HEBREWS:

GAINING ACCESS TO GOD

HEBREWS:

GAINING ACCESS TO GOD

This book is dedicated to my beloved pastor of long ago, Jim Nochta, who by his humble example taught me to love and appreciate not only the word of God but the Spirit of God as well.

     The book of Hebrews has been called the "riddle" of the New Testament. (1) We do not know who wrote it, from where it was written, to whom it was written, or even when it was written. Some in the early church ascribed the work to Paul but over the centuries, and especially in modern times, this possibility has been almost wholly discounted. (2) In early times the book was not only ascribed to Paul, but to Barnabas and even to Aquila or Priscilla. It is obvious in 2:3 that the writer was a second-generation Christian (which was certainly not true of Paul). The writer, like Apollos (Acts 18:24-27), was eloquent in the Greek language and extremely well-versed in the Greek version of the Old Testament or the Septuagint (LXX).
     Perhaps the most reasonable answer to the riddle of authorship was given by the church father Origen (c.185-254). He remarked that only God knows for sure who wrote Hebrews. (3) The notable English pastor and expositor F.B. Meyer said of Hebrews: "This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Ghost." (4)
     Now we ask to whom was the book written? Scholars have made their guesses over the centuries regarding this subject. The only hint in the book is found in 13:24 where we read: "Those from Italy send you their greetings." Obviously, this statement could be interpreted in two ways— that it was written from Italy or that it was written to Italy, in which case the author was simply sending greetings from all the Roman expatriates at his location.
     Today many scholars feel that it was written to a Hellenistic Jewish/Christian group in Rome, or somewhere in Italy. Regarding the make-up of this group William Barclay concludes that they had been long established (5:12); had at some point suffered persecution (10:32-34); and had experienced great days and great leaders (13:7). (5)
     We might now wonder when this enigmatic epistle was written. Many opinions regarding the date of writing vary from AD 60—69. Some date it much later, even in the 80s, but there is nothing in the epistle indicating that the Temple in Jerusalem was yet destroyed, and that event in AD 70 would surely have been of great importance to the writer. The earliest evidence of what seems to be the epistle’s actual use in the church is found in a letter written by Clement of Rome to the church of Corinth and dated around AD 95. Obviously Hebrews would have needed to be in circulation among the churches several years before this usage.
     There is one more important question we need to answer as we look at this epistle and that is "why" it was written. As we have said, many scholars feel it was written to a Hellenistic Jewish/Christian assembly. The commentator Frances Taylor Gench says of this: "Both the author and his audience appear to have been nurtured upon the scripture and traditions of Hellenistic Judaism, that is, the form of Judaism that emerged in urban centers throughout the Greek-speaking world." (6) It was likely a Judaism very similar to that of the early Christian martyr Stephen, and that which was found among the other "Grecian Jews" of the Jerusalem church in Acts 6:1 ff.
     The urgent problem with the recipients is that they were "drifting away" from their first love and confession. Perhaps this was due to the gravitational-type pull of their original faith of Judaism or due to the approaching threat of persecution, maybe under Nero. It was to this situation that our writer offered his "word of exhortation" (13:22).

THE GLORY OF GOD’S SON

In the past God spoke to our forefathers through the prophets at many times and in various ways… Hebrews 1:1

     Hebrews is so unusual in the way it begins. As the popular web Bible commentator David Guzik says: "It begins like an essay, continues as a sermon and ends like a letter." (1) It begins with what has been called by several, the most polished and rhetorically eloquent Greek in the New Testament. Whoever the writer was, he was probably a skilled orator and greatly steeped in the learning and traditions of the Hellenistic world. Martin Luther suggested that he was none other than Apollos, and several modern scholars have felt the same way. (2) Certainly he was someone like Apollos who had an outstanding command of the Greek language as well as a mastery of the Greek Old Testament, or Septuagint (LXX), which was the Bible of early Christians. The draw-back to the Apollos theory is that the early Greek church fathers, especially those at Alexandria, where Hebrews was first mistakenly included with the letters of Paul, never associated Apollos with the epistle. (3)
     The writer opens with a masterful Greek expression, "Polumeros kai polutropos," which means "at many times and in various ways." The Greek Scholar of last century, Kenneth S. Wuest, tells us that this expression is placed first in the sentence for emphasis (4). We need to remind ourselves of the vast time-frame over which the Holy Scriptures stretched. This is important to our author. From revelations given to Adam, as recorded by Moses in Genesis 3, and to those which terminated with Malachi was a period of some 3500 years. (5) When we add to this the New Testament scriptures we are now dealing with a total period of some 4000 years. We must note how this compares with the many up-start religions of the present day.
     It is important to understand also that the true revelation was given not just over many years and centuries but in many and various ways. It was given by dreams, by visions, by signs, by direct voice, on miraculous tables of stone, and by angels. It was conveyed to humankind by object lessons such as a basket of fruit for Amos, a burning bush for Moses, a talking donkey for Balaam, a piece of marred pottery for Jeremiah, a big fish for Jonah, and a wayward wife for Hosea. It was given in prison, in the wilderness, in the Temple, on the high seas, and in foreign countries.
     God spoke over many centuries and in many and various ways and his message was of necessity always fragmentary. God only gave people what they needed or what they could understand at the time. We see in scripture that prophecy was in part (1 Cor. 13:9) and at times even the prophets themselves did not understand what they were talking about (1 Pet. 1:10-11). The nineteenth-century American Bible expositor, Albert Barnes, says of this: "Revelation has been gradual— like the breaking of the day in the east. At first there is a little light; it increases and expands till objects become more and more visible, and then the sun rises in full-orbed glory." (6)
     "But in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe." (1:2). Here, the writer is saying that Jesus is greater and better than the prophets. He will go on to develop his arguments in the epistle that Jesus is better than the angels (1:4—2:18); better than Moses (3:1—4:13); better than Aaron and the priesthood (4:14—7:28) and that he gives us a better covenant and sacrifice (8:1— 10:18). The truth presented in this verse, that God through his Son made the world, needs emphasis. The late Donald Guthrie of London Bible College says of this: "The statement that God created the world through the Son is staggering. There is no denying that God could have made the universe apart from his Son, but the New Testament is at pains to show that he did not do so." (7)
     Jesus is thus superior to the prophets because he was and is the Son of God. As the Anglican clergyman and scholar Philip Edgcumbe Hughes remarks, "There were many prophets whereas there was but one Son." (8) Unlike the prophets he made the world and he is King of it by right of creation. In fact, we do not live in a Sun-centered universe but in a Son-centered one. (9) Our universe is thus not helio-centric but huio-centric, huio being the Greek word for "Son."
     We must remember that just as there can be no prophet before him who takes precedence over him, neither can there be one after him. Mohammed came over five hundred years after him claiming in essence that he himself was superior to Jesus. He also viewed Jesus as only one righteous man among many. Today we see a vast difference between Mohammed’s teaching and that of Jesus. In modern times there have been several others such as Joseph Smith, Jr. (1805-44) who is considered to be a prophet by the Mormons and one who "revealed" many things that Jesus did not teach. Such "prophets" are an insult to the Son of God who came to us as the final, complete and living word of God.
     Jesus is different than the prophets because he is the heir of everything and it was actually through him that everything was made—the world and the whole universe (cf. Jn. 1:1). No other prophet in any time frame could take such credit. As Donald Guthrie says, "God’s revelation through his Son is seen to be not only superior but final." (10)
     "The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven" (1:3). The Son is the radiance (apaugasma) of God’s glory. This word has to do with "brightness" or "effulgence." On one occasion the glory of the Son was revealed to Peter, James and John on the Mount of Transfiguration (Matt. 17:1-8; Mk. 9:2-8; Lk. 9:28-36). On that mountain his face shone like the sun and his garments became dazzling white. The glorious figures of Moses and Elijah came and spoke with Jesus about his coming crucifixion in Jerusalem. The disciples were overwhelmed with the presence of God. Many years later, even as an old man, Peter still vividly remembered that encounter with the glorious Christ, and the majestic voice from heaven saying, "This is my Son, whom I love; with him I am well pleased" (2 Pet. 1:17).
     We see that the Son of God is the "exact representation" of his being. No doubt the writers of scripture struggled with how they would describe the Son of God. It was not easy since his being was a heavenly mystery that could not be put into human expression. The Greek word used here is character, and it has to do with the stamped image of an engraver or one who mints coins. The writer is trying to say that the Son is the "express image" of the Father. (11) This is true to the degree that Jesus once said to his disciples "Anyone who has seen me has seen the Father" (Jn. 14:9).
     Obviously we have a mystery here that is far beyond the mind of human beings. The earliest Christians did not even try to explain this mystery but they only believed it and passed it down to us. Later in the church this mystery came to be called "the Trinity." Many theologians have struggled to explain it, but every explanation always seems lacking and incomplete in some way. Although this explanation is probably also lacking we might look on the deity as a flame of fire (Heb. 12:29), with a tongue of fire towering upward (the Father), another leaping out to the right (the Son) and another to the left (the Holy Spirit). While they are three they are really but one and of the very same essence.
     Our writer goes on to say that the Son sustains all things by his powerful word. In the Hebrew language "word" is "de-var" while "things" are "de-var-im." We see that after all these thousands of years there is still a very close connection linguistically to the word of God and to all the things that surround us—things made by the word of God. These things are also upheld by the word and they respond to the word. (12) In Colossians 1:17 we read: "He is before all things, and in him all things hold together." The sun comes up because of the word of God. The tides come in because of his word and our hearts beat because of it. Without the word of God our universe and world would simply disintegrate. All this clearly disputes the doctrine of Deism, that idea that God made the world and left it to run somehow on its own.
     We see that the information in these brief verses would require volumes of explanation. Indeed, if all the things about Jesus that could be written were written, the whole world would not be large enough to contain all the necessary volumes (Jn. 21:25).
     Our writer now tells us that after Jesus made purification for sins he sat down at God’s right hand (v. 3). We need to note here that Jesus has made purification for sins. It is now finished and complete as the Greek aorist tense indicates. (13) For this reason he could ascend and take his seat at the right hand of the Majesty on high. The right hand of God is a position of acceptance, favor, authority and power. The fact that Jesus sat down signifies that all the redemptive work is finished. This indicates that he is far greater than the Old Testament priesthood (whom he will deal with beginning in chapter four). These priests always had to stand to do their work and they had to perform that same work year after year.

JESUS, BETTER THAN THE ANGELS

     We might wonder why the author of Hebrews would begin to talk so much about angels. There was probably a good reason for this. In the times between the testaments the Jews had developed quite an elaborate system of angelology. They came to believe that there were hosts of angels, even millions of them. They saw angels as intermediaries between God and man and they believed that angels were in control of the heavens (i.e. Moon and stars) and the earth, with angels assigned over Israel, over the sea, the rain, the snow, and other natural things. They were also assigned over humans, to watch over them and to protect them. While we see a good deal of angelic activity in the early church it appears to be a diminishing one. (14) The clear idea in Hebrews and elsewhere is that Jesus is Lord over the angels.
     While angels have a definite place in the plan of God there began to be a clear tendency to worship them. Paul warns about this in Colossians 2:18: "Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions." So it appears that some in New Testament times were actually worshipping angels and others may have concluded that Jesus himself was an angel. (15)
     In this respect the Book of Hebrews may be of great significance and help for us today. In our time we have a rapidly increasing interest in angels with many supposed angelic encounters. Gench remarks how today angel artifacts have become big business, with the rise of angel boutiques, angel catalogs, angel seminars, and of course angel sightings. (16)
     We only have to visit our Christian bookstores to observe that numerous books are written on this subject and, of course, the TV has some popular programs on angels as well. However, the caution lights should go on here. We know from scripture that even Satan can appear to us as an angel of light (2 Cor. 11:14). Also, according to Professor George Guthrie, much of our contemporary angelology seems to have some strong New Age overtones. (17) All this modern and postmodern emphasis upon angels likely tells us that we are drifting away from our understanding of Christ who is far superior to the angels.
     "For to which of the angels did God ever say, ‘You are my Son; today I have become your Father’? Or again, ‘I will be his Father, and he will be my Son’"? (1:5). In verses 5-13 the writer is utilizing a rabbinic device known as haraz or "pearl-stringing". The idea with this device is simply to overwhelm the listener with Bible proof-texts regarding a particular subject by stringing them all together. Of course, the Bible has a great deal of information regarding the Son of God.
     We cannot help but note that the author makes great use of the Old Testament. There are at least 29 quotations and 53 allusions making a total of 82 references in all. (18) It may be that "Hebrews presents us with the best example of thoroughgoing early Christian exegesis of the Old Testament." (19)
     We should note that while angels are often referred to as "sons of God" collectively, there is no place in scripture where an angel is ever singled out and called "Son of God." (20) This designation is reserved solely for Jesus who is God’s only-begotten Son.
     Here we see that our author first quotes from Psalm 2:7. In the expression "today I have become your Father," it seems at first sight that there must have been a time when Jesus was not the Son and when God was not the Father. The early heretic Arius (c. 250-336) probably deducted from this and other scriptures that the Son had a beginning and that there was a time when he was not. This was one of the first great doctrinal tests the early church encountered and it went on for decades causing great strife and division. The heresy of Arius was officially condemned at the church Council of Nicea in AD 325, however such old heresies have a way of lingering on even to our own era.
     Some treat the begetting of the Son as an eternal generation and the "today" as an "everlasting today." (21) Obviously, when we deal with the mystery of the Son of God and his eternal nature we are dealing with matters far beyond our ability to understand. The deity of the Son of God is thus a wonderful proof that man did not invent this doctrine. It often seems that the deepest truths are paradoxical in their nature. For instance, if the paradox of the Trinity is resolved the precious truth is lost.
     We know from John’s gospel that Jesus was in the beginning with God and he was God (1:1). We know from this same passage that he, as the Word of God, was also the agent of creation. Obviously, the Son was in the beginning and before all time. In John 5:23 and 10:36 we realize that the Father sent the Son into the world. So he didn’t become the Son of God at the incarnation or at any other time. He was always the Son. In a real sense, how can there be a Father if there is no Son and how can there be a Son if there is no Father. The astounding mystery of the New Testament is that the one who was fully God also became fully man. There is no book in the Bible that stresses this mystery more than the Book of Hebrews. (22)
     "And again, when God brings his firstborn into the world, he says, ‘Let all God’s angels worship him’" (1:6). There has been a lot of discussion about the time-frame of this statement. Wuest sees the "again" as meaning "a second time" (cf. Heb. 5:12; 6:1). Thus he feels that reference is being made to the second advent of the Messiah. He understands "the world" (oikoumene) as a reference to the inhabited earth. (23) While angels worship the Son at all times they will especially worship him at his second coming.
     The precise expression "Let all God’s angels worship him" does not appear in the Hebrew Bible. However a very close approximation does appear in the Greek Septuagint in Psalm 97:7 and in Deuteronomy 32:43. (24)
     "In speaking of the angels he says, ‘He makes his angels winds, his servants flames of fire’" (1:7). We note in the Bible that seraphim in Hebrew means the "burning ones." We note that angels were "made" and not "begotten" as in the case of God’s Son. They were created beings and were made of "an ethereal fiery substance like blazing light." (25)
     This passage (1:7) is taken from Psalm 104:4 in the Septuagint. Also in the extra-biblical reference of 4 Esdras 8:21, it says that angels "at thy word change to wind and fire." (26) Angels were therefore ephemeral and unlike the Son who is eternal. Still, we might add that the angels in biblical times were much unlike many of the so-called "angels" of today. When angels appeared to people, without exception, the people were terrified. Usually the first words out of the angel’s mouth were "Do not be afraid!"

JESUS SITS ON HIS THRONE AND ANGELS MINISTER TO HIM

     Here the writer is quoting Psalm 45:6-7 from the Septuagint. We see once more that the Son is superior to the angels and in this case the Father actually addresses the Son as "Lord." (27) In the Greek language of the Septuagint the word is "Theos" or God. The Father also declares that the Son’s throne is eternal. Obviously, such things are never spoken to the angels. This passage is said to be "one of the most explicit references to Jesus as God found in the New Testament." (28)
     It has been pointed out by several scholars all the way back to Calvin that this passage in the Old Testament was likely written first of all as a marriage song for King Solomon. Later the Holy Spirit inspired the writer to apply it to the true Royal Head of the line. (29) To some, such applications of the Old Testament to Jesus may seem out of context or even a little shocking. We must however remember that there is a threefold fulfillment of many Old Testament scriptures. As Anglican clergyman and popular church leader John Stott points out: "The first is immediate and literal (in the history of Israel), the second is intermediate and spiritual (in Christ and his church), and the third is ultimate and eternal (in God’s consummated kingdom)." (30)
     We are told that "righteousness" will be the scepter (staff or walking-stick) of the Lord’s kingdom. The world has seen many kingdoms. Very few of these could be called "good" and none could be called truly "righteous." So often the kingdoms of this world are filled with unrighteousness, graft, greed, evil plotting and the like. What a joy it is to know that the kingdom of God is coming. In that kingdom there will never be a hint of wrongdoing and never will there ever be an accusation of mismanagement.
     "You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy" (1:9). The author continues with his quote of Psalm 45:7. So many of these passages were once considered messianic by the Jewish people. George Guthrie remarks, "It seems clear from the Dead Sea Scrolls that the concept of the Messiah as God’s Son was an aspect of Jewish thinking even prior to the Christian era." (31) The late James Burton Coffman, tireless Christian Church leader and inexhaustible Bible commentator, points out how in the case of Psalm 2:7 that was previously mentioned, Jewish expositors have actually sought to remove its messianic application. (32)
     Because the Messiah loves righteousness and hates lawlessness God has anointed him with the oil of gladness. The Greek word used here for "gladness" is agalliasis, and it expresses a very strong sense of the word. (33)
     "He also says, ‘In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands’" (1:10). It cannot be mistaken that we have words here (Psa.102:25) that were originally applied to God himself that are now applied to Jesus. (34) As we have indicated, the New Testament sees Jesus the Son as the agent of creation. What humiliation, that he who made the earth with all its teeming life would subject himself to be buried in it and that the Prince of Life would taste of death.
     The writer goes on to add: "They will perish, but you remain; they will all wear out like a garment" (1:11). While the Greeks felt that the universe was a permanent fixture, modern physicists know that due to the law of entropy, or what is known as the second law of thermodynamics, our universe is running down. (35) It is actually wearing out just as this verse tells us. The word used here is palaioo and it has the meaning of being "worn out." (36) The Book of Revelation speaks of the universe as simply coming apart in the last days. We actually see much of the earth burned up (Rev. 8:7), the sea destroyed (16:3), springs and rivers becoming bloody (16:4), the sun turning black and the moon turning to blood (6:12). We then see the stars of the heavens falling to earth and the heavens themselves being rolled up like a scroll (6:13-14).
     We need to understand that our earth and universe are not permanent fixtures, so we don’t want to get too attached to them. In the midst of this chaos there is one who is permanent and who will never change. His name is Jesus. Our writer will later declare of him in Hebrews 13:8: "Jesus Christ is the same yesterday and today and forever." In our age of change and decay we need to get a firm hold on the eternal Christ and his word.
     Our author continues with his exposition of Psalm 102:25-27. He says: "You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end" (1:12). With all the change and decay in the created order we also need to understand that the world will not be totally destroyed or annihilated. Instead, it will be changed and renewed. (37) As Peter says: "But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness" (2 Pet. 3:13).
     Our author continues: "To which of the angels did God ever say, ‘Sit at my right hand until I make your enemies a footstool for your feet?’" (1:13). The writer is dealing with Psalm 110. It is of note that this is the most referred to and quoted Old Testament passage found in the New Testament. References to it are seen in many places such as Acts 2:34-35, Mark 12:36, Romans 8:34, Ephesians 1:20,1 Peter 3:22 and several others. (38) It seems that New Testament writers saw this passage as one of the clearest indications of Christ’s coming rule. "That this psalm’s messianic tenor was accepted by the Jews in the time of Christ is indicated by the encounter narrated in Mark 12:35ff." (39) As the Messiah is seated in heavenly places the Father will make all his enemies a footstool for his feet. No doubt the idea of "footstool" here "is borrowed from the custom of ancient warriors, who stood on the necks of vanquished kings, on the occasion of celebrating a triumph over them, as a token of their complete prostration and subjection." (40)
     "Are not all angels ministering spirits sent to serve those who will inherit salvation?" (1:14). Clearly, the Son of God took his seat in heaven because his redemptive work was finished, but the angels must continue, for their work is never done. They are sent forth to minister to those who are heirs of salvation and we with all of our problems no doubt keep them pretty busy. In Psalm 91:11 we hear that he gives his angels charge over us to guard us in our ways. We should note that it is God who gives them charge and not us. The angels are not at our bidding or at our disposal as some seem to think. Rather they are sent out to minister to us.
     In the scriptures we learn that there are numerous tasks that angels undertake regarding the human race. They protect us (Psa. 91:11), guide us (Gen. 19:11), encourage us (Jud. 6:12), deliver us (Acts 12:7), supply us (Psa. 105:40), enlighten us (Mt. 2:19-20), empower us (Lk. 22:43), occasionally rebuke us (Num. 22:32) and even discipline us (Acts 12:23). (41) No doubt, much of their ministry goes on unseen by us.
     So angels are sent out to minister to us but we are not to minister to them. Only Christ is to receive our ministry and our worship.

     In 1989 Michelle Hamilton, a teacher from Australia, planned a getaway trip for herself and her mother on the small Philippine island of Boracay. The island was a tiny tropical paradise only four miles long and a mile wide. After getting acclimated to her surroundings Michelle rented a small canoe. The little boat, called a bunca, was only about seven feet long (2.13 m.) with outriggers attached to its sides. Michelle, only 22 years old and full vigor and daring, decided to paddle the little canoe to the end of the island. She was having a wonderful day enjoying the lush tropical scenery and listening to her favorite music on headphones.
     However, as Michelle began rowing back toward the harbor she realized that she was caught in a very strong ocean current. With a sick feeling in her stomach she began rowing with all her might only to see the harbor and at last the whole island slipping away from her and finally disappearing from sight. Michelle, clad only in a bikini and with almost no provision found herself a captive of the vast Pacific Ocean.
     To make bad matters worse, on her first night at sea the bunca was overturned in a terrifying storm and Michelle was left helplessly clinging to the wreckage of her little boat. For three days she drifted some 100 miles (160 km.) as she was battered by the waves, blistered by the sun, parched by thirst and threatened by sharks. At last, through several direct miracles from God, she was rescued by Philippine fishermen. Michelle, who became a believer in Jesus on that harrowing trip, later began a ministry telling others of her Jonah-like experience and of the God who can rescue those who drift away. (1)
     Hebrews seems to be a book for our day when people in droves are drifting away from the harbor of true faith into false prophecy, the worship of angels, idols, numerous other spiritual entities and into just plain old sin. They have forgotten the uniqueness of the Son of God. They do not in the least realize how strong are the currents of this present evil age or how swiftly they are being swept away from safety into certain destruction.
     In light of this present danger the author of Hebrews gives us the first of five distinct warnings about the way we live our Christian lives and about our inherent tendency to drift. The warnings are found in Hebrews 2:1-4; 3:7— 4:13; 5:11— 6:12; 10:19-39 and in 12:14-29. This first warning, said to be the mildest, is still a stern rebuke for us all.
     We are challenged to "pay attention" or "give heed" to the things we have heard lest we drift or slip away. The late New Testament Greek scholar, William Barclay, notes that both words used here have a nautical sense dealing with current and tide. The words "to pay attention" (Prosechein) means "to moor a ship," while "drift away" (pararrein) speaks of a ship allowed to drift due to wind or current. (2)
     In the case of Michelle Hamilton there were many points along the island where she could have easily returned. There were other points after she realized her dangerous position that she could have swallowed her pride and signaled for help from the islanders. She did neither but tried vainly to save herself after it was already too late.
     "For if the message spoken by angels was binding, and every violation and disobedience received its just punishment, how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him" (2:2-3). Here the author introduces the first of his "a fortiori" arguments (kal va-homer in Hebrew). These are arguments from the least to the greatest. He is saying that if the word spoken by angels was serious, how much more serious is the word spoken by the Lord himself?
     In the time between the Old Testament and New Testament there was a great deal of emphasis upon angels as we mentioned in the first chapter. It was generally felt that angels were the mediators of the law at Sinai. While we do not have mention of angels in Exodus chapters 19-20, there is a mention of myriads of angels in Deuteronomy 33:1 ff. The ministry of angels regarding the giving of the law is confirmed in other places by the Holy Spirit, like in Acts 7:38, 53 and in Galatians 3:19. Obviously those who transgressed the law that was given by angels received severe punishment. There are many instances of this in the Old Testament. We think particularly of the man who broke the Sabbath by gathering wood. The whole assembly took him outside the camp and stoned him (Num. 15:32-36).
     The Gospel was not delivered to us by angels but by the very Son of God incarnate. If people in the Old Testament were punished for disobedience how much more will we be punished if we ignore the words of Jesus himself? This gospel was not only given by the Son of God but was duly confirmed by those eyewitnesses who were with him and heard him. In saying this, of course, the author is clearly identifying himself as a "second generation" Christian. (3) Obviously, this is not the Apostle Paul speaking here.
     The writer is giving us some clear word pictures of how people fall away from the faith. We saw in verse one how they simply drift away from the safe harbor. Coffman remarks how people seldom just dramatically turn away from the Lord. Rather their defection is little by little and almost imperceptible. It is a gradual departure until the haven is lost and at last there is a great gulf between them and safety. (4)
     Of course, the cure for such drifting is the "anchor of the soul" mentioned later in Hebrews 6:19. (5) That anchor is a firm and vibrant hope in the living Christ. The pastor and well-known Bible teacher Warren Wiersbe mentions that the primary causes of such drifting today are neglect of God’s word and prayer, both privately and publicly. (6) We will learn later in Hebrews 10:25 that the forsaking of our regular assembly with God’s people can also contribute to this loss of our hope and our harbor.
     Not only was the word of the Lord witnessed by the apostles but it was witnessed in another dramatic way. "God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will" (2:4). We have some things mentioned here that are very prevalent in New Testament teaching and that is signs, wonders, miracles and miraculous gifts of the Holy Spirit. Whole sections of the Bible are devoted to these things, particularly 1 Corinthians chapters 12 and 14; Romans 12: 3-8; and Ephesians 4:7-13. Since the deliverance of Israel from Egypt was accompanied by mighty signs and wonders should we expect anything less as God’s New Testament people are being delivered from sin and death by the ministry of the Lord Jesus?
     It has been quite popular in modern times for whole groups of Christians to deny that such signs and gifts exist today. Many say that miracles were only for the first century. However, since the turn of the twentieth century there have been numerous accounts of the Holy Spirit’s miraculous activity in the church worldwide. So God is still delivering his people.
     We also have only to look at church history to see that such signs, wonders and miracles were never removed. Around AD 160 the church father and apologist Justin Martyr speaks of people receiving gifts of healing, understanding and foreknowledge. (7) The church father Irenaeus (around 180) speaks of devils being cast out, of healings and of the dead being raised and remaining among the church people for years. (8) The African father Tertullian (about 197) speaks of exorcising evil spirits and performing cures. (9) The influential father Origen (around 248) speaks of expelling evil spirits, performing many cures and of foreseeing certain events. (10)
     John Wimber, the late leader of the Vineyard Movement, in his book Power Evangelism, Signs and Wonders Today, recounts many later miracles and gifts of the Spirit. In the case of Ambrose (339-397), this father recounts gifts of healings and tongues. (11) He states how the great Augustine (354-430) related the miraculous healings of blindness and cancer as well as the casting out of demons. Augustine ends by saying that there were actually too many miracles for him to list. (12) Wimber goes on to relate many additional miracles happening in the days of Gregory of Tours (c. 538-594) and even in the later times of Gregory the Great (540-604). (13) Thus it is obviously false and fallacious for church leaders today to declare that the gifts of the Holy Spirit ceased with the first century.
     In his first warning of Hebrews (2:1-4) the writer has digressed briefly from his discussion of angels. He will now continue to show how Jesus is better than the angels.

MADE LIKE HIS BROTHERS

     The simple Bible truth is that while angels have a part in the administration of the present world order, (14) they will have no part in administrating the world to come including the millennial world. In fact, "God never gave angels the kind of dominion man originally had over the earth (Genesis 1:26-30)" (15) It is a stark and almost unbelievable truth that man in Christ will finally be given dominion over the world to come.
     This astounding truth is brought out in Psalm 8:4-6 which is quoted here: "But there is a place where someone has testified: ‘What is man that you are mindful of him, the son of man that you care for him? You made him a little lower than the angels; you crowned him with glory and honor and put everything under his feet.’ In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him." (2:6-8).
     Professor of Religion William L. Lane comments how the extravagance of this psalm is mocked by human experience. (16) Obviously things are not yet subject to man, and his crown has been rolled in the dust, with his honor tarnished and stained. "Some traces of the old lordship are still apparent in the terror which the sound of the human voice and the glance of the eye still inspire in the lower creatures…But for the most part anarchy and rebellion have laid waste man’s fair realm…So degraded has he become, that he has bowed before the objects that he was to command; and has prostrated his royal form in shrines dedicated to birds, and four-footed beasts, and creeping things." (17) How tragic it is that man who was to rule over all living creatures has through the centuries willingly bowed himself down to these very creatures in worship!
     We have a great need today not only to understand more about God and Jesus Christ whom he has sent to save us, but we have a crying need to know more about man. Meyer remarks about this: "We need not only a true philosophy of God, but a true philosophy of man, in order to [do] right thinking on the Gospel…See what gigantic systems of error have developed from mistaken conceptions of the true nature and dignity of man!" (18) Here we have only to think of those great twentieth century myths and errors of Communism, Nazism, Fascism that degraded or destroyed hundreds of millions of human beings.
     How dark the picture of man has become. It is precisely at this point that the gospel light breaks forth in these words: "But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone" (2:9). Here the author makes his first mention of Jesus by name, Jesus who is greater than the angels but had to become lower than the angels for a short period in order to rescue fallen man (Phil. 2:6-9).
     Through Christ and his great redemptive work, man who had fallen to a position lower than the angels will now be lifted higher than the angels. (19) He will be redeemed by the one who himself was and is far higher than the angels but who made himself lower than the angels for man’s redemption.
     Since mankind had fallen into death through his disobedience, it was necessary for Jesus to actually taste death to secure his salvation. Obviously, it had been death which largely removed man’s power to rule over the earth. Jesus, by his suffering, death and resurrection, broke death’s dominion over humankind forever. (20)
     He who was and is the Son of God had to become a real man to do this. Jesus didn’t just appear to be man as the heresy of Docetism proclaims. He actually became man and tasted of man’s death. It was apparently customary in ancient times to put some criminals to death by making them drink a cup of poison, as was the case with Socrates. Jesus asked the Father to take that awful cup away if it could be possible (Mt. 26:39). But since it was the will of God he drank every drop of it and endured the cross. (21)

BRINGING MANY SONS TO GLORY

     What an incredible truth— a truth to which the devil has long tried to blind us! There is a glory coming to mankind. That glory will be found only in Christ. He has suffered humiliation that we may be glorified. That glory can be experienced to some degree even now as we live in Christ, but it will take the final consummation of the age to bring this glory in its fullest measure. (22) Ultimately, the full glory of restored humanity will be seen on this earth. This is no doubt a greater work than God accomplished in his original creation. (23)
     Perhaps we need to stop here and deal with a problem that is sure to come up in this "politically-correct" age of ours. Here we see the frequent usage of "sons" and "brothers," expressions that are likely to bring displeasure to some. Our age has tried to force us into the "unisex" mold of "gender-blindness" in all our expressions. While this may be helpful in some areas where there has been obvious discrimination in the past, it does not work well when we are dealing with precise theological terminology as in this section of scripture.
     George Guthrie remarks about this problem saying: "When in 2:10-18 the author speaks of us as ‘sons’ or ‘brothers,’ he has specific reasons for doing so. The concept of sonship flows from the author’s treatment of Jesus as the Son and closely relates to the idea of inheritance in the ancient world." (24) We will realize from the rest of the Bible that the feminine sex is not excluded or diminished in God’s great redemptive program. The New Testament did much to lift women from the oppression found everywhere in the ancient world. In fact, so many of the New Testament champions of the faith were women.
     We understand that it is Jesus who is leading many "sons" to glory. Thus this is an expression that includes the human race, male and female. Jesus is called "the author of their salvation." The Greek word used here for "author" is archegos and it speaks of a captain, trailblazer or pioneer for others to follow. 
     Most people who live in American know about Captain Meriweither Lewis and Captain William Clark. These two explorers were sent by President Thomas Jefferson to find a route across the old trackless West, from St. Louis all the way to the Pacific Ocean. The Lewis and Clark journals of the trip, which itself stretches from 1804-1806, tell us of much preparation, wise decisions, great hardships and many dangers. However, when the explorers returned, the whole American West was opened wide for settlement and development. It is this similar thought which is behind the word archegos. In a very real sense Jesus became our archegos and opened up before us the great spiritual realms or heavenly country. He introduced us to the idea of a regained dominion, lost to the human race through Adam. Those followers of Jesus are not trained and prepared to walk and live in this new spiritual world. All this is made available by the one who has gone before. (25).
    Just as members of the Lewis and Clark expedition experienced a great deal of suffering, Jesus had to bear an even greater suffering as he rescued the whole human race and blazed a trail for us. We see here in the text that Jesus was made "perfect through suffering." It is obvious that suffering is a key ingredient in the Christian life. We see it in virtually all the New Testament books. Many today seem to be saying that a real Christian should never have to suffer, but this is clearly a false idea by which Satan is deceiving millions.
     The idea of becoming perfect through suffering however seems at first to be strange when applied to Jesus, who was already perfect. How could suffering or anything else make him more perfect? The problem is cleared up when we look at the word "perfect" in the Greek language. The word is telios and it has nothing to do with metaphysical and philosophical perfection, but rather has to do with one carrying out the purpose for which he was designed. (26) It conveys the idea of being complete, adequate and effective. It would have been impossible for Jesus to have become the adequate Savior and the great high priest of the human race had he not joined with the human race— had he not suffered as well as died for the race. (27)
     "We human beings needed a bridge between deity and humanity that could be built only by one who had experienced fully both sides of the gulf separating us from God." (28) In the final analysis it was and is the suffering of the cross that awakens humankind to the great salvation that is offered. It is the cross that reveals most fully and clearly the loving nature of our God.
     "Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers" (2:11). Jesus, the divine Son of God, has completely identified himself with the human family. This was an unthinkable scandal to the Greek mind. The Greek saw the world and flesh as evil and the spirit as good and desirable. The idea of the Greek was that God should be detached from the world while the idea of Christianity is that he should be identified with it. (29) It is unfortunate that the Greek concept of God has so often prevailed in our modern and postmodern world.
     We see that Jesus is not ashamed of us— not even ashamed to call us "brothers" (cf. Rom. 8:29). He has sanctified us that we may fit into his holy family. The word "sanctify" means to "set apart" or "set aside" for a holy purpose (to consecrate or hallow).
     "He says, ‘I will declare your name to my brothers; in the presence of the congregation I will sing your praises.’"(2:12). It is Jesus who really declares or reveals the great name of God to his brothers on earth. This passage is taken from Psalm 22:22, which is a messianic psalm relating prophetically to the crucifixion. (30) The words "in the presence of the congregation" are especially significant. In the Greek Septuagint from which the writer is quoting the word for congregation is ekklesia, or "church." (31) Later in the epistle the writer will stress the importance of Christians meeting together (10:25). It is only in togetherness that we grasp the great truths of God and grow into the likeness of the Messiah. No one has ever gained true Christian maturity alone.
     "And again, ‘I will put my trust in him.’ And again he says, ‘Here am I, and the children God has given me." (2:13). This quote is taken from Isaiah 8:17-18. The prophet Isaiah had to wait on the Lord who was hiding his face from sinful Israel. It is interesting that the children given to Isaiah had special names and the children as well as their names were special signs to Israel. In like manner the faith children or brothers of the Messiah became great signs to the nation of Israel especially in the early part of the first century AD.

GOD’S CHILDREN, ABRAHAM’S DESCENDANTS

     The problem faced by all humanity, indeed by all flesh and blood, is that we all must die at some point. This is the "biggie" in all human existence. This is what people dread. The comedian Woody Allen once remarked, "It’s not that I’m afraid to die, I just don’t want to be there when it happens." (32) Death is a great mystery that has haunted the human race from almost its beginning. Death is the last enemy, that foe who brings all human plans to nothing.
     How can this great human problem be solved? It is only in Christ that we have an answer to this ancient dilemma. Jesus came to destroy death and bring life and immortality to light through the gospel (2 Tim. 1:10). In order for him to defeat death it was necessary for him to actually die. Of course, in order for him to actually die it was necessary for him to actually become flesh and blood like us. All doctrines declaring that Jesus only appeared to come in the flesh or only appeared to die— or doctrines saying that Jesus wasn’t really God are opposed to the true gospel. They in fact have their origin in the antichrist (2 Jn. 1:7).
     Jesus the immortal Son of God had to become human. (33) That is the glory of the incarnation, the wonder of the Christmas story. God came to live with us—Immanuel. Jesus not only came to live as a human being but he came to die as one too. But by his death on the cross and by his resurrection he destroyed the power of death. In Colossians 2:15 we read this glorious statement: "And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross." The sting of death is now gone for believers (1 Cor. 15:55) and we no longer have to fear it or remain as its prisoners. Meyer remarks about this: "It is a growing opinion among thoughtful men that the moment of death, when the spirit passes from its earthly tabernacle, is probably the most painless and the happiest moment of its whole earthly story." (34)
     "For surely it is not angels he helps, but Abraham’s descendants" (2:16). We may have decided by now that the author has veered away once more from his theme of Jesus being better than the angels. Suddenly he returns to it again. We see here that God is not concerned with helping angels. Obviously, angels do not need to be redeemed and those angels who are fallen cannot be redeemed. (35) It is Abraham’s descendants who need redemption. The angels are only ministering spirits in this process. The scriptures in several places tell us that angels look with great interest as the Messiah redeems humankind (cf. 1 Pet. 1:12).
     We may wonder why Abraham and his descendants are singled out here and why the whole human race is not mentioned. Surely we all need redemption. We must realize that it is God’s great plan to save humanity specifically through Abraham and his seed. In Genesis 18:19 we are told that God chose Abraham because God knew he would instruct his children after him. "Thus God discerned in Abraham the necessary qualities required for the long process through which redemption would be achieved." (36)
     "For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people" (2:17). We might wonder if we in the church actually believe this verse. Do we believe that Jesus was made exactly like us in every way? Did temptations ever present themselves to his mind? Did he ever have a headache or a toothache? Did the mosquitoes ever bite him? Did he ever get tired or sick at his stomach? Yes, all these things probably happened plus a lot more. All these things attest to the complete manhood of Jesus. (37) He was made like us in every way so that he could redeem us in every way.
     Here in this passage the title "high priest" occurs for the first time in Hebrews. This marks the first instance in scripture that the title is applied to Jesus. (38) Because Jesus has experienced everything that we humans experience he is therefore a perfect high priest and is sympathetic to our failures and sins. How different is his ministry to that of Annas or Caiaphas. They seemed to have no feelings whatsoever for the burdens and sins of the common people. Actually because of political pressures from outside Israel the office of high priest had come to be a cheap political prize and was no longer accountable to the needs of the people.
     While these priests wore the proper vestments they no longer bore the needs of people of Israel on their breastplates or carried them on their shoulders (Exo. 28:9-12; 15-21, 29). "Jesus did not wear the High priest’s breastplate; but the wound in his chest and the cross on his shoulders are even more eloquent testimony to his heart for us and work on our behalf – to make propitiation for the sins of the people." (39) This Greek noun ilasmov (propitiation) is used in other places such as 1 John 2:2 and 4:10. It has the meaning of "to appease, to reconcile, to conciliate." (40) The Bible in 2 Corinthians 5:19 states "that God was reconciling the world to himself in Christ, not counting men’s sins against them…."
     The author of Hebrews closes this chapter with these words of consolation: "Because he himself suffered when he was tempted, he is able to help those who are being tempted" (2:18). We all know by our human experiences that suffering causes us to feel compassion for others who are themselves suffering (2 Cor. 1:3-4). Our hearts go out to them and we feel instant empathy. Coffman sums the benefits of suffering in relation to the high priestly office: "People who have never fallen are likely to be too severe, those who have, too lenient; but Christ, though tempted in all points, did not fall, and is alone capable of making the proper judgment concerning people…there is none of that cold arrogant detachment that characterized men like Annas and Caiaphas." (41)

     The term "holy" or "saint" is one of the most frequent descriptions of God’s people in the New Testament. The word is always used in the plural, and we should note that we never hear of "Saint So-and-So." (1) All God’s true people are called saints and they are called saints together. All God’s sons are "holy brothers" (adelphoi hagioi) and as we have seen, Jesus is not ashamed to call them as such (cf. 2:11). To further clarify the often misunderstood term of "saint," it simply means those who are "set apart for God." (2) It is certainly not speaking of one who is pictured on some stained glass window with a halo around his head or one who is beatified by the church long after his death.
     It is very important for us to realize that there are two aspects of "sainthood" or "sanctification," as the Bible calls it. There is what is called "positional sanctification" and what is called "progressive sanctification." The moment we come to Christ and are saved we are granted positional sanctification (1 Cor. 6:11; Heb. 10:10). If we died that very moment we would be considered totally pure and holy due to the sacrifice of Jesus on the cross and the effects of his cleansing blood.
     However, God’s purpose is not merely to declare us holy but to actually make us holy in every thought, word and deed. This process is known as progressive sanctification. The process goes on every day and every hour of our lives until we meet Jesus and are totally conformed to him (2 Cor. 7:1; 1 Jn. 3:1-3). This is a very serious subject and we see that no one can see God without holiness or sanctification (Heb. 12:14). The Bible makes clear that God uses the Holy Spirit and the Word of God to bring about our progressive sanctification (2 Thess. 2:13; Jn. 17:17).
     As holy brothers and sisters we all share in the heavenly calling. In Hebrews we see many instances of the word "heavenly" being used. There is the heavenly gift (6:4), the heavenly sanctuary (8:5), the heavenly things (9:23), the heavenly country (11:16) and the heavenly Jerusalem (12:22). (3) It is evident that the book is moving us in a heavenly direction.
     In light of all this we must fix our thoughts on Jesus. The word "fix" or "consider" in the Greek language is katanoeo and it has the meaning "to consider attentively" or "to fix one’s eyes or mind upon." (4)
     Jesus is given two titles here. He is called "Apostle" and "high priest." Many have pointed out that this is the only time in the Bible that Jesus is called "Apostle." Indeed, he was the "sent one" or the "ambassador" of God who came to dwell among us. It is also primarily in Hebrews that we see Jesus presented as the high priest. This was prophesied in 1 Samuel 2:35 and, as we have already seen, this title is applied to Jesus in Hebrews 2:17. The subject of Jesus’ high-priesthood will be fully expounded beginning in the next chapter and will be dealt with especially in chapters 7-10.
     Barclay points how in Latin the word for priest is "pontifex." In that ancient language the word means "bridge-builder." How true it is that Jesus, the priest of God, has come to build a bridge between God and man. (5)
     We note that "He was faithful to the one who appointed him, just as Moses was faithful in all God’s house" (3:2). "Fidelity to God was remarkable in Moses. In all the provocations and rebellions of the Jews, he was firm and unwavering. This is affirmed of him in Numbers 12:7" (6) In the scripture we see that "God’s house" is often a reference to the Tabernacle and later to the Temple. There is a much deeper meaning that is brought out in Ephesians 2:19-22, where God’s house is made up of his holy people or of his true believers.

