22]13:8). Again the contrast is between the Son and the angels (verse seven), who have no such traits or legitimate claims. They are rather part of that creation which He has made and have life only through His will. 1:13. This is a quotation of Psalm 110:1, the Old Testament passage most quoted or referred to in the New Testament Scriptures. It is quoted in Acts 2:34-35; Mark 12:36; Hebrews 1:13, and seems to be in mind in Mark 14:62; Acts 7:55; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; [23]8:1; [24]10:12; [25]12:2 and I Peter 3:22. As noted already at verse five, many psalms which had partial fulfillment or significance in their original historical settings are fully understood in the New Testament writings through the life, death, resurrection and coronation of Christ. The figure of the right hand is common in the Psalms, sometimes referring to a place of honor as here (see Psalm 16:11; 45:9; 80:17). Most of the time the term refers to strength or security from God given to the one of whom it is used. The resurrected Jesus, now made Christ, was given a position equaled only by that of God Himself (I Corinthians 15:27). He is God's Right-Hand Man. In the Old Testament we see the custom of the conquered king prostrating himself to kiss the conqueror's feet (Psalm 2:12), or the victor putting his feet on his captive's neck (Joshua 10:24) so that the captive is made his footstool. One day every knee will bow before Christ and every tongue will confess His lordship (Philippians 2:10-11; I Corinthians 15:24-25). The angels will be in that number; the Son is made so much better than them all ( [26]verse four). 1:14. This question is worded in the Greek to indicate that the author expects an affirinative answer. Angels all, regardless of rank, are ministering spirits. But Christ is so much more. They are sent forth by a higher authority, perhaps even by the Son at God's right hand. Their work is to serve, to minister for Christians, who shall be heirs of salvation. Our writer says literally that they are "sent for service on behalf of those who are about to receive salvation as an inheritance." If angels serve the saints, how much more do they serve the Son! And how greatly superior is His position and name to theirs. Christ is Prophet of prophets - God has spoken in Him for these last days. He is Priest of priests - by Himself He made atonement for sins. He is King of kings - seated at God's right hand, reigning over a kingdom of righteousness. Old Testament Scripture shows Him to be God's divine Son, David's prophetic descendant, and worthy of worship. Whereas angels are messengers, Christ is eternally Lord and divine King. As everlasting Creator of all things, He is also now victorious Vicegerent at God's right hand. The voice from heaven at Christ's transfiguration aptly sums up our author's argument in this first chapter: "Hear ye Him!" __________________________________________________________________ CHAPTER TWO Having demonstrated in chapter one the superiority of Christ the Son over the serving angels, our writer concludes in [27]2:1-4 (which would have been placed more appropriately as the ending of the first chapter) with an exhortation and a warning. His arguments is of a type commonly employed by the Jewish teachers of the time, and was called by them an argument qal wahomer - "from the light to the weighty." A statement is made concerning a "lighter" matter, which then is inferred to be even more certainly true of a matter of greater or "heavier" importance. Jesus' statements concerning the Father's benevolence follow this kind of reasoning (Matthew 6:25-31; 7:9-11), as do His remarks about working on the Sabbath (Matthew 12:10-12). Paul uses the same type of reasoning to show the security of the true believer (Romans 5:8-10) and the abundant provisions of divine grace (Romans 5:15-21). The author of Hebrews later reasons the same way regarding Christ's unique priesthood (chapter seven) and all-sufficient sacrifice for sin ( [28]9:13-14), Christian discipline ( [29]12:9-10), and the reverence which should accompany those who are heirs of the unshakeable kingdom ( [30]12:25-29). In these verses he speaks of two agents by whom God's word has come, and of the consequences of failing to heed that word -- especially as spoken by the Son. If Christ's position is far greater than that given the angels (as has been shown in chapter one), punishment for ignoring or rejecting His message must be far greater than that given for irreverence of the angelic word. [31]2:1. Therefore is literally "on account of this"; that is, because of the greatness of the Son and in view of the point to follow. Ought is not the simple word for an obligation but the stronger word which means "it is imperative" or "it is necessary." To give the more, earnest heed translates a verb meaning "to pay careful attention" and an adverb (based on an adjective in the comparative degree) meaning "even more extremely." The result is an exceptionally strong exhortation. "Because of these things," he is saying, "it is absolutely necessary for us to be extremely careful to pay attention." His readers are to hold to the things which they have heard from the Son by means of His apostles. Lest we let them slip is better translated "lest we drift away (from them)," as in the later versions. The word translated slip was used by Greek writers of an arrow slipping out of the quiver, of snow sliding, of foul language slipping into a conversation or, in medical contexts, of food slipping down the windpipe instead of the esophagus. The writer urges extreme care lest his readers slip from steadfast obedience and trust in the Son. Their danger, and that of many other New Testament readers then and now, was that of slipping from trust in the Son's finished work of salvation by His own perfect-life obedience and sacrifice to a reliance on their own performance based on a meritorious view of salvation. The same caution applies equally well to slipping from active obedience to careless disobedience or disregard. [32]2:2. For indicates the basis of the warning. The word spoken by angels would include every divine message delivered by angels, but has special reference to the Law of Moses which was delivered by means of angels and was highly esteemed by the Jews for that reason (Psalm 68:17; Deuteronomy 33:2; Acts 7:53; Galatians 3:19). Steadfast here means reliable, dependable or strong. God's word by angels was always a sure word which came to pass. Transgression refers to a violation of an express command and disobedience refers to a refusal or neglect to obey. The former stresses the act of disobedience; the latter stresses the careless or rebellious attitude which prompts it. punishment was certain in either case under the Law. God's punishment of sin was always the just or fair reward of sin. It was never arbitrary, but always in keeping with divine justice and holiness. Recompense indicates a payment of wages earned. The wages of sin is death -- that is the fair payment earned by sin. The man who gets "what he has coming to him" will never be saved. [33]2:3. We are those to whom the Son has spoken in these last days, and the pronoun is here emphasized. To neglect salvation is to fail to show concern and care for it. Neglect is a positive wrong consisting of a lack of action. By doing nothing one does wrong. The tense of the verb here views life as a whole -- this is more an attitude governing all of life than it is a single or specific act (see [34]6:7-12; [35]10:28-29). Generalities, of course, are always manifested in specifics. A single act of neglect suggests an attitude of the same and should be cause for repentance and diligence. We have a salvation which is so great for a number of reasons. It comes from a great spokesman (chapter one). It involves a great work of redemption ( [36]1:3; [37]2:9, [38]14). This great work brought great results (2:10, 15, 17). So great a salvation carries a judgment equally great for those who reject it (see [39]6:4-8; [40]10:28-31; also Mark 16:16; Romans 1:17-18; II Corinthians 2:15-16). This salvation was spoken first by the Lord Jesus Christ Himself. It was repeated and confirmed to the recipients of this epistle by chosen apostles who had heard him speak. The verb translated "confirm" is a form of the same word "steadfast" in verse two. Christ's word is a sure word. [41]2:4. Freely translated, our author says that God added witness upon witness, piling testimony together. He did this by signs (stressing the spiritual meaning of the acts) and wonders (stressing the effect on those who saw), various kinds of miracles (stressing the might involved in accomplishing these signs and wonders; literally the word is "powers"), and spiritual gifts of the Holy Spirit which He gives to the church (see I Corinthians 12; Romans 12). All this was according to God's own will. He confirmed the supernatural message of a resurrected and ascended Savior by supernatural demonstrations of power -- because He willed to do so. The absence of such signs in certain places today speaks not of God's power but of His will. He can if He wishes. God's working is in God's sovereign hands. He gives spiritual gifts and works miracles and signs as it pleases Him. The answer to the original question must be that there is no escape. If the lesser word of angels was sure and violations of it were strictly punished, there is absolutely no escape for one who carelessly regards the great salvation spoken by the superior Son. Let each true believer hold fast to the Son of God in constant diligence, trusting His work of salvation for total deliverance from sin and yielding to His voice in all things. [42]2:5. At the beginning of the remarks on chapter one the comment was made that those verses prepared the way for chapter two, in which the author would tell how the Son became lower than angels for a brief period of time, and explain why. By the end of the first chapter the original Jewish readers might very well have asked, "If the Son is so much greater than the angels, why did He become a man and die?" Beginning with verse five the author answers this question. In the process he shows the intended creation glory and dignity of man, a position never realized fully after the Fall by any man except Jesus Christ. He demonstrates how Jesus now occupies this place of prominence, and how, by virtue of His accomplishments, all men may enjoy their intended state of glory. There are Biblical indications that the angels have a hand in God's administration of the present world-order (Daniel 10:20-21; 12:1; Ephesians 6:12). We know that various Jewish sects before and after Christ assigned such a role to angels, and the epistle to the Colossians indicates that certain gentile teachers did the same. Be that as it may, God did not plan the glorified world to come for the benefit of the angels, but for man. The intended glory of man is expressed in terms of all things being put in subjection to him (see Romans 8:19-25; 11 Peter 3:7, 10, 13-14; Revelation 21:lff). [43]2:6. David is quoted from Psalm 8:5-7 to establish this point. God is interested in and mindful of man. He visits him in blessing and judgment. The son of man in this psalm is simply a poetic expression for man. [44]2:7. Man was made but a little lower than the angels. He was crowned by the Creator with glory and honor. He was set over the works of God's hands (see Genesis 1:26-28). This was man's intended exalted position as first created by God for paradise glory. [45]2:8. God put all things in subjection under man's feet, according to the psalmist. Our writer reasons as follows. If God really put all things in subjection under him, nothing is excluded from man's dominion and oversight. Yet if we look about us we do not see all things under man's control -- yet. Man is not master of his environment and world, though he is frequently its corrupter and polluter. Man does not enjoy paradise glory and dominion. To say this is to state the obvious. But does this mean that God's purpose has been thwarted? Is there anywhere a man who is over all things -- in complete control? [46]2:9. We do not see ourselves in that position -- at least not at the present time. But we do see Jesus, and He is crowned with glory and honor! Is the mighty Son of chapter