by Ray C. Stedman
1:1 In the past God spoke to
our forefathers through the prophets at many times and in various ways, 2 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. 3 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.
The epistle to the Hebrews begins as dramatically as a rocket shot to the
moon. In one paragraph, the writer breathtakingly transports his readers from
the familiar ground of Old Testament prophetic writings, through the
incarnation of the Son (who is at once creator, heir and sustainer of all
things and the fullest possible manifestation of deity), past the purifying
sacrifice of the cross to the exaltation of Jesus on the ultimate seat of power
in the universe. It is a paragraph daring in its claims and clearly designed to
arrest the reader's attention and compel a further hearing.
These introductory verses present a sharp departure from the usual
first-century epistolary practice, as seen so regularly in Paul's epistles.
There are no opening greetings, no indication of the writer's name and no
expression of good wishes. For this reason some have viewed Hebrews as a formal
address, perhaps even a sermon. This idea finds some support in 13:22, "my
word of exhortation." But the treatise clearly ends like a letter, with
the writer asking his readers to pray for him as he looks forward to seeing
them. He also gives them news of Timothy and brings greetings from others.
The Author's Purpose. The author intends to present a series of arguments for the
superiority of Jesus over all rival claims to allegiance which his readers were
feeling and hearing. Their attention was easily diverted off in other
directions, just as our attention is easily distracted today. They, like us,
were being tempted, frightened or pressured into following other voices and
serving other masters. In chapters 1-7, he examines these rival authorities and
reveals their inadequacies. None was, in itself, a false or fraudulent voice.
Each was ordained by God and proper in its intended place. Each had served the
people of God well in the past, and no teaching or expectation was wrong at the
time it was given. But now the final word, the ultimate revelation from God
toward which all the other voices had pointed, had come. To this supreme voice
the author directs his readers' attention, and ours, by contrasting this final
word with the past utterances.
First, there were the prophets, God's ancient spokesmen (1:1-3); then the
angels, Israel's guardians (1:4-2:18); then Israel's great leader, Moses
(3:1-4:7); Israel's godly general, Joshua (4:8-13); and finally the founder of
Israel's priesthood, Aaron (4:14-7:28). Each was a voice from Israel's past
that needed to be heard but that was woefully inadequate if followed alone. It
was clearly a case of the good being the enemy of the best. Eclipsing all
these, as the rising sun eclipses the light of the stars, is the figure of
Jesus, God's Son, creator and heir of all things. The abrupt beginning here
marks the intensity with which the author writes. It parallels, in that
respect, Paul's letter to the Galatians. The writer sees clearly that any
slippage in the view of Jesus as supreme is fraught with the gravest danger and
must be dealt with forthrightly and thoroughly. Since the same danger is
present today, Christians must take special care that no obscuring mists of
doubt or unbelief should diminish the stature of Jesus in their eyes. (1)
The Primacy of Jesus. Jesus' superiority to the prophets is marked in six ways.
First, he is the Son, and as such speaks with greater authority and
completeness than the prophets. Through them God spoke at many times
and in various ways, but not always when
men desired, nor as clearly as they might have wished. The word spoken through
the prophets and that spoken by the Son is marked by three particulars: a
contrast of method (various ways), of time (various times), and of agency (in
Son), all marking the prophetic revelation as inferior to that which comes
through the Son. 'What is communicated in parts, sections, fragments, must of
necessity be imperfect; and so also a representation which is made in many
modes cannot be other than provisional" (Westcott 1889:3-4). F. F. Bruce
puts the matter well: "Priest and prophet, sage and singer were in their
several ways His spokesmen; yet all the successive acts and varying modes of
revelation in the ages before Christ came did not add up to the fullness of
what God wanted to say" (1964:3).
God's word through the Son is final and complete. The apostles are but
additional spokesmen for Christ, for in their letters they only expand his
subject matter and do not add any new teachings or insights. Jesus affirms this
superior status himself when he says to his disciples, "Blessed are your
eyes because they see, and your ears because they hear. For I tell you the
truth, many prophets and righteous men longed to see what you see but did not
see it, and to hear what you hear but did not hear it" (Mt 13:16-17).
The phrase these last days means
more than merely the present time. It looks on to the second appearing of Jesus
(9:28) which brings the last days of the present age to an end, to be followed
by the new age of the kingdom referred to in 6:5. The appearance of the Son on
earth to reveal truth "kept secret from the foundation of the world,"
also marks the beginning of the last days which continue until he comes again.
Second, the Son's superior greatness to the prophets springs from his position
as both creator and heir of all things. Here Paul's argument in Colossians
1:15-17 is perhaps reflected. Creation's beginning and end form the boundaries
of time. Jesus stands both at the end of the future and at the beginning of the
past. He made this claim himself to the astonishment of the Jews, "Before
Abraham was born, I am!" (John 8:58). Jesus is also the heir of all
creation. The prophets were God's spokesmen, living out their allotted span of
time, circumscribed by the events of earth---but Jesus is the eternal Son, who creates,
and therefore owns, all things. Westcott sees the absence of the article before
Son as significant (by
his Son is simply "in Son" in the
Greek text). He expresses that significance by saying, " [it] fixes
attention upon the nature and not upon the personality of the Mediator of the
new revelation. God spake to us in one who has this character that He is
Son" (1889:7). Though Jesus is clearly superior to the prophets, he does
not replace their revelation. The Old Testament remains as valid Scripture for
the followers of Jesus, as the author will bring out many times. The prophets
were used by God as spokesmen, but the Son, by contrast, "stands"
(appointed) as heir of all things.