JESUS, GREATER THAN MOSES

     In first-century Judaism there was hardly a name that stood out and was more deeply venerated than that of Moses. (7) Yet our author immediately makes plain that Jesus has greater honor than Moses. Here the author goes back to the picture of God’s house. Obviously the builder of the house is more important than the house itself. We see from scripture that God is the builder of everything and that he made the world and everything else through the agency of his Son (Jn. 1:3). So Jesus was the Master-builder of the world and of the universe.
     How true it is that a famous architect is greater than even his most famous works. We think of Sir Christopher Wren (1632-1723) and his outstanding renovation of St. Paul’s Cathedral in London. Also we think of Frank Lloyd Wright (1867-1959), the most famous of American architects, and his best known works of the Fallingwater House and the Guggenheim Museum. The names of Wren and Wright will be remembered long after these works have disappeared.
     It is important for us to keep in mind the progression that is going on in the development of Hebrews. Jesus was first shown to be greater than the prophets and then greater than the angels. Now he is presented as greater than Moses. Undoubtedly, the writer has now gotten to the heart of his instructions and warnings to those Jewish believers who were about to turn back to Moses and to Judaism.
     "Moses was faithful as a servant in all God’s house, testifying to what would be said in the future" (3:5). It is made clear in this passage that Jesus built the house in which Moses only served. This is indicative of how much greater Jesus is than Moses. Here our author still points out that Moses was considered faithful. He walked and talked with God and on one occasion his face even shone with God’s glory (Ex. 34:29-35). Unlike the other holy ones of history Moses talked to God in a "face to face" manner (Exo. 33:11). Although he failed to lead Israel into the Promised Land his faithfulness still remained as a type for the future (Jn. 3:14).
     "But Christ is faithful as a son over God’s house. And we are his house, if we hold on to our courage and the hope of which we boast" (3:6). There is a great difference in being a Son over God’s house and being a servant in God’s house. The Son will inherit all that the Father has while the servant will inherit nothing and only continue to serve.
     Bible teacher Ray Stedman illustrates how the roles of son and servant are worlds apart. He tells how he as a high-school student once helped on a Montana cattle ranch. He was obliged to sleep in the bunkhouse with the rest of the ranch hands and had no access to the main quarters. He rode around on some scruffy horses and did the menial chores. Later in life he visited the same ranch as a friend of the owner’s son. On that occasion he ate in the main dining room, rode the best horses and could go anywhere he wished. It made him forever aware of the big difference between being a servant and a son. (8)
     In this passage we realize that we not only get to live in God’s house but that we actually become God’s house. This is an incredible truth of scripture. For all these ages we have been looking for a house and God has been looking for a house too. In one of the grandest mysteries of the Bible God becomes our dwelling place by faith in Jesus and we also as a people become God’s dwelling place. We see in scripture that this dwelling of God actually grows to become a most holy temple (Eph. 2:19-20). Still we must remember that it is something we are a part of together with other believers (1 Cor. 3:16).
     No individual can ever become the temple of God. Together we are like living stones and we form a holy house and holy temple (1 Pet. 2:4-5). This great mystery can never be realized if we forsake our coming together (Heb. 10:25). This majestic building can never be constructed if we continue to speak of "I," "me" and "mine." We must learn to speak of "we," "us" and "ours."
     We cannot help but note the glaring contingency here. The writer says, "And we are his house, if we hold on to our courage and the hope of which we boast." As we mentioned earlier, the Book of Hebrews contains five great warning passages. We saw the first, which was surely the mildest, in 2:1-4. Now we come to the second and longest which will extend from 3:7 though 4:13. It might be said that the Book of Hebrews is largely built around these five warning passages. We simply must pay careful attention to them.

THE SECOND WARNING

     The first warning came after the author’s teaching that Jesus is greater than the angels who administered the law. Now the second warning comes after the teaching that Jesus is greater than Moses the leader and law-giver. Although Moses was God’s appointed deliverer the people still rebelled against him. They did not just rebel on one occasion but continued in their rebellious attitude for the whole forty years in the wilderness.
     Based on this unfortunate experience of Israel the Holy Spirit gives us an important warning. The warning is that we should not be like them and allow our hearts to become hardened. We have a blessed "today" of grace and acceptance through Jesus and his sacrifice for us. Thus, we need to make the most of this blessed opportunity. The word "today" for each of us has the meaning of "while life lasts" or "while we have a chance." We must give our submission to God before this day of opportunity closes. (9)
     It is evident throughout scripture that Israel is a type and pattern for us today (cf. 1 Cor. 10:1-11). In 1 Corinthians 10:11 we read: "These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come." For this warning the writer is going back to Psalm 95:6-11 and is repeating here much of the warning once given to Israel.
     It should be obvious from this passage that rebellion of any kind can bring a wilderness time of testing upon us, regardless of the age in which we are living. The Hebrews tested God on several occasions. The most infamous occasion was at the waters of Meribah (which means "murmuring"). Often Meribah and Massah are mentioned together, the latter meaning "temptation." (10) There the Israelites murmured and tested God saying: "Is the LORD among us or not?" (Exo. 17:7).
     The Holy Spirit is greatly concerned that we do not allow our hearts to become hardened. This process is often pictured as a very thin glaze of ice forming over a body of water. It seems hardly noticeable at first but in time it can become thick enough and hard enough that a loaded truck can be driven over it. It should be noted that God does not harden hearts. He only allows them to become hardened if that is our wish. It appears in scripture that it was God who hardened Pharaoh’s heart. Craig Keener points out the several instances where it seems that God has hardened the monarch’s heart (Exodus 9:12, 35; 10:27 and 11:10). However, this was only after Pharaoh had hardened his own heart in Exodus 7:22; 8:15, 32. (11) Thus man is responsible for his sin and perdition and not God.
     It is clear that their complaining and their testing God continued for the duration of the forty years. One event happened as the people were at Kadesh Barnea near the Promised Land. Here it appears that the events of Massah and Meribah were repeated (cf. Exo. 17:7; Num. 20:1-13). The spies, with exception of Joshua and Caleb, brought back an evil report and the people refused to enter into the land.
     God says: "That is why I was angry with that generation, and I said, ‘Their hearts are always going astray, and they have not known my ways’" (3:10). All through the scripture we are admonished to know God’s ways and to walk in them. Often folks use Psalm 103:7 to illustrate the importance of this. The psalm says: "He made known his ways to Moses, his deeds to the people of Israel." There is surely a sense here, that if we do not learn his ways we will experience some of his deeds of correction and judgment in our lives.
     So God was angry or grieved with that generation. The word "grieved" used here (prosochthizo) means "to be wroth or displeased with." In the Septuagint the Hebrew verbs that are translated mean "to loathe, be disgusted, to spew out, to exclude, reject, abhor, repudiate." (12)
     "So I declared on oath in my anger, ‘They shall never enter my rest’" (3:11). The "rest" is a very important subject in scripture. There are at least four meanings to this rest of God in the Bible. In the creation account it is used of God’s rest on the seventh day of creation (Gen. 2:2). It is used concerning the Promised Land into which Joshua brought the people (Josh. 1:13). In Psalm 95, which we have mentioned previously, it is used concerning David’s day in which God’s rest was still available and awaited. Later in Hebrews 4:1 ff. it will be used of the heavenly rest that is available now and also in the future. (13)
     It is important for us to note that when we break with the types, shadows and patterns of scripture we endanger ourselves. The wilderness generation failed to enter the natural land of rest and promise, therefore, they died in the wilderness. We cannot say by this that their whole generation was lost eternally with the exception of Joshua and Caleb (cf. 1 Cor. 10:5). We remember that Moses and Aaron were also part of that same generation. Here in the Book of Hebrews we are assured by God that Moses was faithful (Heb. 3:2). All those who chose the side of truth during the forty years were certainly not lost eternally. We have to conclude that much of the loss spoken of here was not eternal and spiritual but was rather temporal and natural. That whole generation, due to their lack of faith, simply failed to enter the Promised Land which was a type of that which was to come and therefore they failed to attain the physical rest that God had prepared for them. (14)
     As we have said earlier, in much of the Book of Hebrews, the author is using the kal-va-homer argument, which moves from the lesser to the greater. If the people of Israel who were led by Moses failed to enter the land and died in the wilderness, how much greater will be our punishment if we are led by Jesus the Son of God and fail to enter into his rest? Harold Attridge mentions how our whole lives are sort of a pilgrimage or a journey toward the heavenly city (cf. 11:13-16). To most all travelers rest is a very appealing thing. Attridge points out that "rest" as used here seems to be a "complex symbol for the whole of salvation." (15)

WE MUST HOLD FAST

     In this verse, the warning which has been in the background of Hebrews suddenly looms closer and becomes much more evident and serious. It is no longer a warning against merely "drifting" from the things of the Lord. It is much more alarming than that. Wuest cautions us that the word "turning away" or "departing" used here needs our special attention. The Greek word is aphistemi and it is a combination of apo, which means "off", and histemi, which means "to stand." Thus the compound word aphistemi means "to stand off from." (16) It is from this source that we get our English word "apostasy." (17)
     As Christians we are to "see to it" that our brothers and sisters do not "stand apart" in unfaithfulness from the Body of Christ. As we have said already, God comes to us and works in us through relationship. When the Bible speaks of "his body," "his temple," and "his church" it always uses the plural and not the singular as we have seen. This concept is of such importance that we are told to watch out for one another. Here the author uses the word "blepete," (present imperative with durative action) meaning to constantly keep a watchful eye on our brothers and sisters lest they slip away. (18)
     The Bible often speaks of the apostasy which will happen to the churches in the last day. Jesus even warns us that in the last days the love of most Christians will grow cold but those who stand firm will be saved (Mt. 24:12-13). Sometimes it seems that we are very close to that last day. Recently a survey was conducted in the US and it was found that seventy percent of churchgoing people felt that they could be good Christians without going to church. (19) This is cause for grave concern. It tells us that these folks do not really understand what the church is all about.
     Long ago in the third century this Latin statement, "Extra Ecclesiam nulla salus" was taken from the writings of the church father Cyprian, who was bishop of Carthage in North Africa. The statement means "outside the church there is no salvation." No doubt Cyprian used this statement in reference to the emerging Catholic Church and the statement is still being used in a rather exclusive sense within Catholicism. However, there is a great deal of truth in what this father said. When we separate ourselves from the Body of Christ we place ourselves in grave danger. It is really a first step toward apostasy.
     Here we must begin to deal with a question that has long troubled God’s saints. The question is whether or not a Christian can commit apostasy and actually fall away from the faith. From the times of the Reformation, Christians have divided themselves into two camps concerning this question. The Calvanist camp (John Calvin – 1509-1564) has maintained that election is unconditional and not based upon what an individual does or does not do. All believers are thus predestined; chosen by God and will persevere to the end. Quite simply a believer cannot lose his or her salvation. Several scriptures are used to back up this point of view such as John 6:47; John 10:28; Romans 8:1; 1 Corinthians 10:13 and Philippians 1:6.
     The Arminian camp (Jacobus Arminius – 1560-1609) has held that a person has free will and can fall from grace. Election is also seen as conditional and is based upon faith. Again, scriptures like Galatians 5:4; John 15:5-6 and Revelation 3:16-17 are used to support this view. There are several modifications of the views of Calvin and Arminius and sometimes there will be members of both camps found in a single church or denomination.
     As we can see, this is a most urgent question since it deals with our eternal security in Christ. Each one of us needs to think this problem through and come up with a conclusion. We should be warned that the "whole counsel of scripture" (Acts 20:27 NKJ) must be consulted as we come to our conclusions. We dare not base them on what appears to be true in a single book like Hebrews or on some scriptures found here and there.
     In pursuing our study of Hebrews we will face this problem over and over again and it will grow in its intensity. One thing we should remember is that truth often appears paradoxical as we have previously mentioned and we are given God’s truth amidst tension. (20) Often if the tension is removed the truth is lost. We mentioned this in 1:5 in reference to the Trinity. Quite frankly, many of those who through the centuries have "resolved" the paradox of the Trinity or the incarnation have ended up in heresy. So we might be greatly surprised someday to hear the Lord say, "Friends, Calvin and Arminius were both right."
     "But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness" (3:13). The Greek word used here for "encourage" or "exhort" is parakaleo. This is a composite word made up from "para" which is used to intensify the meaning and from "kaleo" (to call). Thus the word has the meaning "to call aloud" or "to utter in a loud voice." It also has the idea of calling urgently and even begging, entreating and exhorting. (21) So obviously we can see that the writer takes the matter of encouraging and exhorting one another very seriously.
     Here we can see how far we have fallen from the early church model. The early Christians took great interest in each other and watched out for the spiritual welfare of the flock. They spoke urgently to those who were in the process of backsliding. All this assumes fellowship and it is impossible to exhort each other unless we are together. (22)
     We are to do this while it is still called "Today." We are to do it while we are still in the age of grace where lives can be saved and molded into Christ’s image (cf. 1 Thess. 5:11). Tomorrow will be too late for the kingdom’s work. "Tomorrow is the day when idle men work, and fools repent. Tomorrow is Satan’s to-day; he cares not what good resolutions you form, if only you fix them for tomorrow." (23) We see here that there is a lot of opportunity in the church for building up the Body of Christ on a regular basis. "There is a vast amount of spiritual capital of this kind in the church that is unemployed, and that might be made eminently useful in helping others to heaven." (24)
     "We have come to share in Christ if we hold firmly till the end the confidence we had at first" (3:14). Here we see that it is not the beginning of the race that counts but it is how we do at the end of the race. In the Olympics many contestants begin well only to end in disaster and shame. Only the one who finishes is rewarded. Only the one who finishes best gets the gold. The wilderness generation started out very well with abundant signs and wonders and with the defeat of Pharaoh and his army in the sea but they didn’t end well.
     It is good for us to note that we do not run this race or finish it by our own strength. In 1 Corinthians 1:8 we read: "He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ." It is no doubt in this sense that the theologian Louis Berkhof remarks: "It is, strictly speaking, not man but God who perseveres. Perseverance may be defined as that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion. It is because God never forsakes his work that believers continue to stand to the very end." (25) Jonathan Edwards once remarked that if we want a sure proof of election it is found in the one who endures to the end. (26) The Lord was ever-present to help Israel and to bring his people into the land victoriously but they doubted and spurned his help. Likewise he is ever-present to help us today and to bring us through to victory (Phil. 2:13).

IT IS STILL "TODAY"

     Once again the writer echoes those almost haunting words of Psalm 95. This is the day of grace and this is also the day of the race. We will not be given a repeat opportunity to win the race and the crown. This is the day! We must guard constantly against the seeds of selfishness and rebellion that are so prevalent in this present evil age. We must always guard our hearts lest there be the smallest degree of hardness creeping in. As Paul says: "Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?" (2 Cor. 13:5).
     The author adds: "Who were they who heard and rebelled? Were they not all those Moses led out of Egypt?" (3:16). Never did a generation have a better start. They witnessed the water turn to blood, the miraculous crossing of the sea on dry land, the awesome giving of the law as the mountain burned with fire. They had a pillar of cloud and fire going before them day and night. They had God’s man Moses in the lead. They were fed daily by miraculous food. However, they never finished the course.
     We stand in a similar place spiritually. We are very near the land of promise and the reward of our whole journey (cf. Rom. 13:11). Lane in speaking of the "today" mentioned here says: "The quality of the day is that it is a day of promise (cf. 4:1). But it forces upon the community the same alternatives of faith and obedience or unbelief and disobedience which confronted Israel at Kadesh…" (27) From that whole generation of possibly two million people only two finished the race and they were Joshua and Caleb. They happened to be the ones who continued in their faith.
     How many will finish from our generation? Jesus once said: "For many are invited, but few are chosen" (Matt. 22:14). James also said: "Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him" (Jam. 1:12).
     "And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the desert? And to whom did God swear that they would never enter his rest if not to those who disobeyed?" (3:17-18). God was angry with those who sinned and who turned back in their hearts. The great reformer and commentator John Calvin adds that the author: "Speaks of the whole community rather than of individuals. It is certain that there were many godly men who were either not entangled in the general impiety or soon repented." (28) We note that the bodies of those who sinned fell in the desert. The picture here is that the bones were dismembered and strewn along the trail in the wilderness. (29) Apparently the bleached bones lay there as a witness to the evil of that generation.
     "So we see that they were not able to enter, because of their unbelief" (3:19). Adam Clark (1762-1832), the British, Methodist theologian, Bible scholar and exhaustive commentator, considers unbelief as the most damaging of all sins. (30) In reality, unbelief is the root and core of all sin. He goes on to say that "this whole chapter, as the epistle in general, reads a most awful lesson against backsliders, triflers, and loiterers in the way of salvation." (31)

Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. Hebrews 4:1

     The wilderness people were so very close to their goal. At Kadesh they were just a few hilltops from entering fully into the blessed Promised Land. In later Bible descriptions (Num. 34:4; Josh. 15:3, 23) we see that Kadesh was actually the southern boundary for the future tribal lands of Judah and Simeon. The wilderness wanderers were just a mere fifty miles (80 km.) from the great Israelite heritage center of Beersheba where their father Abraham had spent so much time, and yet they turned back and failed to enter in.
     I once heard a story (it’s probably not true) of a man who tried to swim across the English Channel. But just before he got to the other shore he exclaimed "I can’t make it!" So he turned around and swam back. The Israelites couldn’t make the short hike that would have taken them fully into the Promised Land so they wandered hundreds of miles through the barren wilderness for the next forty years.
     In 1845, Captain John Franklin of the English Royal Navy led an expedition with two ships and a combined crew of 134 men in search of the elusive Northwest Passage. The captain was an experienced arctic explorer but nevertheless his ships eventually became icebound in the Canadian Arctic near King William Island. The captain and his crew were never heard from again.
     Beginning in 1848 several expeditions were sent out in search of the vanished explorers. At last, through conversations with the native Inuit Indians; by finding some notes, relics, graves, and so forth, their story was gradually pieced together. Many of the crewmembers apparently survived at least until the spring of 1848. At that time they began a desperate march for hundreds of miles across the frozen arctic toward the nearest outposts of civilization. To this point the crewmembers had survived by eating the ship’s provisions, although the men were weakened through hypothermia, starvation, scurvy and lead poisoning (perhaps due to improperly-sealed cans). Unfortunately, the crewmembers never reached their final destination. (1)
     It is tragic when we miss goals, and especially disastrous when we miss our spiritual goals. It is an additional misfortune when we end up wandering away from these goals. The land of Canaan was, of course, a natural land and it was to be entered by a natural people. The physical land of Canaan or Israel has a deep spiritual significance and that is still true up to our present age. We will speak a little more about this as our chapter progresses.
     We see in this passage that an ancient promise of entering the land still continues and even stands today. After forty years of wandering in the wilderness the great leader Joshua finally brought the younger generations of Israelites into the land. Yet, in Psalm 95:6-11, which was written some five-hundred years later by David, God assures us that the promise of entering the land is still unfulfilled and available.
     The Greek words, "phobethomen oun" ("let us be careful" or "let us therefore fear"), are placed in unusual order so that they may have special emphasis. (2) This is no doubt speaking of the godly fear we see in passages like Philippians 2:12. The expression "that none of you be found to have fallen short of it," may very well have the meaning that none come too late to receive the promise. (3) This is a warning that we must take very seriously.
      "For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith" (4:2). Obviously, the "gospel" that the wilderness generation heard was not the glorious gospel of the death, burial and resurrection of Jesus that we now have. However, we do know from many Old Testament and New Testament passages that the ancient Hebrews were looking toward a Messiah whom the Bible proclaims would cleanse them of their sins. We remember that Father Abraham rejoiced to see the Messiah’s day and he saw it (Jn. 8:56). Isaiah spoke of the coming one who would bear the sins of Israel (Isa. 53:4, 8). Every sacrifice made by the Israelites was a picture of the one who was to come, so every sacrifice was a type of the gospel. However, we know that the blood of these bulls and goats could not take away sin (Heb. 10:4). Only Jesus, who came centuries later, could do that for those of Israel who had waited faithfully for him.
     However, those Israelites who were unfaithful and who did not believe; and those who did not respect the types and patterns, came under God’s judgment. We see here that such was the case with the wilderness generation. They did not believe God’s promise of entering the literal land (Num. 14:2-4). They did not mix the word of God with faith and thus they were condemned to be wanderers. The verb form here means "to mix together" and some commentators have seen it as a picture of food being improperly digested. Such food would obviously do more harm than good. In like manner the word not mixed with faith can only cause us trouble. (4)

A REST, FINISHED AND WAITING

     The great church father St. Augustine (354-430) once remarked: "for thou hast made us for thyself and restless is our heart until it comes to rest in thee." (5) It seems that the soul of man is ever seeking rest. There is only one place where that undisturbed rest may be found. Jesus says: "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (Matt. 11:28-30). Those of us who have believed in Jesus are indeed making our entry into rest.
     In the above passage from Hebrews we see that the rest of God was finished from the foundation of the world. It might be good for us to stop once more and review the different ways the word "rest" (katapausis) is used here. We dealt with this initially in 3:11. In the creation account it is used of God’s rest on the seventh day (Gen. 2:2). It is used concerning the Promised Land into which Joshua brought the people (Josh. 1:13). In Psalm 95, which we have also mentioned previously, it is used concerning David’s day in which God’s rest was still available and awaited. In this chapter it is used of the heavenly rest that is available now and also in the future. (6)
     This rest is such a vast subject that we cannot possibly wring out all of its meaning. For instance, when God created the world there was evening and morning each day. However, on the seventh day there is strangely no mention of evening. This seems to speak of an eternal day of rest with God. (7)
      The rest of God is entered into by faith and it is precisely the lack of faith that excluded the wilderness generation from attaining it. Due to their unbelief and failure, God did the rare thing of swearing an oath that they would never enter his land.
     Now the writer continues on with the mysterious subject of rest. "For somewhere he has spoken about the seventh day in these words: ‘And on the seventh day God rested from all his work’" (4:4). Coffman remarks here: "One of the most significant revelations of this chapter is that the seventh day of creation is still in progress." (8) God rested; he is still resting, and he invites us to join in the eternal rest with him. Quite literally this is a rest that celebrates his finished work. The Sabbath is merely a type, shadow, and pattern of this eternal rest. It is in a sense "virtual reality."
     Those of us who have lived for some time in Israel have learned to appreciate the spiritual reality of the Sabbath rest. Of course, among the Jewish people most holidays begin on the previous eve as Genesis says—evening and morning make a day (Gen. 1:5). Each Friday is a day filled with almost frantic activity. Fathers are out winding up their week’s business and purchasing groceries along with some flowers for their wives. By early afternoon stores and places of business begin to close. Later the cars thin out on the roads and public transportation comes to a halt. In the evening before the sun sets wives can often be seen in the windows lighting the Sabbath candles. A magnificent stillness begins to settle over the land. The Jewish people greet the Sabbath (Shabbat) as they would greet a bride or a queen. There is a saying that what the Holy Temple was in space the Sabbath is in time—that it is a sanctification of time.
     The Sabbath eve is spent as families and often extended families get together. It is customary for guests to be invited as well. There is much relaxation, trips to the synagogue, feasting, singing, reading the Bible, playing with children and even blessing the children as well as blessing the wife. In our western world children and wives often get cursed but in Israel they get blessed each week.
     It is almost incumbent upon Christians in the land to join in this wonderful time of celebration. Christians of course see Jesus as the fulfillment of the Sabbath and as Lord of the Sabbath (Matt. 12:8). Since the Sabbath is the only day off from work each week it is often necessary for Christian worship services to be held on the Sabbath day rather than on Sunday. We can probably say that most evangelicals in Israel thoroughly enjoy the day.
     The warning of Hebrews progresses: "And again in the passage above he says, ‘They shall never enter my rest’" (4:5). God, who had patiently led the children of Israel all the way from Egypt to the border of Canaan was now turning upon those unbelievers in his wrath. The Princeton professor and eloquent preacher, Joseph Addison Alexander (1809-1860) penned these memorable but haunting words:

     There is a line, by us unseen,
     Which crosses every path,
     Which marks the boundary between
     God’s mercy and his wrath. (9)

     The wilderness generation through their unbelief refused to enter God’s rest. Because of their failure, so to speak, the rest still remains today. The intervening centuries have only deepened our understanding of this rest and hopefully they have also deepened our desire to have it more fully. We simply must not miss it.
     "It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience" (4:6). The wilderness wanderers had the good news or gospel proclaimed to them in many ways as we have seen. The sacrifices themselves spoke of a coming Messiah. The wilderness Tabernacle spoke of God’s dwelling in the midst of his people. The pillar of cloud and fire spoke of his eternal presence with his people. And of course Canaan’s land spoke of the spiritual rest that was awaiting them.
     The word "unbelief" used here is the Greek word apeitheia. It is made up of the word peitho "to persuade" plus the alpha privative. The compound word means "non-persuadable." (10) Some folks cannot be convinced regardless of God’s great goodness which is showered all around them. Of course, God’s kindness and goodness should lead us to repentance and not to unbelief (Rom. 2:4).
     "Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said  before: ‘Today, if you hear his voice, do not harden your hearts’" (4:7). The wilderness generation failed to enter God’s rest. And amazingly, even Joshua was not able to bring the succeeding generations into real rest. For this reason David speaks in Psalm 95 that the rest is still available for God’s people. Quite literally, "Any day is a day of salvation in which God’s word comes to man and is received in faith." (11) The offer of "today" is still open, even for those who have already come to know Jesus. There is a deeper rest through God’s Spirit awaiting the seeking soul. Because of the deep spiritual nature of this rest, Lane exhorts us that the word katapausis (rest) must call for an eschatological understanding. (12) It has past, present and future significance for us. We will speak more of this a bit later.
     "For if Joshua had given them rest, God would not have spoken later about another day" (4:8). Interestingly, Joshua is the Greek name for Jesus. (13) Joshua could not give the people real rest but he was a type of one who could. We see just a few generations later in the Book of Judges how the people fell into awful sin and rebellion. Although they possessed Canaan there was no rest. However, Jesus was and is able to give us eternal rest. That rest is found in the eternal justification and forgiveness of our sins and in the conformity to the will of God that the Holy Spirit brings into our own will and makeup.

HOW THEN CAN WE ENTER GOD’S REST?

     "Up to this point in the discussion the author has used the term katapausis ('rest') to communicate the concept. In verse 9, however, he strategically introduces the word sabbatismos …which means ‘to celebrate the Sabbath with praise.’" (14) Lane in citing other documents of the period also sees the term sabbatismos as denoting the celebration and festivity of the Sabbath and even the celebration with unceasing praise. (15)
     We might ask, what is Jesus able to do that Joshua was not able to do? Jesus can do something with the inner-man that enables him to live at rest with God for all eternity. Because of that change it became possible for humankind to enter into an eternal life of praise and of worship to Jesus. We know from the remainder of the New Testament that this change comes by the new birth
(Jn. 3:3) and by the filling of the Holy Spirit (Jn. 3:8).
     Here we simply must consider some elements of the finished work of Christ. One of these elements, and perhaps the most important is justification (Rom. 8:30). The moment we come to Christ and are born again we become justified. This is a legal term and it means that our docket is clean. All our sins are forgiven and forgotten as if they were never committed. All this is possible because of Jesus’ shed blood for us. Another element is "sanctification" which we have already dealt with. While sanctification is in a sense the first day of our justification it is also a process of increasing holiness that continues throughout our lives. It is a sovereign work of the Holy Spirit within us. Because of these two things and the many other heavenly gifts and benefits it becomes possible for us to live at peace with God. This is "rest" in its deepest and fullest spiritual sense.
     We can understand by all this that once we are justified and sanctified through Christ we can cease the work of natural man. That work through the ages has been to seek God’s forgiveness and fellowship. That frantic work included sacrifices of all kinds, self-denial, penance, and a host of other religious works that were designed to gain God’s favor. Now in Christ we can cease our work because we are already forgiven, justified and accepted in the Beloved. Work days are over and the day of rest has come for all who believe (Eph. 2:8-9).
     Obviously, it is much more comfortable for us to deal with types, shadows and patterns since we are still flesh and blood. But God is calling us to reality, indeed the "reality show" of all the ages has begun. While we are more comfortable with virtual reality we can never see the true reality in this. For instance, the flame of a candle, which gives us blessed light, if placed in the bright noonday sun will actually cast a shadow. Jesus wants to usher us into true light, into himself, into reality, into the spiritual world. The Bible tells us that God is Spirit (Jn. 4:24). This is his very nature. If we are to fellowship with him forever and really worship him we must get into the spiritual mode and stay there.
     We need to understand that many of the things we now possess in our salvation through Jesus are things that really belong to the world to come. Somehow through God’s mercy and grace we are able to possess and enjoy these heavenly benefits now.
     Through the ages God’s saints and scholars have struggled with these mysteries. In the mid-twentieth century the scholar C.H. Dodd came up with term "realized eschatology." Of course, "eschatology" is a fancy theological concept meaning "the study of last things." In the late 1970s another scholar Anthony Hoekema redefined the concept calling it "inaugurated eschatology." This seems to be a better term since it does not rule out further development of eschatology in the future. (16)
     What are these scholars trying to convey to us? They are saying that the kingdom of God is present, future and both present and future. In this understanding there is the "already" and the "not yet;" there is the present state of the kingdom and its final establishment at the time of the Lord’s Second Coming. (17) Somehow we are living "between the times" and by the Lord’s mercy we are allowed to already experience many eschatological blessings. For instance, Paul tells us in Ephesians 2:6 that we are in a sense already seated with Christ in the heavenly places. This is past tense and has already happened if we can believe it.
     The Bible makes plain in 1 Corinthians 10:11 that the fulfillment of the ages has come upon us Christians. Already we have possession of many eternal things. The very Kingdom of God is already "within" us (Lk. 17:21). Yet, we realize that there are many other eternal things that we do not yet possess. We are still called to enter into these things, namely into a deeper rest with Christ. Hoekema mentions that there is an underlying tension here, between what the believer enjoys and what he does not yet enjoy, and that the theology of the whole New Testament is qualified by this underlying tension. (18) Hendrikus Berkof adds to this: "In short, in the New Testament the future is the unfolding and completion of that which already exists in Christ and the Spirit and which will be carried through triumphantly in spite of sin, suffering and death." (19)
     It is an astounding thought but the Bible assures us that we were chosen in Christ before the foundation of the world (Eph. 1:4). When we begin to see things from God’s perspective we can enter into his rest. We realize that the work of creating the world is finished and we also realize that the spiritual work of salvation is finished. There is nothing we can add to it. God solved our sin problem before the world began and Jesus was and is "…the Lamb that was slain from the creation of the world" (Rev. 13:8). Now we can enter into rest and rejoice eternally with God in the finished work of the Lord Jesus.
     "Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience" (4:11). Here we have something that seems contradictory at face value and certainly contradictory to what we have just said. We are to "make every effort" to enter "rest." Let me try to illustrate this paradox. For those of us who make international flights we know that it takes a great deal of planning and effort to get on that plane. In Israel and especially when we lived in the Galilee it was necessary to arise early, get our last things packed and to start out several hours ahead of the normal airport departure time. There was the two to three-hour journey to the airport, the tedious process of getting through Israeli security and the examination of our baggage. After that, there was passport control and at last some more hours of just waiting around in the departure lounge. It was always a great relief for us when we actually got on board the plane and especially when it finally became airborne. I always liked to use much of that "free" time, which was often ten to twelve hours of flight, in just dozing or reading my Bible and meditating on the Lord and his plan for my wife and myself on the new continent.
     Obviously, had we not made "every effort" to get on the plane we would have not have experienced the rest that followed. The Greek verb used in this passage is the word spoudazo which actually means "to work hard," "to apply oneself diligently," or "to do one’s best." (20) So we see that entering God’s rest is not for lazy people. It takes effort, even extreme effort to move on to the spiritual realm and into rest. This effort involves Bible study, prayer, biblical meditation, Christian fellowship and careful dedication and service to God. The diligence that we must have to enter God’s rest is really the opposite of the "drifting" that we saw earlier at the beginning of chapter two. (21) We know from our natural lives that the one who merely dreams of wonderful blessings without striving for them is not a saint but a bum.

GOD’S POWERFUL WORD

     Here the word of God or the Bible is pictured as "living and active." The word of God is much different than all the other words that we encounter. These words, whether e-mails on our computers, news reports on TV or in newspapers, all pass away quickly. We are usually not very interested in reading yesterday’s newspaper because the news is already old and in many cases not even true anymore (if it ever was). However, the word of God lives and stands forever (Isa. 40:8). The word of God is not only alive but it is powerful and energetic. The Greek word used here is in fact the word energia from which we get our word "energy." (22) Meyer says of this: "Put a seed into the fissure of a rock, and it will split it in twain from top to bottom. Though walls and rocks and ruins impede the course of the seedling, yet it will force its way to the light and air and rain." (23)
     The word of God might appear like a seed, all dried up and dead. Yet we will be amazed when we put that dead-looking seed into the ground. Our eldest son once worked on an agricultural project in Israel. Their team was given a few precious ancient seeds to plant in hopes that the wheat variety of Israel in Bible times could be restored. These grains were some three thousand years old. Yet, much to the amazement of everyone the precious seeds came up and produced hundreds more of their kind. The Bible is like that. Although it looks old, dusty and dead, it can spring forth and bear much fruit in our lives.
     The word is also pictured here as a double-edged sword, much like the Roman one. It is a sword that cuts both coming and going, or in all directions. It is a sword that pierces the heart of humankind. On the day of Pentecost those who heard Peter preach were "cut to the heart" with his words, and thousands immediately repented (Acts 2:37). The word of God has a penetrating effect in human hearts. It probes into the inmost recesses of our inner beings and brings our secret motives to light. (24) It discloses all false religion, hypocrisy, self-delusions and insincerity.
     Thus the word of God can divide even between the unseen soul and spirit. It judges the secret thoughts of the heart. The Greek word used here is kritikos, and it is derived from krino meaning "to divide, separate, or judge." The New Testament often uses this word in relation to the sifting or analyzing evidence. (25)
     "Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account" (4:13). Nothing can be hidden from God. Instead, everything is "naked" (gymnos) before him. The Bible says: "The eyes of the LORD are everywhere, keeping watch on the wicked and the good" (Prov. 15:3). Not only are we all naked before God but we are also "uncovered" or "laid bare" (tetrachelismena) before him. This is the picture of a victim with neck laid bare or bent back prior to being slain. (26) We cannot fool God. We cannot deceive Jesus for his eyes are like a flame of fire. He certainly knows what is in man (Jn. 2:25).

THE GREAT HIGH PRIEST

     Now that the second warning has ended the author begins to deal with a subject of utmost importance and this is the high priesthood of Jesus. So far, he has at least mentioned this subject in every chapter (i.e. 1:3, 2:17, & 3:1). (27) He will continue on with this general theme through 10:25. Our writer is anxious to show that Jesus as the high priest (arxierea megan) is far superior to the priesthood of Aaron. One thing that makes this priesthood special is that it is not only a priestly office on earth but in heaven itself. Jesus has actually gone through the heavens for us. This is something that no other earthly priest has ever done. While Aaron could pass from one curtain to another in the Tabernacle, Jesus was able to ascend into the heavens and complete the perfect sacrifice for us.
     "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin" (4:15). No doubt the author was anxious to impress upon his audience of backsliding Jewish believers just how unique was the position of Jesus their high priest. After all, it was certainly better to have a high priest ministering in the heavenly tabernacle than in the earthly one! (28) Not only does Jesus minister in heaven but he is able to minister to us here as well. He fully understands what we are going through because he has lived among us on earth. He is able to "sympathize" (sunpatheo) with our weaknesses and failures. He lived on earth as flesh and blood and was tempted in all the ways we are tempted. We might also say that he was actually tempted more than we are tempted. "We never know temptation at its fiercest because we fall long before the stage is reached. But Jesus was tempted far beyond what we are…." (29).
     Now the idea of Jesus living in the flesh in this world and actually being tempted was surely almost laughable to the Greeks. The Stoic philosophers had taught that the highest attribute of God was apatheia, which was understood as the ability not to feel anything. Also the Epicurean philosophers saw God as living in a state of perfect happiness and bliss. He was not even aware of what was going on in the world. Plutarch, the Greek historian, biographer and essayist of the New Testament era thought it blasphemous to involve God in the lowly affairs of earth. (30)
     Nevertheless, God came to live among us and to suffer with us. That truth is a vital part of the New Testament gospel or good news. It was only in this way that the Son of God could become our perfect high priest. The author was surely asking why Jewish Christians of the first century would turn away from such a priest to the corrupt and uncaring priesthood of the Temple. This was a priesthood that was shortly to be swept away, as the Romans were about to come and destroy the Temple and the whole Jewish religious system.
     "Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need" (4:16). We have a great invitation here to approach the throne of grace and to approach it in faith, confidence and boldness (parresia).
     Lane sees here that the word for "approach" (proserchometha) presents the idea of our coming again and again to this throne of grace. (31) Paul sums up this approach in Philippians 4:6 by saying: "Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God."