one -- that Son so much better than the angels -- a man? Yes! For He was made a little lower than the angels, even to the suffering of death, that by the grace of God He could die for every man -- then give all who would follow Him their intended glory and dominion. Jesus became a representative man. In Him, God found a man who gave what He had always wanted from man but which no man had ever given -- a human life fully and always dedicated to pleasing God. In Christ, man's glorified potential was fully realized. This glory was not even planned for angels. It was not intended for other heavenly beings, earthly creatures or occupants of the subterranean depths. It was the Creator's original intention for man. And now one man is in that position. One man has a foothold in glory! And because He is a representative man, acting on behalf of all mankind, His people will one day enjoy the same position of glory. The expression a little lower than the angels is used in two senses in this passage. When it is said that man was put a little lower than the angels, the expression indicated his exalted position - it is but a little lower than the angels (and the original psalm had the general word for "God" instead of "angels"). But when it is said of Jesus that He became a little lower than the angels, the direction is reversed. For Jesus is the Son, far greater than the angels. To say that He became lower than angels is to say that He was humiliated, that He emptied Himself, that He condescended (Philippians 2:5ff). It is also to say that He became a man -- like ourselves and for our benefit. [47]2:10. It was becoming, fitting and proper for him for whom are all things and by whom are all things (Revelation 4:11; Romans 11:36; I Corinthians 8:6; II Corinthians 5:18) to bring many sons to glory by making Jesus their perfect forerunner or captain, even through suffering. In becoming a representative man, Jesus willingly became of the same stuff as mankind in general. He became a brother to man, of the seed of David according to the flesh. In becoming a man, Jesus also took on suffering and death, both inevitable characteristics of mankind. Yet because of His sinless life, His death was able to count as our death. And by suffering death, Christ was able to bring many sons to glory - going ahead of them Himself as Captain, experiencing first the suffering of death but then the glory of resurrection and installment at God's right hand the same kind of glory they, too, will one day enjoy because of Him. [48]2:11. He that sanctifieth is Christ and they who sanctified are saints or Christians. Both they and Christ are all of one Father -- God. For this reason Christ is not ashamed or embarrassed to call them brethren. Christ did not call us His brethren because He approved of our live or agreed with all our ideas. Brotherhood is not dependent on such things, though endorsement involves them. Christ did not endorse the thoughts and behavior of all his brethren; He simply called them brothers. The basis of brotherhood is a common fatherhood. Those who have the same father should not be embarrassed to call one another brethren. [49]2:12. The words of Psalm 22:22 are quoted in the mouth of Jesus. The psalmist calls on God for deliverance from enemies. He hopefully affirms that he will yet declare God's name among his brethren in the congregation of God's people. The word usually translated church refers numerous times in the Greek Old Testament to the Jews in solemn assembly. Psalm 22 is quite descriptive of Jesus, and the entire psalm was generally understood by Christ and His apostles as predictive of the suffering of the Messiah and the glory which would follow. Jesus suffered personally, was delivered by God, and now lives to declare God's salvation among His brethren. [50]2:13. Words similar to I will put my trust in him are found in the Greek Old Testament at II Samuel 22:3; Psalm 18:2 and Isaiah 8:17. The point of the quotation here is that Jesus, like His human brothers, had to depend on God and trust in Him (see Mark 14:32-36). Luke only of the Evangelists records the dying words of Christ: "Father, into thy hands I commend my spirit" (23:46) -- and Luke's Gospel highlights the humanity of Jesus and His identification with mankind throughout. The particular verb form given in Jesus' statement in the verse just mentioned stresses the extreme personal trust Jesus felt in committing His life to the Father's care (see also I Peter 2:23; 4:19).The next quotation is certainly from Isaiah 8:18 (which argues for Isaiah 8:17 in the previous citation). The meaning here is that Jesus is one with His human brethren in obedience to God as Father. The words of this quotation should not be pressed too far. Jesus is brother to the saints, not their father. [51]2:14. Since God's other children are necessarily partakers of flesh and blood, with all that is implied in that statement, Christ also took part of the same. He died, as they do, but through His death he destroyed or nullified the strength of the devil who had the power of death over man because of sin. Since Jesus had no sin of His own, the devil had no power over Him. When Christ entered the grave, therefore, He was not bound. Rather He walked in free-handed, picked up the keys and came out again in triumph! (See Revelation 1:17-18.) [52]2:15. Because Jesus rose from the dead, death can no longer hold its former terror for the man who trusts in Jesus. By His resurrection, Christ was able to deliver mankind from the bondage in which he is bound all his lifetime; that is, the bondage of the fear of death. Because one man has conquered death, Satan is immobilized and all men are potentially free of death's rule. The same power which brought Jesus out of Hades will also bring out His saints (see Romans 8:11; II Corinthians 4:14; I Thessalonians 4:14). It is interesting that the ancient Greeks called their burial-ground a "necropolis" city of the dead, but that since Christ we call it a "cemetery" -- sleeping place. One man has been to the city of the dead and returned! Because He did, we will. [53]2:16. The word translated took on may mean either "to take hold of for oneself" -- the idea represented in the King James Version, or "to take hold of someone to help him" -- as probably is the case here. From this second meaning the word may mean simply "to have an interest in, show concern for, or help" someone. It is true that Jesus took on Himself the nature of man and not angel, and verses 5-15 have been given to that theme. This verse seems to speak, however, of Jesus taking hold of man to help him. Angels did not need redemption and apparently fallen angels can not be redeemed -- but man both needed it and would receive it. Jesus became a man to accomplish man's needed redemption ( [54]1:3; [55]2:9; [56]notes on 10:1-14). Jesus was born to save His Jewish people from their sins (Matthew 1:21) and to fulfill the promises made to the fathers (Acts 13:32-33; Romans 15:8). To that end He became one of the seed of Abraham. But by the grace of God He also tasted death for every man ( [57]Hebrews 2:9), so that gentiles as well as Jews may praise God for His mercy (Romans 15:9). [58]2:17. Wherefore, because Jesus took on the responsibility of saving man, in all things it was necessary for Him to be made like unto his brethren. God's design for man's salvation consisted of sending a representative man who could do for man what man had been unable to do for himself -- live an acceptable life before God. Because Jesus was this chosen and well-beloved Servant of the Father, and in order to carry out this divine mission, He became in every respect like His human brethren, though without sin. He was divine, God in the flesh, and we must never forget that. But we should not forget either that He was fully human. Jesus was a man, with every human temptation, desire and sorrow. If His deity had precluded any of these He could not have been a truly representative man and could have become neither Savior not even a fair example.Because He did fully identify with His human brethren, yet remained faithful to God in all His life, He became a perfect high priest, both merciful to man and faithful or reliable in His relationship to God. As high priest He first made reconciliation for the sins of all His people, then became Mediator on their behalf before God. [59]2:18. Because he himself hath suffered, being tempted through every possible allurement and enticement of Satan including an undeserved death, he has the power and is able to succor or render aid and comfort to His people when they are tempted. He became a son of man that we might become sons of God. He took our place, died our death -- that we might enjoy His life and the blessings it made possible. But He not only died for us -- He first lived for us. While this point is frequently overlooked, it is this which made the first possible and meaningful. It is only by His perfect life -- lived on our behalf and in our stead, then offered to the Father and accepted by Him -- that we can be made accepted, for our own imperfect lives are never perfectly acceptable to the Father. Salvation is by the grace of God from beginning to end, and it was by the grace of God that Jesus tasted death for every man. Moses could give a law but only Jesus could live that law. Unless we see Him in this light He will mean little more to us than Moses did to the Jew. And great as Moses was, he was not in the same category with the Son who became man. This point our author develops in the next chapter. __________________________________________________________________ CHAPTER THREE The writer has shown Jesus to be superior to the prophets as a spokesman for God. As the Son, Christ's name or position is far greater than that of any angel. Yet He became one of us, to bring us to our intended glory. Through His own suffering and temptations He was qualified to serve perfectly as priest and comforter to His suffering and tempted brethren on earth. Now the author turns to other matters (led, of course, by the Spirit of God). Moses was the chief character of the Old Covenant, and was respected by the Hebrews as the foremost leader of their religion and life. Jesus is prophet and priest of the New Covenant, and Christians are to be faithful to Him in all things. The Hebrew Christians were being tempted to leave Christ and return to Moses. To prevent this, chapter three shows Christ's superiority over Moses. It shows the possibility of apostasy and destruction, based on the former example of God's Old Testament people under )loses. The chapter then urges extreme caution in maintaining a faithful heart lest the Christian, too, fall by disbelief. 