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HEBREWS:
GAINING ACCESS TO GOD
By
Jim Gerrish
DEDICATION
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.
All scripture quotations in this publication are from the Holy Bible, New International Version, except where noted (published by
Zondervan Corporation, copyright, 1985).
Cover: Pilgrim’s Progress—
Pilgrim at last glimpses the heavenly city.
By John Liston Byam Shaw, 1907
Courtesy Wikimedia Commons
Copyright © 2010 Jim Gerrish
INTRODUCTION
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).
CHAPTER ONE
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 charakter, 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
So he became as much superior to the angels as the name he has inherited is superior to theirs. Hebrews 1:4
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
But about the Son he says, "Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom."
Hebrews 1:8
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.
CHAPTER TWO
DRIFTING
We must pay more careful attention, therefore, to what we have heard, so that we do not drift away. Hebrews 2:1
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
It is not to angels that he has subjected the world to come, about which we are speaking. Hebrews 2:5
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
In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of
their salvation perfect through suffering. Hebrews 2:10
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
Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the
power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death. Hebrews 2:14-15
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)
CHAPTER THREE
LOOKING TO JESUS
Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we
confess. Hebrews 3:1
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
Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. For
every house is built by someone, but God is the builder of everything. Hebrews 3:3-4
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
So, as the Holy Spirit says: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of
testing in the desert, where your fathers tested and tried me and for forty years saw what I did." Hebrews 3:7-9
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
See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. Hebrews 3:12
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 Calvinist 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"
As has just been said: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion." Hebrews 3:15
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)
CHAPTER FOUR
THE REST WE MUST NOT MISS
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 crew
members 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 crew members 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 crew members 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
Now we who have believed enter that rest, just as God has said, "So I declared on oath in my anger, ‘They shall never enter my
rest.’" And yet his work has been finished since the creation of the world. Hebrews 4:3
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,
that 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?
There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from his own work, just as
God did from his. Hebrews 4:9-10
"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
For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints
and marrow; it judges the thoughts and attitudes of the heart. Hebrews 4:12
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
Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith
we profess. Hebrews 4:14
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."
CHAPTER FIVE
REGULATIONS CONCERNING ISRAEL’S HIGH PRIESTHOOD
Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and
sacrifices for sins. Hebrews 5:1
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
During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him
from death, and he was heard because of his reverent submission. Hebrews 5:7
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
LEAVING ELEMENTARY THINGS
Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance
from acts that lead to death, and of faith in God… Hebrews 6:1
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
Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of
God. Hebrews 6:7
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 is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help
them. Hebrews 6:10
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
When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, "I will
surely bless you and give you many descendants." Hebrews 6:13-14
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
We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, Hebrews 6:19
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.
CHAPTER SEVEN
MYSTERIOUS MELCHIZEDEK
This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and
blessed him, Hebrews 7:1
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
Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! Hebrews 7:4
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
If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why
was there still need for another priest to come— one in the order of Melchizedek, not in the order of Aaron? Hebrews 7:11
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
And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis
of a regulation as to his ancestry but on the basis of the power of an indestructible life. Hebrews 7:15-16
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
The former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is
introduced, by which we draw near to God. Hebrews (7:18-19)
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
Because of this oath, Jesus has become the guarantee of a better covenant. Hebrews 7:22
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 81st or either the 83rd 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
Such a high priest meets our need— one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Hebrews
7:26
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.
CHAPTER EIGHT
WE NOW HAVE A HIGH PRIEST
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
Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer.
Hebrews 8:3
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
But God found fault with the people and said: "The time is coming, declares the Lord, when I will make a new covenant with the
house of Israel and with the house of Judah." Hebrews 8:8
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
This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my laws in their minds and
write them on their hearts. I will be their God, and they will be my people. Hebrews 8:10
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)
CHAPTER NINE
THE EARTHLY SANCTUARY
Now the first covenant had regulations for worship and also an earthly sanctuary. Hebrews 9:1
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
Behind the second curtain was a room called the Most Holy Place, Hebrews 9:3
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 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
When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. Hebrews 9:6
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. To hear this beautiful worship song
go to 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
This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience
of the worshiper. Hebrews 9:9
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
When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle
that is not man-made, that is to say, not a part of this creation. Hebrews 9:11
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
For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—
now that he has died as a ransom to set them free from the sins committed under the first covenant. Hebrews 9:15
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
In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.
Hebrews 9:22
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).
CHAPTER TEN
SHADOW AND SUBSTANCE
The law is only a shadow of the good things that are coming— not the realities themselves. For this reason it can never, by the same
sacrifices repeated endlessly year after year, make perfect those who draw near to worship. Hebrews 10:1
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
Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me;
with burnt offerings and sin offerings you were not pleased." Hebrews 10:5-6
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 every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never
take away sins. Hebrews 10:11
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
Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened
for us through the curtain, that is, his body, Hebrews 10:19-20
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
If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful
expectation of judgment and of raging fire that will consume the enemies of God. Hebrews 10:26-27
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
Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering.
Hebrews 10:32
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.
CHAPTER ELEVEN
THE FAITH LIFE
Now faith is being sure of what we hope for and certain of what we do not see. Hebrews 11:1
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)
EARLY HEROES OF FAITH
By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of
his offerings. And by faith he still speaks, even though he is dead. Hebrews 11:4
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)
&nbs