     First of all we realize here the necessity of a mediator or high priest in connection with our approach to God. We might say that the high priestly office is an essential feature in all true religion. (1) Here the major requirements of Israel’s high priest are spelled out. He must be chosen from among men. In short, he must be a man from among men and appointed on behalf of men. The verb used here (kathistatai) is passive and implies that the appointment is made by God. (2) Of course, Israel’s high priest was always chosen from the tribe of Levi and from the family of Aaron (Lev. 1:7; 21:1; Num. 16:40).
     A vital part of his job was to offer sacrifices to God on behalf of men. These offerings included both gifts (dora) and sacrifices (thusias). Some interpreters have felt that the "gifts" speak of bloodless offerings while the "sacrifices" speak of bloody ones. This does not always hold true so it is probably better to consider gifts as thank offerings and sacrifices as sin offerings. (3)
     "He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. This is why he has to offer sacrifices for his own sins, as well as for the sins of the people." (5:2-3). Since the priest himself was just a man and a sinner he was able to deal sympathetically with other men who were also sinners. He was in a real sense bound up with humankind. It was therefore necessary for him to offer a sacrifice for his own sin. We see this ritual spelled out during the Day of Atonement (Lev.16:11 ff.).
     Israel’s ancient high priest wore a breastplate next to his heart with twelve precious stones mounted upon it and each stone was engraved with a name of one of the twelve tribes of Israel. In addition he wore two large onyx stones on his shoulders also engraved with Israel’s tribal names (Exo. 28:4-30). Symbolically he carried Israel’s grief and sin next to his heart and their burdens upon his shoulders as he approached God. It was his task to deal gently (metripatheo) with the sins of humanity.
     Unfortunately, the office of high priest did not end up as God desired it. Over the centuries the priesthood became greatly corrupted and in fact became a cheap political office. Some of the high priests were heartless renegades. In the time of the Maccabees, who were themselves of the priestly line, the office of priest and civil ruler had become united. Later one Maccabee ruler and priest by the name of Alexander Jannaeus (103-76 BC) was pelted with citrons by worshippers at the Festival of Tabernacles because of his incompetence. For this act he heartlessly slew 6000 people in the Temple courtyard. (4) The late and well respected biblical scholar F.F. Bruce remarks that "from the fall of the house of Zadok to the destruction of the temple 240 years later there were few high priests in Israel who manifested the personal qualities so indispensable for their sacred office." (5) The priest Annas of Jesus’ time had already been officially deposed by the Romans for imposing the death sentence unlawfully. His son-in-law, Joseph ben Caiaphas was actually serving as the high priest, (Jn. 18:13; Lk. 3:2) of course with help and direction from Annas. (6)
     In this verse we learn that the high priest dealt with sins committed out of ignorance. He thus did not deal with intentional or high-handed sins. Such high-handed sins or other sins committed intentionally required that the offender be cut off from Israel’s congregation (Num. 15:30). (7)
     The author of Hebrews goes on saying: "No one takes this honor upon himself; he must be called by God, just as Aaron was" (5:4). The priestly office was not something a person chose for himself. He had to be chosen by God. On one occasion in Israel’s history a Levite by the name of Korah, along with 250 other leaders, rebelled against Moses and Aaron. Their charge was that the two had gone too far in placing upon Aaron the holy office of priesthood and that they themselves were just as holy as Aaron. The ground soon opened up and swallowed the families of these. Also the 250 rebel leaders who had gathered before the Lord with their censers were burned up by the fire of God (Num. 16:1-50).

CHRIST THE SON AND PRIEST FOREVER

"So Christ also did not take upon himself the glory of becoming a high priest. But God said to him, "You are my Son; today I have become your Father." Hebrews 5:5

     Just as the priests of Israel did not elect to enter that holy office, Jesus also did not take it upon himself to become the high priest. In John 8:50 Jesus says: "I am not seeking glory for myself; but there is one who seeks it, and he is the judge." God was pleased to reveal Jesus both as his Son and as his high priest.
     Already in 1:5 the author of Hebrews has used the messianic Psalm 110, which names Jesus as "Son" and "ruler." Now he continues from Psalm 110 and names him as eternal and universal priest in the order of Melchizedek (110:4). Coffman sees this as one of the most significant statements about Christ to be found in the whole Bible. (8) In this passage the author is using a rabbinic technique known as "verbal analogy." Such an argument is arranged by coupling together the messianic Psalm 2:7 and messianic Psalm 110:4 because of their common elements. (9)
     From the Dead Sea Scrolls we learn that the Essenes were looking for two Messiahs. One was expected to reflect the royal office and the other was to reflect the priestly office. (10) Obviously Jesus fulfilled both these positions, as well as the prophetic office.
     "And he says in another place, ‘You are a priest forever, in the order of Melchizedek’" (5:6). Bruce sees this quote and the usage of Psalm 110 as reflecting one of the very earliest Christian testimonia regarding Jesus as the Messiah. He sees that when Jerusalem fell into David’s hands long ago and became his capital (2 Sam. 5:6ff.) he and his heirs actually became successors to the kingdom of Melchizedek. He sees that at least in a titular capacity they also became heirs of Melchizedek’s priesthood. (11)
     As we mentioned earlier, when Korah rebelled against Aaron’s priesthood the ground opened up and swallowed his family and all who were allied with him. Shortly after that event (Num. 17:1-13), Moses was instructed to place before God Aaron’s rod together with the rods of all the twelve tribal leaders. The next day Aaron’s staff had budded, blossomed and produced almonds while the staffs of all the other leaders lay unchanged. The Christian author, speaker and writer, Edward Fudge remarks about this, that Christ was confirmed by such a miracle of new life. His dead body was laid before the Lord for three days but on the third day he was raised from the tomb in newness of life. He now lives eternally by the power of God and makes priestly intercession for all God’s people. (12)
     In this chapter the author has made a fleeting reference to Melchizedek and his priesthood but later beginning with chapter seven he will develop this subject with great and astonishing thoroughness.

CHRIST’S SUBMISSION AND SUFFERING

     Clark remarks that this is a difficult scripture, even one of the most difficult in the New Testament. (13) Here we see both the human and divine natures of Christ in stark contrast. We see his weakness as a man and his strength and determination as the divine Son of God. This great spiritual struggle marks the only time in the New Testament that Jesus actually asked the help of his own disciples. (14) He asked that they watch and pray with him in this critical hour of the world’s redemption. However, they miserably failed him and instead they all fell asleep.
     In this dark hour Christ bore the terrible load of the world’s sins. Meyer remarks: "He knew, as we shall never know, the exceeding sinfulness and horror of sin; and what it was to be the meeting-place where the iniquities of our race should converge, to become the scapegoat charged with guilt not his own, to bear away the sins of the world." (15)
     Our writer, through the inspiration of the Holy Spirit, mentions that Jesus prayed with loud cries and tears. In the Gospel accounts of his passion we do not have these tears recorded, however we do know that his sweat in this hour of redemption was like great drops of blood (Lk. 22:44). What a drama of the ages as Jesus redeemed the human race!
     It is difficult in our day of ease and plenty to understand the sufferings of Christ. In fact, there are millions of Christians who do not believe it possible for an obedient follower of the Lord to suffer. Yet, as we mentioned previously suffering is an essential part of the Christian life. We must suffer to enter the kingdom (Acts 14:22). We are actually appointed to suffering as we see in 1 Thessalonians 3:3. Our suffering is a prelude to our glorification with Christ (Rom. 8:17). (16) It was Jesus himself who said that if we love him we must be willing to take up his cross and follow after him (Matt. 16:24). But our suffering can never be compared to his. While we might bear a portion of his cross we have no understanding of what it means to bear the sins of the whole world.
     Jesus "offered up prayers and petitions with loud cries and tears to the one who could save him from death." Wuest mentions that the word "from" is represented in the Greek language by two different words. They are "apo" which means "from the edge of," and "ek" which means "out from within." It is the second Greek word that is used here. "The Messiah prayed to be saved out from within death. Had the inspired writer used apo, he would have reported our Lord as praying to be saved from dying a physical death." (17) Jesus was not afraid to die and his prayer here was rather a prayer for his resurrection. Wuest believes that our Lord actually uttered Psalm 22 in its entirety while he later hung on the cross (cf. Mt. 27:46). The prayer for his resurrection is seen in verses 19-21 while his thanksgiving for the prayer being answered is seen in verses 22-31 of this Psalm. (18)
     Jesus was heard because of his godly fear and reverent submission. The Greek word for "reverent submission" is eulabeia. "The verb of the same root means ‘to act cautiously, to beware, to fear.’…it speaks of a pious, devout, and circumspect character, who in prayer, takes into account all things, not only his own desire, but the will of the Father." (19) Jesus asked that if possible the cup of his suffering could be taken away. Yet, he knew that if the Father willed he would drink it to the last drop.
     "Although he was a son, he learned obedience from what he suffered" (5:8). This is also a perplexing verse. We might ask, "Did Jesus have to learn to obey? Did he have to go through all the trials and errors that we go through in learning to obey?" Of course not, since he perfectly pleased God at all times for he was and is the Son of God. He always did those things that pleased his Father (Jn. 8:29). It was God’s own witness of him saying: "This is my Son, whom I love; with him I am well pleased" (Matt. 3:17).
     Then what exactly did Jesus have to learn about obeying? As the Suffering Servant of God (Isa. 50:4-9) he had to learn and experience the depths of suffering that would be necessary in order to redeem his people. In Philippians 2:8 we read of him: "And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross!" Just imagine, the divine and eternal Son of God took upon himself our human nature, suffered and died a cruel death, just to redeem us fallen creatures! "Even he was granted no exemption from the common law that learning comes by suffering." (20)
     The author adds: "and, once made perfect, he became the source of eternal salvation for all who obey him" (5:9). Once more we face a perplexing verse. How can the one who was always perfect be made any more perfect? The answer to this riddle is found in the Greek word teleiotheis (perfect) which has to do with the completion of one’s task or goal. It speaks of the "Son’s having ‘graduated’ from that school, accomplishing the mission and making it to the end of that path of passion." (21)
     In Hebrews 5:10 the author continues: "and [he] was designated by God to be high priest in the order of Melchizedek." He, through his suffering, became the perfect high priest, offering the perfect sacrifice and thus through the ancient and mysterious order of Melchizedek he superseded the Aaronic priesthood. As Melchizedek was without beginning of days or end of years Jesus is now our priest forever.
     No doubt through the ages of Israel’s existence, one very big concern was the competence of the high priest to deal with Israel’s sin, especially on the Day of Atonement. Another great concern was surely whether or not each individual sacrifice being brought to the Temple would be acceptable as an offering for sin. How blessed we are in this age of grace to have a perfect high priest who has made for us the perfect offering.

LIVING AS SPIRITUAL CHILDREN— THE THIRD WARNING

We have much to say about this, but it is hard to explain because you are slow to learn. Hebrews 5:11

     With this passage the author begins the third warning to his Hebrew hearers and this warning extends through chapter 6 and verse 12. This section has been called one of the most controversial and indeed one of the most disputed passages in the New Testament. (22) The author has a great deal to say to his hearers but they are in no condition to hear what he has to relate. Obviously he would like to speak a great deal about Jesus as the high priest. He would like to share the mysteries of the order of Melchizedek. He would like to deal with all the spiritual ramifications of the Messiah’s great heavenly office but his recipients are "slow learners." In the Greek the word is nothros and it means "slow-moving in mind, torpid in understanding, dull of hearing, witlessly forgetful." (23)
     In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food! (5:12). Apparently the idea expressed here contrasting milk and solid food was a common one in the Greek culture. The contemporary Stoic philosopher Epictetus (AD 55-135) makes a similar remark saying: "Are you not willing, at this late date, like children, to be weaned and to partake of more solid food?" (24)
     The Hebrew hearers needed to hear all over again the elementary truths. They needed milk and were unable to appreciate the delicious steak the author would like to have supplied them. They were mere babies and not yet weaned from the breast (cf. 1 Cor. 3:2). Guzik remarks here: "The ability to discern is a critical measure of spiritual maturity. Babies will put anything in their mouths!" (25)
     We realize that God has given us a spiritual sense of taste (1 Pet 2:3). It is also true that he has given us a spiritual sense of hearing (Rev. 2:7); a spiritual sense of sight (Eph. 1:18); a spiritual sense of smell (Phil.4:18) and a spiritual sense of touch or feeling (Eph. 4:18-19). (26) We simply must learn to use these senses and become mature in the understanding of our Lord and Savior. We must remember that we have the Holy Spirit within us and the Spirit is constantly searching out the deep things of God (1 Cor. 2:10).
     Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness (5:13). The milk drinkers are "not acquainted" or "without experience" in the deeper teachings. The word here is apeiros and it literally means "untried." The suggestion is that one is untried due to lack of practice. (27) The teaching about righteousness is surely one of the deeper teachings of Christianity. It is also one of the most necessary teachings. Many are the believers today who are still trying to establish their own righteousness by their good works and have not learned the deeper teaching that the Lord has become our righteousness (Jer. 33:16).
     But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil" (5:14). The self-training and conditioning of their faculties mentioned here is a translation of the Greek word aistheteria from which we get our word "aesthetics." It has to do with our ability and authority to make moral choices. (28) It seems that there is a lot to do with custom, practice and habit involved in this scripture. As mature believers, the Lord desires that we establish godly habits in our reading, thinking, meditating and practice. Paul says in 1 Corinthians 13:11: "When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me."

　

CHAPTER SIX

     Chapter six presents us with many difficult problems. Theologically speaking, these problems are some of the most serious ones in the whole New Testament. As the chapter begins it is not altogether clear what the author has in mind when he speaks of "elementary teachings about Christ." Several commentators see these as having as much to do with Judaism as with Christianity. (1) We remember that the basic problem addressed by our author is that these Jewish Christians were about to turn back to the principles and teachings of Judaism. Likely they were doing so in order to avoid an approaching persecution as we have said earlier.
     The clear exhortation here is that they needed to leave the elementary teachings—no doubt referring to the basic teachings about Christ found in Judaism. The Greek verb, aphieme, speaks of action that causes a separation. Robertson Nicoll in his Expositor’s Greek New Testament translates this passage: "Let us abandon…," while Henry Alford in The Greek New Testament explains it: "Leaving as behind and done with in order to go on to another thing." (2) We must realize that if these were basic principles of Christianity we would not expect the author to advise us to "leave them" but rather to build upon them. The call, of course, is to go on to maturity in Christ. "It is told that on his pocket Bible, Oliver Cromwell had a motto written in Latin—qui cessat esse melior cessat esse bonus— he who ceases to be better ceases to be good." (3)
     Dr. Bob Utley, Baptist seminary teacher and prolific writer, adds: "This list of doctrines relates to issues shared by Judaism and Christianity. However, they are primarily Jewish (i.e. washings and laying on of hands)…They are not the important theological issues related to Jesus of Nazareth as the prophesied Messiah." (4) Obviously, the first couple of items mentioned, repentance and faith, are important both to Judaism and Christianity as we know.
     Now the author mentions the second and third sets of doctrines including: "instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment" (6:2). Robertson in quoting Moffatt remarks about the word "baptisms" saying: "The plural baptismwn by itself does not mean specifically Christian baptism either in this epistle (9:10) or elsewhere (Mark 7:4), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general". (5)
     We mentioned previously that Christian baptism likely had its origin in these ablutions and washings of Judaism. We mentioned how the custom of dipping in the mikveh probably had great influence upon Christian baptismal customs and how that scores of mikvaot were uncovered at the southern and main entrance to the Temple Mount. Several scholars in Israel now think these were used by the early Christians on the day of Pentecost when three thousand were baptized in that one event. We remember that at this early time Christianity was considered just a sect of Judaism.
     Of course, the laying on of hands initially required that one bringing a sacrifice to the temple, place his hands upon his offering (Lev. 1:4). This concept was carried over into Christianity and hands were placed on converts for imparting the Holy Spirit (Acts 8:17) for healings (Acts 28:8) and for ordination and commissioning (Acts 6:6; 9:17; 13:3).
     The next two items, resurrection of the dead and eternal judgment have some significance for both Judaism and Christianity. The latter is a doctrine that is very prevalent in Judaism but the former is not so prevalent. The resurrection, especially the resurrection of Christ, is a foundational doctrine of Christianity and one that cannot be excluded or downplayed.
     While all these doctrines were in a sense foundational to Christianity it was sad that Jewish believers may have been returning to such things as ritual washings and other customs of Judaism. In truth, all these things were mere shadows of the glorious realities available in Christ and in the Christian faith. There was really no way to go back into Judaism and lay again these foundational things. Fudge remarks: "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." (6)
     "And God permitting, we will do so" (6:3). This is a conditional sentence that has to do with potential action. God will permit only if they cooperate. (7) Actually there is the hint that it may be too late for some. We must realize that our lives and futures are in the hands of God and that time is short. (8)

THE PERIL OF FALLING AWAY

It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit… Hebrews 6:4

     As we begin this section we need to understand that it is considered "as one of the most controversial in the book of Hebrews— indeed, one of the most disputed in the entire New Testament." (9) Thus we humbly ask the Lord to guide us and help us understand particularly these three verses.
     Concerning the warnings of verses 4-6 we need to remember several important points. First, we need to remember that tension seems to always exist in truth. It can also be said that the deepest truths are often paradoxical. (10) Because God and his truth are spiritual and we are natural we will not be able to easily grasp his truth. We cannot see things clearly from God’s point of view. Second, we need to remember that this passage has been a deeply disputed one since early Christian times. (11) We may not be able to sort out its true meaning at this point.
     Third, we must remember to interpret Hebrews, and especially troublesome passages like this one, with the whole counsel of scripture in mind (Acts 20:27). There are many other passages like John 5:24; 10:27-28; Romans 8:28-30 and 2 Timothy 2:19 that have great bearing upon the interpretation of these verses and lend balance to them. Wiersbe reminds us: "We always interpret the obscure by the obvious. There are many verses in Scripture that assure the true believer that he can never be lost. In fact, one of the greatest arguments for security is the last section of this chapter (Heb. 6:13-20)." (12)
     Fourth, we must remember that in every Christian assembly there is a mixture of wheat and tares (Matt. 13:25-30). There are some in the church who are not Christians and who never will be. There are some who are total hypocrites and will never change. It is the law of the kingdom that wheat and tares must grow together until the harvest (Matt. 13:30).
     There is really no way to understand Israel or the church without realizing that God always has a holy remnant within each. All those who were in Israel were not really Israel (Rom. 9:6) and the same is true today. All who are in the church are not really of the church. Jesus says that many are called but few are chosen (Matt. 20:16; 22:14). He also says that in the last day many will cry "Lord, Lord" to him. However, he will say to them: "I never knew you." (Matt. 7:22-23).
     Fifth, there is a wide spiritual spectrum found in every church. (13) There are many different levels of spiritual development from newborn babes to spiritual adults. When we look at the parable of the seeds found in Matthew 13:3-23, we realize that everything conceived will not be born. We see in our natural lives that there is such thing as a miscarriage and that the new life conceived will not continue. We also see that some who are young and vigorous will never make it to maturity. These are simple facts of life that also seem to apply in the spiritual realm.
     Sixth, we must remember that the author has the primary purpose of motivating these Hebrew Christians into action. He is not so much interested in offering theological instruction. (14)
     With these things in mind it is likely that the author may be speaking to this Hebrew church in "a charitable and pastoral form of address" as Buist Fanning states. (15) He is addressing them according to their public stance of being members of the church with full understanding and concern that some of the members may not be truly Christian. In fact, some may actually be more Jewish in their orientation.
     Stedman remarks here: "The ratio of true believers to apparent believers may vary widely, but since we cannot distinguish these by observation (or even careful testing), we must view these warnings as applying to us all." (16)
     Now let us look more specifically at some of the words in verse 4. The word for "impossible" (adynaton) is placed at the first of the sentence for emphasis. (17) It really means what it says and it cannot be interpreted as "difficult" or anything else but "impossible." There are three other places in Hebrews where this Greek word is used and we see in all instances that it really means "impossible." It is impossible for God to lie (6:18); it is impossible that offerings of bulls and goats can take away sin (10:4); and it is impossible to please God without faith (11:6). (18)
     In this verse we see some other things said about these pseudo-saints. They have also been enlightened (photisthentas). In early Christian times enlightenment was often compared to baptism but we have no record of this being done prior to the second century. (19) Thus we may say that these have been awakened to some degree by the Spirit of Truth (cf. Jn. 1:9). We observe that these fallen ones have also tasted (geusamenous) of the heavenly gift. When we think of tasting in our world we think of a very small bite or sip but this is not what the Greek word here implies. Earlier in Hebrews 2:9 we see a form of the same word used as Jesus "tasted" death for every person. Of course in his tasting of death Jesus really died in every sense of the word. We cannot deny that these have experienced to some degree the heavenly gift which must be a reference to the Holy Spirit, his enlightenment and his power. He goes on to say in this verse that they have actually shared in the Holy Spirit.
     How can such a thing happen, that people could experience the Holy Spirit’s power and still fall away? We have only to think of Judas who became a tragic example of this very thing. He was chosen by the Lord and spent the next three years in close proximity to him. He heard the Sermon on the Mount and all the other wonderful teachings of Jesus. He was also sent out to minister in the Spirit’s power, to work miracles, to cast out demons and to heal the sick. Yet Jesus called him "the son of perdition." (Jn. 6:70-71). Obviously he did not receive salvation only to lose it. He simply never had it, despite his almost constant exposure to the grace and truth of God. (20) We are reminded again of the end-day in which many will say to him: "‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’" (Matt. 7:22-23). Here we have people quite experienced in spiritual things but yet unconverted.
     The English commentator Dr. Peter Pett remarks about these: "So, careful examination…indicates the real possibility that these people were professing Christians but without a genuine life transforming experience. Note that the whole emphasis is on that which comes from without (enlightenment, heavenly gift, Holy Spirit, prophetic word, powers, and not on inward fruit such as love, joy, peace, etc." (21) Wuest likens them to the spies at Kadesh who not only saw the land but actually held its fruit in their hands and yet turned back in unbelief. (22)
     The author of Hebrews goes on in his treatment of the fallen ones. He describes them as those "who have tasted the goodness of the word of God and the powers of the coming age…(6:5). These have not only experienced the Holy Spirit but they have experienced the word of God and to some degree have experienced the power of the age to come. We think again of Judas Iscariot. However, we also think of others like Demas who without a doubt was involved in the apostolic ministry with Paul and then fell away (2 Tim. 4:10). We think of Simon the Sorcerer who believed and was baptized under the ministry of Philip (Acts 8:13). Later, Peter sternly rebuked him because his heart was still not right. It is an almost uniform testimony of early Christian writers that this Simon was responsible for introducing great heresy into the church.
     The sad words of 1 John 2:19 may describe all these and the many more who have been found in the church but not found in Christ. John says: "They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us."
     Perhaps our view of these fallen ones parallels that of George Guthrie. He labels it as the "phenomenological unbeliever view," and says about it: "The stance has been a favorite of those with a Calvinistic orientation and proposes that the ‘fallen’ in Hebrews may have seemed to be genuine Christians as they participated in the community of believers, but in fact, by their rejection of Christ, have shown themselves to lack genuine faith." (23)
     Now the author warns how difficult it is: "if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace" (6:6). Barclay says that these few verses make up one of the "most terrible passages in scripture." (24) Many Christians through the ages have struggled with this section of the Bible. During the persecution of Diocletian (AD 303-305) many Christians fell away and even delivered up the Holy Scriptures to be burned. As a result of this, a large group of Christians and churches in North Africa refused to accept these back into fellowship once the persecution had ended. The people refusing reinstatement of the fallen became known as the Donatists, named after their leader. The controversy raged even into the fifth century and was only fully extinguished by the Moslem conquest in the seventh century.
     In modern times some groups have interpreted these verses to mean that a post-baptismal sin cannot be forgiven. (25) Others have connected these verses with passages portraying the "blasphemy against the Holy Spirit" and the "sin unto death" (Matt.12:31-32; 1 Jn. 5:16-17). Probably a lot of Christians have worried needlessly about all these so called "eternal sins." These sins seem to involve blasphemy against the Holy Spirit. It seems clear that one who commits these sins has cut himself off from the work of the Holy Spirit. He (or she) is no longer sensitive to the Spirit’s work. The one who feels convicted concerning these sins is manifesting proof positive that he or she is not cut off from the Spirit because we see that one work of the Spirit is to bring conviction (Jn. 16:8).
     Guzik in quoting Meyer proclaims to such as these: "This passage has nothing to do with those who fear lest it condemns them. The presence of that anxiety, like the cry which betrayed the real mother in the days of Solomon, establishes beyond a doubt that you are not one that has fallen away beyond the possibility of renewal to repentance." (26)
     Now let us look more closely at this difficult verse and try to determine what it really means. The Greek word parapesontas (falling away) does not refer to some sin in general but the very specific and extreme sin of apostasy. This might be described as "the continuing, public, and defiant repudiation of Christ… Hebrews speaks of a situation in which baptized Christians, for whatever reason, align themselves publicly with enemies of Christ." (27)
     Obviously, such as these are crucifying again the Son of God (anastaurow). Actually, according to A.T. Robertson, famous Greek scholar and professor, the prefix "ana" does not have the meaning of "again" but the meaning of "up." These apostates are crucifying the Son of God and lifting him up. (28) They are exposing him to open shame or contempt (paradeigmatizontas).
     As we leave these troublesome three verses it seems to this author that the Calvinistic approach makes more sense than the Arminian one. God’s elect will not fall from grace but will persevere unto the end with the help of God. Interestingly, those groups who teach that a true believer can fall from grace also teach that such fallen ones can be restored to salvation. This passage seems to teach just the opposite of that. (29)

LIVES WITH THORNS AND THISTLES

     Here the Hebrew Christians are reminded of their long heritage. Israel had often been compared by the prophets to a very fertile field or carefully cultivated vineyard (cf. Isa. 5:1-7). Israel had long been cultivated by Moses, by the prophets and now even by Christ and his apostles. (30) No doubt, many had taken advantage of all these blessings and produced good fruit— forty, sixty and even a hundred-fold. However, such was not the case with everyone in Israel.
     Some were producing thorns and thistles and not good crops. The author’s warning continues: "But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned" (6:8). Thorns and thistles have a habit of springing up in the midst of the good seed and it is even possible, if they are ignored, for them to almost take over the field. It is still a custom today in some rural farming areas to burn over some useless fields. This is a sure way to cut down on the reproduction of unwanted weeds.
     It is clear here and throughout the Bible that God, the farmer of our souls, is looking for fruit. The scripture says: "See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains" (Jas. 5:7). The farmer will not come looking for the gifts he has given to make the land fertile but he will come looking for its fruits. "Fruit-bearing (cf. John 15:5-6), not germination, is the evidence of a true relationship with Christ." (31)
     Clark sees this Hebrews passage as possibly a covert warning about the coming destruction of Jerusalem by the Romans in AD 70. In this destruction the Temple and much of the city Jerusalem was burned. (32)
     "Even though we speak like this, dear friends, we are confident of better things in your case— things that accompany salvation" (6:9). Now after the previous dire words of warning the author makes haste to reassure his readers. "He does not believe that there are apostates, or even potential apostates, among them." (33) The author even calls them "dear friends" (agapetoi) for the first time.

GOD DOES NOT FORGET US

     God remembers those who are pouring out their lives for him and for his people. In Malachi 3:17 God even calls these faithful ones his "jewels" or his "treasured possession."
     In Matthew 25:40 we note how good things done to the Lord’s servants are done to the Lord himself. Even a cup of cold water given in his name will not go unnoticed by him.
     "We want each of you to show this same diligence to the very end, in order to make your hope sure" (6:11). The Christian life is not a matter of starting but a matter of finishing. Later the author will picture the Christian life as a race and even as a long and grueling marathon race. The scripture is plain that we must finish the race and endure to the end to be saved (Matt. 10:22 NKJ). We are not just to finish but to show eagerness and diligence to finish.
     While our situation is always sure from God’s point of view it is not always sure from our point of view. He chose us from the foundation of the world (Eph. 1:4), but we are prone to forget that fact. No doubt for this reason the scripture says that we must continue to work out our salvation with fear and trembling (Phil. 2:12). As this verse says, we must do everything to make our hope sure (cf. 2 Pet. 1:10). We must strive to see things from God’s point of view and that is where real peace and confidence lie.
     "We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised" (6:12). In the scriptures we are instructed to be imitators of the apostles (1 Thess. 1:6), imitators of God’s churches in Judea (1 Thess. 2:14) and even imitators of God as his dear children (Eph. 5:1). We get our word "mimic" from the Greek word used here (mimetai). Like our faith ancestors of long ago we want to inherit all there is for us in the spiritual realm.

GOD’S PROMISES ARE CERTAIN

     Dr. Armand Nicholi Jr. is professor of psychiatry at Harvard Medical School and editor of the Harvard Guide to Psychiatry. He relates how historians and social scientists are claiming that we now have fewer spiritual resources than at any other time in Western cultural history (34). For much of the twentieth century the western world was busily engaged in separating itself from all spiritual foundations, roots and values. It is only now that we are beginning to realize just how spiritually bankrupt we are.
     At a desperate time like as this we need to once again turn to the ancient and rich biblical heritage of our father Abraham (Isa. 51:2). It was God’s sovereign choice to redeem the whole world through this one man and his faith. All the promises of the Bible go back to him and it is in Abraham that all nations and peoples will be blessed (Gen. 12:3).
     God made many promises to Abraham regarding the salvation of the world. We see that in Christ we believers actually become faith children of Abraham (Rom. 4:16). Not only are we children of Abraham through grace and faith but all the other blessings of Abraham are given to us as well (Gal. 3:9).
     "And so after waiting patiently, Abraham received what was promised" (6:15). We cannot say that Abraham saw all his multiplied millions of heirs, both natural ones and spiritual ones. We cannot even say that he actually possessed the land of Israel that was promised to him and sworn to his seed forever. So far as we know he never owned a single piece of land except the tomb in which his wife Sarah was buried. However, Jesus says about Abraham in John 8:56: "Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad." The scripture is careful to point out that the "seed" of Abraham is not plural but singular. In Galatians 3:16 we read: "The promises were spoken to Abraham and to his seed. The Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ." Abraham, in seeing Christ’s day, surely saw his heritage and its fulfillment.
     "Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath" (6:16-17). The Lord not only made promises to Abraham but he actually swore an oath concerning these promises. We have a reference to this oath here and in many other verses in the Bible. We might wonder what it is like for God to swear an oath. Let us use our imaginations a bit. We might suppose that God stood up before all the heavenly beings, lifted his right hand, and then solemnly swore saying something like this: "I God Almighty do solemnly swear that my promises made to Abraham and to his children will continue forever." Then perhaps as in the 1977 comedy film "O God!" (featuring actors George Burns and John Denver), he just put his hand on his own shoulder and said "So help me, me!"
     "God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged" (6:18).
     We might wonder what the "two unchangeable things" are in this passage. This is likely referring to God’s promise and to God’s oath concerning that promise. (35). We are assured in many scriptures that the word of God will stand forever (cf. Isa. 40:8). We are also assured that God cannot lie (cf. Num. 23:19; Tit.1:2).
     In this "Jello Era" when everything around us is shaking almost uncontrollably we need to flee to the things that are eternal— to Jesus Christ, to his word, to his eternal salvation and we need to look toward that eternal age to come. We need to flee the city of destruction to the city that will last forever. No doubt when the scripture speaks of our "fleeing" it has in mind a picture from long ago. In ancient Israel the shedding of blood was so serious that even if it were done by accident the family of the slain was obligated to take the life of the slayer. The only hope for such a one was to flee for his life to one of the designated cities of refuge. These were conveniently located with three on the west side of the Jordan and three on the east side. On the west there was Kadesh, Shechem and Hebron and on the east Bezer, Ramoth-Gilead and Golan (cf. Josh. 20:1 ff.).
     The accused could remain unharmed in any one of these cities providing he was truly innocent. Then at the death of the current high priest he could return to his home and remain there unmolested. What a picture this is of Christ and his church. The guilty one can flee to him and be safe. Because Jesus our high priest lives forever we will be safe forever from Satan’s accusations and evil plans against us. (36) It is interesting that the Greek word which means "to flee for refuge" (katapheugo) is actually used regarding the slayer’s flight to the cities of refuge in the Septuagint (Deut. 4:42). (37)
     Bruce says of us and our situation today: "We are refugees from the sinking ship of this present world-order, so soon to disappear; our hope is fixed on the eternal order, where the promises of God are made good to his people in perpetuity." (38)

WE HAVE AN ANCHOR OF THE SOUL

     Here we have a nautical metaphor that had widespread use in the ancient world and even appearing here in the Bible. The usage of the anchor as a symbol was popular in the early church. We are told that there were over sixty pictures depicting anchors found in the catacombs. (39) This reminds us of that old hymn with the words written by Priscilla Owens in 1882:

     Will your anchor hold in the storms of life,
     When the clouds unfold their wings of strife?
     When the strong tides lift and the cables strain,
     Will your anchor drift, or firm remain?

     We have an anchor that keeps the soul
     Steadfast and sure while the billows roll,
     Fastened to the rock that cannot move,
     Grounded firm and deep in the Savior’s love.
                            To hear this old hymn visit http://www.hymntime.com/tch/htm/w/e/h/wehavean.htm

     Here the author is focusing on the hope of eternal life in Jesus. If everything in the world is washed away, this anchor will still hold. Included in this eternal life are many different aspects of hope. There is the hope of a bodily resurrection (1 Cor. 15:51-55); the hope of Jesus’ appearing (Tit. 2:13); the hope of a glorified church (Eph. 5:27). Then there is that sound biblical hope that things will get better by and by. The playwright Jean Kerr once quipped that "Hope is the feeling you have that the feeling you have isn’t permanent." (40)
     The hope that we have in Jesus and his life eternal also takes us symbolically into the inner court of the sanctuary. This is a picture of the ancient Tabernacle and Temple. In biblical times the high priest alone entered this Holy of Holies only once every year as he ministered on the great Day of Atonement. No one else was ever allowed to enter into this sacred place. Now in Christ the veil is taken away and we are not only allowed but actually encouraged to enter the Holy of Holies with Jesus as we saw earlier in Hebrews 4:16.
     It was this sacred area behind the veil in a spiritual sense "where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek" (6:20). In the Greek text the word "forerunner" (prodromos) is used in reference to Jesus. It is the only time the word appears in the New Testament. In secular Greek a "forerunner" or one who goes before speaks of a scout or one who went before to show the way (41). Now the author returns to the subject that he has hinted at previously and one he earlier felt his hearers were too immature to understand. He is now prepared to deal with the subject of Christ’s priesthood which was spiritually patterned after the order of Melchezidek. He will now take great pains to develop this subject to its fullest extent.

     In this chapter we learn much about the mysterious Melchizedek. Even his name is filled with mystery. "Melchizedek" is made up of two Hebrew words, melek, meaning "king" and "zedek" meaning "righteousness." Our author takes these two words very seriously. He also takes note that Melchizedek is king of the ancient city-state of Salem, which itself has the meaning of "peace." This city is generally agreed to be Jerusalem (Psa. 76:2). Melchizedek is also mentioned as the priest of God Most High, the same God that Abraham served. Since genealogies are important in the Book of Genesis and especially important later concerning the priesthood, it is remarkable that this man seems not to have one. Neither is his birth or death recorded.
     Our author takes these mysteries and begins to expound upon them in the Jewish midrash style. The basis of his midrash is the Jewish interpretative principle of gezera shawa (equal category). According to this mode of interpretation if two separate passages contain the same word, this provides sufficient reason for explaining the one text in the light of the other. (1) The two passages under consideration are Genesis 14:18-20 and Psalm 110:4. In the first passage the simple facts are mentioned about the king of Salem whose name is Melchizedek. This king went out to meet Abraham as he returned from the defeat of the Babylonian kings. It is recorded that Melchizedek met Abraham with bread and wine and that Abraham gave this king a tithe of his plunder. It is also recorded that Melchizedek blessed Abraham. In the second passage of the quoted Psalm 110:4 our author develops the idea of "priest forever" and applies this to eternal priesthood to Jesus.
     In our modern and postmodern era we might object to the kind of Bible interpretation our author is doing. On the face of it, this type of interpretation does seem a little rash. Coffman actually calls it "the boldest argument in the entire Bible." (2) Barclay remarks that the writer bases his argument as much on what the scripture did not say about Melchizedek as what it did say. (3) Obviously the argument appears to us today to be largely an argument from silence.
     However, Barclay goes on to remind us of how the Jewish people in ancient times interpreted scripture. They felt that all scripture had four basic meanings: First there was the Peshat or the actual and literal meaning; then there was the Remaz or suggested meaning. After that there was the Derush, or the meaning which was attained after a careful investigation, and then the Sod or the inner and sometimes allegorical meaning. (4) When we consider this we realize that the form of interpretation was not so far removed from what we accept as good Bible analysis today. We also use a form of gezera shawa and interpret scripture by other scripture. In addition we look for deeper meanings in the word of God.
     Before we go on we might inquire about how the Jewish people of the first century really viewed this Melchizedek and how others have viewed him. He is mentioned briefly by the first-century historian Josephus, who treats him as a true priest of God. He is especially mentioned in the Dead Sea Scrolls written shortly before Christ. He is looked upon as one who will visit God’s vengeance upon the ungodly and deliver the righteous from Belial, ushering in a day of peace (11QMelch 2:13-16). (5) Apparently the Qumran community believed in two Messiahs, one priestly and the other kingly. Lane states regarding all this: "It is recognized by nearly all interpreters that Melchizedek occupied an exalted status in the apocalyptic expectations of first-century sectarian Judaism." (6)
     In the first century and since that time there have been many opinions about this mysterious man. Some have seen him as an appearance of Shem, Noah’s son. Others have seen him as an angel. He was even viewed as an incarnation of the Holy Spirit or as a pre-incarnate appearance of Christ himself. Unfortunately, these ideas do not seem to fit the picture and would actually destroy the delicate typology involved here. It is best to see Melchizedek as a historical figure who had quite unusual qualifications and who became a type of the coming Messianic King and divine high priest.
     Melchizedek introduces the concept of priest-king which was quite foreign to Israel. These two offices were normally separated. We remember that on one occasion King Uzziah imposed himself into the priestly realm; took a censer and entered the Temple of God. He was immediately stricken with leprosy (2 Chron. 26:16-21). In later times the Maccabees, who were of the priestly line, ruled Israel. Their line began well but ended in disgrace some generations later. With human nature involved, it was much too easy for the priestly line to become corrupt while also serving as kings. Yet, Melchizedek speaks to us of a divine priest/king who would come and rule forever in righteousness.
     Our author proceeds to say: "and Abraham gave him a tenth of everything. First, his name means ‘king of righteousness’; then also, ‘king of Salem’ means ‘king of peace’" (7:2). In Abraham’s time, and later in the period when the law was given, it was apparently customary for one to give a tithe or a tenth of his possessions or spoils to God (cf. Lev. 27:30). Abraham must have surely been impressed with the figure of this priest-king. It is truly amazing that Melchizedek who was in the midst of Canaanite paganism was nevertheless true to God Most High. This hints that not all people were swept away with the false ideas of the pagans and that there was still a thread of the original truth running through the society of that day. (7)
     The idea of a priesthood that was not of the Levitical order must have been a strange and even shocking idea to Israel. In Hellenistic times when the Book of Hebrews was written the Levitical priesthood that sprang from Aaron was held in very high esteem. (8) Robertson remarks that it was a daring thing for the author to place Melchizedek above Aaron, and yet that is precisely what he does. (9)
     The author’s description of Melchizedek goes on. He is described as being one "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever" (7:3). It is noteworthy again that no genealogy is offered for this king and that birth and death are not recorded. This was a far cry from the Levitical priesthood, which was based upon a scrupulous genealogy. This was a primary factor regarding the priesthood. If one could not prove his genealogy he could not serve as priest (Ezra 2:62-63; Neh.7:63-65). Personal qualities did not enter into these qualifications at all.
     Yet we see that Jesus, who is priest forever after Melchizedek’s order bases his priesthood not on genealogy or what he inherited but solely because of what he was and is. Thus the Levitical claim to priesthood was based on legality while Christ’s claim through Melchizedek’s order is based on personality alone. (10)
     We should be careful to note here that the priesthood of Christ is not really based upon the priesthood of Melchizedek. It is the other way around. The priesthood of Melchizedek is based upon the eternal priesthood of Christ. This ancient priest was made like the Son of God. The word "having been made like" is aphomoiomenos in the Greek and is used only here in the New Testament. (11)
     The author of Hebrews has now fully introduced the theme that he so wanted to discuss with these Hebrew Christians and yet he feared they were too immature to comprehend it at first. He will now continue to develop this theme in all its intricate and fascinating detail. In fact, the idea of priesthood after the order of Melchizedek will become the "most characteristic thought of Hebrews." (12)

THE GREATNESS OF MELCHIZEDEK

     Thus, mysterious Melchizedek has become a very important person from the pages of ancient history. It is difficult to imagine the great Abraham bowing to receive a blessing from him and then actually offering up to him a tithe of his plunder.
     In the Greek, the word for "plunder" or "spoils" (akrothinion) is a very interesting one. It has reference to "the topmost point" (akron) or "the top of the heap." It was a tithe taken from the pick of Abraham’s spoil. (13)
     "Now the law requires the descendants of Levi who become priests to collect a tenth from the people— that is, their brothers— even though their brothers are descended from Abraham" (7:5). The comparison that the author wishes to make is not one between Abraham and Melchizedek but actually one between Aaron and Melchizedek since Aaron came from the loins of Abraham. (14) We understand from scripture that it was the descendants of Aaron or the Levites who were charged with taking the tithes from the people. In turn the priests received their portion of the offerings.
     "This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises" (7:6). So we have something really unusual here. Melchizedek collected a tithe but he had no genealogy and was therefore not of the priestly line. He was in fact instituting a new priestly line that was not of Levi. It is of note that our author uses the perfect tense for Melchizedek receiving the tithes from Abraham (dedekatoken). This "draws attention, not only to the historic event, but also to its abiding significance." (15) What is also interesting is that Abraham, from whom Levi descended, paid a tithe to Melchizedek and was actually blessed by him as well. All this has several astounding implications and the author will carefully develop them all.
     The author of Hebrews also makes another important observation concerning this historic meeting: "And without doubt the lesser person is blessed by the greater" (7:7). We see this principle at work in the life of Jesus as he blessed the little children (Mk. 10:16) and as he blessed his own disciples (Lk. 24:51). Obviously the greater one did the blessing in both events (cf. Deut. 21:5).
     "In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living"(7:8). The big problem with the Levites was that they could only minister between the ages of 30 and 50 (Num. 4:3). After that time they were considered too old to conduct the rather strenuous work of the Temple (Num. 8:25). So the work of the Levites and of the priesthood was limited by the frailty of man. Eventually the priests and even the high priest died. The big advantage and dignity of the Melchizedek priesthood was that it was not limited by time or age. It was an eternal and perpetual priesthood while that of the Levites was temporal. (16)
     "One might even say that Levi, who collects the tenth, paid the tenth through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor" (7:9-10). To really understand the author’s reasoning from here on we need to get over some of our western individualistic-type thinking and get more into the family and community-type thinking of people in the ancient Near East. Paul deals with a similar problem in Romans 5:12 when he shows that the sin of Adam our forefather actually affected the whole human race. It may be that we are a lot more controlled by genealogy than we think. (17) We see in a similar sense today that kings, presidents and politicians can make decisions that affect multitudes.
     There seems to be such a thing as "federal headship," where one person can represent numerous others. For instance when King Edward VII of England renounced his throne, the abdication did not just bind him, but it bound all of his posterity. (18) Here we see that in a sort of genetic sense, all the tribe of Levi was in the loins of Father Abraham as he paid tithes and accepted a blessing from Melchizedek. (19) As strange as it may seem the whole Levitical priesthood thus acknowledged the eternal priesthood represented by this mysterious king.