3:1. Wherefore, or because of what has gone before specifically because of the divine appointment of Christ as perfect prophet and because of His absolute perfection as sympathetic and faithful priest -- the admonition follows. The holy brethren are Christians. The phrase literally means "brothers who are set apart (from the world and sin) and are dedicated (to the service of God through Christ)." Christians are saints or holy ones, not because of their own achievements in attaining purity of life (see I Corinthians 1:2; 6:11), though that is a necessity, but because God has called them holy, in Jesus Christ. Christ is made unto us "sanctification" or holiness (I Corinthians 1:30). We are holy in Him. Yet we are commanded to become holy, just as God is holy (I Peter 1:15-16). We are to perfect holiness in the fear of God (II Corinthians 7:1). Without holiness no man can see God ( [60]Hebrews 12:14). In the economy of the New Testament, however, God first pronounces men to be what He desires (on the basis of the finished work of Christ and their union with Him) and then causes them to become what He has already called them. The term "saints" is one of the most frequently used descriptions of God's people in the New Testament. The word is always in the plural; one does not read of "Saint So-and-so." All God's people are saints, as described above. It is possible that the tendency of modern Christians to neglect this term in their common vocabulary has contributed to the lack of sanctification in the church today. We will do no harm, and perhaps a great deal of good, to revive the usage of Scriptural terms and phrases. The saints are partakers or partners in the heavenly calling. Their heavenly invitation to be God's people leads them, in response to the gospel, to become partners and sharers in a heavenly way of life. Now the writer urges them to consider Christ Jesus. The word translated consider means to look at something or someone with great care. It involves not only looking at, but thinking about. One must spend time to fulfill this word. The object of such contemplation is here Christ Jesus. Many times in Scripture the writer makes a point of emphasis by the order of words. Frequently the term Christ Jesus points to Jesus, not in His earthly ministry, but as the Christ at God's right hand -- the resurrected and glorified Jesus of Nazareth. On the other hand, the expression Jesus Christ sometimes (but not always) stresses the work, or ministry, or person of Jesus as a man and as one of us. Here we are to consider our heavenly Lord: in all His offices, His splendor, His rank and His glory. We are specifically to consider Christ as the Apostle and High Priest of our profession. The term apostle means one sent or a messenger. Jesus was sent by the Father to be Savior of the world (I John 4:14 and other passages). Moses also was sent by God to accomplish a typical "salvation" of God's people from bondage (Exodus 3:10), though Moses is never called an apostle. Jesus is also our High Priest, and the writer has spoken briefly of this office in the previous chapter. Later he will develop the thought in detail. Here he entreats us to reflect on Christ Jesus: as Apostle -- sent by God's authority to man; as High Priest -- going before God on man's behalf; in all things -- superior to every previous agent of God. Our profession or confession is first our oral acknowledgement of faith in Jesus as Christ and Lord (see Matthew 16:16; Romans 10:9-10; II Corinthians 9:13; I Timothy 6: 12-13; Hebrews [61]4:14; [62]10:23). Then it is our state of life based on that confession, a profession or declaration of the faith which has been confessed. 3:2. Christ was faithful or reliable or trustworthy with reference to God the Father, who appointed him apostle and priest. Moses also was faithful to God in all his house. The writer does not minimize the faithfulness or the function of Moses. He praises and commends Moses for faithful service. But he then shows, on the basis of the heavenly realities, that Christ is far superior to Moses by virtue of His greater person and function. 3:3. Christ is counted worthy of more glory than Moses, not because Moses was unfaithful, for he was not, but be. cause of the inherent function of both men in God's plan. The man who builds a house hath more honor than the house. We admire a beautiful building, but we regard more highly the architect who designed it and the superintendent who saw it rise. 3:4. So far as the work of salvation is concerned, the one who builds all things is God. He is the grand architect and superintendent of the entire scheme of redemption. He is its originator and its goal. The Word which became flesh was one with God the Father. Therefore Christ, who was that Word, is the builder of the house, while Moses -- though faithful -- was a part in the divine house. 3:5. Christ is superior to Moses in other points as well. Moses verily was faithful, but in God's household, as a servant and as a member of the household. His faithfulness to God served as a testimony to the reliability and trustworthiness of the message which he spoke from God. The point here is based on Numbers 12:6-8, which is quoted in part. There God testified to the faithfulness of Moses and rewarded that faithfulness by speaking directly with Moses in revealing His will. Moses' personal faithfulness as a worker in God's house served as a witness to the word which he revealed from God. 3:6. But Christ is a son (not a servant) over (not in and part of) his own house (not that of someone else). Now we learn what is meant by the house so far as Christ is concerned. We, the church, God's people under Christ are the house of God (I Timothy 3:15). Christ promised to "build" it (Matthew 16:18), and He began that work on Pentecost. The church is composed of "living stones" (I Peter 2:5; Ephesians 2:20) -- those individuals who by faith and baptism have come into union with Christ, have become members of His spiritual body and, collectively, are His church. Moses was a faithful servant in the Old Testament "house" of God (and of Christ), but Christ is the faithful Son over His own house. He is far superior to Moses, though Moses was a great and faithful man of God. But there is a divine if, so far as we are concerned. We are His house, if we hold fast the confidence, the boldness based on inner assurance, and the rejoicing or boasting of the hope firm unto the end. This is the message of the tire Bible and is particularly the theme of the book of Hebrews. The reward is of grace, but it depends on faith And a saving faith is one which trusts and obeys until the very end. It is not enough to begin, only to fall along the way. Saving faith, true grounds of rejoicing, a genuine hope -- all these depend on steadfastness and continue trust throughout life. The Hebrew Christians urgently needed that lesson. We are no less in need of it today. [63]3:7-8. As an incentive to steadfastness, our author points to the example of God's people under Moses (see also I Corinthians 10:1-13). If they fell from God's favor through disbelief, the same fate could befall God's people today. Wherefore (as the Holy Ghost saith in Psalm 95:7-11), To day if ye will hear his voice, harden not your hearts. Psalm 95 is a call to worship God. The psalmist bases his call on God's deity (verse three), His might as creator and sustainer (verses four through six) and His election of and covenant relationship with Israel (verse seven). He then warns against a hard or disobedient heart, which he says will lead only to destruction. This happened to the fathers in the wilderness, the psalmist points out, and it can happen to God's people in his day. Now the psalmist's point is made (using his own words) by the writer to the Hebrews, who applies it to the believers of his day. God's people have fallen before through unbelief and an evil heart. They can do the same again. Today those who hear his voice are not to harden their hearts. This happened with the Jews in the provocation (Hebrew: Massah) in the day of temptation (Hebrew: Meribah) in the wilderness. The event mentioned here is recorded in Exodus 17:1-7. The unbelief of the Jews then was essentially a lack of trust. They doubted that God, who had called them from Egypt, would provide for them in the wilderness and see them safely to the promised land. This lack of faith led to murmuring. That murmuring was a provocation of God and was sin. Christians are exhorted not to distrust God, murmur and sin, but to have full confidence in Him. In that confident trust they are to do His will as fully and exactly as possible. The Hebrew Christians were in danger of leaving Christ for Moses. The analogy here suggests that back of their threatened apostasy was a basic lack of trust in the work of Christ as perfect sacrifice, priest and Savior. They were not confident of their standing before God. Because their basis of salvation was the finished redemptive work of the Son, such lack of confidence reflected a fundamental lack of faith in Christ. This unbelief was sinful -- and ft was the same kind of sin which led to the Jews' destruction centuries before in the wilderness. [64]3:9-11. Our author is still quoting from Psalm 95. The fathers in the wilderness tempted God, proved Him in the evil sense of putting Him to the test and saw His works for forty years so that they should have no excuse. They grieved God by distrusting Him. Because of this unbelief God swore in His wrath that they would not enter into His rest. Chapter four will discuss the meaning of God's rest. Here the reference is made without elaboration. 3:12. Rather than take heed, we would say (almost literally) "look out!" An evil heart of unbelief is a heart, or disposition, or spirit, which does not so trust God that it accepts what He says with confidence and then walks with trust in Him and in His word. Departing is from a word closely related to that which gives "apostasy." The child of God can become so corrupted by a distrustful and unfaithful heart that he finally forsakes God completely. Such distrust of Christ can lead to apostasy in two directions. Some who begin to doubt their acceptance on the basis of Christ's perfect life and blood will despair of all hope and go back into sin and the world. Others will seek to help or add to their spiritual stature by their own strict observance of rules and regulations -- which they themselves will choose as important or receive as such from someone else. When motivated by a lack of trust in the standing Christ makes possible, this too is sinful. It was this error in part which led to the writing of Galatians (against Judaizing tendencies), Colossians (against an apparently gentile heresy which had adopted rituals and philosophies from many sources), I John (against a budding philosophical heresy later known as gnosticism) and even Hebrews. Christ is sufficient as Savior, and the man who truly has Him has enough. Steadfast faithfulness to Christ is an evidence of this inward faith, and is a necessity if one is to be saved in the end. That is the point of this chapter. 3:13. So that Christians will not fall through unbelief, they are admonished to exhort or encourage or comfort one another. This is to be done daily, while it is called today. Such refreshing of the spirit, such rededication to God and to Christ, will prevent one's being hardened or calloused through the deceitfulness or error of sin. This exhorting is the duty of every Christian. Barnes asks: How often do church-members see a fellow-member go astray without any exhortation or admonition. ...Belonging to the same family; having the same interests in religion; and all suffering when one suffers, why should they not be allowed tenderly and kindly to exhort one another to a holy life? In a special sense, this exhorting is to be done by the elders or shepherds of the flock, whose chief duty before God is to watch for souls ( [65]Hebrews 13:17; see Ezekiel 33: 7-9). Milligan's comments are still appropriate: Do not procrastinate, or put off till tomorrow what should be done today.... If the members of every congregation of disciples would all watch over one another, not as censors, but as members of the body of Christ, how many errors might be corrected in their incipiency. But... how many delinquent Christians are allowed to become hardened in sin, before even the Elders of the Church call on them and admonish them! How very unlike these Elders are to the Good Shepherd that careth for the sheep. While such exhorting is to be done daily, it is one purpose of the lard's Day assembly as well. Those who are absent from the gatherings of the saints fail both to receive needful exhortation and to contribute their encouragement to others ( [66]Hebrews 10:24-25). The neglect of Christian exhortation is surely among the greatest failings of God's people today. The mad rush for the world's goods, the excessive drive for material prosperity, the disproportionate love of pleasure, the self-centered living of a modern age -- these all have practically extinguished the selfless and obedient concern of saints in too many places for one another, and the careful exhortation which should grow out of that concern has died before it was born. Any congregation that ignores this divine obligation has no right to parade itself as a faithful church of Christ Jesus, regardless of its other qualities or so-called distinctive marks. 3:14. We are made partakers or partners of Christ only if we hold fast the beginning of our confidence or grounds of hope steadfast unto the end or conclusion or goal. Our author addresses his readers in verse one as partakers of the heavenly calling. But while the call has been issued and the journey begun, the trip is not completed until its destination is reached. As the Israelites under Moses fell after they had begun, so Christians will be Christ's partners in glory only if they are faithful until the conclusion of life and the attaining of the goal. 3:15. He repeats the admonition from the psalm, this time with emphasis on the word provocation. 