THE PRIESTLY ORDER OF MELCHIZEDEK

     Although the Levitical law and priesthood were both functioning in David’s time, he through the Spirit, realized that there was a need for another priesthood— one that would reach perfection and would last forever. Thus he spoke the prophetic words of Psalm 110: 4: "The LORD has sworn and will not change his mind: ‘You are a priest forever, in the order of Melchizedek.’"
     The old order of priesthood was passing away due to age and decay. That old order was concerned with ceremonial cleansing, with types and patterns, with outward requirements, and with the earthly things. There needed to be a priesthood that did not pass away and one that was concerned with inner realities; one that was spiritual and heavenly. David saw that there had to be what we would call today a "paradigm change." (20)
     After all, the whole Levitical system of the law and priesthood was not really designed to bring people near to God but to keep them at a distance from God. (21) It emphasized their sin and unworthiness to approach God. The most sacred areas of both the Tabernacle and Temple were always off-limits for the common people. Only the priests could enter the Temple court and only the high priest could enter the Holy of Holies within the veil and that only one day out of each year. How could there be a real spiritual growth and fulfillment with such a system? (22)
     David saw through revelation that there had to be a new system based on the order of Melchizedek. It would be a system with an eternal priesthood established by God’s oath— a priesthood without beginning of days or end of years. The one who would come according to the type of Melchizedek would be both eternal priest and king. He would be king of righteousness and king of peace. In the Greek language there are two words used for "another." There is "heteros" which refers to another of a different kind and "allos" which refers to another of the same kind. It is "heteros" which is used here. (23) Jesus belonged to a different kind of priesthood. With these scriptures it is firmly established that Jesus would be the eternal high priest and King and that he would not be attempting to follow in the natural line of Aaron.
     "For when there is a change of the priesthood, there must also be a change of the law" (7:12). Here we are faced with a seemingly insurmountable problem. The scripture bears witness in several places that the word of God is eternal (cf. Isa. 40:8). The law being also the word of God falls into the category of being eternal (Psa. 119:144,152, & 160). How then can that which should stand forever suddenly be swept away? We actually see Jesus dealing with this very problem when he says in Matthew 5:17-18: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished."
     Jesus came to fulfill the law not to destroy it or cast it away. When Jesus died as the perfect sacrifice for our sins, all the ceremonial laws regarding sacrifices were suddenly fulfilled and ended. It was not that the law of sacrifice was rescinded but it was completed. There would never again be a need to offer to God the blood of bulls, sheep and goats. All these things were "in part" but now the "perfect" sacrifice had come. In like manner the priesthood of Israel was fulfilled and completed. Even the great veil of separation in the temple was rent in two (Mk. 15:37-38). In this sense there was a change in the priesthood and the order of Aaron was retired.
     The Greek language bears out this change with an additional word. The Greek word for "change" used in this case is metatithemi and has the idea of transposing or putting one thing in place of another. (24) We cannot imagine what an assault this whole statement was upon Judaism’s most holy institution and its precincts. (25).
     "He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. (7:13-14). Jesus’ descent from the tribe of Judah is incontrovertible in scripture. We see this stated clearly in Revelation 5:5 and we see it assumed in the birth narrative of Matthew 2:6. (26) By law Jesus could not become a priest but God had designed another way for this to happen.

JESUS, OUR PRIEST FOREVER

     How tragic it was that Jesus at his trial appeared before the priests and even the chief priest of Israel who all were in the priestly line of Aaron (Mt. 27:1). It reminds us of the old Christmas song Sweet Little Jesus Boy published in 1934 by Robert MacGimsey. The words go:

     We didn’t know who you were.
     Didn’t know you’d come to save us Lord
     To take our sins away
     Our eyes were blind, we could not see
     We didn’t know who you were.

     Israel’s priesthood with one voice refused to accept his ministry and condemned him. They decreed that he should be put to death. But unknown to them, Jesus would soon demonstrate the power of his endless life by being raised from the dead. (27)
     "For it is declared: ‘You are a priest forever, in the order of Melchizedek’" (7:17). The priests who were descendants of Aaron had no idea that they had just been replaced by a new and eternal order. This was only realized on that resurrection morn by his few scattered but amazed disciples. Meyer remarks concerning these faithful: "Amid the almost universal lawlessness and depravity which swept over Palestine, righteousness and peace seem to have fled for shelter to this little community, where alone due reverence was given to the Most High God, possessor of heaven and earth." (28)

A CHANGE IN THE LAW

     We see in Romans that the weakness of the law was not due to the law itself but it was due to the weakness of human flesh (Rom. 7:14-16). In Galatians 3:24 the law is pictured as a stern schoolmaster or tutor who would lead us to Christ. The law was to be in force until the seed would come to whom the promise was made (Gal 3:19). That seed was Christ. Once Christ has come and we have come to Christ we do not turn back to these elementary things. We now have a better hope in Jesus and through him we can actually draw near to God. The former things have served their purpose as only introducing us to Christ.
     "And it was not without an oath! Others became priests without any oath, but he became a priest with an oath when God said to him: ‘The Lord has sworn and will not change his mind: 'You are a priest forever’" (7:20-21). It is interesting that the whole Levitical system was made without a single oath from God. This seems to indicate that the whole system could be set aside. (29) Barclay remarks that it is startling when we consider the Almighty God taking an oath and that it is an indicator that we have here a statement of extraordinary importance. (30) We also have a priesthood that is eternal and unchangeable based upon the oath of the Almighty.

A BETTER COVENANT

     Here our author introduces for the first time the important subject of a "better" or "new covenant" (cf. Jer. 31:31-34). His practice all along has been to drop little hints of what he will be talking about in the future. The extremely important subject of the better covenant will be dealt with thoroughly in the next chapter and actually throughout the remainder of the epistle.
     The word for "covenant" used here is the Greek word diatheke. It is the word that generally corresponds to the Hebrew berith and it means a disposition, testament or will. We see here that Jesus is the "guarantor" or "surety" of this will or testament. Here the Greek word egguos is used. In the ancient world, as well as in our modern world, this describes the one who gives security, stands good, cosigns or even posts bail for another person. (31) So we see that Jesus guarantees this new and better covenant. One of the most beautiful and meaningful old hymns in this regard was written in 1742 by Charles Wesley. The first two verses of this grand old hymn speak of Jesus as our surety:

     Arise, my soul, arise, shake off thy guilty fears;
     The bleeding Sacrifice in my behalf appears:
     Before the throne my Surety stands,
     Before the throne my Surety stands,
     My name is written on His hands.

     He ever lives above, for me to intercede;
     His all-redeeming love, His precious blood to plead:
     His blood atoned for every race,
     His blood atoned for every race,
     And sprinkles now the throne of grace. (32)
                               To hear this blessed old hymn go to: http://www.cyberhymnal.org/htm/a/r/arisemys.htm

     The author reminds us again of the old priesthood: "Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood" (7:23-24). The Old Testament priesthood was a dying one. Each priest could serve only until he retired with age or death overtook him. Finally in AD 70 with the destruction of the Temple, Phannias Ben Samuel was recorded as the last Jewish high priest, being the 81^st or either the 83^rd in the sacred order. He died in the Temple’s destruction. (33) During the almost two thousand years since that time, there has not been another high priest in Israel (cf. Hos. 3:4).
     Unlike the priesthood of Aaron that died, Jesus lives as a priest forever. "Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them" (7:25). In seeming opposition to all the passages warning us about falling away, this passage is one of the most assuring ones in the whole New Testament. Why should we not have assurance with Jesus God’s Son interceding for us? He ever lives to help us and to save us even to the uttermost.
     On one important occasion in his earthly life (Luke 22:32) we see Jesus interceding for Peter. He prayed that his faith would not fail. (34) Obviously Peter’s faith did not fail like that of Judas and, although he had denied Christ three times, he was restored as a disciple and even as a leader of the church. How much more is Jesus able to plead our cause now that he sits enthroned in heaven.

OUR PERFECT HIGH PRIEST

     Jesus as our high priest is perfectly able to meet all our needs. He is available at all times and in all our situations. We never have to wonder about his qualifications to help us since he is pure and set apart from us sinners.
     "Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself" (7:27). Barclay reminds us that the greatest of all sacrifices, the sacrifice for the Day of Atonement, always began with a sacrifice for sins committed by the high priest himself. (35) He also reminds us that the author is here dropping another of his little markers concerning what he will talk about later. That will deal with Jesus offering himself as the perfect sacrifice for our sins.
     Obviously Jesus being holy, blameless, pure, and set apart from sinners needed no sacrifice for his own sins. We never have to concern ourselves with the character of the one to whom we confess.
     "For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who is made perfect forever" (7:28). We might again remind ourselves of that which is better, the law that is weak due to human flesh and is being set aside, or the oath of God that endures for all time. The old order of priesthood was weak and in the end became utterly defiled and compromised by the world. Our priest is absolutely free from all such defilement and is ever available to meet our deepest and most urgent needs.

The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven,
Hebrews 8:1

     The writer of Hebrews is now reaching the summit of his argument. (1) He will continue to develop this thought for the next three chapters. The point is that we Christians now have a high priest. He is quite unlike the high priest in the Old Testament. We have already seen the great differences in his qualifications over those of Aaron. Now we see that the place of his ministry is far superior to the old priesthood since he ministers in heaven itself.
     It seems strange that millions of Christians have lived over the period of almost two thousand years without really understanding that we now have a high priest in heaven. We have often looked to a priestly class on earth for our spiritual benefits. We have looked to human mediators when the scripture plainly states that there is but "…one mediator between God and men, the man Christ Jesus…" (1 Tim. 2:5).
     Once again we are taken to the imagery of Psalm 110 and we see that Jesus is seated at the right hand of God’s throne in heaven. The fact that he is seated indicates that the redemptive work of his priestly sacrifice is finished. In the former earthly tabernacle there was no place to sit down since the work was never completed. (2) We note that this priest conducts his ministry from heaven and not just from earth. He is seated no less at the right hand of the Majesty on high, a place of great authority and dominion.
     Thus, Jesus our high priest is the one who is now seated in heaven "and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man" (8:2). Unfortunately for us, when we probe into heavenly realities we only see through a mirror dimly (1 Cor. 15:12). There are many mysteries that remain hidden. From this verse it appears that in the heavenly, spiritual world there is a true tabernacle. Long ago Moses was instructed to make the literal tabernacle in the wilderness after the pattern shown to him on the mountain while he was with God (Exo. 25:40).
     In some ways this reminds us of the great Greek philosopher Plato and his ideas. He believed that there were "perfect forms" in the heavenly realms and these were the models of all things on earth. (3) We cannot say that this is exactly what our author has in mind. He may well be speaking more of heavenly and spiritual realities that are far beyond our comprehension. While he speaks of a heavenly tabernacle or temple we must note in Revelation 21:22 that God Almighty and the Lamb ultimately make up the heavenly temple. (4) So in the final analysis, there will be no temple in the heavenly realms and will not be one in the New Jerusalem. So far as we know, the picture of the heavenly tabernacle is really directing us deeper into the mysteries of Jesus our Savior. We will at last even enter the real Holy of Holies in him and through his shed and sprinkled blood.
     Let us think for a moment how the Tabernacle is a spiritual picture of our salvation in Christ. When one approached the Tabernacle there was first an entry into its outer court. We might picture this outer court as the Christian faith in general. It is possible for one to wander around for a lifetime in the outer court of Christianity—that is without making a real commitment to Jesus. Certainly the most prominent thing in the outer court was the great altar belching its flames. God didn’t want us to miss this and it literally blocked entrance into the Tabernacle itself. It was the place of sacrifice and we have already learned that our forerunner Jesus offered himself. Because of his offering we are able to follow him in taking up our cross (Mt. 16:24); laying down our self-life; and in a sense watching our flesh-life being burned up. Then we are able to really follow him. Next we see the laver of washing. By this we can picture baptism, the washing of the word and cleansing of the Holy Spirit. This laver pictures not only our positional sanctification but our life-long process of sanctification.
     After this we are able to get on with real Christian living by actually entering the Tabernacle itself. Inside we are illumined by the supernatural light of the Holy Spirit and of Christ himself, represented by the menorah. We are able to feast on the living bread or bread of his presence pictured by the table of showbread. Then at the golden altar of incense we are able to offer up our true and spiritual worship. At last we are beckoned in Hebrews 10:19-23 to actually enter into the Holy of Holies with Jesus. So very briefly, we see the Tabernacle as a picture of our spiritual progress. It seems that most of all, God wanted us to see this spiritual pattern of progress laid out for us in the old Tabernacle. These things will be covered in much more detail in the next two chapters.
     It is said of this high priest that he serves as the ministering priest of the heavenly sanctuary (ton agion leitourgos). This does not refer simply to his status but it implies activity. (5) Jesus not only ministered on our behalf but he is still ministering. Of course, from the Greek word leitourgos we get our ideas of "liturgy" and "liturgical" today. Wuest points out that leitourgos itself is made up of leitos (belonging to the people) and ergon (work) or "work belonging to the people." (6) So Jesus is in the heavenly places listening to our prayers, helping us in our weakness and actually interceding for us.

THE OLD— A SHADOW OF THE HEAVENLY

     With this verse our author switches from the high priest to the priestly offering itself. In olden times a priest could not come before God without an offering. Now we must ask exactly what is the offering of our high priest? The author has already given us a hint about this in 7:27, that the offering is Christ himself—his body broken for us and his blood poured out for us. The author will deal with this subject again in 9:14. Calvin remarks about this offering: "We must learn ever to set before us the death of Christ, which alone sanctifies our prayers." (7) The nineteenth century commentator, A.R. Fausset also adds: "But as the high priest did not enter the Holy Place without blood, so Christ has entered the heavenly Holy Place with his own blood. That ‘blood of sprinkling’ is in heaven." (8)
     "If he were on earth, he would not be a priest, for there are already men who offer the gifts prescribed by the law" (8:4). As we have learned previously in Hebrews, Jesus not only did not spring from Aaron’s line but he was from a different tribe altogether. Obviously, he could not have qualified as a priest on earth. The author here speaks in the present tense of gifts being offered to God by the priests (phospheronton). This is another clue that the Temple in Jerusalem was still standing when this epistle was written. (9)
     "They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: ‘See to it that you make everything according to the pattern shown you on the mountain’" (8:5). As we see in several scriptures (Exo. 25:9, 40; 26:30; 27:8; Num. 8:4), it is implied that Moses not only had instructions but that he had actual illustrations from God as to how the tabernacle was to be built. (10) Obviously our Hellenistic author was not so much interested in either the Temple built by Solomon or the one built by Herod. He reflects much of the same sentiment as the Hellenist Stephen did in his dying sermon. He said almost in disdain: "The Most High does not live in houses made by men" (Acts 7:48). In time the Temple became greatly polluted so our author uses the Tabernacle as the example of our salvation in Jesus.
     The words for "copy" (hypodeigma) and "shadow" (skia) are interesting. The former means an example, pattern or copy. The latter (skia) means a shadow or shade. Both seem to point us to deeper realities beyond that which is actually seen. In fact all the meticulous detail of the Tabernacle mentioned in the Exodus account would not have had much purpose if there was not a better antitype overshadowing them. (11) For instance, let us think of the menorah or the lamp stand which beautifully pictures Jesus as the light of the world (Jn. 8:12); or the table holding the bread of the presence which pictures Jesus as the living bread (Jn. 6:35). (12) Everything in the Tabernacle was somehow a picture of Jesus and his salvation that is now made available for us.
     There is surely a message for us today that all the things related to our salvation must be according to the pattern. "One of the great delusions of modern worshipers is the fallacy that there is no pattern, actually, and that it makes no difference what people do religiously, just so they are sincere in it; but this text reveals God as a pattern-minded God." (13) True religion is complex but we are thankful to God that he has simplified it and presented it to us as a simple pattern and that with child-like faith we can receive Jesus as our Messiah.
     God surely wants us to move beyond types, shadows, pictures and even buildings themselves to a real spiritual relationship with him. God wants us to live in him and he wants to live in us. Long ago a very distressed woman asked Jesus where she should worship, whether in Jerusalem at the Temple or in Samaria. Jesus replied: "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem….Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth" (Jn. 4:21, 23-24).

A BETTER MINISTRY

But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises. Hebrews 8:6

     The Book of Hebrews in many places describes how the "new" is better than the "old."
     It speaks of better things (6:9); a better hope (7:19); a better covenant (7:22); better promises (8:6); better sacrifices (9:23); better possessions (10:34); a better country (11:16); a better resurrection (11:35); and a better word (12:24). One thing that makes everything so much better is that God’s new program is no longer based on human performance. The new program will deal with internal desire and not merely with external things. (14) It will be based on God’s word, upon his grace and solely upon the finished work of Christ.
     It is important for us to realize that the Old Covenant with its promises dealt primarily with things in this present life. It focused on such things as length of days, increase in the natural realm, blessings upon harvests, victory over enemies, and peace with prosperity. There was very little said about eternal life. The New Covenant fully promises eternal life but it does not insure us that we will have earthly prosperity or even long life here on earth. Its focus is more on spiritual blessings. (15)
     This, of course, flies in the face of what many Bible teachers say today and what many Christians fervently believe. We should remember that the Apostle Paul suffered beatings, stonings, shipwrecks, and numerous other dangers. He was at times hungry, thirsty, cold, naked, (2 Cor. 11:23-33). However, he bore all these things in light of the great spiritual reward reserved for him in heaven.
     Also, young and valiant Stephen never saw long life as promised in the Old Covenant but was martyred for Jesus at an early age (Acts 6:8 ff.). He died in glory with his eyes firmly fixed on the risen Christ. At this instance the one seated in heaven actually stood as his first martyr was stoned (Acts 7:55). We remember in Mark 10:30 that although Jesus promises some blessings in this world, he notes that they must also come with persecutions. It is true that the principles of both the Old and New Testaments when put into practice will promote blessing for ourselves and for others, we cannot fix our eyes upon these natural blessings.
     "For if there had been nothing wrong with that first covenant, no place would have been sought for another" (8:7). As we have seen, there was something wrong with the Old Covenant arrangement, but it was not that the word of God was weak or imperfect. The Bible says otherwise: "The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple." (Psa. 19:7). As we have said before the problem was the weakness and sinfulness of human beings.

THE NEW COVENANT

     Now we come to what has been called the longest quote in the New Testament. (16) It is the promise of a new covenant taken directly from Jeremiah 31:31-34. We see once more that the reason for the Old Covenant passing away was not with the covenant itself but it was due to the weakness of human flesh (cf. Rom. 8:3). (17) We also see here that it is God alone who makes this covenant.
     "There are two Greek words that can describe the concept of ‘new.’ Neos describes newness as regards to time…The ancient Greek word kainos (the word used here) describes something that is not only new in reference to time, but is truly new in its quality. It simply isn’t a new reproduction of something old." (18)
     It is clear here that God makes the covenant and not man. It is also clear that the New Covenant is not made with Christians as has often been supposed but with Israel and Judah. (19) We remember from history that the two houses divided shortly after the death of King Solomon in 930 BC. The southern kingdom, centered in Jerusalem, came to be called Judah and the northern kingdom, centered in Samaria came to be known as Israel. We also remember that the northern kingdom was carried away captive by the Assyrians in 722 BC. It was not until 586 BC that the southern kingdom went into captivity under the Babylonians.
     It is a very important point that the New Covenant is made with these two houses. This is especially important considering that the people of the northern kingdom have been dispersed for some 2700 years and have all but disappeared from history. Still the prophets speak clearly of these scattered people being returned to the land in the last days (cf. Jer. 30:3; Eze. 37:16-22).
     This is a great mystery of God and we Christians have not understood it very well. Throughout the twentieth century and to the present time the Jewish people have been returning to their ancient homeland amidst much consternation, especially from the Arab peoples surrounding the new state of Israel. This consternation, opposition and rage has now spilled over into many nations of the earth. Not only have the Jews returned (those remnants of Judah) but numerous people have returned supposedly from the scattered northern tribes of ancient Israel. We note again that it is with all of these that God will institute the New Covenant. We Christians are only grafted into that covenant by the grace and mercies of God (cf. Rom. 11:17-18; & Eph. 2:11-22).
     How sad it is that while claiming the New Covenant for ourselves we Christians have consistently persecuted the Jewish people with whom the covenant was originally made. How could Christians have been tacitly involved in the recent Holocaust where six million Jews were murdered? George Guthrie remarks: "Many Jewish survivor-victims of camps like Auschwitz and Dachau remembered with bitterness that their jailers celebrated Christmas and Easter." (20) The Holocaust was just the most recent in a long series of persecutions over the ages that included forced conversions, forced baptisms, murders, economic oppressions, expulsions, crusades, and inquisitions.
     It is clear from scripture that most of Israel and Judah will return to the Lord and fully inaugurate the New Covenant only after returning to the actual land of Israel. It will be in the land that Israel and Judah will receive a "new heart" and become cleansed from all their defilements (Eze. 36:24-28).
     "It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord." (8:9). Although God led Israel by the hand and placed before her the pillar of cloud by day and pillar of fire by night to be their guide, Israel still rebelled. Delitzsch remarks of rebellious Israel that she passed through every grade of paganism: "In fact, there is no period of the history of Israel before the captivity, in which more or less idolatry was not united with the worship of Jehovah, except the time of David and the first years of Solomon, during which the influence of Samuel still continued to be felt." (21) Ultimately because of their idolatry God turned away from them.

GOD’S LAW WRITTEN ON HEARTS AND MINDS

     With God’s New Covenant we see a fulfillment that was only hinted at in the Old Covenant (Deut. 6:6; Psa. 37:31; 40:8). We see the Law of God actually being written on people’s hearts and minds. This is what Jesus came to do, to internalize the Law and to apply it more deeply into the hearts and minds of his people. Let us give just a couple examples of this from the Sermon on the Mount. In Matthew 5:21-22 Jesus says: "You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with his brother will be subject to judgment." Also in Matthew 5:27-28 he says: "You have heard that it was said, ‘Do not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart." Jesus internalizes the law and deals with the area of angry thoughts and lustful looks. Under the Old Covenant it was theoretically possible for one to make a perfect offering and yet never deal with angry or lustful thoughts in the heart.
     What does it mean to have the Law of God written on our hearts and minds? Let me illustrate with an example of driving our automobiles in city traffic. How do we react when we come to a stop light? For those of us who have driven for a number of years, the thought of whether or not we will stop at the red light is never dealt with consciously. When the light starts to turn our foot just naturally presses on the brake. We never say "Let’s see, shall I stop at this light today or not?" This is an example of having a civil law written on our hearts and minds. Jesus does a similar thing with the moral laws of God. We should come to a point where breaking these laws is never even considered by us. They should have become a part of the fabric of our lives
     We want to quickly add that this is the sovereign work of God through the Holy Spirit. Even in the twenty-first century we are not able to do such things on our own. Paul says in Philippians 2:13, "for it is God who works in you to will and to act according to his good purpose." Paul also says in Galatians 2:20: "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me."
     Long ago when Moses read the laws of the covenant to Israel the people said: "We will do everything the LORD has said; we will obey." (Exo. 24:7). Meyer remarks of this: "But how little they knew themselves! Within a week or two they were dancing wildly around the golden calf." (22) How true it is that "the Law is ruinous and fatal to us as long as it remains written only on tables of stone." (23) Indeed the scripture says, "…for the letter kills, but the Spirit gives life." (2 Cor. 3:6).
     Someone may wonder about how it is possible for God alone to make this New Covenant? The very meaning of a covenant is an agreement between two parties. Meyer also helps us with this quandary: "Do you ask how God can call this a covenant, in which there is no second covenanting party? The answer is easy: Jesus Christ has stood in our stead, and has not only negotiated this covenant, but has fulfilled in our name, and on our behalf, all the conditions which were necessary and right." (24)
     "No longer will a man teach his neighbor, or a man his brother, saying, 'Know the Lord,' because they will all know me, from the least of them to the greatest" (8:11). This statement seems almost incredible; that there will not be a brother or neighbor left on earth who does not know the Lord. Yet the Bible tells us of a day when the kingdom of God is fulfilled. The prophet Habakkuk says of this day: "For the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea" (Hab. 2:14).
     "For I will forgive their wickedness and will remember their sins no more" (8:12). God is really emphatic about this statement. In the Greek there are two negative particles that occur before the word "remember." (25) God will in no way and in no wise remember our transgressions. Under the New Covenant it is if we have never sinned in the first place. (26) Our sins are wiped out— forgiven and forgotten. They will not be brought up again in all eternity.
     "By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and aging will soon disappear" (8:13). The Greek word for "disappear" (aphanismou) is used in verbal form in James 4:14. In this scripture it speaks of the transience of our human lives. (27) Here Linski speaks of the Old Covenant as "tottering with senility" and "like an old, old man who is sinking into the grave." (28)

     In the previous chapter we saw that the earthly sanctuary or Tabernacle was actually "a copy and shadow of what is in heaven" (8:5). We also saw that Moses made everything exactly as it was shown to him by God (8:5). There could be no variations or improvisations because the Tabernacle was to be a picture of our salvation. As the older writer C. W. Slemming says, "the whole Tabernacle is stamped with the Cross." (1) George Guthrie also remarks about this: "The path of the priests from the outer court to the inner sanctuary paints a picture of movement toward God." (2) Indeed, it is a beautiful picture of our spiritual progress in Christ.
     We probably need to stop for a few moments here just to try and appreciate the Tabernacle. It is like a little picture of heavenly things handed down to earth. The Tabernacle pattern is very precise and intricate. Everything regarding it tells us something about heavenly secrets so it is possible we could spend endless hours and even months studying the Tabernacle and we would still not understand all of its mysteries.
     Years ago I knew a traveling minister who tried to preach only on the Tabernacle. He remarked that when he failed to do so his whole life and family somehow got out of order. This may be carrying things to extremes but it does illustrate just how special this subject is. It is very likely that this is the most important structure ever seen by humankind. Indeed, in the Jewish writing Bereshith Rabba, it is said of the Tabernacle: "All his world is placed there." The early Jewish writer Philo says much the same thing. (3) Dr. David de Silva of Ashland Theological Seminary mentions how the ancient historian Josephus (Ant. 3.7.7.) writes that the Tabernacle was "made in a way of imitation and representation of the universe." (4)
     Let us quickly describe this structure which is found in Exodus, chapters 25-27; 30; 36-40. The outer court was approximately 75 x 150 feet in size (22.86 x 45.72 m.) and was enclosed with a white linen fence seven feet high (2.13 m). This white linen fence no doubt represents holiness, purity and separation from the world. The fence posts were mounted in bronze which usually represents judgment in the Bible. We note how all the furniture in the outer court was of bronze. The posts also had silver bands for connections and silver usually represents redemption. Inside this court, and just beyond the opening, stood the bronze altar. It was the largest piece of furnishing and its measurements were 7.5 (2.28 m.) x 7.5 feet x 4.5 feet high (1.37 m.). We need to get the picture that this altar was usually burning with the flesh of Israel’s sacrifices.
     After the altar, and in front of the Tabernacle, was a bronze laver or washing bowl for cleansing the priests’ hands and feet. Its size and appearance are not given to us. Interestingly, the Moslems still have a large fountain on the Temple Mount for cleansing themselves in a similar way before they enter their nearby mosques.
     If we try to describe the outer court spiritually we might compare it to the sacred enclosure of the church or of Christianity in general. As we have said before, it is possible for people to enter the church enclosure and still never become committed to Christ. The brazen altar speaks of this commitment or the offering up of ourselves in a similar way that Christ offered up himself. It is recorded in all the synoptic gospels: "Then Jesus said to his disciples, ‘If anyone would come after me, he must deny himself and take up his cross and follow me’" (Mt. 16:24). So, the brazen altar is a picture not only of Jesus’ cross but of the one he has designed especially for each of us. "The position of the altar just within the gate is easily accessible, unavoidable, and unmistakable to the truly penitent inquirer." (5)
     Spiritually speaking, after we take up our cross and follow Jesus we come to the laver, that bronze wash bowl for the hands and feet of God’s priests. In this pattern it is clear that we do not clean ourselves up to meet God but rather we offer up our lives wholly to Christ; we partake of his eternal sacrifice; and once that is done on the altar the process of sanctification begins immediately. Slemming remarks: "The laver was for those for whom atonement had been made." (6) The Lord did say to Peter, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you" (Jn. 13:10).
     The laver (bronze basin and stand) was made from the bronze mirrors of the ministering women (Exo. 38:8). Apparently they had found another way to make themselves beautiful through their constant devotion and service to God. This vessel was filled with water for the ritual washing of God’s priests. Undoubtedly the bronze mirrors with which this altar was made are representative of God’s word in which we see ourselves as we really appear (Jam. 1:23). This vessel probably represents sanctification, which is both an initial gift and a continuing process in our lives. We see in scripture, that after being washed with the blood of Jesus, the word of God sanctifies us continually (Jn. 17:17; Acts 20:32). We are also sanctified by the Holy Spirit working within us daily (1 Pet. 1:2). This laver may also give us a picture of Christian baptism.
     "A tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place" (9:2). Now let us look at the Tabernacle itself. (7) The Tabernacle was a walled structure 15 x 45 feet in size (4.57 x 13.71 m.). It was divided into two sections, the former being the Holy Place and the latter part being the Holy of Holies, with itself a measurements of 15 x 15 feet (4.57 x 4.57 m.). It was separated from Holy Place by a heavy veil about a hand-width in thickness. This whole walled structure was completely covered on top by several layers of different colored tent materials of which our author here does not speak. Its walls were made of acacia boards that were fitted closely together. The boards were 2.25 feet wide (.68 m.). They were covered with gold and had bases of silver. We need to mention that every wooden item which was part of this holy structure was covered with gold.
     When one entered into this Holy Place the golden candle stick or menorah came immediately into view to the front and left. Unlike other items of furniture that were made of wood and covered with gold, this item was of solid gold. In fact, it was hammered out of a single piece of pure gold. The menorah had a central branch plus three branches on each side totaling seven. This lamp was the only source of light in the Holy Place.
     On the right side and toward the front stood the table for consecrated bread. This table like the boards in the walls was also made of acacia wood and covered with gold. It was 3 feet long (.91 m.), 1.5 feet wide (.45 m.) and 2.25 feet high (.68 m.). On top of this table were the twelve loaves of bread laid out fresh every Sabbath. This bread has been called "showbread" but in Hebrew it is known as the "bread of the faces" or the "bread of the presence."

THE MOST HOLY PLACE

     The Most Holy Place or the Holy of Holies was a perfect cube measuring 15 x 15 x 15 feet. This place was so holy that none could enter it but the high priest and that only once each year on the Day of Atonement. It was the awesome place where the atoning blood for Israel was sprinkled. It was the place where God met Israel and forgave her sins. In a sense it was the footstool for the Most High God. In this room all was covered with gold, which represented the holy, divine nature of God.
     Our author continues to describe this most holy abode, "which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant" (9:4). In this verse we are immediately faced with a problem, in that the altar of incense (thymiaterion) did not normally belong in the Holy of Holies but in the Holy Place just outside the veil (Exo. 30:6; Lev. 16:12). This small item of furniture was 1.5 feet (.45 m.) x 1.5 feet x 3 feet high (.91 m.). Like the table for the bread it was also made of acacia wood and covered with gold. Here the precious incense was burned twice each day at the time of sacrifice. Coals for incense were taken from this altar by the high priest when he entered the Most Holy Place on the Day of Atonement.
     But why does our author place this small altar in the Holy of Holies? Bruce points out how scripture does seem to connect this altar with the inner sanctuary in Solomon’s time (1 Ki. 6:22), and also how the word thymiaterion in the Septuagint always has the meaning of "censer" and never the meaning of "incense-altar." Still he holds that the proper translation here should be "incense altar" and not "censer." (8) Other scholars such as Wuest, Fausset, and Pett, feel that a golden censer was used on the Day of Atonement and that it is somehow related to the golden Altar of Incense. (9) In the Jewish Mishnah (Yoma 5:3) it is also mentioned that the high priest brought the censer out of the Holy of Holies and placed it on a golden stand in the Holy Place. With all this in mind we must conclude that that there is a very close spiritual connection between the Altar of Incense and the Holy of Holies. Spiritually, the pure worship of the Holy Place continues into the Holy of Holies.
     In the Exodus account it is clear that originally there was only one item of furniture in the Holy of Holies and that was the golden Ark of the Covenant (kibboton). It was made of acacia wood and covered with gold inside and out. It was in the configuration of a chest with a golden lid called the "mercy seat." The Ark was 3.75 feet (1.14 m.) in length, 2.25 feet (.68 m.) in width, and 2.25 feet (.68 m.) in height.
     The mysterious Ark of the Covenant has been the plot of many films and works of fiction over the years. However in Jeremiah 3:16 the prophet seems to caution us about our fancies concerning it. The Ark disappeared at the time of the Babylonian captivity and has not been seen since. We can say without hesitation that the Ark of the Covenant was not only the most important item of furniture in the Tabernacle, but it is undoubtedly the most important item of furniture ever to appear on this earth.
     Our author points out that the Ark had certain contents. These were "the gold jar of manna, Aaron’s staff that budded, and the stone tablets of the covenant." The gold jar filled with manna was a testimony to the faithfulness of God’s provision in the wilderness (Exo. 16:32). Aaron’s staff that budded and produced almonds remained as a testimony to God’s choice of Aaron and his line as the high priesthood of Israel (Num. 17:1-11).
     Unfortunately, in later times the manna and the staff both disappeared from the ark. Vincent mentions that these items may never have actually been in the Ark but that they may have only been placed before it (Exo. 16:34). Nevertheless later in Israel’s history (1 Ki. 8:9) there was nothing in the Ark but the two tables of stone. (10) As the centuries passed and especially after the Babylonian captivity the Ark itself had disappeared. When the Roman ruler Pompey forced his way into the Holy of Holies in 63 BC he was surprised to find the room completely empty. (11)
     "Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot discuss these things in detail now." (9:5). The cover for the Ark, with the same length and width as the Ark itself, was of pure gold. It was this lid that was of utmost importance for it became the Mercy Seat (hilasterion) where the atonement blood was sprinkled. It was the place where the Almighty and Holy God met with Israel (Exo. 25:22). On top of the cover, and with one at each end, were two cherubim made of hammered gold, with wings spread upward overshadowing the cover. The high priest of Israel was the only person ever allowed to view the Ark and cherubim once they were in place. What an awesome sight it must have been even if it was partially covered with the smoke of incense. Also the Holy of Holies had no light except that of the priest’s burning coals and the shekinah or glory of God.
     Now, what can we make of the Tabernacle spiritually speaking? Regarding the furniture, the wood covered with gold— this clearly represents the two natures of the Redeemer. The boards covered with gold in the building itself may not just represent Christ but also his redeemed community of believers, or the church. These boards are made of acacia wood, which is in fact a scrawny desert wood. Then they are covered with gold and next closely bound together by sockets of silver, which represents redemption. All this tells us how our experience of God is always in relation to other believers, and is always a holy relationship.
     The menorah made of solid gold is surely a picture of Jesus and him alone, the one who is the light of the world. In John 8:12 Jesus says, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life."
     The table holding the bread of the presence again represents Christ and his perfect provision for Israel and for the church. Jesus says in John 6:51: "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world. In the Tabernacle a thick veil or curtain separated the Holy Place from the Holy of Holies. This veil is another picture of our Lord. Jesus through his crucified and resurrected body made a way for us to enter into God’s presence. In Hebrews 10:20 it is called "a new and living way opened for us through the curtain, that is, his body…"

EARTHLY AND HEAVENLY PATTERNS OF WORSHIP

     The Holy Place was where the regular priesthood ministered. They trimmed the lamps, put out new bread every Sabbath and burned incense twice daily (Exo. 30:7-8). Yet, they did not dare enter behind the veil into the Holy of Holies.
     Their work was a partial picture of the spiritual ministry that is now opened to all Christians. We are called "priests of God" as the scripture says: "You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ" (1 Pet. 2:5). Normal Israelites of old could not even enter into the Holy Place much less the Holy of Holies, but we through Christ can enter into both and abide there as we so desire. We can bask in the supernatural light of God, or feast on the heavenly bread, or offer up the pure incense to God through prayer as David did. He said: "May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice" (Psa. 141:2).
     Today, unlike in biblical times, God’s regular priests are invited and even encouraged to go into the Holy of Holies and stay there as long as they wish. They have the awesome privilege of worshipping the Holy God in Spirit and in truth (Jn. 4:23). The eternal atonement has been made with Jesus’ blood and that makes it all possible. Entry into the Holy of Holies and into heavenly places themselves is no longer a matter of grave danger for mortals. The medieval hymn O Come, O Come, Emmanuel, translated from Latin by John Neal in 1851, well expresses what we are saying here:

     O come, Thou Key of David, come,
     And open wide our heavenly home;
     Make safe the way that leads on high,
     And close the path to misery.               
      To hear this hymn go to http://www.cyberhymnal.org/htm/o/c/ocomocom.htm

     Thus we can see that "the tabernacle worship, with all the provisions of bread, incense, offerings— even the ornate building itself with its altars— was all a kind of religious play. It was meant to teach the people what was going on in their inner life and what was still needed to truly free them from sin’s burden and give them unfettered and continuing access to the Living God." (12)
     "But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance" (9:7). The high priest alone could enter the inner room or the Holy of Holies and he could do so only on one day each year, the great Day of Atonement. On this day he entered at least three times and he did not enter without blood. We should also note that his entrance was not for fellowship with God but to make atonement for himself and for all Israel. (13) He prayed there for himself and for Israel but as the Mishnah says "He did not prolong his prayer lest he put Israel in terror." (14)
     The ancient sages of the Mishnah describe the high priest’s visit further saying that every one of his acts was strictly enumerated and according to the prescribed order— if one act was done [out of order] before another act, it is as if it was not done at all." (15)
     The sages record for us what the prayer of the high priest was as he brought his own sins to God on this holy day:

     O God, I have committed iniquity, transgressed, and sinned before thee, I and
     my house. O God, forgive the iniquities and transgressions and sins which I
     have committed and transgressed and sinned before thee, I and my house, as it is
     written in the Law of thy servant Moses, "For on this day shall atonement be made
     for you to cleanse you; from all our sins shall ye be clean before the Lord." (16)

     Today as believers we are invited into this Most Holy Place. Our privilege is to fellowship with the Living God, to stand in awe before him, and to worship him. Our purpose is not to gain forgiveness because our sins are already forgiven through the blood of Jesus. That fact alone should put us into an attitude of praise forever. Clearly the highest pursuit on earth is to enter the Holy of Holies with Jesus and exult in the pure worship of our dear Lord and Savior. Dave Browning expressed it well with his beautiful lyrics in the worship song, Take Me In. He asks to be taken through the outer courts, through the crowds of people and priests, and into the Holy Place. Then he asks to be taken into the Holy of Holies by the blood of the Lamb. http://www.youtube.com/watch?v=hqAfQ_mYJvU&feature=related
     The author now brings forth the application he has longed to make: "The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing" (9:8). The first Tabernacle was a picture, type, pattern and shadow. Again it was virtual reality. Who wants virtual reality when a person can have reality?
     Donald Guthrie points out here that the words "still standing" (echouses stasin) are significant and should be translated "has standing," which is related to status and not necessarily to longevity. (17) Milligan adds that the idea of "tabernacle" used in this section is being presented symbolically and that it includes the whole system of Jewish worship. (18)

AN ILLUSTRATION FOR US

     We have seen repeatedly the Tabernacle and its order of worship was an illustration, a type, a pattern, shadow and lesson for us. The word for "illustration" is actually the Greek word parabolh from which we get our "parable." The same Greek word is used in Luke 8:9 in regards to the parable of the sower and the seed.
     The real difficulty with the Tabernacle and later with the Temple was that all the gifts, sacrifices and ceremonies could not really solve the sin problem or clear the evil conscience. It certainly was not that they were in vain or useless. They were commanded by God and those who faithfully acknowledged and held to these patterns were assured of ultimate forgiveness. As we will soon see that ultimate forgiveness and cleansing could only come with the later death and resurrection of Jesus the true Lamb of God. The many ceremonies and offerings had to do with ceremonial purity and they did not touch the area of moral purity. (19) Our author will show in the next chapter that the very fact that these sacrifices had to be repeated over and over was evidence of their incompleteness and ineffectiveness.
     "They are only a matter of food and drink and various ceremonial washings— external regulations applying until the time of the new order" (9:10). Food, drink, ritual washings are all outward things and therefore things related to the carnal. These Hebrew Christians were being drawn once more into these outward areas of Judaism but the writer reminds both them and us that these areas are not to be spiritual concerns for us. The Apostle Paul sums it up in Romans 14:17: "For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit…"
     With Jesus, the time of the "new order" had come. The old things, including types, shadows, patterns and even ordinances had passed away. The expression "new order" (diorthosis) has to do with restoring something to its original or natural condition. The picture is that of restoring a limb which was broken or misshapen. (20) As Bruce sums it up well with his statement: "The coming of Christ involved a complete reshaping of the structure of Israel’s religion." (21)

THE CLEANSING BLOOD OF CHRIST

     Our writer may have realized that the Temple with all its beauty and significance would soon be destroyed but he knew that the heavenly realities would continue forever. (22) As the Apostle Paul says: "…For what is seen is temporary, but what is unseen is eternal" (2 Cor. 4:18). Christ didn’t come to minister in the tabernacle or temple of the old order but he came to minister in the real or more perfect tabernacle in the heavens themselves. We see from this verse that these new heavenly realities are "already here." In a very real sense the Kingdom of God has come and is already within us as believers (Lk. 17:21).
     This was in essence what the Lord had said to the Samaritan woman, that she would no longer have to go up to Jerusalem to worship but could presently worship in spirit and in truth (Jn. 4:23-24). Jesus had later spoken of a time when the natural Temple at Jerusalem would be replaced and a "temple without hands" would appear (Mk. 14:58; cf. Jn. 2:19-22). (23) As we have seen before in Hebrews 3:6 and as we will also see later, this new house or temple is made up of Christ living in the midst of his people. We have seen how they are the gold-covered boards that make up even the Holy of Holies (cf. 1 Cor. 3:16).
     Let us continue to think of what is "already here" and the spiritual realities we have available to us today. Stedman comments about this passage saying: "All of this strongly suggests that what Moses saw on the mountain was the human person as we are meant to be, the dwelling place of God— the Holy of Holies. John tells us in Revelation, ‘Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. [Rev. 21:3]’" (24)
     The idea that Christ has passed through the perfect tabernacle in his ministry may well be based on the picture of how the priests of old passed from curtain to curtain into the Most Holy Place. However, Christ was not passing through the natural veils but through the spiritual veils into the heavens themselves. (25)
     "He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption" (9:12). We have seen how the blood of goats and calves was but a mere type of the real thing, which would be the blood of the Messiah. It is beyond us to know just how this blood affected redemption in the heavenly realms. We cannot just think in literal terms of Jesus presenting a cup of his blood to the Father. In fact, Bruce says of this: "Our author deliberately avoids saying that Christ carried his own blood into the heavenly sanctuary." (26) We do not know how it happened but all we know is that it did happen and that the blood of Jesus secured for us eternal redemption in the Most Holy Place of Heaven itself.
     The word for "eternal redemption" (lytrosin) is found in Luke 1:68 and 2:38 comes from the root meaning "to ransom." (27) It is never stated in scripture to whom the ransom is paid. It was certainly not paid to Satan. Generally it is assumed that the ransom is only due to God himself.
     "The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean" (9:13). In addition to the blood of goats, bulls, and the usual sacrifices the author here mentions the quaint offering of the red heifer. This ritual is detailed for us in Numbers chapter 19, but this is the only place that the New Testament speaks of it. (28) It was an offering that had to do with the defilement of dead things. In Old Testament times if someone touched a corpse, a bone or even a grave of a dead person they became ritually defiled. I have always wondered just how much these ancient biblical customs have affected our thinking today. I can remember as a very small child my mother would always caution me about stepping on someone’s grave when we would go to a cemetery. In Old Testament times such an act would call for the water of separation which was made with the ashes of the offered red heifer.
     This offering was considerably different from most offerings in that it provided a supply of cleansing for the future. To obtain this supply the priest sacrificed a red heifer and after the traditional blood was sprinkled the carcass was burned completely along with cedar wood, hyssop and scarlet wool. The ashes were then collected and distributed to those in need. It appears that some ashes could be placed in a container and fresh water could be mixed with them. The supply could be kept in store for anyone who became defiled. A good example of this is seen in John 2:6 where Jesus used six of the stone purification jars, had them filled with water and then turned the water into wine for a very needy couple’s wedding celebration. Stone containers were often used in Jesus’ time since it was considered that they were vessels that could not be contaminated by their contents.
     "In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works. We need therefore a continual application of the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place." (29) We don’t always realize how for instance our contact with dead works defiles an assembly. It drives away the Holy Spirit and leaves everyone in bondage. One dead work that has defiled many is the church is the dead work of legalism. Paul warns about it "It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery" (Gal. 5:1).
     "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (9:14). If the blood of sacrificed animals could bring about an outward ceremonial cleansing how much more then can the blood of Christ cleanse us inwardly and purify our consciences. Here we are facing the most serious problem with the human race— the problem of sin. The only solution for sin is the shedding of blood which was pictured in types, shadows and patterns for us over the hundreds and thousands of years. It is also prominently pictured in the Bible, especially in the New Testament.
     Unfortunately for us in our generation atoning blood has been deemphasized and has almost become a taboo subject. Our worldly philosophers have taught us that we are all OK and that our feeling of guilt is some sort of bondage brought upon us by religion. Thus, "the concept of sacrifice, especially blood sacrifice, has been deemed such a primitive idea as to be completely irreconcilable to modern thinking." (30) Our heads have been filled with nonsense regarding sin, guilt and conscience. George Guthrie remarks: "The contemporary person sets the standards of morality, picking and choosing ideas that will be included in the moral system. Popular choices might include, ‘tolerance is right, exclusivity is wrong, free choice is right, restrictions are wrong….’" (31)
     Today we are poorly equipped to understand things like sin, guilt, and an evil conscience. Because we have no understanding of these things we are also poorly equipped to understand the need for atonement, and the need of the shedding of Jesus’ blood for our sins.
     That leaves us with two kinds of people in the world as Blaise Pascal the seventeenth century scientist and theologian says: "the righteous who think they are sinners and the sinners who think they are righteous." (32)

MEDIATOR OF A NEW COVENANT

     Here we have the full-blown introduction to the idea of a New Covenant. Utley calls this rather shocking terminology and he notes that it is found in the Old Testament only in Jeremiah 31:31-34. (33) Of course we see it fairly often in the New Testament. We have already encountered it in Hebrews 8:8 &13. We see it in the gospels as Christ institutes the New Covenant in the Lord’s Supper (Lk. 22:20) and it is mentioned by Paul in 1 Corinthians 11:25 and 2 Corinthians 3:6.
     In the ancient Hebrew of Jeremiah 31 and in Modern Hebrew today the word for "New Covenant" is "Be-rit Ha-da-sha." The Hebrew Be-rit (covenant) refers us back through the ages to the ancient understandings of blood covenants where animals were cut into pieces as a communal offering and the makers of covenant literally walked between the bloody parts. Even today in the circumcision of very young Hebrew males the idea of blood covenant continues. The bloody circumcision process is still referred to as the Be-rit.
     The translation of the word "mediator" (mesites) conveys the idea of a person who intervenes between two others in order to make peace or to form a covenant. (34) So we see a rather complicated picture here where the mediator himself also becomes the offering. Once again we see a form of the word "redemption" (apolutrosin) used in 9:12. This is a fairly common term of our salvation and is seen in several other places like in Romans 8:23, Ephesians 1:7 and Colossians 1:14. It conveys the idea of "one being ransomed," "set free," "delivered," or "released." Since the one who has died has made an eternal sacrifice we are brought into an eternal redemption, salvation and inheritance.
     Barclay points out here that the writer now has a tremendous thought in saying that the sacrifice of Christ is retroactive. Not only is it effective for our sins today but it is effective for the sins of faithful people who lived centuries ago under the Old Covenant. (35) The author has hinted at this before and we will see it developed later. He has already said that the old sacrifices only dealt with outward things like ritual purity and could not enter into the area of inward moral purity. We see this great thought also dealt with in Romans 3:25 by Paul. He says that God overlooked the sins of Israel in his forbearance and left them unpunished until the Messiah could come and receive the punishment for them.
     These Old Testament faithful were waiting on the Messiah and all their offerings were but pictures of him. Guzik says of this: "Every sacrifice for sin made in faith under the Mosaic command was an IOU cashed in at the cross." (36) Coffman adds concerning this important subject: "The author shows here that Christ made an atoning death for the forgiveness of the sins under the old order, thus actually accomplishing their forgiveness, a thing which the old law could not achieve." (37)
     "In the case of a will, it is necessary to prove the death of the one who made it," (9:16). Here we have a problem reflected that has not gone away or been totally resolved over the centuries. The problem is that the Greek word for "will" or "covenant" (diatheke) was uniformly used in New Testament times for a "will" or "last will and testament." It was not used for an agreement, and yet that was the primary meaning of Be-rit, the Hebrew word for "covenant" in the Old Testament. However, in the Septuagint we see in Jeremiah 31:31 that the Greek diatheke is used for the New Covenant and translates the Hebrew word Be-rit. Pett elaborates on this problem saying: "God’s covenant (diatheke) with his people, was like a will in that it was that of a benefactor to a beneficiary and was initiated solely by God." He points out that "the New Covenant is not only a covenant but a covenant-will which was to be brought into force through death." (38) In order to bring this covenant-will into effect the death of God’s Son was thus required.
     We see how complicated this problem can be regarding Jesus. "He is testator and executor in one, surety and mediator alike…But all analogies from ordinary life must be defective when they are applied to him who rose from the dead." (39)
     The author of Hebrews adds: "because a will is in force only when somebody has died; it never takes effect while the one who made it is living. This is why even the first covenant was not put into effect without blood" (9:17-18). We see the author switching freely from the idea of will in the New Testament to the idea of covenant in the Old Testament and he does seem to be combining them both. We note that in the Old Testament blood was vital. It is said that "virtually every part of the sacrificial system under the Law of Moses was touched by blood in some way or another." (40) Without blood there was no remission of sins (cf. 9:22) and this fact should serve as a wake-up call to our bloodless religiosity of the present day.
     "When Moses had proclaimed every commandment of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people" (9:19). The author seems to be combining two passages from the Old Testament here. It is thought by some that he is combining Exodus 24:1-8 with Leviticus 14:6-7. The former passage had to do with the dedication of the altar and the people while the later concerned the cleansing of lepers. (41) Also in the Exodus account we do not have any specific mentioning of the scroll being sprinkled.
     We need to get the picture here. The people of old were a blood-sprinkled people. There were spots of blood on the people, the tabernacle, the altar, and on everything else that had to do with their religion. Even the magnificent clothing of the priests was spotted and stained with blood (Exo. 29:21). God had said of the Israelites in Egypt, "when I see the blood, I will pass over you" (Exo. 12:13). Today we need to remember that God is not looking for our good works or for anything else except the blood. The shed and sprinkled blood of Christ when applied to our hearts is the all-sufficient remedy for sin and will provide us a sure entry into God’s everlasting kingdom (cf. 1 Pet. 1:2). Nothing else will do.
     Here we see the blood sprinkled by means of the hyssop plant. Hyssop (hyssopus Gk. and ezov Heb.) was first seen and used to splatter the blood upon the houses during the original Passover. It was used for ceremonial cleansing purposes as seen in Leviticus chapter 14 and Numbers 19. Also, it was a stalk of hyssop that was used to lift the sponge to the lips of Jesus as he hung on the cross bringing about our cleansing (Jn. 19:29).
     "He said, ‘This is the blood of the covenant, which God has commanded you to keep’" (9:20). Perhaps long ago David sensed the necessity of the sprinkled blood. He said "Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow" (Psa. 51:7). Just prior to his death on the cross our Lord sealed the covenant with his disciples as he offered them the last supper. The cup was then and now the token of his New Covenant made with us who believe him and accept it. On that night he said: "This is my blood of the covenant, which is poured out for many for the forgiveness of sins" (Mt. 26:28).
     "In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies" (9:21). Obviously, the Tabernacle was not erected at the time of the original blood sprinkling mentioned here. We do not have the sprinkling of the Tabernacle recorded any other place in scripture, but from what we have seen so far it was surely sprinkled with blood like everything else. We do have the testimony of the first century historian, Josephus. He tells us that the whole Tabernacle with all its furnishings was sprinkled with blood (Ant. 3.8.6). (42)

EVERYTHING CLEANSED BY BLOOD

     The general rule of the Bible is that there is no cleansing without blood. Because God is a very merciful God and because he has compassion on the poor (Psa. 68:10), there was an exception made in the offerings for sin. In Leviticus 5:11-13 the very poor person who could not afford two doves or pigeons could bring some fine flour (about 4 pints) as a sin offering. (43) In addition there was the water of purification that could be poured over a person defiled by dead things. However, we must remember that this purification originated with the shedding of the red heifer’s blood (Num. 19:2-10).
     On one occasion the rebellious people were spared when Aaron ran through the crowd with his burning censer (Num. 16:46-48). On some occasions lighter ceremonial cleansings could be attained by a person simply bathing in water (Lev. 15:5; 16:26-28; 22:6).
     Regarding inanimate articles of gold and other metals they could be cleansed by water and by fire (Num. 31:22-24). Today in Israel, kitchen utensils of all kinds are ritually cleansed for Passover by boiling them in water. This community event in Israel usually happens just outside the local synagogue.
     As we have said before, without blood there is no forgiveness. This is a cardinal biblical principle and one of utmost importance. Those who do not understand it will surely forfeit their chance for eternal salvation. In Leviticus 17:11 we read of the importance of blood: "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life." Since the blood of animals was only a mere type, we now look to the shed blood of Jesus the Son of God as our sole and eternal atonement.

CHRIST ENTERED HEAVEN ITSELF

It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these." Hebrews 9:23

     The earthly copies could receive some ritual purging through the blood of animals. But as we have seen, such ritual offerings could do nothing to rid humankind of sin’s guilt. This could be dealt with only in the spiritual realm or the heavenly realms as we see here. Our relationship with God is a spiritual and heavenly thing and only the shed blood of Jesus can make things right and allow our entrance into the heavenly kingdom. Thus, "by entering heaven, the crucified Savior transferred from an earthly, localized realm into a spiritual universal sphere the benefits of his passion." (44)
     Many writers have taken note of this passage and have wondered what else is involved in the purification of heavenly things. We have no answers given us in this passage so we are left to our imaginations. There are a few hints in scripture that might have some bearing on this question. In Job 1:6 we do see Satan presenting himself to God along with other heavenly beings. Ostensibly, he is there because of the fall of human beings in the Garden and his work seems to be that of accuser of humankind. We have no idea in what part of the heavenly realms he is allowed to visit. The Bible does generally see him and his angels as occupying the lowest degree of the heavens. Also in Job we have the curious statement of fact: "…if even the heavens are not pure in his eyes, how much less man, who is vile and corrupt, who drinks up evil like water!" (Job 15:15-16).
     In Ephesians 6:12 we see that our struggle is against "…the spiritual forces of evil in the heavenly realms." So obviously there is some degree of the heavenly or spiritual realms where Satan and his hosts dwell and have freedom to operate. We also know from scripture that there was once a great rebellion in heaven among God’s angels (Gen. 6:1-4). We see in Revelation 12:10-11 that the blood of Christ has a lot to do with the heavenly places being purged of Satan and his hoards of evil angels. In this passage we are told that they will be overcome by the blood of the Lamb and will be cast down to earth for their final conflict
     Fausset says of this problem: "Man’s sin had introduced an element of disorder into the relations of God and his holy angels in respect to man. The purification removes this element of disorder and changes God’s wrath against man in heaven (designed to be the place of God’s revealing his grace to men and angels) into a smile of reconciliation." (45)
     "For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence" (9:24). The Greek word for “copy,” relating to the old sanctuary, is antitiupa, or that which corresponds to the true and spiritual one in heaven. Jesus, our high priest now ministers in heaven itself. This likely has reference to the presence of God and not just some locality. (46)
     "Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own" (9:25). The offering of the high priest had to be made year after year and century after century because the sacrifice he made was never complete. It is clear in scripture that the offering of Christ was made once for all and forever. He does not continue to offer himself on earth or in heaven. So then, we might ask, what really is the high priestly work of Christ in heaven today? His work certainly consists of intercession for us before the face of the Father (Rom. 8:34). It is also likely involved with deflecting the accusations of the devil (Rev. 12:10) and defending us against his many charges. (47) Of course his priestly work also consists of building up his church and kingdom.
     "Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself" (9:26). The uniqueness, permanence and one-time nature of Christ’s suffering is in complete agreement with Daniel’s prophecy (9:24-27) regarding the end-days. (48) In fact, the offering of Christ was finished in the mind and heart of God before the creation of the world as we see in Revelation 13:8. It is amazing but the solution to the sin problem of humankind was designed before sin ever came into being.
     "Just as man is destined to die once, and after that to face judgment…. " (9:27). Here the author is not primarily discussing death and its after-effects. However, in this passage he deals a fatal blow to the very prevalent and popular ideas of reincarnation, the transmigration of souls and karma. Clearly, humans die but once, and after death they are ushered into judgment. (49) This biblical idea which is upheld many places in scripture should create in us a godly fear concerning our present lives. There will be no second-chances to live for God. This is it, and what we do with our lives will have eternal consequences.
     "So Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him" (9:28). Commentators see in this verse a clear reference to Isaiah 53:4-6; 11-12. In fact, the expression regarding the bearing of sins here (pollon anenenkein haratias) is an exact parallel to the Septuagint version of Isaiah 53:12. (50) The inescapable conclusion from these verses in Isaiah is that the Redeemer would come, would suffer and would bear the sins of his people. Somehow Israel has missed all this critical information.
     When the Messiah returns he will not be coming to declare the gospel so that people can be saved. Instead, he will be coming to complete the salvation of those who have trusted in him and who are eagerly awaiting his arrival. Their cry through the ages has been an incessant "Come Lord Jesus!" (Rev. 22:20).

     The author here contrasts two Greek words, skian (shadow) and eikona (image). The word skian is placed in the emphatic position in the sentence because the author wishes to point out its limitations. When we think about it, a shadow really doesn’t tell us much. It gives us only one dimension and it does not speak of color or of true shape. It gives us only a rough outline—a sketch of the thing or individual.
     The eikona (image) on the other hand does give us a true picture of what it represents. It gives us the picture in three dimensions, along with color and detail. In 2 Corinthians 4:4 and Colossians 1:15, Jesus is said to be the eikon, the image, or the true picture of God. (1) Here also the author compares the law with its many sacrifices to the shadow of better things that are coming. The law, being only a shadow of reality, could not present a true picture and therefore could not make the worshipers or their offerings perfect.
     "If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins," (10:2-3). The thing that stands out about sacrifices and offerings was that they had to be repeated continually, day after day, year after year, and century after century. This in itself was one proof of their inability to take away the guilt of the people. Milligan reminds us that on the great Day of Atonement all the sins committed during the past year, even those for which offerings had been made, were called to remembrance once more and atonement was again made. (2)
     People through the ages had felt the guilt of sin. Pagan people, from time immemorial, had offered animals to try and solve their sin and guilt problems. Obviously, they realized that sin was costly and that something costly, like the life-blood of an animal, had to be offered to appease their god. In short, "sin was serious; it forfeited life." (3)
     In reality however, animals or animal blood could not solve the human guilt problem. Our author has dealt with this before and now repeats himself. This idea really becomes foolish when we think about it. After all, animals do not belong to us in the first place and therefore cannot qualify as an offering because they already belong to God. (4) In Psalm 50:10 we read: "for every animal of the forest is mine, and the cattle on a thousand hills."
     Of course, when the Temple was destroyed in AD 70 it was no longer possible for the Jewish people to offer animal sacrifices. Ellison remarks that the Jewish leaders must have realized the insufficiency of these sacrifices at this time for they quickly switched their emphasis away from them. (5)
     Now the writer clearly states his argument that the blood of animals will not work: "because it is impossible for the blood of bulls and goats to take away sins" (10:4). This is a devastating verse that calls the whole sacrificial program of Israel into serious question. It is undoubtedly one of the most important verses in the whole Bible. It assures us that Israel was never saved through the sacrificial system. It was only a shadow of the real solution to sin that was already prepared and on the way. "Foreseeing that animal blood could not take away sin, God had from eternity planned another offering to which the burnt sacrifices always pointed." (6)

GOD’S PREPARED SACRIFICE

     As we have indicated before, the sin problem was so big that only God could solve it, and he did that before sin ever came into being, even from the foundation of the world (Rev. 13:8). God the Son would be the willing sacrifice for all the sin of humankind. While animals were unwilling sacrifices Jesus was a willing sacrifice. It is clear from scripture that Jesus came to give his life a ransom for sin (Mk. 10:45). He came to do his Father’s will and that will was that he become the sin offering (Lk. 22:42).
     Here the author quotes Psalm 40:6. This Psalm of David speaks prophetically and plainly of the coming Messiah. Here the Messiah says "a body you prepared for me." This passage is taken from the Septuagint, the popular Greek Bible of the First Century church, which had been translated during the second and third centuries BC. It is of interest that the Masoretic Text (MT), which was completed several centuries after New Testament times, varies from this early text. The MT and most of our Bibles today read similar to the NIV, "my ears you have pierced." We cannot tell which of these statements is the most accurate, and with this verse even the Dead Sea Scrolls cannot help us.
     Perhaps the differing statements are not so far removed from each other. A body prepared speaks of the physical body of Jesus or God "Immanuel" who came into the world and lived here as flesh and blood— God’s sacrifice for sin. The pierced ears are no doubt a reference to the freed Hebrew slave of the Old Testament who desired to continue on with his master and be faithful to him. (7) In such a case the slave’s ear was bored with an awl and he became his master’s slave for life (Exo. 21:5-6). In either case we see a servant who is totally dedicated to his master.
     In this verse the writer states, "Sacrifice and offering you did not desire…with burnt offerings and sin offerings you were not pleased." This raises a question as to whether or not God ever wanted offerings to be made in the first place. There are a number of scriptures that sound like this. In 1 Samuel 15:22 the prophet states that obedience is more important than sacrifice. In Psalm 50:14 Israel is instructed to give offerings of thanksgiving. In Psalm 51:17 Israel is told that a broken heart is better than sacrifice. In Hosea 6.6 Israel is informed that mercy is better than sacrifice. In Isaiah 1.11 we read that God has no pleasure in the blood of bulls, goats and rams. (8) Finally, in Micah 6:8 the prophet says: "And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God."
     It is clear in scripture that right attitudes and right acts were very important and not just the mere ritual of sacrifice. God always wanted to get to the heart of people. Yet, it was critically important that the Israelites continued on with the types and shadows of sacrifices until the reality came. God just wanted people to perform the sacrifices in hope, faith, praise and holiness as they awaited the coming of their Messiah.
     "Then I said, ‘Here I am— it is written about me in the scroll— I have come to do your will, O God’" (10:7). Here we have a "talking Lamb" who is saying to his Father before the ages, "Here I am." In John 12:27, as his path began to lead directly to the cross Jesus said: "Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour." We can see why it is stated in Revelation 13:8 that Jesus was slain from the creation of the world. Jesus had already given himself and the cross was already a reality in the mind and heart of God.
     The psalmist here makes reference to the scroll where this important information was written. Of course, scrolls were the books of the ancient world. They are still used in most Jewish synagogues today and the ancient scroll of Isaiah can still be seen in the Shrine of the Book in Jerusalem. This particular scroll is in excellent condition and the leather Isaiah scroll is said to measure twenty-nine feet in length (8.84 m). (9)
     "First he said, ‘Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them’ (although the law required them to be made)" (10:8). It is clear here that sacrifices and offerings had become a mere ritual to many. In short, God was sick of this kind of worship and he says so (cf. Isa. 1:11-17; Mal. 1:10). Still, it was absolutely necessary for the types and shadows of sacrifice to continue until the perfect sacrifice for sin could come.
     "Then he said, ‘Here I am, I have come to do your will.’ He sets aside the first to establish the second" (10:9). Here the talking Lamb continues. He is none other than Jesus the Messiah of Israel and he has come to fulfill and set aside the laws of sacrifice. As the scripture says in 1 Corinthians 13:10, "…when perfection comes, the imperfect disappears."
      "And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all" (10:10). "Here the work of sanctification [being made holy] refers to the placing of the believing sinner into the status of a saved person with all the accompanying blessings…The words ‘we are sanctified’ are in the Greek text a perfect participle and a finite verb, showing in the strongest way the permanent and continuous state of salvation into which the believer is brought." (10)
     We may wonder how we are sanctified by the will. We saw in verse 9 that Jesus came to earth to do the will of God. The will of God was that he lay down his life for sinners. That sacrifice was a "once for all" offering of the body of Jesus as a permanent sacrifice which in turn brings about a permanent or eternal sanctification for the saints of God.

FUTILITY OF THE OLD ORDER

     Day after day, year after year, and century after century, the priests of Israel offered up animals and poured out rivers of blood. Yet it is of note that not one of these blood offerings could take away a single sin. The priests were just doing their duty until the perfect offering appeared. Sadly, when he did appear the whole priesthood of Israel including the high priest failed to recognize him.
     "But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God" (10:12). Jesus was actually rejected by Israel’s high priest and condemned to die on a cross as a common criminal. Yet, God’s will was worked in this great atrocity and through it all Jesus shed his blood as the perfect Lamb. After making that sacrifice Jesus quickly rose to heaven and took his seat at God’s right hand (Psa. 110:1; Mk. 16:19). This indicated that the sacrificial system of Israel had come to an end and that the perfect offering for sin was at last made. Just a few years later the Temple was destroyed by the Romans and the whole Jewish sacrificial system was brought to an abrupt end.
     We see here that the Messiah made his offering "for all time." It was an offering forever. The Greek word (di‘nek‘s) or "forever" has already appeared in 7:3 and will appear again in verse in 10:14. (11) Coffman remarks here: "This summation clincher, as to the superiority of Christ’s sacrifice, exploits the fact that he needed only ONE offering to accomplish everything that millions of offerings under the law could not do, namely, provide forgiveness of sins." (12)
     "Since that time he waits for his enemies to be made his footstool, because by one sacrifice he has made perfect forever those who are being made holy" (10:13-14). Because of that perfect sacrifice, God himself will defeat all his enemies and make them as a footstool for Messiah’s feet. Although the perfect sacrifice has now been offered and although the head of Satan has now been crushed at Calvary (Gen. 3:15) the battle is not yet over. The mopping-up operations will continue on.
     In August 1945 the Japanese forces officially surrendered, thus bringing a full end to World War II. However, several groups of Japanese soldiers, who had promised to be faithful to the emperor to their death, continued their opposition for several more years. In 1951 a group was discovered and taken from the island of Anatahan. These did not believe that the war was over. At Guam in 1972 a Japanese soldier, Shoichi Yokoi was discovered. He was still apologizing that he did not die in the service of his majesty. In 1974, 2nd Lt. Hiroo Onada was found on Lubang Island. This was 29 years after Japan formally surrendered and 15 years after he had been declared legally dead in Japan. There was yet another holdout discovered in 1980, with reports of other soldiers as late as 2005. (13)
     If natural wars can continue on for decades after a full defeat and surrender we must realize that spiritual wars can continue on in the same way. As Utley says, "The spiritual battle has been won (cf. Col. 2:15), but not yet consummated." (14) In 1 Corinthians 15:24-25 we read: "Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet."
     "The Holy Spirit also testifies to us about this. First he says: ‘This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds’" (10:15-16). This is one of the many passages in the Bible where the Holy Spirit is identified and equated with God himself. (15) Although three persons are represented in the godhead, the three are but one as the church long ago defined it. Here we realize once more the very thorough job that the New Covenant will accomplish (Jer. 31:33). The law will no more be written on tablets of stone but it will be written on the hearts and minds of God’s people. Jesus came to do just that, to internalize the law and to make its commands and requirements second nature to his people. He came to fulfill it completely in their lives (Matt. 5:17).
     All this was long-ago pictured in Israel’s Shema found in Deuteronomy 6:4-9, and which is still recited twice daily by all devout Jews:

     Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God
     with all your heart and with all your soul and with all your strength. These
     commandments that I give you today are to be upon your hearts. Impress them on
     your children. Talk about them when you sit at home and when you walk along the
     road, when you lie down and when you get up. Tie them as symbols on your hands
     and bind them on your foreheads. Write them on the doorframes of your houses
     and on your gates.

     The little phalacteries or tefillin (small boxes containing portions of the law) that are still worn by observant Jewish people in worship are also types and shadows of this very thing. With these, the law is symbolically put upon their foreheads, arms and hands. Jesus came to make all these symbols real and to actually write the law on the foreheads (minds) and upon the hands (deeds) of his people.
     "Then he adds: ‘Their sins and lawless acts I will remember no more’" (10:17). We see here that our sins and lawless acts are not only forgiven through the perfect sacrifice of Jesus but that God no longer remembers them. We cannot think by this that God has amnesia. This is simply the use of hyperbole, a rhetorical device that expresses how complete God’s forgiveness really is. (16) In other places such as Psalm 103:12, God is said to remove our sins as far as the east is from the west. Or in Micah 7:19, our iniquities are said to be hurled into the depths of the sea.
     "And where these have been forgiven, there is no longer any sacrifice for sin" (10:18). What a complete sacrifice Jesus has made for us! Through his sacrifice we are made "perfect forever" (vs. 13-14). Our many sins are not only forgiven but are forgotten by God. Why then should we continue to remember them?
     On this glorious note the author culminates his great treatment of the person and work of Christ as our high priest. (17) For the remainder of Hebrews he will continue to exhort us based upon these great theological truths related to the finished work of Christ.
     We really need to stop and ponder what all this means to us. Wiersbe tells the story of how this information affected one young person some generations ago:

     A young boy decided to read a book from the family library while his Christian
     mother was away. While reading the book, he came across the phrase "the finished
     work of Christ." It struck him with unusual power. "The finished work of Christ"…
     If the whole work was finished and the whole debt paid, what is there left for me to
     do?" He knew that answer and fell to his knees to receive the Savior and full
     forgiveness of sins. That is how J. Hudson Taylor, founder of the China Inland
     Mission (now Overseas Missionary fellowship International), was saved. (18)

AN EXHORTATION TO ENTER IN – THE FOURTH WARNING

    Once again after establishing a great theological truth the author exhorts and warns his hearers about their response to this all-important information. We dare not simply loiter around the entryway to the heavenly Tabernacle but we must confidently enter. This is no doubt one of the greatest challenges in the whole Bible. We are challenged to confidently enter not only into the Holy Place but into the Most Holy Place or Holy of Holies by the blood of our Messiah Jesus. It is called "a new and living way" that is opened through the curtain which is the torn body of Christ.
     How true it is that the godhead of Jesus was veiled by his flesh. Also how true it is that when the flesh of Christ was rent on the cross it was possible at last for men and women to finally see God. (19) It was possible at last for them to realize the full extent of God’s great love for them. It has been the cross through the ages that has broken the hardened heart of humankind and brought rebellious humanity to its knees and to tears of repentance. Jesus says in John 12:32: "But I, when I am lifted up from the earth, will draw all men to myself." In olden times the veil was affixed to bar the approach to God and that was true even for the common priests. Now because of Christ’s body being rent on the cross we are able to enter with great boldness and confidence. (20) The veil of separation is rent (Mk. 15:38). How different this is from the days of old when the high priest entered the Holy of Holies with great fear and trembling.
     This is spoken of as a new and living way that is opened through the veil. The Greek word prosphaton used here in verse 20 conveys the idea of "newly slain or freshly slain." God has opened a freshly slain way into the Holy of Holies and it has been accomplished with the sprinkled blood of Jesus the Lamb of God. (21) Clark might shed some light on this concept by reminding us how the blood of sacrifices had to be fresh, warm and fluid. The priest had to constantly stir the blood lest it become coagulated and lose its vitality. He says, "Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world." (22)
     What a challenge this is for us and what a challenge it must have been for the Jewish Christians who were about to give up on Christianity and go back to the Jewish system of animal sacrifices. These trembling ones were challenged to have confidence or boldness to enter in through Christ. The word for confidence or boldness (parrhsian) has already appeared as a dominant theme of Hebrews (3:6; 4:16). (23) Now this confidence will be required for the most important task of entering into the presence of God (cf. v.35).
     The author continues; "and since we have a great priest over the house of God, let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water" (10:21-22). Donald Guthrie sees this verse as the beginning of the main exhortation in Hebrews. He feels it is expressed in three stages: to draw near (v.22), to hold fast (v.23) and to stir up one another to love and good works (v. 24). (24) We see here that in order to draw near we must have a sincere heart (Mt. 5:8) and the full assurance of faith for starters. He will deal at length with the subject of faith in the following chapter.
     We note the great importance of the blood of Christ as it is here mentioned again. Our hearts need a sprinkling with the blood of Christ (1 Pet. 1:2), just as the priests of old were sprinkled and blood-stained before they could minister (Exo. 29:21; Lev. 8:23-24). Actually in 1 John 1:7 we see how the blood of Christ continually cleanses us. He says, "But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin."
     Then the writer of Hebrews mentions how our bodies are washed with pure water. This no doubt is another picture of the bronze laver of the Tabernacle (Exo. 30:18 ff.). Now regarding this washing, there has been a good deal of debate among scholars. Some see in this a clear picture of baptism while others see in it the ritual washing related to ashes of the Red Heifer and the sprinkling of the water of separation for ritual defilement. (25)
     We see in scripture how Aaron and his sons were washed with water prior to being clothed in ministry garments (Exo. 29:4). We are also reminded how all priests had to wash their hands and feet in the bronze laver prior to entering the Tabernacle. There are many pictures of washing in the Bible and several of these are applied directly to Christians (Jn. 13:10; 2 Cor. 7:1; Eph. 5:26; & Tit. 3:5). This washing might be seen as a washing of regeneration or a washing of the word but there are difficulties when we say that it is a picture of baptism. (26) It is best to see the washing as a metaphor and not as a mechanism of our salvation. (27)
     In order to understand the sprinkling with water we need to refer back to the quaint offering of the red heifer found in Numbers chapter 19. This was an offering for the removal of uncleanness as we have previously mentioned. We note that the heifer was slain with some of its blood being offered at the Tent of Meeting (v. 4). Then the heifer was burned and its ashes gathered. These ashes were mixed while burning with cedar wood, hyssop and scarlet wool (v.6). Then the ashes were put into a storage jar and mixed with pure water. Afterward the mixture was set aside as a purification for those became defiled with dead things.
     It is clear that it was the water of purification that most often made people ceremonially clean in the Old Testament (cf. Num. 8:6-7). It is also clear that these waters were related to sacrificial blood (Num. 19:4). Pett makes clear that the blood of regular offerings was not sprinkled on the people themselves in the Tabernacle ritual. Rather, the blood was applied to the altar or the Mercy Seat. Blood was sprinkled on the people when the covenant was confirmed in Exodus 24:8. (28) As we have mentioned already it was sprinkled on Aaron and the priesthood as the office was instituted.
     "Let us hold unswervingly to the hope we profess, for he who promised is faithful" (10:23). Here we are exhorted to keep on holding fast (katexwmen) so as not to waver in our profession. (29) We remember that it is Jesus who is holding us and he is faithful.
     "And let us consider how we may spur one another on toward love and good deeds" (10:24). Christianity is really a "one another" kind of religion and it focuses upon the unity and mutual care of the Body of Christ or the church. Barclay says: "No man ever saved his soul who devoted his whole time and energy to saving it; but many a man has saved it by being so concerned for others that he forgot that he himself had a soul to save." (30)
     We cannot look at the church is a selfish manner, wondering what we can get out of an assembly. Rather we should be thinking about what we can give and what we can share with the others. In the process our own needs, whatever they are, will likely be supplied. My wife and I can think back over the years to some fellowships we were part of. On one or two occasions we knew we would not benefit from a fellowship but we put our hearts into it and served however we could. Now we look back on these times as very rich and rewarding for us. We actually received a lot more than we gave.
     The word "spur" (paroxusmon) conveys the ideas to sharpen, to stimulate or even to incite others to love and good deeds. (31) In the book of Job the counselor Eliphaz unwillingly paid a great tribute to Job (4:4 Moffatt). He said to him, "Your words have kept men on their feet." (32) Often we do not realize that by the simple act of showing up in an assembly we encourage others. Certainly our appearance is an encouragement to the minister if nothing else. It is important that we find our place in the church of God, which is the Temple of the Most High. Likely either we will become a building block or a stumbling block. There really is not such a thing as "Lone Ranger" Christianity. We are in this together. Never does the Bible call an individual "the church," "the Body," or the Temple of God." Always the Bible uses the "you" in the plural when speaking of these things. (33)
     "Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another— and all the more as you see the Day approaching" (10:25). These discouraged Jewish Christians were no doubt slacking off in their church attendance for many reasons as we have mentioned in the first chapter. Today Christians are slacking due to altogether different reasons. In our rushed age people feel they have no time for church meetings. Then there is the lure of outdoor recreation, sporting events, television, video games, and a host of other modern events, things and gadgets. And last there is the great emphasis upon "self" today.
     When we forsake the assembly of God’s people we miss something really precious. When the disciple Thomas did so, he missed getting to see the risen Christ (Jn. 20:24). When we do so, we may also miss the distinct feeling of his presence in the congregation and his power. He does promise that where two or three are gathered in his name he will be there in their midst (Matt. 18:20). In addition to his special presence through the Holy Spirit we will miss being edified and strengthened by one another. Bruce adds that "Christian faith and witness will flourish the more vigorously in an atmosphere of Christian fellowship." (34)
     Another thing that should spur our assembling together as Christians is the approaching Day of the Lord. Most of the prophets spoke of this coming day and we see it mentioned often in the New Testament. It is clear from scripture that the Day of the Lord has more than one fulfillment. It was certainly fulfilled in 586 BC as the Babylonian armies conquered Jerusalem and destroyed the Temple. However, another fulfillment of the Day was fast approaching to these Hebrew Christians. If the book was written between AD 60-69 as we have said, they were less than ten years away from another Day of the Lord, when the Romans would sweep in to destroy Jerusalem and the Temple (AD 70). It is entirely possible that they were five years or less from this monumental historical watershed event.
     There is a real sense in which "each successive Christian generation is called upon to live as the generation of the end-time." (35) Today we see the signs of the times all around us. There are more and more events that seem to have an apocalyptic feel about them. According to biblical chronology we are indeed living in the last hour (1 Jn. 2:18

A WARNING CONCERNING DELIBERATE SIN

     This warning passage is given very much in the same pattern as the warning of 6:4-20. We are given a severe warning, with a softening of the warning, a reminder of past ministries and finally an encouragement. (36) It is significant that the author includes himself ("we") as one in need of this warning. This again indicates that the author is using a "charitable and pastoral form of address" as he warns the church as a whole. He is obviously including those who identify themselves with Christianity regardless of their true spiritual condition. (37) We need to understand a principle the author has used throughout Hebrews. It is this: "Lasting faith is the evidence of genuine Christianity; failure to continue in faith is evidence that a person is not genuinely Christian." (38)
     The NIV here clarifies the proper meaning of verse 26. The idea is that deliberate and continuous sin after we have received full knowledge of the truth will be judged severely. There is simply no more sacrifice for sin in such a case. Unfortunately in the early centuries of the church the idea came into prominence that any sin after one’s baptism, whether deliberate or not, could not be forgiven. (39) Obviously, this was a dreadful doctrine that is clearly disputed in passages like 1 John 1:8: "If we claim to be without sin, we deceive ourselves and the truth is not in us." So in one sense all Christians are sinners; they are just saved sinners in the process of full sanctification. However, if someone deliberately continues in sin, making sin the pattern for his or her life, that one is in grave danger.
     It is interesting that the author uses the Greek word epignosin in this warning. This word has to do with one who observes, perceives, or recognizes the truth. Often the word is translated as "full-knowledge." These who are in danger of falling away apparently have a considerable knowledge of the truth. We think again of Judas Iscariot who was not only one of the twelve chosen by Jesus, but who heard all the teaching of Jesus (and then apparently worked many miracles through his personal ministry). Jesus still called him "one doomed to destruction" (John 17:12). His heart was not right. He was determined to continue on in his rebellion and sin of greed. John in remembering Judas called him a thief, who regularly stole funds from the common money bag (Jn. 12:6). At last he went out from them because he was not one of them (1 Jo. 2:19).
     Wiersbe summarizes the peril that is spoken of throughout Hebrews: "The believer who begins to drift from the Word (Heb. 2:1-4) will soon start to doubt the Word (Heb. 3:7-4:13). Soon he will become dull toward the Word (Heb. 5:11-6:20)…This will result in despising the Word, which is the theme of this exhortation." (40) We should be reminded again that in the Old Testament there was no sacrifice that would atone for a willful or high-handed sin (Num. 15:22-31). In verse 26 the author wishes to greatly emphasize "willful" (hekousios) by placing the word first in the sentence. (41) For those who sin willfully and in a high-handed manner there remains only a fearful expectation of the judgment to come. We see this so clearly in Judas as he went out and hanged himself.
     "Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses" (10:28). In Deuteronomy 13:1-18 the matter of idolatry is dealt with sternly. If a prophet, even one who worked miracles, tried to allure the people to worship other gods he must be put to death. If a person’s own brother, son or even wife tried to lead the family and others into idolatry that person must be put to death. The relative witnessing such a thing was required to cast the first stone. That condemned person was to be shown no pity (cf. Deut. 17:2-7). The same applied to a town or village that was guilty of idolatry. The town was to be completely destroyed with everyone in it. The spoils of the city likewise were to be burned and none of it taken as booty. Such judgment was rendered on the testimony of two or three witnesses, since this was a day long before security cameras, fingerprinting, DNA testing or lie detectors.
     "How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?" (10:29). Here again the author reverts to his popular kal-va-homer argument, moving from the lesser to the greater. What we have here is apostasy pure and simple. This one has openly, willfully, deliberately and contemptuously rejected Jesus as the Messiah and Son of God. (42) This one has trampled the precious blood of Jesus underfoot, despising the very blood that makes the covenant possible. "The verb used here (katapateo) means to tread under foot or trample upon, a vivid expression when used of the Son of God. It must involve not only a rejection of the Christian position, but also the strongest antagonism against Jesus Christ." (43)
     Such a one has insulted the Spirit of grace. The word used here (enybrizein) comes into our language as "hubris" a word describing a most presumptuous arrogance and haughtiness. It was regarded by the Greeks as the worst possible sin. (44) All this is very similar to blasphemy against the Spirit which is called the "eternal sin" in Mark 3:29.
     "For we know him who said, ‘It is mine to avenge; I will repay,’ and again, ‘The Lord will judge his people.’ It is a dreadful thing to fall into the hands of the living God." (10:30-31). Here the author is probably referring to Deuteronomy 32:35. This scripture is part of what we know as the Song of Moses. Bruce remarks how this song furnished early Christians with a large number of testimonia with many of them focused on the subject of Jewish unbelief. (45) God will not fail to pay the sinner what is due him. Calvin adds that mortal man in his anger and vengeance cannot carry his wrath beyond the grave. However, the Living God has no such limitations and can pursue the sinner in the afterlife and the world to come. (46) In 1 Peter 4:18 the apostle gives us a similar warning: "And, ‘If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?’"