3:16. Some, after they had heard, did provoke God. This is probably best translated as a question. Who did provoke? The answer is: all that came out of Egypt by Moses. 3:17. With whom was he grieved forty years? A few reprobates? No, it was with them that had sinned, whose carcasses fell in the wilderness, and that number included the entire company of adults who left Egypt, with the exceptions of Joshua and Caleb. The danger of leaving faith in Christ is grave because the possibility is both real and widespread. 3:18. To whom did God swear that they should not enter into his rest? It was to them that believed not. In this case they had stopped believing although they had begun their journey in faith. 3:19. So we see, he concludes, that they could not enter in because of disbelief. Their death in the wilderness was not due to Moses' unfaithfulness -- he was faithful in all God's house. It was not because God was unable to save them -- He showed His works forty years in the wilderness. The reason they fell was simple and single: they stopped believing and trusting God. The next verse of exhortation should be included in chapter three: 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. It happened once before. It can happen again. __________________________________________________________________ CHAPTER FOUR The author continues his line of reasoning begun in chapter three. There is no break of thought at this chapter division. 4:1. Let God's people today fear and not fall. This is a real possibility now and was then for the Hebrew Christians or there would be no warning. In the midst of the various and passing issues of each generation, God's people would do well to remember that the fundamental and eternal issue has always been belief versus unbelief and that God (and God alone) will test each individual (as an individual) on that issue. This point should never be forgotten. The exhortations in Hebrews are rich in edification, and the "let us" admonitions are translated from a verb form called the "hortatory subjunctive" (see [67]4:11, [68]14, [69]16; 6:1; [70]10:22-24; [71]12:1, [72]28; [73]13:13, [74]15). A promise has been left for us, although the Old Testament saints and apostates have died. That promise concerns entering into God's rest. The same offer was made the Jews, as our writer explains, but because of disbelief they did not receive the promised blessing. The same offer is now given to believers in Christ. Christians are to fear, however, lest any of them should seem to come short of it. To come short might mean to fall short of attaining the promised rest, and that point is well taken in this context. But it may also mean to come short of being offered the promise of God in the first place, and the next verses, as well as the verb should seem, appear to support this interpretation. Some of the Hebrew saints appear to have been disappointed in their immediate expectations as Christians. They had given up their ancient religion, they had suffered persecution for their faith, they had endured afflictions for Christ's sake. It seemed to some that all their sacrifices had been in vain. They had not entered into rest but into distress. It seemed to some that the promise of a rest surely did not apply in their case, for they had not found it. The writer shows that the promise not only does apply to the Christian, but that since it was not fulfilled in the past it must apply to God's people in Christ. 4:2. God preached a gospel (good news) to the Jews concerning a promised land. Unto us Christians is given good news of present deliverance in Christ and a part in the world to come. The believer is therefore to fear, for the mere fact that he has heard good news does not mean that he will enter into the promise. The Jews also heard good news, yet they died in the wilderness. The word preached by Moses did not profit them, because it was not mixed with faith in them that heard it. The figure here is taken from the physical body and the digestive system. The Greek word translated mixed was used both of the digestion of food in the stomach and the assimilation of nutrients throughout the body. Regardless of the beauty, taste or value of food, it is of no use to the body unless it is properly digested and assimilated. The same is true spiritually. Israel heard the word of God but failed to "digest" it through faith and assimilate it to their profit. Food improperly digested will actually do harm. So also the word of God, which is given to save, will be a testimony and assurance of destruction unless it is mixed with faith (II Corinthians 2:15-16). It is not enough to hear God's word. It must be received in faith and held to in patience. 4:3. We who have believed are the ones who enter into rest. Faith is a necessity, as demonstrated by the experience both of those who fell and those who attained. The rest into which believers enter (in promise now and in actuality if they persevere) is the same rest of which God spoke in Psalm 95:11, as mentioned already in [75]Hebrews 3:11. Because God swore in His wrath that Israel would not enter into His rest, it is evident that (1) He had a rest Himself, and (2) He had planned from the beginning for man to share in it. The quotation is translated correctly in [76]3:11, and should be so worded here. God's works were finished from the foundation of the world. Since then He has been in His own rest, and has sought faithful men who would enjoy it with Him. [77]4:4-5. This is proved by two quotations from Scripture. God did rest the seventh day from all his works, according to Genesis 2:2. And then He swore in Psalm 95:11 concerning His rest, saying if they shall enter (correctly translated, "they shall surely not enter") into my (the pronoun is emphatic) rest. [78]4:6-7. Since it has always been God's intention that some must enter into His rest, and since the Jews to whom it was first preached did not enter because of unbelief, God offered the rest again to those living in the time of David. They were admonished like the Jews in the wilderness to hear his voice and harden not their hearts (Psalm 95:7-8). God's saving time is today, whenever that may be. Any day is a day of salvation in which God's word comes to man and is received in faith. 4:8. The fact that the rest was offered to men in the time of David proves that the rest involved was not that found in the land of Canaan. If Joshua (Jesus is the Greek form of the Hebrew name Joshua) had given them rest in the land, God would not afterward have spoken of another day. Yet He did as we have just seen. 4:9. The conclusion must be that a rest remains, even today, for the people of God who will trust in Christ. 4:10. He has not been speaking concerning an ordinary human rest, which is brief and is followed by more labor. The man who is entered into God's rest has ceased from his works forever, just as God did from his at the end of creation week. This is a rest of accomplished purpose, of fulfilled action, of completed labor. It is another way of describing the salvation of [79]1:14 and [80]2:3, or the world to come of [81]2:5. Because this is the nature of the promised rest, it is also apparent that the Sabbath rest of the Jews is not meant, for that was followed by six days of more labor and had to be repeated every week. In addition, the Sabbath rest was commanded but this rest of God was always promised (see also Matthew 11:28-30; Revelation 14:13). 4:11. This being the case, all effort is in order to enter into that rest. Diligence is necessary, because Christians can fall after the same example of unbelief seen in the Jews under Moses. 4:12. Diligence is necessary also because of the nature of the word of God. It is living or quick and energetic or powerful. It is sharper than any two-edged sword. The figure continues in saying that the word's fine edge can cut between soul and spirit, or to the dividing of joints and marrow. The author is not intending to give a scientific or spiritual analysis of the nature and composition of man. He is stressing the power and piercing energy of the word of God. God's word is a discerner of the thoughts and intents of the heart. Therefore all unbelief will be apparent to God. It is of the utmost importance that His word be received in faith -- it is an instrument too dangerous for trifling (see verse two). 4:13. He who knows the heart will not be misled by duplicity or hypocrisy. Nor will He overlook the good and honest heart, though sometimes men do (see John 2:24-25). All things are naked and opened before God's eyes. These words may come from either of two sources. The priest would inspect a sacrifice with care, lest it be blemished; God's scrutiny of the heart is no less meticulous. It is said also that criminals of the first century would sometimes have their head pulled backward on public display, exposing the face to the contempt of general gaze. Nothing in man's heart or life can escape the certain gaze of God -- a gaze of disapproval and severity if what He sees is not holy and faithful. But for some there is also a gaze of sympathy and tenderness, as the next verse will show. 4:14. The writer changes his tone from severe warning to gentle appeal. Our high priest carefully searches the heart in total justice, but He is sympathetic to the human condition of His faithful ones when they stumble. We have a great high priest, not on earth, but passed into the heavens. He is Jesus the Son of God -- that same Son exalted in chapter one. Because He is our high priest, we are to hold fast our profession (see [82]notes at 3:1). 4:15. Christ can be touched or, literally, can sympathize, with our weaknesses or the feeling of our infirmities. He ho been tempted or put to the test, in all points like as we are yet without sin. Because He was without sin, Christ both saves and judges man. He judges man in presenting Mg perfect life when man's is so sinful. At the same time He saves man by that perfect life, because He gave R for man's Am, presenting ft to the Father in the place of man's. Christ appeared once before God and presented His perfect life as atonement for our sins and as justification for our forgiveness. He will appear a second time to men, without sin, bringing salvation to those who look for Him ( [83]9:26, 28; [84]10:4-18). 4:16. Because we have a sympathetic high priest, one who measures His feelings on the basis of Ms own experiences as a man, we are exhorted and tenderly encouraged to come boldly unto His throne of grace. There we may obtain mercy, and there we may find grace to help in the time of our need. Mercy in this verse stands for a Greek word which in the Greek Old Testament represented the Hebrew word for Jehovah's "covenant mercy" or "lovingkindness." Throughout the Old Testament, God demonstrated this lovingkindness in acts of deliverance and grace. The same word described the mercy the people of the covenant were to show each other as joint recipients of Jehovah's covenant-mercy. Psalm 136 is a psalm of praise for God's covenant-mercy, and it illustrates the many forms it might take. A complete concordance or book of word studies will give many wonderful insights into this concept from the Old Testament. Christians receive the same kind of covenant kindness, mercy, and steadfast love through their union with Jesus Christ. __________________________________________________________________ CHAPTER FIVE The author has spoken several times already in this epistle concerning Christ as a priest. Christ is our priest because He has purged our sins -- that is part of His more excellent name ( [85]1:3). In this He was the sin-offering as well as the administrating officer ( [86]2:9). His identification with His people is seen not only in His tasting death for all men but also in His being made like them in all respects. Because Christ has suffered and been tempted, He is a merciful and faithful high priest, able to help those who are tempted ( [87]2:17-18). As high priest, Christ is faithful to God as well as sympathetic to man. In this He is like Moses, though by position He is far superior to that man of God ( [88]3:1-6). His sacrificial death has been accomplished and Christ is now in heaven. As our great high priest, He sympathizes with our plight and supplies mercy and grace to meet our needs ( [89]4:14-16). Chapter five presents Christ once more as priest, this time in terms of His divine appointment, and with a word of introduction to the particular kind of priesthood into which He has entered. 