MEMORIES OF A GREAT PAST

     It is obvious from this verse that the Hebrew Christians to whom this book is addressed had experienced a glorious past. They had suffered through a terrible persecution at some point and had emerged victoriously. Bruce mentions several early persecutions that took place, first in Jerusalem at the death of Stephen (AD 33), as James the son of Zebedee was beheaded (AD 43) and when James the Just was stoned at the instance of the high priest (AD 62). However, soon after Emperor Claudius came to power in AD 41 there began to be restrictions on the Jews in Rome. Some eight years later the restrictions turned into a full-blown persecution ending with the Jews being expelled from Rome. Bruce feels that the persecution spoken of here was the expulsion of AD 49. (47) There is some disagreement as to the exact date of this persecution and it could well have happened in AD 50.
     The word used in the passage for "great contest" is athlesin and it has to do with suffering through an athletic event where there were obstacles resulting in great difficulty for the contenders. (48) An expulsion from Rome would likely have caused many to lose their possessions which we see reflected in verse 34. It is always one of the greatest trials when God’s people must lose their homes and other valued things.
     "Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated" (10:33). These believers were "publicly exposed" or made a "gazing stock" (cf. Acts 19:29; 1 Cor. 4:9) before their tormentors and before the public. The word here is theatrizo and it is from this word we get "theatre." Obviously all this has the meaning of bringing up on the stage so-to-speak and making a spectacle of these Christians. (49)
     These believers also were willing to take their stand with those who were singled out. In some ways this may take more faith than that of the ones who were actually singled out for persecution. Since there is always a chance that one believer and his family would escape or go unnoticed, it takes great faith to stand up and be identified with those being persecuted. In Romans 16:3-4 Priscilla and Aquila had risked their necks for Paul and stood by him in a difficult time of persecution.
     "You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions" (10:34).  In ancient times there were few services provided for prisoners. If they had no means of their own it was entirely possible for them to starve to death in prison. This is where Christian friends came into the picture. No doubt it was a rather dangerous act of mercy for Christians to show up at the jails and minister to their brothers and sisters. (50)
     We also note that these early believers not only lost their property but they suffered this injustice joyfully. We may wonder if we are at such a place today where we could joyfully lose the houses and lands we have accumulated through life. Obviously, they knew something that we have forgotten. They knew their real hope and inheritance was in Christ and in him alone (cf. Heb. 11:16; 13:14; Mt. 5:12; Rom. 5:3; 8:17). (51)

LET US HOLD TO OUR CONFIDENCE

So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. Hebrews 10:35-36

     We need to hang on to our boldness, which is often mentioned in Hebrews. In verse 36 he uses the Greek word hupomones, which is a very popular word in the New Testament. It means "steadfast endurance," "patience," or "perseverance (cf. Lk. 21:19)." Again we are reminded that in the Christian race, finishers and not starters are rewarded. There is a great glory in a faithful finish. (52)
     "For in just a very little while, ‘He who is coming will come and will not delay.’" (10:37). Here we are reminded of similar biblical language in passages like John 16:16; Habakkuk 2:3; and Revelation 22:7,12, and 20. His appearance is so much a part of the doctrine concerning Christ that he is here literally called "the Comer." (53)
     "But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him" (10:38). Again the author seems to be referring to Habakkuk. In Habakkuk 2:4 we read: "…the righteous will live by his faith…" This verse has been one of the great foundations for the Protestant doctrine of solo fide or salvation by faith alone (cf. Gal. 3:11; Rom. 1:17).
     When our children were small I once bought them some toys called ShrinkyDinks. They may still be around in the stores, at least at this writing their website is still active. These were sheets of plastic upon which the children could draw or write. Then the items were cut out and baked in an oven. When the heat hit them they would shrink up drastically and the pictures and writing would become almost microscopic. They were great fun and made nice bracelet charms. However we are warned here that we must not shrink away in the heat of the last day.
     Meyer remarks about Hebrews here saying: "The Epistle has been for some time glowing with ever-increasing heat; and now it flames out into a vehement expostulation, which must have startled and terrified those Hebrew Christians who were still wavering between Judaism and Christianity." (54)
     Here the author of Hebrews is quick to give reassurance to his hearers saying: "But we are not of those who shrink back and are destroyed, but of those who believe and are saved" (10:39). There is no utter destruction (apoleia) awaiting the true Christian but rather there is increasing faith and the saving of the soul.

     So far, the author has mentioned faith a half-dozen times in his epistle. In the previous chapter he mentions it twice (10:22 & 10:38) as he prepares us for this chapter. In the latter reference he summarizes the importance of this cornerstone doctrine saying: "But my righteous one will live by faith…." Now the author devotes the whole eleventh chapter to this subject. He lists for us many men and women of the past who became members to what some have called the "Hall of Faith." (1)
     We might note that from Calvin to the present, commentators have cautioned us that the opening verse does not attempt to give a full definition of what faith is. The "definition" is more a picture of the outworking of faith— how faith works and what it does. (2) We see that faith is closely connected with hope. It is being sure of what we hope for and certain of what we cannot see in the invisible world. God made many things that are invisible (Col. 1:16) and no doubt the invisible things even outnumber the visible ones.
     Let me give a natural illustration of what is probably being spoken of here. I am told there are seven continents, North America, South America, Europe, Asia, Africa, Australia and Antarctica. I have personally visited most of these continents but I have never been to Australia. In the geography books I have seen sure testimonies that there is such a place. Also I have met several people from Australia and have over the years even corresponded with some of them. So I have come to believe with all my heart that there is such a place as Australia, although I have never seen it. Someday I hope to go there with my wife.
     As Christians we do not place our faith in some geography book, or even in what other people testify as truth. Rather we place our faith in the eternal word of God, the Bible. We are told in scripture that our faith comes from hearing the word of God (Rom. 10:17). From this "hearing" of God’s word our hope, faith and salvation spring. We need to note also that faith is actually a gift from God and it is part of the salvation package (Eph. 2:8). We also need to understand that it is God who increases our faith and strengthens it. He often does so in answer to our prayers and requests (cf. Lk. 17:5; Mk. 9:24).
     As we look at the first verse again we see that "faith is being sure of what we hope for and certain of what we do not see." Faith is the "reality" (hupostasis) of things hoped for. This Greek word used here is made up of stasis which means "to stand" and hupo which means "under." Thus the compound word means "to stand under." (3) We have here the idea of a foundation or underpinning— something that is underlying and stable. It is the ground or substance of our conviction. It may also be translated as a "firm solid confidence" or even "calm courage" in that for which we hope. (4)
     Another important Greek word in this first verse is elegchos, which is translated as "evidence," "proof" or "conviction" of that which is hoped for but still unseen. (5) Thus faith helps us to see what other people cannot see and therefore we are able to do what other people cannot do. (6)
     "This is what the ancients were commended for" (11:2). As we have seen, the just live by faith (10:38). They overcome the world and the devil by faith (1 Jn. 5:4). They enter into the kingdom of God by faith. Faith is such a key thing in the life of the saint. So many times we are sidetracked with our problems when our real issue is lack of faith in God.
     Faith to the believer is like the main power line into the house. When it goes out everything goes on the blink. We would be foolish to light a candle and try to work on the refrigerator or the computer or even the lamp. A wise person would go to the source and get the power back on. With that, everything else will function properly without our fixing. From time to time different things in our lives do malfunction and need attention but when faith is weak everything malfunctions and there is no cure until faith is restored.
     The people of old understood the great importance of faith in God. They firmly believed in what they could not see and by this they received a good report. In our mixed-up and topsy-turvy world we often hear that "seeing is believing." However, with God’s children "believing is seeing," (7) for "We live by faith, not by sight" (2 Cor. 5:7). How amazing it is that the lives of Abraham, Isaac and Jacob stretched over many generations. In all this long time they never received God’s promise in the natural realm but they never quit believing. Actually if we see what we hope for it is no longer hope and neither is it faith. (8) Like those of old we must wait with great faith and patience for that which we hope— the promise of God fulfilled in our lives.
     "By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible" (11:3). As faith people we understand how the world came into being. However, all this continues to be a great mystery for millions today. Some scientists have tried to explain it by the "Big Bang" theory. By this theory they assume that existing matter somehow exploded, and our wonderful, orderly world and universe were the results. This theory is lacking on many counts. The lingering question is what or who caused the Big Bang? The second law of thermodynamics tells us that there must be a cause for such a thing.
     Jews and Christians have always defied the world’s wisdom and we believe that the visible world was created out of nothing (creatio ex nihilo). (9) It was created out of the invisible (spiritual) world and came into being through the word of God (Gen. 1:1 ff.; Jn. 1:1 ff.). I have mentioned before how the Hebrew "word" (de-var) and "things" (de-var-im) still illustrate this close connection with the word and created things. All this is nonsense to the Greek mind and unfortunately it is nonsense to many of today’s "wise" men and women. However, as modern science develops it is becoming clear that substance is not really just matter. It is rather beginning to look and behave more like something spiritual. (10)

     It was through faith alone that Abel’s sacrifice was accepted although this is not mentioned in the Genesis 4:1-17 passage. Many writers have tried to connect his acceptance with God to the type of offering Abel presented. Abel offered up from his flocks while his brother offered fruits from the field. Although the blood offering would happily satisfy all the typology of the coming Messiah, the scripture says nothing about this. Even the Hebrew word used here for this offering is min-chah (gift, tribute) which in later times came to be known as the grain offering (11) and is detailed for us in Leviticus chapter 2.
     Obviously, the key element was Abel’s faith and for this reason God looked upon his offering or accepted it. Again, some have said that fire must have fallen from heaven and consumed Abel’s offering but the scripture is also silent on this. We must remember that we see reflected an early day of God’s relationship with humankind. God had walked and freely talked with Adam and we see evidence that despite the fall God was still speaking personally with the two sons of Adam (cf. Gen. 4:6-7). So God actually talked with Cain and instructed him on how his offering could become acceptable in the future. Cain would heed no such instruction and promptly killed his brother out of jealousy.
     Of course, this was the first time, but certainly not the last time when the righteous would be persecuted and killed by the wicked. (12) We see Jesus saying of the wicked Jews in Matthew 23:35-36: "And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. I tell you the truth, all this will come upon this generation." We learn by this and other passages that the blood of the righteous will be recompensed beginning with Abel and ending with Zechariah, literally from "A" to "Z."
     We see that Abel’s blood still speaks or testifies. It testifies primarily through the scripture as we have seen in Matthew 23:35-36. Also we can see this in 1 John 3:12 and in Jude 1:11. In Psalm 112:6 we are told that "…a righteous man will be remembered forever." Moffat comments about this saying: "Death is never the last word in the life of a righteous man." (13) We cannot help but notice that there is no testimony or even a mention of our first parents Adam and Eve in this listing of faith people. Their unbelief was the primary cause of all the trouble that came after them.
     It is interesting that in Hebrew the word for "blood" in Genesis 4:10 is the plural de-mei meaning "bloods." Many Jewish people see special significance in this and think it has reference to the blood of Abel’s progeny crying from the ground. The Jewish people say that since God in the beginning created one man only, any person who destroys a single innocent life will be guilty as if he had destroyed a whole generation. (14)
     "By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God" (11:5). Enoch is surely one of the most interesting and intriguing characters in the Bible. He as well as Elijah left the earth without facing physical death. Because of this abnormality many traditions have sprung up about Enoch in Jewish writings. The Holy Spirit authenticates one of these traditions and it is mentioned in Jude 1:14. The Spirit inspires Jude to list Enoch as a prophet in this passage.
     The scripture testifies in Genesis 5:24 that "Enoch walked with God; then he was no more, because God took him away." Our author states that he was commended as one who pleased God, and without faith this is impossible. In the Septuagint Greek version of Genesis 5:22, instead of Enoch "walked with God" it is said that he was "well-pleasing to God." (15) Obviously, two people cannot walk together unless they are in agreement (Amos 3:3). It is particularly commendable that Enoch walked with God and pleased him at a time just before the flood when most of the world’s population was exceedingly wicked and unpleasing to God. (16)
     Enoch has served as a type of one of the two witnesses who will reappear in the last days. He also serves as a type or precursor of faithful believers in the end-day who will be immediately translated at the return of Jesus (1 Thess. 4:17). (17) We note the importance of perseverance here since Enoch walked with God some 300 years even in the midst of a thoroughly polluted society.
     "And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him" (11:6). This is a truism for all time that God can only be pleased through faith. When we shrink back in unbelief God is not pleased. When we utter faithless words God is not pleased. Anyone who comes to God must believe. That person must believe first of all that there is a God and that he rewards those who seek him. This is an axiom of salvation.
     "By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith" (11:7). In the midst of a very wicked society Noah was a preacher of righteousness (2 Pet. 2:5). He believed God and carefully followed his instructions building the ark. This word "ark" is kibboton in Hebrew, signifying a wooden chest. It is the very same word used for "Ark of the Covenant." (18) We see that there is abundant typology in the story of Noah. In the New Testament the story of Noah is an illustration of the end-day when the wicked of the earth will again be judged, not by water but by fire (2 Pet. 3:10).
     Among preachers and commentators Noah’s Ark is often seen as a type of the church. The church has thus been considered as the "ark of safety." There are many similarities in that both the ark and the church are built to God’s specifications; it is God who opens and closes the door, their being only one door; both have within them the clean and the unclean; they alone provide the place of safety; the faithful within them are delivered from ruin; the ark and church have but one window or source of light (Jesus); and God providentially guides them both. ⁽¹⁹⁾
     It is clear in scripture that the last-day will be very much like the time of Noah. Jesus says in Matthew 24:37-39: "As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man."
     It took a long time for Noah to build the ark and no doubt he received much ridicule since there had never been a rain or a flood to that point. Yet, Noah kept on in faith and built the great boat. With the giant ship he saved himself and his family. The Bible says that by doing so he condemned the world. Two things might be implied here that he condemned the world by his actions and that he did so by his preaching (2 Pet. 2:5). (20)
     Here it is apparent that real faith always does something. It obeys the Lord. I have heard my pastor say that faith is a verb. Calvin has said that obedience always flows from faith as water flows from a fountain. (21)

THE FAITH OF OUR FATHER ABRAHAM

     When we think of faith we realize that our faith-father Abraham is the outstanding example of it. The extent of his faith is almost unbelievable. He was called to leave what was surely a relatively comfortable life in the city of Haran to an unknown land and he was called to do this at the ripe old age of 75. The actual translation here is that "Abraham, while he was being called, obeyed." (22) As in the case of other commands from God (cf. Gen. 17:23), Abraham didn’t procrastinate but he obeyed immediately.
     Faith might ask questions but these questions will be far different from those of an unbeliever. As Wiersbe says, "Unbelief asks, ‘How can this be?’ (Luke 1:18-20). Faith asks, ‘How shall this be?’ (Luke1:34-37)." (23)
     "By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise" (11:9).
     In Romans chapter 4 Paul deals with Father Abraham and his faith. He speaks of how Abraham was justified by faith as righteousness was credited to him (v.3). He speaks of how Abraham believed God against all hope and became the father of many nations (v.18). Abraham left the comforts of the big city to become a tent-dweller in a strange land. For a good amount of his sojourn he lived in Israel’s high countries of Shechem and Hebron where blowing rain, snows and bitter mountain cold could make tent-dwelling almost unbearable in the winter months.
     "For he was looking forward to the city with foundations, whose architect and builder is God" (11:10). This is an interesting passage in the Greek. The words "he was looking" is in the imperfect middle (deponent) indicative and it has the meaning that Abraham "kept looking!" (24) Near the city of Ur where Abraham’s family originated there was the mighty city of Babylon. It was a world-famous city made by the skill and planning of humans. It even had nearby it the remnants of the tower that was supposed to reach to heaven, but Abraham apparently gave all this no attention. Despite even the great importance of Salem or Jerusalem it is not recorded that Abraham ever ventured inside the city. He was looking for the heavenly city the one built by God himself. This is a classic passage that describes faith people as those who are seeking the unseen world and the New Jerusalem as described in Revelation 21 and 22.
     There is a book that is not in our Bibles and it is called the anonymous Epistle to Diagnetus. It is probably a second century work. Although this quote from the book concerning Christians is not scriptural it is nevertheless very interesting: "They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and every country is foreign." (25)
     "By faith Abraham, even though he was past age— and Sarah herself was barren— was enabled to become a father because he considered him faithful who had made the promise" (11:11). God had promised Abraham an heir. Yet, time had become the enemy of this promise and Abraham was now 100 years old and his wife Sarah was 90. It was a medical impossibility for them to have a son and yet God promised them one (Gen. 17:19). Abraham believed God about this child and the child became a reality.
     Sarah’s learning curve was a little different than Abraham’s. When she first heard the promise of a son born of her womb she laughed in unbelief (Gen. 18:9-15). God was merciful to Sarah and in time she learned how to laugh in faith (Gen. 21:6). (26)  The little boy she bore was actually named "Isaac," which means "laughter" in Hebrew.
     Nothing is too hard for God (Gen. 18:14). It is just hard for us to think and believe in the spiritual mode where such impossible things happen. Thank God that he is merciful with us as the little poem goes:

     How thou canst think so well of us,
          And be the God thou art,
     Is darkness to my intellect,
          But sunshine to my heart. (27)

     "And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore" (11:12). Much earlier in Genesis 15:5-6 God had promised Abraham that his heirs would be like the stars of heaven for multitude. Abraham believed God and God counted his faith as righteousness. We may think this promise sounds a bit exaggerated today since the Jewish people number only about 13 million. However, Abraham is the father of all those who believe, including multitudes of Christians (Rom. 4:16) and truly their vast number is now like the stars of heaven for multitude. How could such a vast multitude come from one who was as good as dead? (28)
     Coffman marvels that the author of Hebrews, through divine inspiration, could understand that the number of stars was unlimited such a long time before our powerful telescopes disclosed this to be true. (29)

BELIEVING WITHOUT SEEING

     Several commentators feel that this verse must apply only to Abraham and his heirs, however it probably should apply to all those previously mentioned. Abel, Enoch and Noah certainly had their eyes on the world to come. Enoch actually walked right into that world. No doubt the main thing they saw in the distance was the Messiah. For instance, in John 8:56 Jesus says: "Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad." Oswald Sanders, who directed the China Inland Mission, once said, "Faith enables the believing soul to treat the future as present and the invisible as seen." (30)
     In the case of Abraham and his heirs altogether they actually owned just a couple of tiny parcels in the Promised Land. One might suspect that they were not so much interested in owning the actual land. Coffman remarks: "In view of the great wealth of the patriarchs, it still, after so many centuries, astonishes one to think they never built a house." (31)
     "People who say such things show that they are looking for a country of their own" (11:14). The faith people of old were strangers and pilgrims on earth. Their eyes were fixed on an unseen land and an unseen city. Jacob called himself a pilgrim (Gen. 47:9) who awaited God’s salvation (Gen. 49:18); David called himself a stranger and sojourner (Psa. 39:12); Peter admonished Christians to pass the time of their sojourning in fear (1 Pet. 1:17). (32) The early church fathers realized that they too were sojourners. Clement of Alexandria once said: "We have no fatherland on earth." Augustine said: "We are sojourners exiled from our fatherland." (33) Barclay reminds us of a supposed unwritten saying of Jesus recorded in early Christian literature: "The world is a bridge. The wise man will pass over it but will not build his house upon it." (34)
     As Modern and postmodern Christians; as heirs of Abraham we must remember that our citizenship is in heaven (Phil. 3:20). We must keep our eyes fixed on that which is above and not on things of this earth (Col. 3:1-2). We must not get too attached to this world because it is most surely passing away (1 Jo. 2:17). What an opportune moment this is for us to stop and check our spiritual focus!
     "If they had been thinking of the country they had left, they would have had opportunity to return" (11:15). We are reminded in scripture that Abraham would not allow his son Isaac to travel back to the old country to get a wife. He sent his servant instead (Gen. 24:5-8). We are also reminded that Jacob’s troubles really began when he ventured back to the old country to escape the wrath of his brother. It took him some twenty years to escape the bondage of his father-in-law Laban. Had he not experienced the dream at Bethel (Gen. 28:11-17) before going he may have never returned. (35)
     "Instead, they were longing for a better country— a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them" (11:16). We must understand that our faith forefathers were not focusing on this world. Their eyes were turned to the heavens. Can we say today as modern and postmodern Christians that we are focusing on the unseen and heavenly world? Are we looking for a heavenly country and a heavenly city? Or do we still have one foot in the earthly city and one in the heavens?
     For such as those who mind heavenly things God is not ashamed to be called their God. Neither is Jesus ashamed to call them his brothers. Calvin says "It is a singular honor when God makes men illustrious, by attaching his name to them." (36)

LOOKING AGAIN TO ABRAHAM

By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice his one and only son, even though God had said to him, "It is through Isaac that your offspring will be reckoned." Hebrews 11:17-18

     When we come to this passage we realize that some years have passed. In Genesis 21:34 we note that Abraham had spent a long time in the land of the Philistines. Coffman sees Abraham as about 130 years old by this time. Of course Isaac would no longer be the little boy like he is usually pictured if this estimate is true. Coffman reports how Josephus declared Isaac to be 25 while other writers have fixed him as old as age 36 at the time of this event. (37) Obviously, he was big enough to carry the sizeable load of wood for the offering (Gen. 22:6) and yet Abraham refers to him as a "boy" (na-ar in Hebrew). It appears from this word that Isaac was likely an older youth at the time. If indeed he was a youth or young man at the time of sacrifice we may assume that he was a willing sacrifice in the later pattern of Jesus.
     So at this time God gave Abraham an awful, heart-rending test. God told him to go to Mt. Moriah (assumed now to be the area of the Temple Mount) and offer up Isaac as a burnt offering. Such a command would put most people in shock and undoubtedly it was terribly difficult information for Abraham. After all, Isaac was the child of the promise. To the natural mind that would put an abrupt end to all of Abrahams promises and hopes. It would all turn to dust and ashes. Yet, we see that Abraham promptly obeyed, rising early the next morning to begin the journey (Gen. 22:3).
     This is a familiar Bible story and most of us have probably heard it many times. We have heard how Abraham, his son and his servants made the three-day journey. Then Abraham made a very strange statement. He said to the servants "Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you" (Gen. 22:5). What a statement of faith! Abraham was prepared to slay his son and offer him up but he apparently believed that God would raise him up from the dead in order to continue his promise. Barnes notes of this: "It is the strongest illustration of faith, undoubtedly, which has ever been evinced in our world." (38)
     Of course, we remember how the story ended with God’s angel preventing the slaying of the promised son and with Abraham seeing the ram caught in the thicket. The story ended well with the ram being offered in place of the son. It began to be said of that place "On the mountain of the LORD it will be provided" (Gen. 22:14). A number of versions translate the Hebrew (ye-ra-eh) as "seen." Thus it sometimes reads "On the mountain of the Lord it will be seen." Both ideas may be correct. On God’s mountain (Moriah or the Temple Mount) it will be provided and it will be seen. Some writers think it was at this point that Abraham got a clear vision of the only Son who would one day come and offer himself for the sins of the world on that very mountain. He would thus provide salvation for us all.
     What a story of faith this is! What an example Abraham sets for us all. It is this kind of faith and devotion that has inspired God’s people and especially the early Christians. Barclay says of this in relation to Christianity and its sacrifices: "Unless there had been those who counted Christ dearer than all else, there would be no Christianity today." (39)
     "Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death" (11:19). Our father Abraham was truly living in the unseen and miraculous spiritual world. As Barnes comments, "The child had been given to him at first in a supernatural manner, and he was prepared, therefore, to believe that he would be restored to him again by miracle." (40)

FAITH OF THE OTHER PATRIARCHS

     In Genesis chapter 27 we see that Isaac was now old and his vision was almost failing him. At that time his wife Rebekah took the opportunity to insure that her younger son Jacob would receive the father’s blessing, which should have been allotted to the firstborn only. When the twins were about to be born the Lord had said to her: "…the older will serve the younger" (Gen. 25:23). Through subterfuge she arranged for Jacob to receive the firstborn blessing. When Esau learned of this he was irate and swore to kill his brother. The father nevertheless blessed Esau, but there was no longer a firstborn blessing for him.
     Jacob was blessed with heaven’s dew, with the earth’s riches and an abundance of good things. He was given authority over nations and even over his brother. Esau, on the other hand, was told that he would live away from the earth’s riches; that he would live by his sword and serve his brother. Because of Esau’s anger Jacob was forced to flee to Haran.
     It is difficult today for us to understand how men of the past could see into the future regarding the lives of their children. The Bible lets us understand that such things can only be accomplished by faith. Isaac had great faith in God and thus was able to prophesy concerning the future of his sons.
     "By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshiped as he leaned on the top of his staff" (11:21). We remember how Jacob ultimately had twelve sons who made up the twelve tribes of Israel. We also remember how one of those sons, Joseph, went before them into Egypt as a prisoner and ultimately became second in command to Pharaoh himself. Joseph married in Egypt and two sons came from this union, Manasseh and Ephraim.
     As Jacob grew older it was understood that he was about to die so Joseph and his two sons came to visit the patriarch. Joseph, whose name in Hebrew means "may he add" was about receive the "double-portion" and have his two sons added to the tribes.
     When Jacob received the boys he called them his own and indeed declared that they would be reckoned among the tribes of Israel (Gen. 48:5) and that they would be called by his name (Israel). As he placed his hands upon them to bless them he crossed his arms and gave the firstborn blessing to the younger son, Ephraim, declaring that he would be greater than his brother. Joseph tried to intervene but was prevented by his father. Surely as the generations passed, the tribe of Ephraim gained supremacy over Manasseh. In the later blessing of Moses (Deut. 33) he speaks of the ten thousands of Ephraim and only the thousands of Manasseh (33:17). Again, Jacob saw these things in prophecy through the Holy Spirit and through his faith.
     "By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones" (11:22). As the second in power after mighty Pharaoh, all the luxuries of Egypt were available to Joseph. Yet before his death he made the children of Israel swear an oath that they would not leave his body in Egypt but would take it with them when the Exodus would finally happen (Gen. 50:24-26).
     Although he was embalmed as was the Egyptian custom and placed in a coffin, his body was apparently not buried but was kept for future transport. We see the fulfillment of Joseph’s request in Joshua 24:32 as Joseph’s bones were brought to Shechem and buried there. Till this day Joseph’s Tomb can still be seen at Shechem, although in recent years it has been desecrated somewhat by the Moslems who now mostly control the area.
     Bruce adds here: "Joseph had spent the whole of his long life, apart from the first seventeen years, in Egypt; but Egypt was not his home." (41) By faith Joseph sent his bones back home to the Promised Land of Israel.

THE FAITH OF MOSES

     The faith of Moses begins with the faith of his parents. They realized that there was something special about their little boy and they hid him from the wrath of Pharaoh who had decreed that all the sons of Israel should be killed (Exo.2:2). Apparently there was something about little Moses that made them take notice. The historian Josephus speaks of a revelation from God that the parents received about his destiny (42). We don’t know for sure about this but all we are told here is that they acted solely because of their faith. In the great hymn by Charles Wesley it is said:

     Faith, mighty faith, the promise sees
     And looks to God alone.
     Laughs at impossibilities,
     And cries, "It shall be done." (43)

     When it became impossible for the parents to hide Moses any longer the mother put him in a papyrus basket, coated it with pitch and committed him in faith to the Nile. No doubt most of us know the Sunday school story of how Pharaoh’s daughter found him, took him and raised him as her own son.
     "By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter" (11:24). No doubt Moses had the wealth and comforts of Egypt available to him. Yet, Moses, perhaps suspecting his humble Israelite origins, rejected all these benefits. We are told he did this by faith.
     "He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time" (11:25). Delitzsch says that by faith, Moses "looked through the deceptive appearances of worldly good things, to their inward and essential nothingness, and to their fearful end." (44) Dr. Vance Havner, that dean of American revival preachers, in one of his many quips said: "Moses chose the imperishable, saw the invisible, and did the impossible." (45)
     There was a cost in Moses’ decision as there always is for the faithful. Moses was mistreated, first by Pharaoh and then even by the Israelites themselves. Despite this he cast his lot with them and firmly grasped his place in the invisible kingdom.
     "He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward" (11:26). The treasures of Egypt were immense. Part of this vast treasure can now be seen in the relics of King Tutankhamun (King Tut). The treasures of gold and other precious things found in Tut’s tomb are regularly displayed among the various national museums. As recent as 2004 in Switzerland this treasure was appraised at a staggering replacement value of nearly three-quarters of a billion dollars. (46)
     We might wonder how Moses who lived well over a thousand years before Christ could bear disgrace for Christ’s sake. No doubt it is partly the reproach that fell on Moses because he wrote about Christ and was a type of him (cf. Jn. 5:46). (47) Moses later said: "The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him" (Deut. 18:15). Of course, when we cast our lot with God’s people in any age the enemy must take special note of it and usually his persecution soon begins.
     "By faith he left Egypt, not fearing the king’s anger; he persevered because he saw him who is invisible" (11:27). There is some controversy among commentators whether this exit from Egypt was when Moses fled to Midian or whether it refers to the period some forty years later when he led the people of Israel out of Egypt. In Exodus 2:14-15 we realize that Moses was afraid in the earlier instance because he had slain an Egyptian. Pharaoh became very angry and sought to kill Moses for his act. We then read that Moses fled from Pharaoh to Midian. One thing seems certain in this earlier incident and it is that Moses fled Egypt out of fear.
     In this verse we are told that Moses left (some translations read "forsook") Egypt and that he was not afraid of the king’s wrath. We see nothing here about him fleeing Egypt. In fact, it is rather difficult to have faith when one is fleeing. So we would have to conclude that this verse has reference to the plagues and the Exodus. One outstanding thing about Moses in the account of the plagues is that he was in no way afraid of Pharaoh. In fact he was almost like god to Pharaoh (Exo. 7:1). He exercised impressive boldness acting with nobility and dignity before this great monarch. (48) Also, Moses left Egypt to face an impassible sea and countless miles of wilderness. He left with two million stubborn and rebellious Israelites on his hands, and this was an enormous act of faith. He had to see the invisible to do such a thing.
     "By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel" (11:28). It took a great deal of faith for Moses to predict the death of all Egypt’s firstborn in the last plague. Then it took a lot more faith for him to believe that the sprinkling of lamb’s blood on the door would protect him, his family and all the other Israelites from the wrath of God and the Death Angel. We all no doubt remember Cecile B. DeMille’s great 1956 movie production of the Ten Commandments. Surely we remember the screams of the damned as the eerie vapor drifted from unprotected door to unprotected door. It must have taken some real faith to remain calm while such a horror was in progress.
     Moses by faith kept the Passover. The verb for "kept" is a form of poieo and it is in the perfect tense signifying that the Passover had existed to the very time the epistle of Hebrews was written. (49) Indeed, we see in scripture that the Passover and other major festivals are called "statutes forever" (Lev. 23:14, 21, 31, & 41).
     We realize that our author has given a lot of space to Moses, even more than to greats like Jacob and Joseph. He has probably done this because Moses held a very high position with the Greek-speaking Jews of the first century. (50) Of course, this was the very group to which Hebrews is addressed.

FAITH DURING THE EXODUS AND CONQUEST

     The generation of the Exodus is not usually looked upon as a faith generation. In fact, quite the opposite is often said of them. However, they did express a great amount of faith when they took their families into the heart of the sea (Exo. 14:21ff). This was apparently a nighttime event and the wind, water and darkness all combined must have been a fearful sight to them. They passed through this dark terror by faith but the same could not be said of the Egyptians who were drowned in the depths. It is possible that the Egyptians had a lot more courage than the Israelites but unfortunately they didn’t have any faith (51)
     We can but imagine the darkness of that night, the wind, the mighty waves, the roaring of the sea and the screams of the drowning. What a fearful sight as God fought for Israel.
     In 1588 a gigantic Spanish fleet of 151 ships, containing 8,000 sailors and 18,000 soldiers sailed to the English Channel in order to begin an invasion of England. Due to harassment by the English fleet and gigantic storms, only 67 ships and 10,000 men survived. (52) The battle was a turning point and soon England began to take control of the seas. After this great battle a monument with this inscription was erected at Plymouth Hoe. It read "God sent his wind and they were scattered." (53)
     "By faith the walls of Jericho fell, after the people had marched around them for seven days" (11:30). The record of Israelite faith was apparently suspended for forty years and but it had appeared again at the entry into Canaan and especially at the destruction of Jericho. (54) Today there is a sign near Jericho that proclaims it as the world’s oldest city. It certainly is old with archaeological remains going back many thousands of years. At the time of the Exodus it was apparently a strong city with high walls.
     The Israelites, being a desert people, were not skilled or equipped in the arts of conquering walled cities. Instead they fought against the city with faith. For six days they quietly marched around the city with priests holding trumpets and with the Ark of the Covenant in the lead. On the seventh day they marched around the city seven times according to their instructions and at the conclusion of the march there were long blasts from the trumpets and a loud shout from the people. With this, the strong walls of Jericho came tumbling down (Josh. 6:1-21). The people marched in faith, shouted in faith and took the great city of Jericho in faith. Although there is little evidence remaining of this victory today, we must remember that "the forces which operate in the unseen realm, such as the power of faith, cannot be dug up by the excavator’s spade." (55)
     "By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient" (11:31). When Joshua took Jericho the whole population perished with the exception of Rahab the harlot and her family. Earlier she had helped the two Israelite spies and had made a great statement of faith to them saying, "I know that the Lord has given this land to you…" (Josh. 2:9). What a strange statement for a woman living in an ancient fortified city threatened only by a band of desert wanderers. Barclay remarks, "At the moment when she was speaking, there seemed not one chance in a million that the children of Israel could capture Jericho." (56)
     Because of her faith Rahab the prostitute escaped the utter destruction of her city. She not only joined with the people of Israel but she went on to gain a place in the Messiah’s line. We read about her in Matthew 1:5-6: "Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, and Jesse the father of King David…." It is amazing what faith can do! The scarlet cord she hung outside her window as a sign has long since become a symbol of the blood of Christ that saves us from the city of destruction if we but believe. How true are the words of our Savior "…I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you" (Matt. 21:31).

A SKETCH OF ISRAEL’S FAITH HISTORY

     Here we have a break in the author’s method of writing. He now moves from the more detailed references to the less detailed accounts of various faith episodes. He also begins to speak more generally of the whole group of faithful. (57) The method he uses is a common one for Greek orators of his day. In Greek style he remarks how his time would fail if he had to give account of all the faith people. (58)
     He begins with Gideon who delivered Israel from hosts of Midianites who were impoverishing the land. While it is noticeable that the angel addressed him as a "mighty warrior" (Jud. 6:12), the truth was that he was hiding from the enemy in a winepress at the time. We know how Gideon also required some "fleece miracles" from the Lord before he would venture into the great battle. Nevertheless, through faith Gideon and his 300 men defeated an army of 120,000 Midianites.
     Barak is mentioned next and on the surface he does not come off as a great man of faith. Deborah the prophetess instructed him to gather an army and fight against Sisera, the commander of the forces from Hazor, who were at the time harassing Israel. The problem was that Sisera had chariots of iron and the Israelites had only foot-soldiers. Barak refused to go unless Deborah went with him (Jud. 4:8). She reluctantly did so but assured him that the honor for the coming victory would go to a woman and not to him. We might see Barak’s refusal as a slight expression of faith since Deborah was reputed to be God’s spokeswoman. (59) Later, Deborah did tell him exactly when to attack and there was a complete rout of the superior army. This resulted in the death of Sisera at the hand of a Jael, a woman. It was a faith battle from beginning to end. Barclay comments on it saying: "It was as if a band of almost unarmed infantry had routed a division of tanks." (60)
     Samson and Jephthah were also two unlikely characters that God used for mighty victories. Samson by his great exploits of physical strength helped Israel to begin subduing the Philistines. However, his personal life seemed to be a mess. Jephthah gained an outstanding victory over the Ammonites. We note that Jephthah was a family outcast who led a band of outlaws before his mighty victory. The exploits of these two and the others mentioned help us to see that God uses fallen human beings for great things through his grace and through faith— however small that faith may be.
     Even great King David sinned an awful sin with Bathsheba. Nevertheless, he did mighty things for God and came to be listed as the founder of the messianic line. Samuel carried on an unblemished priesthood and led Israel for decades, nevertheless, he somehow failed to bring up his own sons in the nurture and admonition of the Lord (1 Sam. 8:3). God seems to delight in using imperfect people to accomplish great things through his grace and their faith.
     The author continues on with the prophets and others: "who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions…." (11:33). When we think of conquering kingdoms we think of Moses who conquered the kingdoms of Sihon and Og and of David who subdued the Philistines. King Solomon in particular administered justice (1 Ki. 3:16-28). He also gained what was promised by fully extending the borders of Israel from Egypt to the Euphrates. Joshua also gained what was promised as he conquered the whole of Canaan. We think here of Daniel who spent the night unharmed in a den of hungry lions.
     Then there were others who "quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies" (11:34). He no doubt has reference here to Shadrach, Meshach and Abednego who were not harmed by the fiery furnace (Dan. 3:17-26). For those who escaped the sword we think of Elisha and his strange encounter with the army of Aram. In that episode an army of angels surrounded the enemy and rendered them blind and powerless (2 Ki. 6:11-18). On that occasion Elisha said to his servant: "…Those who are with us are more than those who are with them" (6:16). The servant was then able to see that the hills were full of horses and chariots of fire.
     When we think of those whose weakness was turned to strength we think again of Samson whose strength returned to him although he was defeated and blinded. He felt his way to the supporting pillars of the pagan Philistine temple. He grasped them, bringing the whole building down upon them and upon himself. He killed more Philistine enemies in his death than he did in his whole life (Jud. 16:30).
     For those who routed foreign armies there is no story so fascinating as that of Jonathan and his armor-bearer. Acting alone they began a rout which resulted in the Philistine army fleeing and being soundly defeated by King Saul (1 Sam. 14:14-15). (61)
     "Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection" (11:35). No doubt for these Hebrew believers there were some fresh stories that also popped into their minds, like the recent stories of Jesus raising the son of the widow of Nain (Lk. 7:11-17) and the story of Lazarus being raised from the dead (Jn. 11:1-45).
     Some were tortured for their faith and chose to die rather than betray their God. These would not be delivered from death but would be raised in the resurrection of the righteous. The word used here for "tortured" is "tumpanizo." This seems to be a reference to a wheel-shaped instrument that criminals were stretched out upon and horribly beaten. (62)
     With this scripture we are suddenly aroused from our twenty-first century Christian slumber to realize that bad things can happen and sometimes do happen to good people. Our lives do not just consist of a solid stream of blessing from above. Jesus did make a special grant to us. Paul speaks of it in Philippians 1:29, "For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him…." Thus suffering is God’s gift to each of us. Although God is a giver of good gifts (Jas. 1:17) sometimes those gifts come wrapped in very odd packages (Jas. 1:3-4). (63)
     We might note that although a few people were raised from the dead in the Old Testament there was no clear understanding of the final resurrection of the dead. This was so much the case that the major religious group, the Sadducees, did not even believe in the resurrection. Bruce points out that it was the oppression of Antiochus Epiphanes in the second century BC that caused the hope of resurrection to blaze. From that time on, with exception of the Sadducees, the hope of resurrection became a cardinal doctrine for the Jews. (64)
     The author continues: "Some faced jeers and flogging, while still others were chained and put in prison" (11:36). The prophet Elisha was jeered by a group of unruly children (2 Ki. 2:23-25). By the time this book was written there were plenty of recent examples of such treatment. The great apostle Paul, whom these readers undoubtedly knew of, had already been flogged, chained and put in prison more than once.
     "They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated— " (11:37). Zechariah the son of Jehoiada was stoned to death by the order of the king and in the very Temple compound (2 Chron. 24:20-21). According to Rabbinic sources the prophet Isaiah was sawn in two by King Manasseh because he prophesied the destruction of the Temple. (65) The prophet Uriah was struck down by the sword under King Jehoiakim because he prophesied against the land and the city of Jerusalem (Jer. 26:23). No doubt by the time this letter was written King Herod had already killed James by the sword (Acts 12:2 ff.). How true the words of Psalm 44:22 "Yet for your sake we face death all day long; we are considered as sheep to be slaughtered."
     Through the ages some of the greatest men of God were wanderers who were poorly dressed and often mistreated. It is thought that Elijah wandered about in a sheepskin. This is derived from the translation of the word "mantle" describing an outer garment he wore. (66) Certainly John the Baptist was dressed in some very rough clothing made of camel’s hair (Matt. 3:4). These righteous and ill-clad men were "destitute, persecuted and mistreated." We think of poor Jeremiah who was imprisoned in a muddy cistern (Jer. 38:6).
     In Hebrews 11:38 we read that "the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground." In Elijah’s day, Obadiah hid a hundred prophets in caves to save them from evil King Abab (1 Ki. 18:1ff.). When we think of all this we have to agree that Hebrews really is "the epistle of sufferers" as it has been called. (67) Although such a thing is strange to our postmodern ears God’s people are really called to suffering and sometimes even to death for Christ’s sake. The ardent Christian and twentieth century martyr, Jim Elliot, put it succinctly when he said "He is no fool who gives what he cannot keep, to gain what he cannot lose." (68)
     The author of Hebrews says "the world was not worthy of them." Davidson, adds: "The world drove them out, thinking them unworthy to live in it, while in truth it was unworthy to have them living in it." (69)
     "These were all commended for their faith, yet none of them received what had been promised. God had planned something better for us so that only together with us would they be made perfect." (11:39-40). The great truth that the author of Hebrews dealt with in detail earlier is again brought out. There was really no completed salvation under the Old Covenant. The blood of bulls and goats could not take away sin. Everything in the Old Testament was looking forward to the True Lamb of God, Jesus, who would take away the sins of the world. The Old Covenant had to wait on the New Covenant. So, in a sense the Old Covenant people had to wait on the New Covenant people. As Barnes has said: "The fathers had one part in the promises, and we the other in the fulfillment, and neither would have been complete without the other." (70)
     This scripture truly is an astounding statement which should cause us to want to bow in humility. We are bound up together to all those in the Old Covenant, even to the great men and women of faith that we have mentioned. The Lord calls us to stand up with these of old. "He calls us— with all our habits and hang-ups, warts and worries— to action. We are called to step out of step with the world, hop up on the stage of history, and take our place in God’s roll call of the faithful." (71)

     "This is one of the great, moving passages of the New Testament; and in it the writer has given us a well-nigh perfect summary of the Christian life." (1) Here the Christian experience is compared to the ancient Greek Olympic Games. Our author is focusing particularly upon the Marathon or the grueling long-distance race. He describes the setting of this race as something like a large stadium with a vast cloud of attendees. All these who are looking on bear the distinction of having successfully completed the race.
     There is considerable discussion among commentators as to whether or not those who have gone on to the next world can actually look back upon the saints in this present world. (2) I have chosen to take this passage at face value and accept the fact that the saints in the next world do have some cognition of what is going on down here on earth, at least in things regarding God’s kingdom (cf. Mt. 17:1-3). Those who think otherwise see the cloud of witnesses as merely examples for us and do not feel that they actually have awareness of us and our struggles. It would seem that this view would do some damage to the picture the author is trying to present
     Truly if those heroes of old discussed in chapter 11 do have an awareness of us and our race in this life it would put immense pressure on us to perform well. It would be much like performing on earth before a stadium filled with famous athletes. (3) We should note that athletic imagery is often used in the scripture as it speaks of our Christian lives. Some examples can be seen in 1 Corinthians 9:24-27; Galatians 2:2; Philippians 1:30; 2:16; 3:13-14; and 2 Timothy 4:7.
     As we run this great race of life we are told to "…throw off everything that hinders and the sin that so easily entangles…" Obviously, it would be very difficult to run effectively while wrapped in a long flowing robe or weighted down with a backpack or other things. We are told that the Greek athletes ran almost naked (4). In fact the word for gym or gymnasium comes from the Greek word gymnos meaning "naked."
     In our race of life we need to shed everything that hinders us or holds us back. Actually the Greek word onkos used here for "hindrance" was sometimes used in the ancient world for mass, weight, or even body fat. (5) That should be an eye-opener for us today especially in the US where some 60 percent of Americans are overweight. The weight spoken of here can be any kind of impediment that hinders our Christian lives. We think of several other things that fit into this category like besetting sins, lusts, desires, distractions, too much focus on our jobs, bad habits, pleasures, evil associations and the like. In Mark 10:46-52, we can remember the blind man who came to Jesus and was immediately healed. But he first cast away his old garment before he came to the Master. (6)
     The interesting Greek word for the "race" we are running is agona, from which we get our word "agony." (7) It was a favorite word for the Apostle Paul and he used it on many different occasions such as Philippians 1:30; Colossians 2:1; 1Thessalonians 2:2; 1Timothy 6:12 and 2Timothy 4:7. (8) So we are in an agonizing race and we must finish it and even win it. Our author tells us that we must run with perseverance or steadfast endurance (hupomone). In this race there is no lagging back, no coasting, no taking a time-out.
     For those of us who have watched the Olympic Games on television we no doubt have some understanding of the picture being presented here. Many of these athletes have spent years preparing for the one event. They have run and exercised daily for many months; they have kept themselves on strict diets and forgone normal pleasures in order to compete. This reminds us of Paul’s words in 1 Corinthians 9:26-27 "Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize."
     Our author goes on saying: "Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God" (12:2). The author here presents us with the goal of the race. The goal is Jesus and him only. In the great Olympic Races we will never see a competitor looking out at the scenery or at the people as he runs. His eyes are fixed on the goal and nothing else.
     We read here that Jesus is the "author and perfecter" of our faith. We earlier saw the combination of these two Greek words in 2:10. The word for "author" is (arch‘gos) and it conveys the meanings of prince, captain, or leader. The second word "perfecter" is (teliotes) and it has the meaning of "one who completes and perfects." Jesus has completed the redemptive task concerning us. He is the Alpha and Omega, the beginning and the end (Rev. 1:8; 18). (9).
     In the race that was outlined for Jesus he had to suffer the shame, disgrace and awful pain of the cross in order to secure our salvation. Bruce describes what it was like to die on a cross. He says, "To die by crucifixion was to plumb the lowest depths of disgrace; it was a punishment reserved for those who were deemed most unfit to live, a punishment for those who were subhuman. For so degrading a death Roman citizens were exempt by an ancient statue." (10) Hughes adds: "Others have suffered the pain of crucifixion but he alone has endured the shame of human depravity in all its foulness…." (11)
     Jesus accepted such a death while scorning its shame and focusing on the joy that was set before him. After it was all over, he sat down at the right hand of God in heaven. Here the author continues to allude to Psalm 110:1. The words "sat down" are in the perfect active indicative, which gives the meaning of a completed act with continuing results. (12) Our salvation is really completed and finished forever as is again indicated here.
     The Bible says in Romans 8:17: "Now if we are children, then we are heirs— heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory." We do not understand what it means to be joint-heirs with Christ. Everything God has is being given to his Son and then we Christians are allowed to share in his vast riches. We just have to keep the faith and not faint or be fearful.
     It is said that the great preacher, Charles Spurgeon once spoke boldly to a congregation that was fearful to bear the shame of following Jesus: "You are a coward. Yes, put it down in English: you are a coward. If anybody called you so you would turn red in the face…What a shameful thing it is that while you are bold about everything else you are cowardly about Jesus Christ. Brave for the world and cowardly towards Christ!" (13) Throughout this epistle the author continually reminds us that the real Christian must suffer for Christ if he is to inherit with Christ.
     "Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart" (12:3). The word "lose heart" (ekllyomenio) has the meaning of "giving up" or "fainting." (14) We think here of Galatians 6:9: "Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up."
     The author adds these troubling words: "In your struggle against sin, you have not yet resisted to the point of shedding your blood" (12:4). Jesus shed tears for us like great drops of blood (Lk. 22:44) and then he also went to the cross where he actually shed his precious blood for us. He is our example and our leader. We might ask if our Christianity has cost us any blood to this point. "There may here be a reference to boxing at the games, where boxers wore studded leather on arms and hands which resulted in plenty of blood and gore and where to carry on fighting required extremes of effort and courage." (15)
     We are not going to be whisked away to a party as some seem to think but we are headed for the battle of our lives as the end-times close in upon us. We must be ready to fight the good fight of faith, to agonize in it and then be ready to receive the victor’s crown. The noted coach of the Dallas Cowboys, Tom Landry, is reputed to have said: "The job of a coach is to make men do what they don’t want to do, in order to be what they’ve always wanted to be!" (16)

THE DISCIPLINE OF GOD

And you have forgotten that word of encouragement that addresses you as sons: "My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines those he loves, and he punishes everyone he accepts as a son." Hebrews 12:5-6

     Here the author is quoting from Proverbs 3:11-12. Obviously, those who are children of God live out their lives under his watchful eye. He will be quick to punish all misdeeds of his beloved ones for he knows this is necessary. Some years back my wife and I visited an African-American congregation. The pastor was telling how one of the church members confessed that he loved his children too much to punish them. The pastor quickly admonished the congregant "If you don’t chastise them they will chastise you!" In the natural world most of us know the value of correcting our children. How much more important is it for God to correct his spiritual children.
     This passage may come as a shock in our permissive age when many parents are reluctant to punish children. The word "punishes" in the Greek is mastigoi and it is taken from an old word mastix meaning "whip." (17) The idea of scourging or whipping is pretty obvious from this Greek word. Indeed Proverbs 13:24 instructs: "He who spares the rod hates his son, but he who loves him is careful to discipline him." Also in Proverbs 22:15 we read: "Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him." Of course, parents in this age will have to discipline children very circumspectly due to certain laws that have been passed in recent years, supposedly to protect children.
     The ancient world, especially the Roman world, had a very strict policy toward child discipline. No doubt, those who received this epistle were well aware of the Roman law of patria potestas. This law gave the Roman father absolute power over his whole family and this power continued throughout his life regardless of the age of the child. Under this law the Roman father could discard his child at birth if he liked; he could bind his child and whip him as he saw fit; he could sell the child into slavery and he could even execute him. (18) Now obviously this law went to great extremes that are totally unacceptable today, however, it does give us a picture of how the ancient world looked upon child discipline.
     I have lived long enough to see many of the Lord’s children get spanked by him. I have had a few spankings myself directly from the hand of the Lord. His scourging can come in numerous ways. Once the Lord scourged King David by allowing a no-good by the name of Shimei to throw stones at him (2 Sam. 16:9 ff.). David had the wisdom to perceive that the Lord had sent the man to do it. (19) Many different kinds of afflictions and chastisements can come our way from the Lord. We need to keep a good attitude when they come and try to learn from them. The Bible says: "Before I was afflicted I went astray, but now I obey your word" (Psa. 119:67).
     F.B. Meyer comments on the sufferings of God’s people through the ages. He says:

     The Psalms are crystallized tears. The Epistles were in many cases written in prison.
     The greatest teachers of mankind have learned their most helpful lessons in sorrow’s
     school. The noblest characters have been forged in a furnace. Acts which will live
     forever, masterpieces of art and music and literature, have originated in ages of
     storm and tempest and heart-rending agony. (20)

     Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons" (12:7-8). The word for "endure" used here is again hupomeno and it has as its basic meaning "to remain under." Thus, we are told to "remain under" the hand of God, even if it is a chastening hand. (21) God always has our ultimate good in mind. We are assured that all of God’s children undergo such discipline. It is almost as if we can say "Hallelujah, I am a child of God!" with each and every stroke we receive from the Lord.
     "Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live!" (12:9). As we grow older we come to appreciate all of the discipline we received as children. We also probably know that we needed some that we didn’t get. Our earthly fathers discipline us in an imperfect manner. Sometimes they spank too hard and sometimes not hard enough. Sometimes they get carried away with their own anger and the punishment can become almost hazardous. God never spanks that way.
     "Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness" (12:10). Calvin sees that these spiritual chastisements are of much greater benefit than those we receive in the flesh. (22) They may bring tears but they also bring holiness. The great C.S. Lewis notes: "God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is his megaphone to arouse a deaf world." (23)
     "No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it" (12:11). God’s discipline is good for us. Coffman remarks about this saying: "The most wonderful people on earth are those who have passed through the chastening experiences of life, whose faith, love, and understanding and sympathy are grounded in the true love of God and man; and whose lives, as a result, have been expanded and beautified." (24) On the other hand, when we resist God’s chastening we open ourselves up for much trouble. Guzik observes: "The reason why many live a ‘one-crisis-after-another’ life is because they are either blind to God’s chastening, or are resisting it." (25)
     The Bible gives us several scriptures that should encourage us when we are in the midst of chastening. (26) Romans 5:3-4 says "…we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope." James 1:2-4 reminds us: "Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything." Last of all in 1 Peter 1:7 we are assured: "These have come so that your faith— of greater worth than gold, which perishes even though refined by fire— may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed."

IT IS TIME TO "SHAPE UP"

     This passage seems to be a reflection of Isaiah 35:3 which says: "Strengthen the feeble hands, steady the knees that give way…." Thus, we are to lift drooping hands and strengthen weak knees. This may well be an exhortation to strengthen and support our own prayer life and the prayer life of other believers. It is interesting that the Greek word (paralelumena) used of the knees has the meaning of paralyzed or palsied. (27) This seems to aptly describe a good portion of western Christianity today. Hebrews tells us that it is time to "shape up." There is a tradition that the knees of James, the brother of the Lord and leader of the early Jerusalem church, were as hard and callused as the knees of a camel because of his long sessions at prayer. (28)
     "‘Make level paths for your feet,’ so that the lame may not be disabled, but rather healed"(12:13). This is no doubt a reference to Proverbs 4:26-27 where we read: "Make level paths for your feet and take only ways that are firm. Do not swerve to the right or the left; keep your foot from evil." We need to avoid crooked ways and unstable paths lest we fall and take others down with us. The word extrepo used here can mean disabled but it can also have the meaning of being turned aside. (29)
     I remember some of our distant relatives who lived near us in the country and who well illustrate this verse. The husband was a farmer who was seriously addicted to drink. Many times as a child I watched him sit in his old car at the road intersection and drink himself silly before he would finally proceed on home to his large family. As the years passed we noticed that almost all of the children in this very large family became alcoholics and several of them died young because of their addiction. The father had a foot that turned out of the way and the children were led astray by looking at his footprints and following them.
     No doubt much more could be said about taking paths that are firm and not crooked. Obviously, most natural paths are crooked and winding because they are laid out to avoid all difficulties. A straight path is one that has been especially prepared. (30) In our case it has been prepared by God and is, in fact, his path. If some way we are about to take seems a little spongy or even the least bit crooked we need to avoid it. I like the old King James translation of 1 Thessalonians 5:22 which reads: "Abstain from all appearance of evil (KJV)." If it looks bad it probably is bad. When we avoid it we will be saved from a lot of trouble and our actions will also help deliver others.
     The whole subject of the "paths of God" is an interesting one. Perhaps they are called "paths" and not "path" because they involve many aspects of the holy walk. We see in the scriptures that they are not only paths of righteousness (Psa. 23:3) but they are paths of love and faithfulness (Psa. 25:10). They are paths of justice and goodness (Prov. 2:9); firmness (Prov. 4:26); straightness (Prov.3:6); understanding (Isa. 40:14); holiness (Psa. 77:13) and truth (Psa. 119:30). Perhaps Psalm 25:4-5 should be our prayer: "Show me your ways, O LORD, teach me your paths; guide me in your truth and teach me, for you are God my Savior, and my hope is in you all day long." This has been a constant prayer of mine since I was a young man and I think it is a good one.

THE FIFTH AND LAST WARNING

     In most of the popular translations we are exhorted here to "follow" or "pursue" peace (cf. Psa. 34:14). However, the full translation of the Greek dioko used here means "to run swiftly in order to catch some person or thing, to run after, to press on." (31) Perhaps our NIV translation is not too far off with the words "Make every effort…." Pursuing peace and making every effort to do so is quite opposed to our human natures. Calvin said, "Men are so born that they all seem to shun peace." (32). The gospel of Jesus who is himself the Prince of Peace is set to cure this malady within human nature. In Matthew 5:9 Jesus says, "Blessed are the peacemakers, for they will be called sons of God."
     Paul in Romans 12:18 advises, "If it is possible, as far as it depends on you, live at peace with everyone." Obviously, there are some instances where we cannot live at peace with certain people. They will not allow it to be so and the Bible acknowledges that fact.
     We are next challenged to be holy. This involves the practical every-day process of sanctification. As we live our Christian lives we will find that the Holy Spirit changes our minds about what is and is not permitted in the Christian life. If we are really becoming sanctified in our walk there are some things that we no longer do. In my own life I remember some instances where I "heard" the Holy Spirit say "Don’t ever do that again!"
     Those old habits and practices simply disappear in the light of Jesus’ presence. We must understand this. Jesus is not only interested in declaring us holy as a one-time gift but he is interested in making us holy in our day-to-day lives. Without this sanctification or holiness we will not be allowed to see our Holy Lord. Holiness or hagiasmos in the Greek has been defined by Wescott as "the preparation for the presence of God." (33)
     "See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many" (12:15). We are to watch out for our brothers and sisters in the Lord and we are to watch out for them diligently. The Greek word used here (episkopounten) is to have "oversight" and is the same root used in other places (cf. 1 Tim. 3:1 and Acts 20:28) for overseer or bishop. (34) So we see by this that the matter of looking out for the flock of God is not just the work of the pastor.
     We are also to watch for "bitter roots" growing up in an assembly. It is possible that this passage refers back to Deuteronomy 29:18 which warns: "Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the LORD our God to go and worship the gods of those nations; make sure there is no root among you that produces such bitter poison." (35) If these verses are connected, we can understand the bitter and poisonous root as apostasy or going after other gods or other forms of religion.
     "See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son" (12:16). A sanctified life style would eliminate the devastating sin of sexual immorality (cf. 1 Thess. 4:3). It would also eliminate the profane and unhallowed (bebelos) life style that was seen in Esau. While Esau is listed here along with sexual immorality the scripture never describes him as such. He did however marry foreign wives who deeply offended his parents (Genesis 26.34-35; 27:46; 28:8-9). (36) While later Jewish tradition saw him as a fornicator, (37) Esau mostly just appears as a person with no concern for spiritual things. He would certainly have a lot of company with many folks in our present society.
     People who live for the moment with no concern for the future are likely suspects to become involved with sexual immorality. Sexual sins somehow just seem worse than other sins because these sins do so much to harm the family and the church. When we fall into sexual sins we literally begin to mess with future generations in a most unwholesome manner. The damage we do is usually permanent either with devastating fleshly results or with deep emotional and spiritual scars that harm many lives.
     The author continues with Esau saying: "Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears" (12:17). Many commentators do not see this as sincere repentance on the part of Esau. Rather they see the tears as sorrow on his part because the father would not change his mind regarding the blessing. All this reflects back on the ancient biblical concept concerning the power of the spoken word. Once the word or blessing was spoken it could not be retracted (cf. Isa. 55:10-12). (38)

THE GLOOM OF MOUNT SINAI

     We now come to a biblical contrast of two mountains. The first as we see here is Mount Sinai where the Law of God was originally given. The second will be Mount Zion. Mount Sinai must have been a fearful scene with great darkness, burning fire, and gloom (cf. Exo. Ch, 19; Deut. Chs. 4-5). It was strictly forbidden for Israelites even to touch the mountain (Exo. 19:12-13). As we have said before, the unmistakable message of the first covenant was, "‘Stay away! Don’t come any closer!’…Everything about Zion says, ‘Come! Belong here! Be part of this community!’" (39)
     Like the Jewish believers of the first century there are so many Christians today who are all bound up with the old covenant. Their lives are regulated with "do not touch…do not do this or that." Their ears have become deaf and they cannot hear or appreciate the sounds of Zion and of the New Covenant. George Guthrie remarks concerning this: "It would be a shame if people never hear the music of the heavenly Jerusalem because the thunder of our Sinai drowns it out…." (40)
     The author goes on saying that the people of old had come "to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, because they could not bear what was commanded: ‘If even an animal touches the mountain, it must be stoned’" (12:19-20). The trumpet blast and the words the people heard terrified them. They could not bear the scene and they begged for it to cease and desired Moses to go up and hear the words of God and relay those words to them (Exo. 20:18-19).
     The scene was so awesome and terrifying that both men and animals had to keep a distance. Even animals who wandered onto the mountain had to be stoned. Apparently for those people or animals that remained on the mountain, it was necessary to shoot them with arrows since treading on the mountain was forbidden. (41)
     "The sight was so terrifying that Moses said, ‘I am trembling with fear’" (12:21). When the people heard the long trumpet blast with the thunder and saw the fire and lightning they all trembled (Exo. 19:16). Here we read that their hero, even the great Moses, trembled as well (Deut. 9:19).

THE GLORY OF MOUNT ZION

     When we come to the subject of Zion we come to something that is greatly perplexing to modern and postmodern ears. However, the subject was well-known and well understood by previous generations of Christians. The old hymns written in the last two or three centuries testify to this fact. Zion was the longing in Christian hearts in those days. Preachers preached about Zion and even before there was an Israel, the Pilgrim fathers of America talked and sang a lot about Zion. Some of the old hymns resulting from this early emphasis are: "We’re Marching to Zion"..."Zion Stands With Hills Surrounded"…"O Zion Haste." We seldom hear these old hymns anymore and I don’t believe I have heard a regular preacher speak on the subject of Zion for at least half a century.
     The problem we face as Christians today is that the concept of Zion has been cleverly politicized. This has happened over the last hundred years as the Islamists and later the Palestinians have used the term to vilify on a worldwide scale all efforts to reestablish the state of Israel. Thus it has become a term which is "not politically correct" to many people. In fact, it might now be one of the most toxic and politically incorrect terms on earth.
     So, what really is the significance of the word "Zion" in the Bible? Is the term still important to God’s people? The word is mentioned 166 times in the Bible. That is a respectable amount of occurrences. Even "hope," one of the three pillars of Christianity, is mentioned only 161 times. This immediately tells us that Zion is an important concept.
     The actual name "Zion," probably means "citadel," and was first applied to the stronghold of the Jebusites captured by David. This stronghold was afterward also called the City of David (2 Sam. 5:7). Later, the term was applied to the Temple Mount and then expanded to include the whole city of Jerusalem (2 Ki. 19:21). Finally, the term was even applied to the people of Israel (Isa. 51:16). Centuries afterward, both the prophets and the New Testament writers further expanded upon it to include many of the spiritual realities that we now hold dear.
     Thus the concept of Zion probably represents one of the most elaborate and complex spiritual ideas ever revealed to the heart of man. It ultimately encompasses the whole idea of God’s rule and reign on earth. Within this concept are the ideas of salvation, perfection, glory, joy, peace, rest, fulfillment, victory, holiness and many other beautiful realities.
     We see in this verse that Zion is the goal of Christianity although this has been woefully misunderstood. We might just say that the church will eventually flee Babylon, or the confusion of religion, and go home to Zion. So, let us say it plainly so all can understand, the church is about to go home to Zion. This is prophesied in Isaiah 51:11: "The ransomed of the LORD will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away." Obviously, this verse is pregnant with both natural and spiritual significance.
     As we have already mentioned in this study we must now rid ourselves of our latent anti-Semitism and realize that Jews and Christians must come together into one building, one Holy Temple and one people for the final days and the consummation of human history (Eph. 2:11— 3:6). It is obvious that the devil has been working overtime by polluting the concept of "Zion" lest this prophesied event take place.
     The Bible warns us saying: "If I forget you, O Jerusalem [Zion], may my right hand forget its skill. May my tongue cling to the roof of my mouth if I do not remember you, if I do not consider Jerusalem my highest joy" (Psa. 137:5-6). Our Bible also exhorts us in Psalm 122:6 to pray for the peace of Jerusalem. This is not just a one-time prayer as we can see from that strange verse in Isaiah 62:7 which says: "and give him [God] no rest till he establishes Jerusalem and makes her the praise of the earth."
     These prayers put us in alignment with God’s great and eternal purposes because he says of Zion or Jerusalem: "…this is my resting place for ever and ever; here I will sit enthroned, for I have desired it" (Psa. 132:14). He says through the prophet Ezekiel: "Son of man, this is the place of my throne and the place for the soles of my feet. This is where I will live among the Israelites forever…." (Ez. 43:7). We can imagine how God feels as peoples and nations try their best to pollute, politicize, steal away and even destroy his beloved Zion. In Zechariah 1:14-15 we read: "…This is what the LORD Almighty says: ‘I am very jealous for Jerusalem and Zion, but I am very angry with the nations that feel secure….’" Since God is extremely jealous for Zion shouldn’t we Christians feel the same way? After all, we are his children and our spiritual destination is Zion itself as we see here.
     We have earlier discussed the theological concepts of "realized eschatology" and "inaugurated eschatology." As we remember, these concepts assure us that we can actually begin enjoying heavenly and eternal things even while we live on this earth. The Greek perfect tense of "you have come" (proserchomai) mentioned in this verse assures us that we can taste of Zion even now. Meyer states concerning this:

     He refuses to admit the thought of it being a future experience, reserved for some
     high day, when the heavenly courts shall be thronged by the populations of redeemed
     and glorified spirits…. Persecuted, weary, humiliated, these Hebrew Christians
     had already come to Mount Zion, to the city of the living God, and to the festal
     throngs of the redeemed. ⁽⁴²⁾

     At this point some may feel utterly confused as to whether the scripture is speaking of the literal city of Jerusalem or of the spiritual Jerusalem. Of course, we know that the things we can see with our eyes are natural and the things we cannot see are spiritual and eternal (2 Cor. 4:18). We also know from scripture that the natural comes first and then the spiritual (1 Cor. 15:46). Just as we have already said in Hebrews, the natural often serves as a type or picture of the spiritual and the two are often closely connected. For instance, for someone in ancient times to have spurned or made light of Israel’s offerings, it would have probably cost that person the spiritual fulfillment and benefits of these offerings. It is much like body and soul. One is natural and the other is spiritual but they are very closely tied together.
     It is much the same way regarding the natural Jerusalem. Somehow the spiritual city hovers over the natural city as the Jews have believed. (43) To lose the natural might very well cause us to lose the spiritual and that is no doubt why God asks us to pray for Jerusalem’s peace even today. After all, in Matthew 5:35 even Jesus referred to Jerusalem as the "city of the Great King." (44)
     Let us probe into the natural and spiritual a bit further. The natural often tries to deny the spiritual as we see with the modernistic philosophies and what we might now call modernistic pseudo-science. Many modernistic philosophers and scientists have denied the spiritual and held that the only real realm was the realm of the natural. These modernistic teachings are now being disproved in many instances. In fact, as physicists probe deeper into the beginning of our universe it is starting to look more and more spiritual in makeup.
     This one verse is so saturated with significance that we dare not pass it by casually. He also says: "You have come to thousands upon thousands of angels in joyful assembly…." (12:22). This reminds us of the myriads of angels who were present at the giving of the Law on Mt. Sinai according to Deuteronomy 33:2. (45) Here we are peeking into the spiritual world where it is said of God "…Thousands upon thousands attended him; ten thousand times ten thousand stood before him…" (Dan. 7:10).
     Some translations place the Greek word panegyris from verse 23 into verse 22 and render it as the NIV does here "angels in joyful assembly." This Greek word is only seen here in the New Testament but in secular language it was often used of parties and of the celebratory atmosphere often surrounding great Olympic competitions. "The atmosphere at Mount Zion is festive…Mount Zion therefore communicates exultation, warmth, openness, acceptance, and relationship set off in bold relief against the dismal portrait of the Sinai assembly." (46)
     The writer says that God’s people have also come "to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect…." (12:23) The word used here for "church" is ekklesia and it most always refers to the assembly of God’s people. (47) This is most likely a reference to God’s people at all times and in all places including those holy ones who lived before Christ. It could include the assembly of those in heaven and in earth. (48)
     These have their names written in God’s book. The Bible speaks of two such books (cf. Rev. 20:12) the book of life (Rev.17:8) and the book of remembrances (Mal. 3:16). Utley sees both of these books as but metaphors for God’s memory. (49) We will note in Revelation 17:8 that names were either written or else not written in these books from the creation of the world. There is no guesswork in God’s kingdom since he knows those who are his (2 Tim. 2:19).
     These have come to God who is the judge of the world. They have also come to the spirits of righteous men made perfect. The idea of being made perfect (teteleiwmenwn) is in the perfect passive and has the idea of being "perfected at last." (50) These are full-grown believers who have fought the good fight and who have finished the race of life.
     Our author now says that we have come "to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel" (12:24). The reward of our service, the prize of our race is none other than Jesus. We are reminded of the refrain of that old hymn When We See Christ, written by Esther Rusthoi:

     It will be worth it all when we see Jesus,
     Life’s trials will seem so small when we see Christ;
     One glimpse of His dear face all sorrow will erase,
     So bravely run the race till we see Christ.
      To hear this refrain go to http://www.jesus-is-savior.com/sounds/Hymns/when_we_see_christ.htm

     Jesus is the mediator of our new covenant and has brought the covenant about by his sprinkled blood. We see once again that Jesus is not only the perfect high priest but the perfect offering. No doubt the sprinkling of the blood of Christ is the antitype of the sprinkling of blood that inaugurated the old covenant. (51)
     We are told here that the blood of Jesus is much better than the blood of righteous Abel. His blood cried out from the ground for vengeance but Jesus’ blood cries out for reconciliation. (52) Abel’s blood "was the blood of martyrdom; this of sacrifice. That accursed, as it cried from the ground; this only pleads for mercy. That denounced wrath; this proclaims reconciling love. That led to punishment which branded the murderer; this issues in salvation. That was unto death; this is unto life." (53)

DO NOT REFUSE HIM!

See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? Hebrews 12:25

     Here the author comes to the point of his last warning. Once again he uses the lesser to the greater argument. He is saying that if the people of old who were warned by Moses still sinned and were judged, how much more will we be judged and will not escape the one who warns us from heaven. The warnings from earth often concerned temporal things but the warnings we are now receiving from heaven concern spiritual and eternal things. This warning to us has an apocalyptic feel about it as we shall see in the coming verses.
     "At that time his voice shook the earth, but now he has promised, ‘Once more I will shake not only the earth but also the heavens’" (12:26). When the Law of God was given on Sinai the voice of the Lord shook the earth (Exo. 19:18). Now we are promised a greater shaking, an apocalyptic and eschatological shaking (Hag. 2:6-7). The message of the whole Bible is that our world and universe are not permanent fixtures. The sure Bible truth is that the world will pass away.
     All this is dealt with fully in the biblical theme of the last-day or the Day of The Lord which is connected to the Great Tribulation. Throughout the ages virtually every prophet of God spoke about this dreadful day that is coming upon the earth. The prophets of old often called it "the Day of the Lord" (Joel 2:28-32; Amos 5:18-20; Obad. 1:15; Isa. 2:12ff.).
     The early Christians actually looked forward to this special time and they also called it "the Day of the Lord," just as the prophets had done before them (1 Cor. 5:5; 1 Thess. 5:2). They had several other designations for this period. They referred to it simply as "the day" (2 Thess. 1:10), and sometimes as "that day" (2 Tim. 1:12; 2 Pet. 3:12). In addition they called it "the day of Christ" (Phil.1:10; 2:16).
     It is variously referred to by other titles such as "the day of God’s wrath" (Rom. 2:5); "the day of redemption" (Eph. 4:30); "the day of evil" (Eph. 6:13); "the day he visits us" (1 Pet. 2:12); and "the day of judgment" (2 Pet. 2:9). In these differing expressions the Bible is describing for us Christ’s coming kingdom and the terrible suffering that will precede it.
     We know from scripture that the Day of the Lord had more than one fulfillment. These Italian Christians were about to face one tragic fulfillment of the Day of the Lord and that was the destruction of Jerusalem and the Temple by the Romans that would occur in AD 70. However, that was not to be the last fulfillment. The final fulfillment awaits us at the end of this age and we must be alert to prepare for it. We must be sealed with the seal of God in order to withstand the rigors of the coming day (Rev. 7:2-3).
     At that time God will shake the earth and also the heavens. There are many scriptures that deal with this last-day event. The sealing and preparation for this day are clearly matters of the heart and mind and it is urgent for us to prepare. In Jeremiah 10:2, the righteous are instructed: "Do not learn the ways of the nations or be terrified by signs in the sky, though the nations are terrified by them." Proverbs 3:25-26 states: "Have no fear of sudden disaster or of the ruin that overtakes the wicked, for the LORD will be your confidence and will keep your foot from being snared."
     In Proverbs 2:7-8 we read: "He holds victory in store for the upright, he is a shield to those whose walk is blameless, for he guards the course of the just and protects the way of his faithful ones."
     In Psalm 46:2-3 the Psalmist advises: " Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging" There are many other wonderful Psalms of protection such as Psalm 27:1-3, 5 and 91:1-8. Indeed, the Book of Psalms may become the hymnal for last-day saints.
     God says to his faithful and beloved: "Sacrifice thank offerings to God, fulfill your vows to the Most High, and call upon me in the day of trouble; I will deliver you, and you will honor me" (Psa. 50:14-15).
     In many other scriptures God vows to protect his own. Psalm 33:18-19 states: "But the eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love, to deliver them from death and keep them alive in famine." We remember how the prophet Elijah was miraculously delivered from famine for three-and-one-half-years, a period of time very similar to that of the Day of the Lord and the Great Tribulation (1 Ki. 17:1-16).
     Indeed, we see that "The angel of the LORD encamps around those who fear him, and he delivers them" (Psa. 34:7). The sun will not harm them by day or the moon by night (Psa. 121:6). Joel the prophet in speaking about the day of the Lord says: "But the Lord will be a refuge for his people, a stronghold for the people of Israel" (Joel 3:16b).
     In 2 Peter 2:9, the apostle assures us that: "the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment, while continuing their punishment."
     "The words ‘once more’ indicate the removing of what can be shaken— that is, created things— so that what cannot be shaken may remain." (12:27). Clearly in the last-day our visible world and universe will be shaken to pieces. All the things we see with our natural eyes will pass away and a new heaven and earth will come into existence (Rev. 21:1). At that time everything that can be shaken will be shaken. In order to prepare for such a day we must build our lives on things that are unshakable.
     Let us think of some of these unshakable things. Jesus is unshakable as we will soon see in Hebrews 13:8, "Jesus Christ is the same yesterday and today and forever." The word of our God is unshakable. It has stood against the storms and earthquakes brought about by sinful men and their doubts for some 3500 years. In 1 Peter 1:25 the apostle says, "‘but the word of the Lord stands forever.’ And this is the word that was preached to you." The love of the Lord is unshakable and the scripture says in Jeremiah 31:3 "…I have loved you with an everlasting love…." The kingdom of God is unshakable as we will see in the next verse. Finally, those who trust in the Lord are unshakable (cf. Psa. 112:6-7). In Psalm 125:1 it is written: "Those who trust in the LORD are like Mount Zion, which cannot be shaken but endures forever."
     We seem to be witnessing the shaking of many things already in our world. I have previously referred to this age as the "Jello Era." Our confidence in government; our confidence in science as our savior; and our confidence in long-accepted moral standards has waned. (54) We might add that our confidence in the financial and business world around us, including our jobs and banks has suffered a great shaking in the last few years.
     When God gets through, all the things that can be shaken will then be shaken and removed. Only the unshakable things will remain and make up the new heaven and earth. After the end-day storm has passed by the righteous will still be standing (Prov. 10:25).
     "Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our ‘God is a consuming fire.’" (12:28-29). What a great reason for us to worship and praise the Lord! The reason is that we have an unshakable kingdom. It is a kingdom that has never known a bad day and never will. It is a kingdom that is always on the increase (Isa. 9:7).
     Here we learn some things very important about the God we serve. He is an awesome God, even if this is not recognized so much today. (55) We learn that "God is a consuming fire.." (cf. Deut. 4:24). We essentially need to be fireproof if we are to dwell with him. Indeed the prophet Isaiah exclaims about this in 33:14: "…Who of us can dwell with the consuming fire? Who of us can dwell with everlasting burning?" This was indicated on the day of Pentecost as flames of fire sat upon the heads of those early disciples. We know now that the flames were not just for ornaments but that the flame of the Holy Spirit will burn out completely the dross, wood, had and stubble of our lives.
     We must get ready for the fire and get ready to meet God. In Psalm 50:3 we read: "Our God comes and will not be silent; a fire devours before him, and around him a tempest rages." Hopefully we will be able to say with the ancient sufferer Job in 23:10: "…when he hath tried me, I shall come forth as gold."