5:1. For indicates that what follows is based on the final remarks of chapter four. Every high priest in the Jewish order is taken from among men and is a man himself. The high priest's ministry involves both God and man. He is ordained or appointed or divinely named for the sake of men. That is, he works on their behalf and, we might even say, in their stead. He also serves in things pertaining to God. The high priest's central function is making offerings to God for sins. Gifts and sacrifices stand for the total offerings of the high priest to God on behalf of the people (see also [90]8:3; [91]9:9). Some have explained gifts as non-blood offerings and sacrifices as blood offerings. This is not consistent, however, with other passages (Genesis 4:3-4 in the Greek Old Testament, for example) where these words appear with the meanings exactly reversed. A better distinction is made in terms of purpose. Gifts are thank-offerings (eucharistic); sacrifices are sin-offerings (expiatory). If this is in the author's mind, for sins modifies only sacrifices in the sentence and not both terms. 5:2. The high priest must be able to have compassion. Literally he "measures his feelings" with the people. He is not excessively swayed by harsh justice, nor moved overmuch by indulgent pity. He must measure his feelings in view of the people's responsibilities on the one hand, but in view of their circumstances and weaknesses on the other. Himself a man, he is aware of human weakness. Appointed by God for divine service, he is aware of God's just and holy demands. The Levitical high priest served in a very exalted and holy position. His was a representative role: representing God among the people, and representing the people before God (Exodus 28:29-30, 36-43; see Leviticus 16). Priestly offerings were for the benefit of the ignorant, that is, those whose sin was unknown to them at the time they committed it, and for those who were out of the way, which is the literal meaning of erring. The original construction of this verse suggests that both terms refer to the same people, those who err through ignorance. The point is that priestly service and offerings were for sins of weakness or ignorance. There was no sacrifice for presumptuous sins (Numbers 15:30-31; see verses 22ff in the same chapter). The Hebrews author later gives a similar warning to those under the new covenant ( [92]10:26-29). It was necessary for the priest to be compassionate, for he also was compassed or surrounded with infirmity or weakness. A play on the word may be intended here, for the same word which means "surrounded" at other times means "clothed." The priest was separated from his fellow Jews and was distinguished from them by the holy robes of his office. Yet he was one of them in weakness and sin. Here was an imperfection of the Old Testament priesthood -the priest, like every other man, was clothed in weakness. The fact that he also wore priestly robes did not change that! It remained for Christ to serve as perfect priest through His own sinlessness and to offer a perfect sacrifice which could remove sins forever. 5:3. The Levitical priest was obligated to offer a sacrifice for himself as well as one for the people. Though he was called by God and was appointed to a sacred office, he was still a sinner himself. 5:4. No man among the Jews took the priesthood to himself. The priests were appointed of God, as signified in the divine appointment of Aaron their head (Exodus 28:1). 5:5. Nor did Christ glorify himself by taking the office of high priest presumptuously, but He was so honored or glorified by God the Father. Two Messianic psalms are quoted here and applied to Jesus Christ as Son and priest. The first is Psalm 2:7, which was used to prove Christ's Sonship in 1:5 (see the [93]notes there on this quotation). 5:6. The second quotation is from Psalm 110:4, and will figure prominently in the discussion of the next two chapters of Hebrews. As Psalm two joined the position of Son to that of King, so Psalm 110 related the functions of King and Priest. By using both these passages, the writer shows Christ to be Son (which in chapter one had the significance of Prophet), Priest (which he is about to discuss) and King. Our author used the first verse of Psalm 110 in 1:13 and in the verses now following he will discuss verse four of that psalm. God said to Christ in His resurrection, "Thou art my Son, this day have I begotten thee" (Acts 13:33). At the same time, according to the present passage, He constituted Hhn high priest. Here the emphasis will be on the eternal nature of Christ's priesthood ("thou art a priest forever"); Acts 13 also stresses Christ's unending life (verses 34-37). Here the eternal priesthood of Christ means continual salvation for His people ( [94]7:23-25); the "therefore" of Acts 13:38 shows the same consequential blessing. Aaron was not only called of God (Exodus 28:1), he was also confirmed as God's chosen one by a miracle of new life. When Korah, Dathan and Abiram questioned Aaron's authority and office (Numbers 16:1-3), the ground opened beneath them and their families, swallowing them alive, and a fire from God consumed their followers (verses 31-35). God then confirmed Aaron's appointment by making his rod (a piece of dead wood) come to life again, bear buds, bloom blossoms and yield almonds (Numbers 17). Christ was called by God to be high priest. He, too, was confirmed by a miracle of new life. His dead body, wrapped in burial clothes and entombed for three days, was given life by the power of God. He now lives to make priestly intercession for His people, through the merits of His own sacrificial blood. Woe to any person who questions Christ's divine appointment or loses confidence in His sacred work of redemption! The "gainsaying of Korah" is still a present danger (Jude 11). The first readers of Hebrews were urged to put their confidence in Christ as God's appointed high priest divinely-appointed, all-sufficient and everlasting. That exhortation is no less needful today among those claiming to follow Him. 5:7. Who refers to Christ, not Melchizedek. In the days of his flesh refers to the earthly life of Christ in a human body. It is the time of His flesh and blood (2:14) when He partook of the seed of Abraham (2:16). This was the time in which He was in all points tempted ( [95]4:15). [96]Chapter ten will detail the significance of Christ's fleshly body. Here the intent is to demonstrate what was stated in [97]verse five: Christ did not take the office of high priest to Himself but was given the position by God. It was not attained by arrogant assumption but by obedient suffering. Suffering and obedience are joined in the verses which follow and together are related to salvation, first in the life of Christ and then in the lives of those He saves. Four terms express the intensity of Christ's suffering in the face of death. Prayers signify pleadings or beggings, with reference to a need. Supplications stress the act of imploring or asking. Strong crying shows the depth of these calls for help. Tears are not mentioned in the Gospel accounts of Gethsemane, but were certainly visible on that occasion as an external indication of the utter agony of soul within the Lord (Matthew 26:36-44; Mark 14:3241; Luke 22:39-45). These prayers were offered to him that was able to save him from death, that is, the Father (see [98]notes at 2:12-13). Some commentators see two prayers here: that God would save Christ from death on the cross, or that He would save Him from death by resurrection if the first prayer was not answered. Lenski correctly notes that Jesus is nowhere pictured as praying for the resurrection. On that basis he argues strongly for the first sense only. God was able to save the Son from the cross - by twelve legions of angels, if necessary (Matthew 26:53). But it was not the Father's win to do that, nor was it in accord with the Scriptures, as Jesus Himself had pointed out to His disciples (Matthew 26:54). The statement that Christ was heard in these prayers is confusing to some, but need not be when thought is given to the actual prayer of the Lord. Christ did not pray simply that the cup of suffering might pass Him by, though that was included in His request (see references above). His primary prayer -- and this is the writer's chief point in this verse -- was for the will of God to be done! That prayer was answered -- by the death, yes, and by the resurrection of the Son who willingly submitted to the Father's sovereign will! See the references given above, also John 12:23-33. Again there may be an allusion to Psalm 22, where the speaker cries to God (verse two) and is heard (verse 24). See the [99]comments at 2:12 on that psalm. Christ was heard in that he feared. Literally the text says, "because of (His) reverent fear" or "fearful reverence." "If it be possible, let this cup pass from me," prayed the Savior, with strong crying and tears. But with the same intensity He respectfully and fearfully climaxed that prayer, "nevertheless, not my will, but thine be done!" We are dealing here with the perfect obedience of the Son of God. This is an obedience unto death, an obedience perfected only in suffering. In. the face of such absolute dedication to God's will -- and that at the cost of all personal claims and human ambitions or even life -- in the face of this divine obedience angels weep, demons shudder and sinful man must cry out in abject remorse, "God, be merciful to me, a sinner!" How inadequate all our obedience is in this light! How meager our dedication to the Father's will! How far short of God's glory and the Savior's example we see our own self-willed lives! Our Lord did not presume anything of His own accord. He did not hold back anything in His obedience and submission to the Father's perfect will. With every ounce of His deepest feeling He threw Himself in His Father's arms, there to depend on the Father's strength as He exclaimed simply, "Thy will be done!" 5:8. Yet being the Son -- that more excellent Son of chapter one -- Christ learned obedience. The Greek here says "the" obedience, as if to underscore the thought. Christ learned obedience in experiencing absolute submission to God's will. This does not mean that His life ever contained any element of rebellion or disobedience, for it did not. He came for the purpose of doing God's will ( [100]Hebrews 10:7) and He finished what He came to do (John 17:4). Learned here translates rather a word kin to that from which we have "disciple" and "discipline." Christ was the disciple, par excellence. He experienced the full discipline of obedience -- even in suffering. By His suffering He learned experientially what full obedience means. In this He learned and qualified to sanctify those who should put their trust in Him. He is now perfectly able to help them when they are tempted (see [101]2:17-18). 5:9. Christ was made perfect, not in a moral sense, but for the business of saving. He then became the author or source of eternal salvation unto all them that obey him. By the obedience learned only in suffering, Christ was made complete as Captain of salvation (2:10). By the same suffering and obedience He was perfected as Source of eternal salvation. "Captain" signifies "pioneer," and Christ has already gone ahead to enter the eternal glory which will be shared one day by the "many sons" ( [102]2:10; see [103]6:20). Author here means "source," as it is only from Christ, and through Him, and by His work of obedience that those "sons" will share in the glory He now has as Son. Author may also be translated "cause," suggesting that Christ's perfect obedience is the cause of our salvation, not our own imperfect obedience, though this very verse affirms the fact of obedience on our part if we are recipients of the salvation He has made a reality. The English connection between "author" and "authority" is not in our word here, though Christ certainly has all authority as Son and Lord (Matthew 28:18; Philippians 2:9-11). Christ is author or cause or source of salvation to them that obey him. It is always the case that blessing follows obedience, though sometimes the obedience of one man secures blessing for another. Abraham's obedience was the basis on which God blessed his descendants (Genesis 22:15-18; Deuteronomy 4:37; 9:4-6). How much more does Christ's obedience -- a perfect obedience -- result in the perfect salvation of all who share sonship with Him (see Romans 5:19). Yet those who share Christ's sonship and His righteousness (Isaiah 61:9-11; Jeremiah 23:5-6; 33:15-16; I Corinthians 1:30; II Corinthians 5:21; Philippians 3:9) must and will share also with Him in faithful obedience to God an obedience in which He led the way, set the example and obtained salvation for those who follow. 5:10. Because Christ did not glorify Himself to be made a high priest (verse five), choosing instead the submissiveness of suffering, He was called or greeted by God as high priest after the order of Melchizedek. Melchizedek held the double office of priest-king, a privilege denied the priestly offspring of Levi or the royal heirs of Judah that is, until Christ came. Now He, the prophet-Son, serves also as high priest and as king. 5:11. Having introduced Melchizedek, our author immediately leaves him for the moment. He attributes this digression in thought to the dullness of his hearers. After a warning and exhortation in chapter six, he will return to a detailed analysis of Melchizedek's priesthood in chapter seven. There he will show Melchizedek's office to be unlike that of Aaron's sons, but of the same sort as the Son's which ft prefigures. We have many things to say is literally "the discourse or conversation is much or long." Hard to be uttered does not mean that the writer had difficulty expressing himself, but that his discourse concerning Melchizedek would be interpreted or explained only with elaboration, for which his readers were not prepared. The transmitter was working well but the receivers needed repairs! Dull of hearing is literally "sluggish or numb in ears (hearing)." Lenski remarks: "Unbelief closes the ears; incipient unbelief dulls them." These readers had not fallen into apostate unbelief but were apparently drifting in that direction. Our author pauses long enough to point this out to them and to sharpen their dull ears. 5:12. For indicates the cause of his statement. With reference to the time which has passed since they became Christians, his readers should have become teachers. The word here indicates clock-time, not merely "occasion" (as in Romans 13:11 and other places). Rather than this, however, they still had need for someone to teach them again. It is not in difficult matters alone that they are ignorant. They need instruction in first principles, the rudimentary matters, the spiritual ABC's. How well this indictment fits so many in the church today. How many there are now who should have been teaching others long ago yet who continually need teaching in elementary principles. Some people are simply dull of hearing; others are "ever learning and never able to come to the knowledge of the truth" (II Timothy 3:7). The first need to be sharpened; the second are to be rejected (II Timothy 3:5). The recipients of Hebrews were at the first point but not yet to the second. They were in need of milk, not strong meat or solid food. Milk is a predigested food, suited for one who lacks ability to receive and digest his own nourishment. The spiritual milk-baby is not able to learn and digest his own spiritual food. He depends on someone else to do most of his learning and thinking for him. This is a beginning point, to be sure, but it should not characterize those who for the time ought to be able to teach others. A certain measure of the blame for this condition must be put on some among the teachers and preachers who have not led the babes to stronger food. When the bottle is administered at every feeding time, and often the same formula warmed over, the hungry souls can not be expected to develop into maturity. Let each teacher and preacher learn from this context as well, to follow our author's example as he himself leaves the first principles to carry his readers on to maturity and perfection. 5:13. The spiritual infant who still partakes mil is unskillful or inexperienced in the word of righteousness. As an infant is without experience in eating strong food so long as he remains with milk alone, so the believer who never has experience in teaching others will remain in need of simple nourishment himself. This is not condoned but condemned 5:14. Strong meat is for the one who is of full age, the perfect or mature person. The mature Christian by reason of use or exercise has his senses exercised to discern both good and evil. Senses translates a word which give us our "aesthetics," though here it has a figurative meaning. Exercised is from a word family which gives "gymnasium," and suggest perhaps that maturity in spiritual discernment comes only through regular workouts. To discern good and evil represents the ability and/or the authority to make independent moral choices (see Genesis 3:5, 22; Deuteronomy 1:39; II Samuel 14:17; 19:35; I Kings 3:9; Isaiah 7:16). The Christian is to mature to the point of making his own moral judgements; he is to learn to discern the Lord's will in each circumstance of his own life (see Romans 12:2; Ephesians 5:10, 17; I Thessalonians 4:1-4). __________________________________________________________________ CHAPTER SIX 6:1. The principles of the doctrine of Christ are the elementary matters which had been previously taught to the Hebrew Christians. They are encouraged to be leaving these things -- not in the sense of rejecting their truthfulness, or attempting to unlearn them, but as a child leaves the first reader in school for one more advanced, or as he leaves milk for solid nourishment. And they are called to go on to perfection or maturity or completion. The idea of perfection will reappear in the coming chapters. It is necessary to lay a foundation in the construction of a firm building, but once the foundation has been laid, it is not put down again and again. This point is the basis for verses four through six. Those who fall away, having once been instructed in the fundamentals, will not be reclaimed by beginning from the first as if they had never heard the gospel. if they experienced these initial responses and understood these fundamentals -- but then fell away -- they have rejected what they know and have no room in their hearts for a conversion as at the first. Again is an important word in understanding these verses. Six matters are listed as elementary principles, and they have been variously interpreted. Some take these as elements of Old Testament teaching in contrast to the more perfect lessons of the gospel. It is true that the terms which follow are all used at times of elements of preChristian truth. On the other hand, it seems more nearly correct to think of these fundamentals as basics in Christian instruction, both in view of the larger context and the specific terms as well. The six points are given in three pairs of two each. We might speak of these pairs under the headings of preparation, initiation and motivation or direction. First mentioned is repentance from dead works and faith toward God. Repentance and faith are joined also in Mark 1:15 and Acts 20:21. In repentance, one feels the guilt of his own sin and rebellion against God, is sorry for it, and purposes to change his direction of life. He abandons dead works (see [104]9:14), "works of righteousness" or "works of law," which are dead because they lead to death, can not bring spiritual life and are futile so far as pleasing God. Someone has pictured works springing from obligation as dead in the sense that they do not spring from life. They are as sheep’s wool draped over a wolf’s back; there is no vital connection between the animal and the wool. In faith toward God one not only accepts intellectually that God is, but places his confidence in God for salvation. He does this by trusting the reconciliation God has already brought about through the life and death of Jesus Christ, and by throwing himself on the mercy and grace of God by identification with that sinless Son through living faith. By repentance, man denies himself; by faith, he takes up his cross to follow Jesus. By repentance, he is crucified to the old way of life and all human merit or personal boasting; by faith, he takes hold of life in Christ and gratefully claims the merit and reward of Christ’s perfect life. Repentance and faith here stand for the initial hearing of the gospel and the response of the heart to it. 6:2. The next pair consists of the doctrine or teaching of baptisms and of the laying on of hands. The word here translated baptisms is that commonly applied to the various washings of the Old Testament (see [105]9:10; Mark 7:4). The doctrine of baptisms would therefore seem to involve explanations regarding the difference between Jewish washings on the one hand and gospel baptism in the name of Jesus the Messiah on the other. This would certainly involve some teaching on the significance of Christ’s blood and sacrifice, a point to be developed in detail later in the epistle. Laying on of hands was done in healing, blessing, or simply giving approval and endorsement. Many scholars feel that the laying on of hands also accompanied believer’s baptism and signified the giving of the Holy Spirit, if so, these two teachings go together in a special way and have to do with Christian initiation, or entering upon the Christian life. Resurrection of the dead and eternal judgment form the third pair of fundamental principles, and have to do with Christian motivation or direction. These are not the only proper motives, to be sure, but in the elementary teaching of the gospel one is taught to look to the resurrection and judgment as the completion of what God has already begun, and therefore as motives for faithfulness. 6:3. The writer acknowledges his dependance on the will of God. If God is willing, he will lead the reader to more advanced teaching and so to personal maturity. 6:4. Those who were once enlightened are Christians who have been instructed in the first principles of verses one and two (see also [106]10:32). The following terms refer to these same individuals. In the post-apostolic writings, "enlightenment" came to be a technical term for baptism. In the New Testament the knowledge of God through Christ in the gospel is put in terms of light (John 1:9; Acts 26:18; Colossians 1:12-13). Once is an important word, and means once for all time. This enlightenment can take place only once; it can not be repeated. Taste signifies experience (see [107]2:9). The heavenly gift may mean the Holy Spirit, the remission of sins, or (probably) the entire new life as a child of God. As partaker of the Holy Ghost, Christians are partners of the Spirit. He is God’s gift, the seal and earnest of future blessing and the originator of fruit well-pleasing to God (Acts 2:38; 5:32; II Corinthians 1:22; Ephesians 1:1314; Galatians 5:22-25). 6:5. Those who have tasted the good word of God are those who have experienced fulfillment of the precious promises God offers by claiming and receiving them in faith. The expression used here occurs also in the Greek Old Testament at Zechariah 1:13 and Joshua 21:45 . The powers of the world to come probably refer to the miraculous manifestations given the infant church (see [108]notes at 2:3-4), but to a Jewish Christian this phrase would speak of the present reality of the Messianic era in which such things would take place. The world to come is literally the Coming Age, which is how the Jews spoke of the era of fulfillment and blessing under Messiah in the Kingdom of God (see [109]notes at 1:2; see also 1:14; [110]2:5; [111]13:14). 