     With this last chapter the author focuses mainly upon exhortations concerning the practical aspects of Christianity. In the Jewish world this practical side of faith is called "halakhah" taken from the Hebrew word "walk." We see here that there is also a Christian halakhah or a Christian walk. The Christian walk or manner of life in the first century made a great impression upon unbelievers. Nothing impacted them more than the love these Christians had for each other. The church father Tertullian around AD 200 reported what the pagans were saying about Christians: "‘Look,’ they say, ‘how they love one another’ (for they [the pagans] themselves hate one another); ‘and how they are ready to die for each other’ (for they themselves are readier to kill each other)." (1)
     Jesus had said that the mark of true disciples would be seen in their love for one another (Jn. 13:35). The author exhorts these early believers that their love must continue. This implies that they already possessed this love. (2) The word for love here is philadelphia, the special Greek word for brotherly-love (cf. Rom. 12:10; 1 Thess. 4:9; 2 Pet. 1:7). Barclay mentions how this love was so great that "there were actually cases where Christians sold themselves as slaves to find money to ransom their friends." (3)
     Coffman tells the story of how love is the secret of growing effective churches. In a Manhattan church there was an elderly lady who had attended a number of years when she finally made a decision for Christ and agreed to be baptized. When asked of her motivation she mentioned another Christian lady who was her friend and companion saying: "Yetta holds my hand when we cross the street!" (4) Suddenly, the secret was out. A simple act of love in the church had changed the eternal destiny of a soul.
     "Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it" (13:2). In the early Christian world it was of great importance to look out for strangers and wayfarers. After all, the faith ancestors of these Christians as well as they themselves were aliens and strangers on earth (11:13).
     It was very important that they entertained the strangers who were believers because many traveling ministries needed food and lodging (3 Jn. 1:5-8). There were Christians, especially in the time of this letter, who were driven from their homes due to persecution. Also, many poor saints from other places could not afford the price of an inn. (5) The inns of the first century, where they did exist, were notoriously bad and terribly expensive. "Both their price and their moral atmosphere made the public inns impossible." (6)
     It is clear that the Old Testament patterns for this exhortation were those of Father Abraham (Gen. 18:1 ff.) and his nephew Lot (Gen. 19:1 ff.). Their concern for the travelers was instant and extravagant. Little did they know that their visitors were angels from heaven and in Abraham’s case, even the Lord himself.
     So with our hospitality to strangers we can sometimes entertain angels without knowing it. This should make us want to err on the side of hospitality when we are confronted with such instances. I remember many years ago in my early ministry as pastor of a small Kentucky church, an unusual event took place. At the time my wife and I felt the Lord was leading us to serve him somewhere in the western US. On one of my hospital visits I encountered a trucker from Wyoming. He had gotten sick on his run and his partner brought him to the hospital and then he continued on with the truck.
     This poor man was almost without clothes or means. I felt great compassion for him and when he was released I took him to the church and we all began to care for him. The church members pitched in and together we fed him, bought him some new clothes and arranged for him to work a little so that he could get some spending money.
     The man continued with us for several days but one day when I tried to find him he had simply disappeared. None of us ever saw him or heard from him again. Over the years I have often thought that we were visited by an angel and that God was testing our love for people in the west before allowing us to go there and minister. Shortly thereafter my wife and I were called to a church in Colorado and we ended up spending a good portion of our lives in the Rocky Mountain west.
     "Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering" (13:3). These Hebrew Christians at one time had a great record of caring for those in prison as we saw earlier in 10:33-34. Now they are exhorted to remember and keep on. In 2 Timothy 1:16 we see that Onesiphorus was an outstanding example of this principle. (7) The imprisoned Paul commends him with these words: "He often refreshed me and was not ashamed of my chains."
     Barclay reports how the heathen orator Aristides spoke of the Christians: "If they hear that any one of their number is imprisoned or in distress for the sake of their Christ’s name, they all render aid in his necessity and, if he can be redeemed, they set him free." (8) The Christian practice of love and hospitality to prisoners was so great that it finally became a concern to the Roman authorities. In the early fourth century the Emperor Licinius passed legislation forbidding people to show such kindness to prisoners. (9)

SEXUAL IMMORALITY

     The old King James Version of the Bible had this verse reading: "Marriage is honourable in all, and the bed undefiled…" From this translation many have no doubt assumed that all was well within the bonds of marriage. However, recent study and experience have shown that this is not the case. Many of our newer translations correct this verse and read similar to the NIV translation above, or else they read "Let marriage be held in honor" as the English Standard Version and New Revised Standard Versions have it. Utley comments on the Greek usage here saying that "verses 4-6 seem to be governed by the unexpressed, but understood, imperative ‘must be:’ marriage (must be) honored; the bed (must be) undefiled; your lives (must be) free of the love of money." (10)
     Since marriage between a man and woman is a cornerstone doctrine in Judaism, in Christianity and even in the world at large, we can understand why the enemy has attacked it throughout history and why he is so viciously attacking it today. Although Judaism has a strong view of marriage there were some groups like the Essenes that frowned upon marriage and even prohibited it. (11)
     The New Testament teaching is highly favorable to marriage, still there were certain Gnostic groups like the Montanists that forbade it. (12) Later in Christian history the monastic movement did much also to discredit marriage. This type teaching was clearly forbidden by Paul in1Timothy 4:2-3: "Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. They forbid people to marry and order them to abstain from certain foods…."
     Today the attack on marriage between a man and woman is unyielding. George Guthrie remarks about this saying: "For many in modern culture the sanctity of the marriage bed is a nonissue. Adultery and sexual immorality are so widely accepted in the Western world as to barely raise a yawn, much less and outcry…." (13)
     We need to realize that there are many things today that can defile the marriage bed. First and foremost, adultery can do so. Adultery may be defined as any voluntary sexual intercourse with someone outside the marriage union. We are told in this verse that God in no uncertain terms will judge the adulterer. Fausset remarks: "Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish." (14)
     In the Greek text there are two important words used in this verse, pornous meaning fornicators and moichous meaning adulterers, both of whom God will judge. Pornous is translated as "sexually immoral" in the above passage. Be sure, God will judge not only the adulterer but the sexually immoral. The word pornous is the basis of some of our modern words like "fornication," "porn" and "pornography" as we might expect. Utley says of fornication: "The term in the OT means sexual relations between two unmarried people, but in the NT it has the wider connotation of sexual immorality of any kind." (15)
     One of the biggest threats of sexual immorality today is the widespread usage of pornography. In recent years it has become a worldwide plague due to the rapid spread of the internet. A few years ago we heard statistics like 20 percent of Christians were frequenting porn sites. Now that figure has apparently exploded to 50 percent. (16) On top of that we are getting the shocking statistics that even 40 percent of our ministers have also tuned in to porn sites. (17)
     Pornography is extremely destructive to the marriage bed and to the mind of the guilty party as well. Due to the ever increasing pull of evil it is a handy door-opener to even more serious and destructive sins. Charisma Magazine says: "Addiction to cyberporn can take hold in a matter of hours or days...but rehabilitation from habitual pornography takes six to 18 months, just to get free…A person addicted to pornography faces a more complex recovery than an adulterer." (18)
     Perhaps the greatest threat to the normal marriage relationship is the one posed by homosexuality and lesbianism. While homosexuals claim they are capable of a monogamous relationship the truth is that homosexuals have hundreds of relationships on the average (19). This poses a terrible health threat to marriage partners or to mates involved in such relationships. Dr. Daisy Stern in a medical study presented to the Israel Health Ministry traced the rapid rise of HIV infections in Europe after large international Gay Pride events. "Similarly, Stern writes, a study in Rome found that new HIV infections increased between 2000-2003— right after ‘half a million gays and lesbians reveled there in a week-long homo-lesbian extravaganza.’" (20)
     Homosexuality strikes at the very heart of the Creator’s plan for marriage and family. In its haughtiness it tries to present a better idea of marriage than God had. Yet, we do not have to be statisticians to understand that if everyone on earth became truly homosexual, the human race would shortly disappear. God sternly forbids homosexuality in all its forms. In the past he destroyed the cities of Sodom and Gomorrah because of this sin. In blistering terms Paul deals with homosexuality in Romans 1:25 ff. Also in 1 Corinthians 6:9-10 he says: "Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God."
     Well, there are many other abuses that could fall under these categories. One common area of abuse even in Christian churches is the matter of "live-in" relationships and sex before marriage. The popular television host and psychologist, Dr. Phil, stated in his show (Apr 7, 2005) that the likelihood of a marriage succeeding that is born out of such infidelity is less than 10 percent. He was speaking specifically of live-in relationships.
     God is unabashedly pro-marriage and this is seen all over the Bible. It is God’s great plan for the advancement of humanity and for bringing forth godly children (Mal. 2:15). It is God’s plan for the shelter and protection of the weak and young. Once a Roman matron asked Rabbi Jose bar Halafta, "How long did it take the Holy One, blessed be he, to create the world?" He said to her "Six days." "And from then until now what has he been doing?" "The Holy One, blessed be he, is occupied in making marriages." (21)

COVETOUSNESS AND FEARFULNESS

     Immediately after his discussion of sexual sins the author deals with covetousness. It is interesting that sexual sins and covetousness are often linked in the New Testament (cf. 1 Cor. 5:11; Eph. 5:3; Col. 3:5). This may occur because these commandments are given side by side in the Decalogue. (22) It may also occur because sexual lust is very closely connected with lust for money and power.
     The word covetousness (philarguros) is made up of two Greek words, phileo "to be fond of," and arguros "silver." (23) The compound word is thus "to be fond of silver". It is unfortunate for us today that the motto of many Americans is "Keep up with the Joneses."
     This catchphrase means that one must live in a nice house, have a nice salary and nice car like the Jones family next door. The idea is that they should even exceed the Jones family in these things. Another word for this is covetousness. We excuse our covetousness in several other ways like calling it "ambition." (24) Paul once said about all this: "…I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want" (Phil. 4:11-12).
     There are several problems with loving silver and being covetous for things. The Bible says: "For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs" (1 Tim. 6:10). We note that it is the love of money and not the money itself that is the root of evil. Money itself can be a good thing if we use it to serve the Lord. Another problem with money is that no one ever seems to get enough of it. The millionaire Bernard Baruch was once asked how much money it would take for a rich man to be satisfied. He replied, "Just a million more than he has." (25)
     Another thing about the love of money is that it tends to worry us a lot. "John D. Rockefeller was the world’s first billionaire. It is said that for many years, he lived on crackers and milk because of stomach troubles caused by worrying about his wealth. He rarely had a good night’s sleep, and guards stood constantly at his door. Wealthy—but miserable! When he began to share his wealth with others in great philanthropic endeavors, his health improved considerably and he lived to be an old man." (26)
     The Lord says "Never will I leave you; never will I forsake you." (cf. Deut. 31:6; Psa. 118:6-7). Wuest describes this statement in the Greek language saying: "There are three negatives before this word, making the promise one of triple assurance. It is, ‘I will not, I will not, I will not let thee down, leave thee in the lurch, leave thee destitute, leave thee in straits and helpless, abandon thee.’" (27) After all, in Matthew 6:25-28 Jesus tells us not to worry about things like food and clothing. He assures us that if God can care for the birds of the air and feed them he will surely feed us. If he can so beautifully clothe the flowers of the field he can surely clothe us.
     "So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can man do to me?’" (13:6). Oswald Chambers, that noted Scottish minister and teacher once said: "The remarkable thing about fearing God is that when you fear God you fear nothing else, whereas if you do not fear God you fear everything else." Once the great evangelist D.L. Moody was approached by a woman who excitedly exclaimed to him: "I have found a promise that helps me when I am afraid. It is Psalm 56:3 – ‘What time I am afraid, I will trust in thee.’ Mr. Moody replied, ‘I have a better promise than that! Isaiah 12:2— I will trust and not be afraid’" (28)
     It cannot be denied that in our troubled age there are many people who are afraid. They are afraid of the economy, they are afraid of a nuclear war, they are afraid of their health, and they are afraid of a thousand other things. In the US, it is said that 2.4 billion prescriptions are written each year. Of these 118 million, or the largest group, are for anti-depressants. (29) Even children are afraid. It is now said that today’s children have the anxiety level of the psychiatric patients of the 1950s. (30)
     In our worries and fears we need to resort to that old scripture that Mr. Moody used in Isaiah 12:2: "Surely God is my salvation; I will trust and not be afraid. The LORD, the LORD, is my strength and my song; he has become my salvation."

REMEMBERING OUR LEADERS

     The use of the Greek aorist tense elalesan (spoke) probably indicates that these leaders had passed on. (31) This can also be gathered from the word ekbasis (outcome) which seems to refer to the sum total of their life accomplishments. (32) Nevertheless, these early leaders had left a lasting impression on these saints and they were encouraged to remember this. Perhaps some of these leaders had even died as martyrs for their faith.
     Supposedly a memorial marker stands to John Wesley in Westminster Abbey. It bears this inscription: "God buries his workmen, but he carries on his work." (33) Such workmen of God are worthy of our deepest respect. This may be difficult for us to understand in a day such as ours, when ministers of God have come to be held in such low esteem by the masses.
     These Hebrew Christians were urged to consider how the founders of their faith had lived and perhaps how they had died for their beliefs. These were the days before there was a New Testament in circulation and therefore their leaders were "the local deposit of the truth." (34) The Hebrew believers were charged to "imitate" and to carefully observe the lives of these faithful leaders. No doubt these were true servants, as the Lord had said in Mark 10:43-44, "…whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all."
     We know from our own bad experiences that our earthly Christian leaders are not all good. The scripture tells us that there are some false shepherds who do not care for the sheep. Others tend to be unstable in other ways and thus they injure the flock. There is however one leader whom we must remember above all: "Jesus Christ is the same yesterday and today and forever"(13:8). This verse stands out in scripture like the Rock of Gibraltar. It is probably the most famous verse in this whole epistle. (35)
     Over the centuries many troubled saints have clung to this word. "How fortunate, then, are Christians who may find amidst the ‘wreck of atoms and the crush of worlds’ the changeless and invariable glory of the Son of God!" (36) These have found as Hebrews 1:12 says concerning Christ, "…You remain the same, and your years will never end."

STRANGE TEACHINGS

     The "strange teachings" mentioned here were connected somehow to foods and they seem to reflect the kind of tensions over food that would be expected in a mixed Jewish/Gentile church. It is likely that these Jewish believers were being drawn back into Judaism through the observance of certain food customs. Even today many Jewish people who become believers in Christ insist on keeping Jewish kosher standards in their homes. This should not in itself be a problem providing these believers do not try to force their beliefs on others and providing they are not drawn back into their old faith through the myriad food laws.
     In the 14^th chapter of Romans Paul deals with such problems in great detail. The problems related to food are called "disputable matters" which are not matters of real spiritual concern, unless the Body of Christ is being fractured by them. Paul terms those who are bound up in such matters as "weak." However, he does not go on to shame these but he accepts them in faith (Rom. 14:1). Paul had become convinced that there was no food unclean in itself (Rom. 14:14). So he instructs the Romans with these words: "For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit…" (Rom. 14:17).
     Today, like Paul did long ago, we need to realize that all the food laws have been fulfilled in Christ (cf. Matt. 15:11; Mark 7:18-23; Acts 10:15; Col.2:16-23). (37) For us these Old Testament rules and regulations about food have simply passed away.
     There is also the possibility here that the doctrine concerning foods had to do with meat that was offered to idols. Paul deals with this question in 1 Corinthians chapter 8. He says that an idol is nothing and that we have freedom to eat. However, we must not use this freedom to make other believers stumble (1 Cor. 8:13).
     "There has never been a shortage of various and strange doctrines in the church." (38) In our day there are many questions about food, which ones are good for us and which ones are not. There are many different ideas on diets and eating programs. Some have ascribed almost an aura of holiness to their particular diets. We must remember the words of Paul in 1 Corinthians 8:8: "But food does not bring us near to God; we are no worse if we do not eat, and no better if we do."
     Instead of concerning ourselves with foods we need to remember the real food mentioned in John 6:57-58: "Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your forefathers ate manna and died, but he who feeds on this bread will live forever."
     Our author continues on with the matter of real food saying: "We have an altar from which those who minister at the tabernacle have no right to eat." (13:10). Although it seems at first a natural conclusion, scholars feel that this verse has no connection to the Eucharist. (39) Clark probably sums up the real idea here saying: "the Christian altar is the Christian sacrifice, which is Christ Jesus, with all the benefits of his passion and death." (40) Obviously, those Jewish priests of old had no right to eat at this altar without accepting the sacrifice and salvation of Christ. Long ago the church leader Ignatius cried out to Israel with these words: "Hasten to come together as to one temple, even God; to one altar, even to one Jesus Christ." (41)

MINISTRY "OUTSIDE THE CAMP"

     The offering spoken of in this verse was the sin offering made on the Day of Atonement (Leviticus Ch. 16). On this day the animals were slain and their blood was applied to the altar with the select portions being offered on the altar fire. Hughes notes that the priestly order could not have their normal portions of the offering on this day but the animals were totally burned outside the camp. (42) We know that at other times the priests could partake of their allotted portion, even of the people’s sin offerings (Lev.6:26; 10:17; Ezek. 44:29). Perhaps on this day part of the offerings represented the sin of the priests themselves and thus the offerings could not be eaten. Of this we cannot be sure and it is not mentioned in the Mishnah which gives much detail of the Day of Atonement.
     "And so Jesus also suffered outside the city gate to make the people holy through his own blood" (13:12). Now we begin to see the beautiful type of Jesus suffering for us outside the camp (cf. John 19:17- 20). The expression "outside the camp" has great spiritual significance. The statement itself seems to have two distinct meanings. In ancient Israel "outside the camp" was a place reserved for sinners (Lev. 24:23), the sick (Lev.13:46) and the unclean (Deut. 23:10). Now we see that Jesus was sacrificed outside the camp to bring forgiveness, healing and cleansing for just such people. As Slemming says: "Outside, Christ met man’s need; inside, Christ met God’s demands, and so a reconciliation was made…The blood went in— the body went out." (43)
     But there is another meaning of the expression "outside the camp." Bruce explains, "What was formerly sacred was now unhallowed, because Jesus had been expelled from it… What was formerly unhallowed was sacred because Jesus was there." (44) Gench adds to this: "Christ’s death outside the camp: made every secular space potentially holy, and those who follow him are to claim every arena of life as God’s own and subject to God’s rule." (45)
     Today in Israel the large twin-domed Church of the Holy Sepulcher stands on the supposed spots of Christ’s crucifixion and burial. This site was just outside the western wall of Jerusalem in Jesus’ day. Although there is an alternate site on the north side of the city near the Damascus Gate this ancient site seems to have the weight of history behind it. Of course most of Jerusalem was destroyed by the Romans in AD 70 and this would have included any early structure that might have been built on the spot. However, after the Bar Kokhba War (132-135) the Roman Emperor built a shrine to Venus on the spot of today’s church.
     In the fourth century when the Roman Empire began to be ruled by the Christian Emperor Constantine the shrine to Venus was destroyed and removed with a new structure being built. (46) Through the centuries the Church of the Holy Sepulcher has somehow survived fires, earthquakes, renovations, wars and the ravages of time. Every year millions of pilgrims visit this very important archaeological site.
     "Let us, then, go to him outside the camp, bearing the disgrace he bore" (13:13). Jesus was crucified in the place of sinners, the sick and the unclean as we have said. His followers may also find themselves suffering in the same kind of places.
     Jesus was cast outside the camp of Israel and exiled from its worship and its temple. We may at times find ourselves in a similar position as his followers. We remember how God was once rejected in the camp of Israel. After that Moses pitched a tent in a place outside the camp (Exo. 33:7). It was named the "Tent of Testimony" and all those who sought the Lord could go outside the camp to the tent. (47)
     It is possible that we may sometimes find ourselves exiled outside the camp of religion. A word of caution is in order here, for some in the past have used this text to cause great divisions in the Body of Christ. We need to be extremely careful when we find ourselves "standing apart" from the Lord’s church (cf. Heb. 3:12). This can be legitimate when the church has departed from the teaching of Christ, and often in such cases the true saints are rather forced out of such fellowships. Jesus didn’t go outside the city by his own choice.
     Of course such a thing happened to Martin Luther. We recall that Luther had no desire initially to leave Catholicism. A similar thing happened to the great evangelist John Wesley (1703-1791). Wesley, who shook two continents with his preaching, became almost a persona non grata in his own Anglican denomination. Wesley was not deterred and since he believed his task was to call the people to repentance and revival, he began to preach to large groups of people in the open air. Wesley became the founder of Methodism and eventually had great impact on the holiness movement with Wesleyan, Nazarene, and Missionary Alliance churches. Wesley’s emphasis on personal holiness, evangelism and a personal relationship with Christ has also greatly influenced Pentecostalism and the Charismatic movement. (48)
     So we must be prepared to go outside the camp bearing the reproach of Jesus. We cannot help but think here of Simon of Cyrene (Mt. 27:32) who no doubt was very surprised when the Romans compelled him to carry the cross of Jesus outside the city. He might have been alarmed and humiliated at first. But as he saw Jesus suffer on his way to the crucifixion something must have happened deep within his soul. Later in Christian history we hear of his sons Alexander and Rufus who were well known to the Christian church in Rome (Rom. 16:13).
     "For here we do not have an enduring city, but we are looking for the city that is to come" (13:14). Jesus in being forced "outside the camp" initiated a break with the old system of Judaism. The truth is that he was not seeking the natural city of Jerusalem but a city that had foundations. When we are sent outside the camp or are forced outside the city we must remember that we seek a city with foundations whose builder and maker is God. (49)
     The religions leaders clung to the city of Jerusalem and cast Jesus from it. They surely did not realize that within a short span of some forty years the city of Jerusalem and the Temple they trusted in would be totally destroyed. On the Temple Mount platform there would not be one stone left standing upon another exactly according to Jesus’ words in Matthew 24:2.

OFFERING THE SACRIFICE OF PRAISE

     In ancient days some Jewish rabbis believed that the time would come when all sacrifices would cease and instead there would be praises. Also the First Century Jewish writer Philo spoke of a time when the best sacrifice would be the ones glorifying God with hymns. (50) Indeed, in Palm 50:23 it is written: "He who sacrifices thank offerings honors me, and he prepares the way so that I may show him the salvation of God."
     We see that the Christian is to offer to God continual praise. Praise needs to be our constant habit. Such praise can only arise as we are filled with the Spirit of God and as Jesus lives comfortable inside us. We are to offer to God continually the fruit of our lips. Scholars feel this expression is taken from Hosea 14:2. In the Hebrew of this verse it reads literally "the young bulls of our lips" (par-im se-fa-te-nu). Praise is indeed a sacrifice.
     "And do not forget to do good and to share with others, for with such sacrifices God is pleased" (13:16). As Christians we sometimes think that the days of sacrifice are over but the scripture disputes this. The concept of sacrifice has not passed away. Real religion still demands it as we see in this verse.
      In response to the all-important sacrifice of Christ, which was made once for all for our salvation, there are some sacrifices we can make. There is the matter of doing good and sharing with others as we see in this verse. The word used for sharing is koinonia, the word often used for fellowship. Undoubtedly, this has to do with sharing our gifts with others in need (Phil. 4:18); Then there is the sacrifice of prayer (Psa. 141:2) and the sacrifice of a broken and contrite heart (Psa. 51:17). Finally, there is the sacrifice of the whole life offered up to God as seen in Romans 12:1-2: "Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God— this is your spiritual act of worship." If we want to know how meaningful our religion is, we should count up what it is costing us in time and money, and that will be a good indicator.
     Like our fathers of old we need to get into the practice of building altars everywhere we go and offering our precious things upon them. Abraham did this regularly. It is our altars that break open the heavens for us, for our children, and for others around us. I personally feel that it was the result of Abraham’s sacrifice in Genesis 12:8, that Jacob was able to see heaven opened in Genesis 28:10-15. Both events occurred at exactly the same spot, with only time separating them
     In Leviticus 6:9, 12, and 13, we see that the fire must never be allowed to go out on God’s altar. His altar is never to be without sacrifice. Let us keep the fires kindled. It will bring us a warmer, more blessed relationship with the Creator.

THE SPIRITUAL CHAIN OF COMMAND

     The writer now returns to the subject of church leadership and the focus this time is clearly on their current leadership. (51) In the natural world around us there is leadership displayed everywhere. Every school of fish has a leader and every flock of birds has a leader. Although the church is a spiritual body it too has leadership established by God. Even though the church is an organism it is still organized to some degree. Otherwise it would have to function somewhat like a jellyfish.
     There are six or seven titles used interchangeably for the church leader in the New Testament. Coffman mentions them all. There is the bishop or overseer, the presbyter or elder, the pastor or shepherd, and steward. There may be some doubt attached to the last designation when used as an actual title. (52)
     As we see in this verse the pastor must give an account of his flock just as Jesus had to give an account of his own disciples (Jn. 17:12). We, as sheep of the flock, need to do our best to make their work easy (cf. 1 Thess. 5:12-13). It would be greatly to our disadvantage if our pastors have to give an account of us to the Lord with grief, deep signing and groaning (stenazonten). (53) There is a beautiful passage in 1 Peter 5:1-4 that aptly describes the work of a shepherd or pastor:

     To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings
     and one who also will share in the glory to be revealed: Be shepherds of God’s
     flock that is under your care, serving as overseers— not because you must, but
     because you are willing, as God wants you to be; not greedy for money, but eager
     to serve; not lording it over those entrusted to you, but being examples to the
     flock. And when the Chief Shepherd appears, you will receive the crown of glory
     that will never fade away.

     We should note that the pastor or elder must not rule with an authoritarian spirit but with that of a servant. Authority in the ministry works very similar to authority in the marriage. It must be always exercised with love, humility and in a spirit of service. The scripture never exhorts us to submit ourselves to leaders who are unsound, unfaithful, or sinful. (54) The great apostle Paul bade his sheep to follow him in this way: "Follow my example, as I follow the example of Christ" (1 Cor. 11:1).
     The author of Hebrews then asks a favor of the flock: "Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way" (13:18). We can see by this statement that in spite of all the stern warnings he has given to this flock he still regards them as bona-fide Christians. (55) We note here that it was quite customary for early Christians to support their leadership with faithful prayer, especially those traveling ministries (1 Thess. 5:25; Eph. 6:18-19; 2 Thess. 3:1).
     "I particularly urge you to pray so that I may be restored to you soon" (13:19). Most commentators do not feel that the author was in prison at this time since this seems to be ruled out in verse 23. (56) He may have been beset with troubles or detained by some persecution. (57) It is possible that the author was deeply involved in some outreach or ministry that he could not leave at that time. In any event the author needed the prayers of the saints of God going up on his behalf.

THE BENEDICTION

     The benediction used here has been called "one of the noblest in holy writ." (58) It has some similarities to the great priestly blessing found in Numbers 6:22-27.
     "In the ancient world benedictions were important to an address, and in the Jewish context specifically a benediction was an aspect of worship." (59) A benediction could also be crafted to make a quick summary of the message and that is exactly what the prayer does in this case. He simply ends by summarizing the essential elements of his letter. (60)
     This benediction evokes beautiful pictures of the great Shepherd of the sheep who was long promised and who had now come (Eze. 37:24-28; Isa. 40:11). The Good Shepherd would not only carry the sheep in his bosom but he would lay down his life for the sheep (Jn. 10:11, 14-18). In the end he would appear, bringing his sheep into glory, giving them crowns that would never fade (1 Pet. 5:4). (61)
     We see, as we have previously mentioned, that it is God who equips for his work and works in us to perform it (cf. Phil. 2:13). The Greek word used here is katarizo and it has the meaning of "equipping for service." (62) With his short summary of prayer and praise the author ends his benediction with the traditional "Amen" or "so be it."

CONCLUSION

     The author refers to his book as an exhortation or sermon but he closes it like a letter. It is thought by some that the sermon or letter actually ended with the benediction but these last few verses are sort of an addendum attached when the manuscript was actually sent by the courier. (63)
     "I want you to know that our brother Timothy has been released. If he arrives soon, I will come with him to see you." (13:23). It is generally assumed that this Timothy is the same as the young companion of Paul mentioned so often in scripture. If this is truly the case then this is the only record we have of Timothy being in prison. (64) The fact that Timothy is mentioned here may reveal a time-frame for the composition of Hebrews indicating that it was published during the lifetime of Paul or else soon after his death. (65)
     "Greet all your leaders and all God’s people. Those from Italy send you their greetings. Grace be with you all" (13:24-25). As he has done earlier in this chapter he once again honors the leaders. The fact that these leaders are mentioned in the plural suggests that this letter was to be read to all saints or churches in the given area (cf. Col. 4:16). (66) Again we are reminded that the expression "Those from Italy" does not give us any conclusive indication as to the place of its writing or to who the recipients actually were. We still do not know for sure if it was written to Italy or from Italy.
     The epistle then ends in a very traditional Christian manner "Grace be with you all."

     1. David Guzik, Hebrews: David Guzik’s Commentaries on the Bible (Siegen, Germany: 1997-2003), comments in the introduction (http://studylight.org/com/guz/view.cgi?book=heb).
     2. Ray C. Stedman, Hebrews Commentary Part I, IVP New Testament Commentary Series
Grant R. Obsorne, series editor (Downers Grove, IL: 1992, http://www.raystedman.org/hebrews2/heb2comm1.html), comment on verse 2.
"That leaves Apollos as the most likely author… he was a Jew from Alexandria, where the Septuagint originated and was widely employed, and where the religious philosopher Philo had lived and taught... Luther felt that Apollos wrote Hebrews as do more modern scholars such as Manson, Spicq, Alford, Moulton, Farrar and A. T. Robertson." (Stedman introduction).
     3. Ibid., in the introduction."One argument against Apollos is that the Alexandrian church never credits him with authorship. Even though philosophical and exegetical evidence points to an Alexandrian author, doubt still lingers about Apollos being the one." (Stedman introduction)
     4. Kenneth S. Wuest, Hebrews in the Greek New Testament, Vol. 9 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951), p. 3
     5. Albert Barnes, Commentary on Hebrews, comments on verse 1, (http://studylight.org/com/bnn/view.cgi?book=heb)
     6. Ibid., comments on verse 2
     7. D. Guthrie, Hebrews, p. 65
     8. Philip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews, (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1977), p. 36
     9. James Burton Coffman, Hebrews: Coffman Commentaries on the Old and New Testament (Abilene, TX: Abilene Christian University Press, (http://www.searchgodsword.org/com/bcc/), comment verse. 2
     10. D. Guthrie, Hebrews, p. 61.
     11. Wuest, Hebrews in the Greek New Testament, p. 37
     12. On several instances in scripture we see that natural things responded to assist God’s elect. In Judges 5:20 we see that the "stars fought from their courses" to help Israel against the evil commander Sisera. An even more extreme case of this is that the sun once stood still for a whole day while Joshua defeated his Canaanite enemies (Josh. 10:12-13). Jesus once told his disciples that if they believed and spoke the word, the Mount of Olives would be removed and thrown into the sea (Mt. 21:21). We remember that the mountain he spoke of was probably the second most important mountain in the whole world. It is the one from which he ascended and the one to which he will return.
     13. Wuest, Hebrews in the Greek New Testament, p. 41.
     14. Coffman, Hebrews, verse 4.
     15. Guzik, Hebrews, verse 4.
     16. Gench, Hebrews and James, p. 21.
     17. G. Guthrie, Hebrews, p. 78.
     18. Guzik, Hebrews, verse 5.
     19. G. Guthrie, Hebrews, p. 73.
     20. F.F. Bruce, The Epistle to the Hebrews, Revised Edition (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990), p. 53.
     21. A.R. Fausset, The Epistle of Paul the Apostle to the Hebrews, Commentary Critical and Explanatory on the Whole Bible (Christian Classic Ethereal Library http://www.ccel.org/ccel/jamieson/jfb.xi.xix.ii.html), comment on verse 5.
     22. Guzik, Hebrews, verse 5.
     23. Wuest, Hebrews in the Greek New Testament, p. 46.
     24. D. Guthrie, Hebrews, p. 74.
     25. Barclay, The Letter to the Hebrews, pp. 17-19.
     26. Ibid., p. 19.
     27. Guzik, Hebrews, verses 8-12.
     28. G. Guthrie, Hebrews, p. 70.
     29. Fausset, The Epistle of Paul the Apostle to the Hebrews, verse 7.
     30. John R. W. Stott, The Message of Romans (Downers Grove, IL: Inter-Varsity Press, 1994), p. 274.
     31. G. Guthrie, Hebrews, p. 68
     32. Coffman, Hebrews, verse 5.
     33. D. Guthrie, Hebrews, p. 77.
     34. Coffman, Hebrews, verses 10-12.
     35. Stedman, Hebrews Commentary, verses 7-14.
     36. Wuest, Hebrews in the Greek New Testament, p. 49.
     37. Adam Clark, Commentary on Hebrews, The Adam Clark Commentary, 1832 (Study Light Organization, http://studylight.org/com/acc/view.cgi?book=heb), verse 12.
     38. Edward Fudge, Our Man in Heaven: An Exposition of the Epistle to the Hebrews (USA 1973, Distributed by Christian Classic Ethereal Library, http://www.ccel.org/ccel/fudge/ourman.v.html), verse 13.
     39. Hughes, A Commentary on the Epistle to the Hebrews, p. 70.
     40. Barnes, Commentary on Hebrews, verse 13.
     41. Stedman, Hebrews Commentary, verses 7-14.

     1. Barclay, The Letter to the Hebrews, p. 171.
     2. D. Guthrie, Hebrews, p. 248.
         He says: "The heroes of the past are now viewed as spectators…the writer identifies himself with those in the arena…The word used here for witness (martys) does not usually denote ‘spectator’, and yet the use of the imagery here presupposes such a meaning."
         Bruce seeks to modify this view somewhat saying: "It is not so much they who look at us as we who look at them-for encouragement." (Quoted in George Guthrie, p. 397). See also Utley p. 123.
         Barclay states concerning this: "They have witnessed their confession to Christ and they are now witnesses of our performance." (Barclay p. 172).
         Utley in quoting from The Handbook on The Letters to the Hebrews by Ellingworth and Nida, says: "The thought is that the Old Testament heroes are watching how the writer of Hebrews and his readers run their race in the Christian life, since their own salvation is linked with that of Christians (11.40)" (Utley p. 124).
     3. Barclay, The Letter to the Hebrews, p. 172.
     4. Utley, Hebrews, p. 124.
     5. G. Guthrie, Hebrews, p. 397.
     6. Utley, Hebrews, p. 124.
     7. Ibid.
     8. Guzik, Hebrew.s, v. 1.
     9. Utley, Hebrews, p. 125.
     10. Bruce, The Epistle to the Hebrews, p. 338.
     11. Hughes, A Commentary on the Epistle to the Hebrews, p. 525.
     12. Utley, Hebrews, p. 125.
     13. Guzik, Hebrews, v. 2.
     14. G. Guthrie, Hebrews, p. 400.
     15. Pett, Commentary on the Letter to the Hebrews, vs. 3-4.
     16. Stedman, Hebrews Commentary, vs. 4-13.
     17. Robertson, Word Pictures of the New Testament, vs. 5-6.
     18. Barclay, The Letter to the Hebrews, p. 176.
     19. Coffman, Hebrews, v. 6.
     20. Meyer, The Way Into the Holiest, v. 6.
     21. Wuest, Hebrews in the Greek New Testament, p. 218.
     22. Calvin, Commentary on Hebrews, v. 10.
     23. Quoted in Stedman, Hebrews Commentary, v. 10.
     24. Coffman, Hebrews, v. 11.
     25. Guzik, Hebrews, v. 11.
     26. Stedman, Hebrews Commentary, vs. 4-13.
     27. Robertson, Word Pictures of the New Testament,
     28. Eusebius Pamphilus, The Ecclesiastical History of Eusebius Pamphilus (Grand Rapids: Baker Book House, 8th printing 1976), p. 76.
     29. Wuest, Hebrews in the Greek New Testament, p. 222.
     30. G. Guthrie, Hebrews, p. 256.
     31. Wuest, Hebrews in the Greek New Testament, p. 222.
     32. Calvin, Commentary on Hebrews, v. 14.
     33 Barclay, The Letter to the Hebrews, p. 182.
     34. Robertson, Word Pictures of the New Testament, v. 15.
     35. Utley, Hebrews, p. 129
     36. Pett, Commentary on the Letter to the Hebrews, vs. 16-17.
     37. Fudge, Our Man in Heave, v. 16.
     38. Utley, Hebrews, p. 130.
     39. G. Guthrie, Hebrews, pp. 424-425.
     40. Ibid., p. 428.
     41. Fudge, Our Man in Heaven, v. 20.
     42. Meyer, The Way Into the Holiest, v. 22.
     43. Berel Wein in his Jerusalem Post article dec. 6, 07, remarks:
           "The rabbis taught us that there is a heavenly Jerusalem perched over the earthly Jerusalem. In order to truly appreciate the earthly Jerusalem one must also be able to glimpse the heavenly Jerusalem  as well."
     44. Coffman, Hebrews, v. 22.
     45. Bruce, The Epistle to the Hebrews, p. 357.
     46. G. Guthrie, Hebrews, pp. 419-420.
     47. Ibid., p. 420.
     48. Coffman, Hebrews, v. 23. See also Fudge in commenting on the same verse.
     49. Utley, Hebrews, p. 131.
     50. Robertson, Word Pictures of the New Testament, v. 23.ge
     51. Bruce, The Epistle to the Hebrews, p. 361.
     52. Barclay, The Letter to the Hebrews, p. 187.
     53. Meyer, The Way Into the Holiest, vs. 22-24.
     54. Stedman, Hebrews Commentary, vs. 25-29.
     55. George Guthrie, p. 169 quotes Donald McCullogh, The Trivialization of God: "Reverence and awe have often been replaced by a yawn of familiarity. The consuming fire has been domesticated into a candle flame, adding a bit of religious atmosphere, perhaps, but no heat, no blinding light, no power for purification…the worst sin of the church at the end of the twentieth century has been the trivialization of God."

     1. Tertullian, Apologeticum ch. 39, 7.
     2. Barnes, Commentary on Hebrews, v. 1.
     3. Barclay, The Letter to the Hebrews, p. 193.
     4. Coffman, Hebrews, v. 1.
     5. Wiersbe, The Wiersbe Bible Commentary, p. 842.
     6. Quoted in Barclay, The Letter to the Hebrews, p. 191.
     7. Pett, Commentary on the Letter to the Hebrews, v. 3.
     8. Barclay, The Letter to the Hebrews, p. 192.
     9. Ibid., p. 192.
     10. Utley, Hebrews, p. 136.
         Fudge also in commenting on verse 4 says: "The original text has no verb here and the statement may be translated either as an indicative (as in the King James Version) or, perhaps better in this context, as an imperative."
     11. Hughes, A Commentary on the Epistle to the Hebrews, p. 566.
     12. Ibid.
     13. G. Guthrie, Hebrews, p. 444.
     14. Fausset, The Epistle of Paul the Apostle to the Hebrews, v. 4.
     15. Utley, Hebrews, p. 136.
     16. Michael Reagan with Jim Denney, Twice Adopted (Nashville: Broadman & Holman Publishers, 2004), p. 210.
     17. Newsweek Magazine, Apr. 12, 2004, p. 52.
     18. Charisma Magazine, Jan. 2001, p. 24.
     19. David Guzik, Hebrews: David Guzik’s Commentaries on the Bible (Siegen, Germany: 1997-2003), comments on Romans 1:29-31 (http://studylight.org/com/guz/view.cgi?book).
     20. Arutz 7 News, July 24,2006, http://www.israelnationalnews.com.
     21. Genesis Rabbah 68:4
     22. G. Guthrie, Hebrews, p. 437.
     23. Wuest, Hebrews in the Greek New Testament, p. 233.
     24. Guzik, Hebrews, vs. 5-6.
     25. Ibid., v. 5.
     26. Wiersbe – Comm. on Ephesians.
     27. Wuest, Hebrews in the Greek New Testament, p. 234.
     28. Wiersbe, The Wiersbe Bible Commentary, p. 843.
     29. July 31 2007 ABC News.
     30. Max Lucado on the 700 Club, Nov. 24, 2009.
     31. Stedman, Hebrews Commentary, vs. 7-19.
     32. G. Guthrie, Hebrews, p. 438.
     33. Stedman, Hebrews Commentary, vs. 7-19.
     34. Pett, Commentary on the Letter to the Hebrews, vs. 7-8.
     35. deSilva, The Bible Knowledge Background Commentary, p. 253.
     36. Coffman, Hebrews, v. 8.
     37. Utley, Hebrews, p. 139.
     38. Guzik, Hebrews, vs. 9-13.
     39. Bruce, The Epistle to the Hebrews, p. 379.
           For a similar conclusion see D. Guthrie, p. 273; Utley, p. 139; and Hughes p. 577.
     40. Clark, Commentary on Hebrews, v. 10.
     41. Quoted in Wuest, Hebrews in the Greek New Testament, p. 237.
     42. Hughes, A Commentary on the Epistle to the Hebrews, p. 575.
           Wuest also remarks that on the Day of Atonement the priests were not allowed to eat of the atoning sacrifices (Wuest p. 236).
     43. Slemming, Made According to the Pattern, p. 48.
     44. Quoted is Hughes, A Commentary on the Epistle to the Hebrews, p. 582.
     45. Gench, Hebrews and James, p. 75.
     46. John J. Rousseau and Rami Arav, Jesus and His World: An Archaeological and Cultural Dictionary (Minneapolis: Fortress Press, 1995), p. 112.
     47. Bruce, The Epistle to the Hebrews, p. 381.
     48. http://en.wikipedia.org/wiki/Charles_Wesley.
     49. Hughes, A Commentary on the Epistle to the Hebrews, p. 591.
     50. Wuest, Hebrews in the Greek New Testament, p. 289.
           Clark also commenting on verse 15 says: "The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: "Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise."
     51. G. Guthrie, Hebrews, p. 441.
     52. Coffman, Hebrews, v. 17.
     53. Barnes, Commentary on Hebrews, v. 17.
     54. Coffman, Hebrews, v. 17.
     55. Ibid., vs. 18-19.
     56. Ibid., v. 19.
     57. Calvin, Commentary on Hebrews, v. 19.
     58. Coffman, Hebrews, vs. 20-21.
     59. G. Guthrie, Hebrews, p. 443.
     60. Ibid.
     61. Pett, Commentary on the Letter to the Hebrews, vs. 20-21.
     62. Wuest, Hebrews in the Greek New Testament, p. 242.
     63. G. Guthrie, Hebrews, p. 434.
     64. Stedman, Hebrews Commentary, vs. 22-25.
     65. Utley, Hebrews, p. 44.
     66. Fudge, Our Man in Heaven, v. 24.