6:6. If is not in the original Greek, and the verb fall away is of the same tense as those preceding it in verses four and five. It is impossible to renew again unto repentance those who experienced the benefits of verses four and five, then fell away (our almost-literal English idiom would be "dropped out"). Not that all hope is gone, for God may once again give them repentance in acknowledging the truth (II Timothy 2:25). But it is impossible for those individuals to experience again the renewal through enlightenment which was theirs in the first hearing of the gospel (see Acts 11:18). They can not again go through the fundamental process of repentance and faith, or of initiation into the body of Christ, as they did before (read this verse in the context of those preceding it). They have done that once, but have now rejected all that God offers. For such a person the gospel holds no appeal. These individuals (considered hypothetically as among the readers) crucify for themselves the Son of God. By their apostasy they judge Christ to be an imposter and guilty of death. In such a person repentance cannot take place, for it is based on godly sorrow and a conviction of sin growing out of faith in Christ as the Son of God. Such apostates put Christ to an open shame (see [112]10:29). This same verb is used in the Greek Old Testament at Numbers 25:4 ("hang them up," KJV), where its point is clearly seen in a context of apostasy from God. Christians who fall away do just this to the Son of God. They hang Him on the cross again, whether they forsake Christ for the world, for antichrist religion, or simply for carelessness and indifference. [113]6:7-8. The earth or ground which drinketh in the rain and then bears produce meet or fitting and appropriate for those who have worked, receiveth blessing from God. On the other hand ground which produces thorns and briers or thistles proves itself unworthy of blessing and is rejected (the same word translated "reprobate" in II Corinthians 13:57) for cultivation. Instead it is burned over, perhaps to prevent the further spread of briers to the adjoining land. A double meaning is certainly intended here, for such unproductive and evil men will meet their end in the burning of hell (see a similar thought in Matthew 3:10,12; 13:30; John 15:6). 6:9. What is true in the physical realm is true also in the spiritual, and the author’s intention is to prevent this fate among his readers. Having given such a stern warning, he now quickly softens his tone to encouragement. He is persuaded or convinced that better things than this will come from his readers. He looks for the fruitful lives and works which accompany salvation, things closely aligned with it and holding fast to it (see Ephesians 2:10; other passages in [114]notes on 13:21). His words are meant as a warning, not as a present judgment. His readers have shown fruits worthy of God in the past, and he urges them to remain steadfast in such a life in the future. 6:10. God is not unrighteous and will not forget any work or labor growing out of love and done because of his name or because of the relationship sustained to Him. The Hebrew Christians had ministered to or served the saints, their brethren -- both in the past and in the writer’s present (see [115]10:32-34). 6:11. He wants every one of them to demonstrate the same diligence, not only now but to the full assurance of hope unto the end. Their danger was in stopping short of completion, of falling back before the goal had been attained. Against this he warns repeatedly ( [116]3:6, [117]14; [118]10:23). 6:12. They are not to be slothful (the same word translated "dull" in [119]5:11; see [120]notes there), but rather are to be (literally "become") followers or imitators of those godly men of old who did inherit the blessings contained in God’s promises. Success always comes through faith (which in the Bible means trust, reliance and commitment as well as intellectual acceptance) and patience or longsuffering perseverance. 6:13. For example, when God promised Abraham in Genesis 22:16-18 concerning his numerous descendants and other blessings, God could swear by no greater person than Himself, and so he sware by His own name or personal character. 6:14. In the Hebrew text of this passage, an idiom is used which simply means "I will surely bless you and multiply you." The Greek Old Testament translated the phrase word for word and gave the rather awkward reading which our author quotes here and which is carried over into the English. 6:15. So, thus, in this manner and under these circumstances, Abraham first patiently endured; only then he obtained the fulfillment of the promise. He saw the beginning of the fulfillment in the spared life of Isaac. The rest he saw only by faith according to [121]11:13, [122]39. As Abraham had to wait, so do we. This is the writer’s exhortation, and this is why he mentions Abraham. 6:16. It is the case with men to swear by the greater than themselves. Among men, an oath serves two purposes. Negatively, it is an end of all strife. When a man takes an oath there is no more point in disputing his word or questioning him. Positively, it is for confirmation. It gives all the assurance that is possible by the spoken word. 6:17. Because of this, God condescended to man’s own level of understanding and confirmed His promise to Abraham by an oath. This was to show or demonstrate to the heirs of promise (see [123]1:14; [124]9:15) the unchangeableness or immutability of God’s counsel or purpose and design. 6:18. God’s promise was made twice sure by two immutable things: His word (it is impossible for God to lie), and His oath (taken in His own name). As man views the situation, he may have full confidence in the promise of God. Strong is emphatic here and is read by weak men who need the encouragement. Consolation would be better translated "encouragement." Christians are those who have fled for refuge (the Greek Old Testament uses the same word of fleeing to the cities of refuge). The hope set before us is to be laid hold of or seized. God’s twice-sure word of promise is a strong encouragement for all Christians, by patient waiting, to do just that. 6:19. This hope is an anchor of the soul. The anchor was a symbol of hope in the ancient world as well as now. Our anchor is both sure or unfailing and steadfast or firmly fixed. We can have strong confidence in our hope. Within the veil indicates the most holy place of the tabernacle, into which only the high priest entered one day each year. The phrase here symbolizes the presence of God, and refers to the fact that Jesus has passed into heaven as the next verse will state. 6:20. Into the very presence of God in heaven our forerunner has already entered (see [125]2:9-10; [126]4:14). Forerunner in secular Greek was used of a scout, one who went before and led the way (see [127]notes on "author" at 5:9). Jesus has not only entered into God’s presence for us (though as high priest He did that); He has also entered into heaven in front of us -- leading the way and guaranteeing by His own entrance that the path is clear for us to follow. The Christian’s hope is certain and confident. It is grounded in the person of Jesus Christ and is based on His sinless life and His atoning death. If our hope were in our own obedience or knowledge or power, we could have no strong confidence at all. But it rests in the Son of God, and for that reason it is sinful not to have strong confidence. The Christian’s sin is no cause for loss of hope, but rather for genuine repentance and prayer -- for throwing himself on the mercies of God through his mediator Jesus Christ. Because of the life Jesus lived and the death He died -- and because the Christian is one with Him -- God’s people ought to cherish a living hope. They have fled for refuge to the merciful and all-powerful Son of God. Nor do they wait for the death of a high priest, for Jesus is their high priest, and He lives forever -- after the order of Melchizedek. __________________________________________________________________ CHAPTER SEVEN Having introduced Melchizedek in 5:10-11, our author temporarily put him aside to give in chapter six an exhortation to diligence and steadfastness and a warning regarding the end of slothfulness. He then returned in 6:20 to Melchizedek. Now he discusses him at length in chapter seven, which follows. 7:1. This Melchizedek was the subject of much speculation in Jewish circles, including the Essene community of the Qumran Dead Sea Scrolls. He is mentioned in Scripture, however, only in Hebrews, Psalm 110 and Genesis 14. Melchizedek was a king-priest, contemporary of Abraham, and a servant of God. Salem is probably an ancient name for Jerusalem (see Psalm 76:2). Adoni-zedek, another Old Testament king of Jerusalem (Joshua 10:1), had the same element in his name as Melchizedek, which also indicates an identification of Salem with Jerusalem. Some have suggested that Salem here is the Salim of John 3:23; a few take the term figuratively as a title (see verse two) devoid of any geographical intent. It is in line with known facts to suppose that Melchizedek was an actual priest-king of the city-state captured by David from the Jebusites and known to us as Jerusalem (see [128]comments at 12:22). Melchizedek is priest of the most high God, and this point interests our author. Although the Hebrew term parallels the name of a Canaanite god, there is no reason to think that Melchizedek served any deity other than Jehovah. The Most High God is identified in Genesis as the God of Abraham; the Greek Old Testament lies behind the phrase in our present passage; Old and New Testament writers alike present Melchizedek as a servant of Jehovah. Genesis 14:17-20 reports that Melchizedek met Abraham as he was returning from the slaughter of the kings of the East who had taken Lot captive in the course of a plundering campaign. That text also says that Melchizedek blessed Abraham, a point our author will consider later. 7:2. Abraham gave a tenth part or tithe of all that he had to Melchizedek. Melchizedek's name is now analyzed in its separate Hebrew components. This practice, though strange by Western logic, was not an uncommon method of reasoning when Hebrews was written -- and here it has the approval of the Holy Spirit. The name Melchizedek is composed of two Hebrew words; melek means "king" and tsedek means "righteousness." Together they mean king of righteousness, which, by interpretation, Melchizedek was. He is also called King of Salem, and since Salem stands for the Hebrew shalom or "peace," Melchizedek is here called king of peace. Righteousness and peace appear together frequently in the Old Testament Scriptures (see for example Psalm 72:7; Isaiah 9:6-7; Zechariah 9:9-10). To the Hebrew, "righteousness" meant the faithful performing of all duties proper to a relationship. In a spiritual sense that meant faithfulness to God first of all, because of His covenant mercies to Israel, then faithfulness to fellow-Jews who were recipients of the same covenant blessings. In Isaiah 5:7, God looks among His people for righteousness but finds instead a cry. The cry speaks of perverted justice, cruelty and a general absence of the life described by righteousness. There is also a play on words in the Hebrew text of this verse, but that does not concern us here. When the people maintained righteousness, "peace" was the result. Again the term has first a spiritual significance of peace with God, and then of peace with one's fellows under God's covenant care and rule. There could be no peace apart from righteousness, and righteousness was expected to result in peace (Isaiah 32:17). Melchizedek of Salem incorporated both these concepts in his name and office, and even in this foreshadowed the Lord who is our Righteousness and our Peace (I Corinthians 1:30; Ephesians 2:14). 7:3. Melchizedek had no ancestor in the priesthood. Unlike the Jewish priests who had to establish their genealogy to qualify for service (Nehemiah 7:63-64; Leviticus 21:17; Ezekiel 44:22), this man neither received his office by hereditary right nor passed it on to a physical descendant. So far as we are told in Scripture, he was without father or mother; not that he was other than human, but that he did not belong to any line of priests Without descent is better translated "without genealogy." See the point just above. Neither beginning of days nor end of life means that Melchizedek's priesthood is not recorded as to origin or end. He is a lone figure who suddenly appears on the stage of history for a brief moment, then as suddenly and mysteriously removes from the scene. No one can say of this strange man, "here is the beginning of his priestly service" or "here is the end of his priesthood." Because God opened the curtain in the middle of Melchizedek's priestly service and closed it in the same place, Melchizedek is made like unto the Son of God, who is also alone in a unique priesthood. Continually is not the phrase usually translated "forever," but may be translated "for the duration," "perpetually," or "without interruption " This term will appear later in the chapter. 7:4. In the following verses we will consider how great Melchizedek was. In the first place, Abraham -- not another by the same name, but the patriarch himself -- paid tithes to Melchizedek. Nor was this a poor tithe, but of the spoils, literally "off the top of the heap" -- the choicest tenth. 7:5. The sons of Levi or the Levitical priests, who receive the office they hold, take tithes because of a commandment and a law. They also take tithes from their own brethren, who are descendants of Abraham. 7:6. Melchizedek is one whose descent is not from them, who had no commandments or law requiring Abraham to pay him tithes, and who had not received his priesthood by virtue of a lineage. Yet he received tithes, and that not from just any passing stranger, but from Abraham! To this add the fact that Melchizedek then blessed Abraham -- the Abraham who had the promises from God. 7:7. It is indisputable that the less is blessed in this sense by the better. If Abraham was blessed by Melchizedek, it follows that Melchizedek was a "better" man in terms of rank and office than the patriarch. Both men acknowledged this relative position: Abraham, by paying tithes to Melchizedek; Melchizedek, by blessing Abraham. 7:8. By comparison, note also that here in the Levitical priesthood men that die receive tithes (see I Chronicles 6:49-53), but there in Melchizedek's case one received them who had no successor. 7:9. To cap it all, and to be perfectly truthful about it, Levi also, who receiveth tithes under the law from his Jewish brethren, there paid tithes instead, in Abraham. 7:10. If one objects that Levi was not present in Genesis 14, the writer notes that he was yet in the loins of his father Abraham when Melchizedek met him. Just as he can say that Levi received tithes (in the person of his descendants), so he can say as well that Levi paid tithes (in the person of his ancestor). Levi was forefather of the priestly tribe; therefore Melchizedek's priesthood was greater than Aaron's. Our author has dealt with Melchizedek's characteristics as a person ( [129]verses one through three) and in relation to the Levitical priests ( [130]verses four through ten). Now he turns to his primary point, an exaltation of the priesthood of Christ in comparison with the Old Testament Jewish priesthood. [131]Verses 11-14 show that the priesthood was the basis of the law, and that because Christ's priesthood after the order of Melchizedek is permanent, so is the law which rests upon it. This is in contrast with the priesthood of Aaron, for it changed, necessitating a change in the law related to it. 7:11. If perfection (a key word in Hebrews, consult a concordance) were by the Levitical priesthood, there would have been no further need for another priest after another order -- that of Melchizedek and not of Aaron. An institution is perfect when it accomplishes the purpose for which it was instituted. The Aaronic priesthood did not do that. The purpose of a priesthood is to bring men to God, to atone for their sins. The author will show clearly in the following chapters that the Levitical sacrifices and priesthood could not do this -- either perfectly or permanently. In the present passage, then, he refers to this imperfection in the Old Testament priestly order. He also shows that it had to be replaced by a perfect order which could fulfill these purposes. We are accustomed to thinking of the priesthood as dependent on the law. Our author says the opposite. The law depended on the priesthood. This suggests that in God's ordering of affairs the priesthood was first in importance, then the law. Law pointed men to the reality of sin and to the fact that they were sinners. This recognition called for the priesthood as the divine ordinance and institution for the removal of sins. But the imperfection of the Old Testament priesthood pointed them even further to the future when the Son of God would come as great high priest and Lamb of God, completely removing all sins forever by one offering of Himself. The priesthood, then, was the basis and grounds of the law. 7:12. When the priesthood was changed, there was of necessity a change also of the law. When the foundation is removed the building collapses. There can be no legal code unless there is provision for those who break it. In the case of Israel, the priesthood is changed (to one which is perfect), then a new law is given based on that perfect priesthood and relating to it. There is room for thought along this line, that the new law (perfectly suited to its priesthood) is as far superior in nature as well as content to the old, as the new priesthood of Christ is superior to the priesthood of Aaron's sons. The purpose of each law is suited to its particular priesthood. 7:13. He of whom these things are spoken is the Lord Jesus Christ, as the next verse will state, and He belongs to another or a different tribe from Levi. He is of a tribe from which no man ever served at the priestly altar. 7:14. It is evident on the basis of His genealogies in Matthew chapter one and Luke chapter three that our Lord descended from Judah, a tribe from which the Law of Moses said absolutely nothing so far as priesthood is concerned. The priesthood has therefore been changed, and the next verse will adduce still another proof of this. 7:15. The priesthood has been changed, not only in tribe, but in the quality and sort of its priest. This point makes far more evident than the former point the change A priest has arisen now who is another in quality and kind. He is a different type of priest, not resembling the Levitical priests at all, but after the likeness of Melchizedek. 7:16. Christ has become a priest twice-different in nature from the sons of Aaron. His priesthood rests not on the law of a carnal commandment but on the power of an endless life. Old Testament priests were priests by virtue of a law, outside and apart from themselves or their personal fitness. That law did not attempt to select on the basis of moral or spiritual qualities, but simply according to physical ancestors. It was thus a carnal commandment, having to do only with physical restrictions and requirements. Christ has been made priest, not on this basis, but because He possesses an inherent power that fits Him for the position He is to occupy. The term power here does not signify authority, but might, and speaks of a characteristic of Christ Himself, inherent in His righteous person. This was the power or might of an endless life. Because He was not a sinner, though He was fully tempted, the Son of God could not be held by Satan in death (see [132]comments at 2:14). He possessed the strength or dynamic of a life that, literally, "could not break down." A perfect life has no weak spot; sin is the weakness which brings down all other men, including the Old Testament priests. Christ's priesthood and service are firmly grounded in the inherent power of a life that will never end. The writer will return to this wonderful thought in [133]verse 25. 7:17. To this agrees the Scripture introduced much earlier (Psalm 110:4) which says, "Thou art a priest for ever after the order of Melchizedek." 7:18. The familiar Greek construction "on the one hand/on the other hand" is used in verses 18 and 19. On the one hand there is a disannulling or placing aside or removing of the previous or former commandment regulating priests (verses [134]5, [135]15). This setting aside was necessary because of the inherent weakness and unprofitableness of that system which could not bring perfection ( [136]verse 11), which was based on a carnal requirement ( [137]verse 16) and which was manned by imperfect priests ( [138]verses 27-28). 7:19. The law made nothing perfect (see Romans 8:3; Galatians 2:21; 3:21), for it rested on a priesthood which could not perfect ( [139]verse 11). "The law made beginnings, taught rudiments, gave initial impulses, hinted, foreshadowed, but brought nothing to perfection, did not in itself provide for man's perfect entrance into God's fellowship" (Expositor's Greek Testament). Perfection did come, however, in Christ's work and in the better hope which He introduced and confirmed. Better is a key word in Hebrews, and the serious student will profit from a study of its many occurrences in this epistle. The hope spoken of here has already been discussed to some extent (see [140]notes on 6:18-20). The blessed feature of this hope, and the ultimate basis of comparison between all that belonged to the inadequate Old system and all that pertains to the perfect New, is that by it we draw nigh unto God. The verb translated draw nigh is the same one used in the Greek Old Testament at Exodus 19:21, when, at the giving of the Law, God specifically commanded the people not to draw near to God. They could not draw near to God under that system because their lives were unholy and their sins were ever-present. Under the covenant of the Son, men in themselves are no better, but they can draw near to God by virtue of Christ's life which is holy and His blood which atones for their sins. Such a blessed thought this is for meditation and such a holy basis for living! [141]7:20-22. The three verses go together, joined in the Greek and English by the connecting phrases translated inasmuch as (verse 20) and by so much (verse 22), and including verse 21 which is parenthetical. The author presents a ratio. Inasmuch as, or to the extent, that Christ supercedes the Old Testament priests by an oath-appointment versus a simple appointment, by so much or to that same extent, Jesus is surety of a better testament than theirs. It was not without an oath that Christ became priest; rather it was with an oath. This is proved by a chief passage on the subject, Psalm 110:4. Jehovah sware to Jesus, "Thou art a priest forever after the order of Melchizedek." Earlier the Hebrews author dealt with the forever in this psalm; here he is concerned with the sware. To say that God will not repent does not speak of repentance of sin, for by nature God can not sin. Repent here is not the word normally translated that way (which itself has the basic meaning "to change the mind," see 12:17), but stands for a word which emphasizes the thought of concern or care. God will not change His mind because of afterthought or later concern, as He did -- for example -- with the house of Eli (see I Samuel 2:27-36). Christ is a priest forever. Because God will never change His mind about Christ, Jesus has become surety of a better testament. The word translated surety is a noun form of the verb translated "draw nigh" in [142]verse 19 (see [143]comments there). The same life of Jesus which enables us to draw nigh to God remains forever, because Jesus has the "power of an endless life" ( [144]verse 16). Nor will God change His mind about that life presented as an offering, for He has so given His oath ( [145]verse 21). Jesus is therefore surety of His covenant. He is a guarantor to man from God that God has accepted a perfect sacrifice on man's behalf. And Jesus ever lives to make intercession for them that come to God by Him ( [146]verse 25). Testament appears here for the first time in Hebrews, and will be discussed in the following chapters. The same word is sometimes translated "covenant" though in the Old and New Testament Scriptures it frequently has the force of a one-sided disposition or will involving two parties, rather than a two-sided agreement or bargain between equals. God's testament or covenant is given to man by God, man accepts or rejects it, but he may not change it. More on this later. 7:23. They who served under the Old covenant were many priests, one taking the place of the other because no single one could continue in the priesthood forever by reason of his own death. Josephus says that 83 high priests officiated from Aaron to the destr