Those all things refer to the
material universe and all forces within it, seated by the Son in partnership
with the Father and the Spirit. (2)
In the phrase translated through whom he made the universe F. F. Bruce sees a trace of a primitive Christian
hymn or creedal confession of faith. One finds parallels in similar phrases in
John 1:3 and Colossians 1:16. The expressions the radiance of God's
glory and the exact
representation of his being also find a
parallel in "the image of the invisible God" in Colossians 1:15 and
"being in very nature God" in Philippians 2:6. There is no question
but that important Christian doctrines were formulated in hymnic style and used
widely in early church worship services. Indeed, when a modem congregation
sings "Fairest Lord Jesus," they are responding to the same urge that
moved the early Christians to praise their Lord.
Third, the Son shares fully in the divine nature. Though our author will argue
later that Jesus is also fully man, as other men are, here he unmistakably
asserts his deity. The Son is the radiance of God's glory. Radiance is light that streams forth from a source
of light. As no one can separate the sun's light from the sun itself, so also
no one can separate the nature of Christ from that of his Father. Whether the
radiance is seen as reflected brightness or inherent brightness, the thought is
clear: in Jesus we see the essence of God. He is, therefore, the
exact representation of his [God's] being.
As a coin reflects the exact image of the die, so the Son reproduces the
precise character (Gk: charakter---used
only here) of the Father. Thus Jesus could say to Philip, "Anyone who has
seen me has seen the Father" (John 14:9). No more powerful expression of
the deity of Jesus is possible. Any attempt to place Jesus as simply the
highest product of creation will fail because the evidence is decisive for the
contrary. Many sects have tried to teach that Jesus is only human, but they
have no scriptural basis to do so.
This full statement leads naturally to the fourth aspect of the Son's work as
the master of the universe: sustaining all things by his powerful
word. This statement of Hebrews is a direct
challenge to modern scientific humanism as well as to the older Deism. F. W.
Grant states, "There is thus no thought in Scripture of a creation which
shall be sufficient for itself, a perfect machine made to run eternally without
the Hand that made it" (1903:15). As scientists probe the nature of the
universe they increasingly confront the mystery of an unweighable, invisible
force which literally holds all things together. This force is identified here
as the powerful word of "One who carries all things forward on their
appointed course" (Bruce 1964:6). The thought includes more than mere
sustaining (as an Atlas holds the world on his shoulders), but expresses
movement and progress toward an appointed end. It results in what scientists
call "laws of predictability," and so technology becomes a source of
evidence for a God-ordered world. New objects discovered in space, such as
black holes, quasars and novas, present new problems for astronomers and
physicists. These new questions ought not to threaten a Christian's faith.
Rather, they can enhance it as God's power and majesty is revealed more and
more as our knowledge is increased.
Fifth, in sharp contrast to this image of universal power is the sentence: After
he had provided purification for sins. This
evokes all the agony and blood of the cross. In doing so, the Savior
accomplishes something which no prophet or sage of the past nor philosopher or
scientist of the present could ever do. Mere power, even vast, creative power,
cannot help here. "The glory of God is not the glory of shattering power,
but the glory of suffering love" (Barclay 1957:5).
Certain manuscripts emphasize the uniqueness of this act by adding the words by
himself. This stresses the preciousness of
redemption. It was not something done through an impersonal provision; it
involved the very heart and soul of the Redeemer and the shedding of his life's
blood! Even if the phrase is omitted the thought is retained by the middle form
of the verb. The terrible problem which human sin presents can be solved by
one, and only one, remedy---the death of Jesus. This is the central theme of
the epistle, to which the writer returns many times. It forms the ultimate and
final word to man, uttered by the Son and far more significant than anything
which has gone before or could ever follow. Creation rests upon power, but
redemption upon the sacrifice of one who was "crucified in weakness."
He rose and now is seated at the right hand of our majestic God in heaven.
Sixth, Jesus sat down to give expression to his cry from the cross, "It is
finished!" The phrase sat down at the right hand is meant symbolically, not literally, for God has no
right hand. It denotes the supreme honor accorded to the triumphant Lord, who
is risen from the dead. Surely it is a reference (the first of five in Hebrews
to Psalm 110, "The LORD says to my Lord: 'Sit at my right hand until I
make your enemies a footstool for your feet.'" Of this Bruce says,
"Ps. 110 is the key text of this epistle" (1964:8). That Jesus saw
himself in the psalm is evident by his words to the Sanhedrin, "From now
on, the Son of Man will be seated at the right hand of the mighty God" (Lk
22:69). In Hebrews 10:11, our author will contrast the seated Messiah with the
Aaronic priests who must stand as they offer sacrifices, because Jesus ended
the need for further sacrifice forever. That act of redemption reaches out to
include the material creation as well as man (Romans 8:20), so that finally
nothing remains untouched by its transforming grace. Paul argues this
eloquently in Colossians 1:19-20 and Ephesians 1:9-10.
Clearly the world we live in today is one which desperately needs redemption.
In this introductory paragraph Jesus has been portrayed as the supreme Prophet,
the unique Owner of all things, the uncreated Creator, the exact Image of God's
being, the Sustainer of the universe, the Sacrificing Priest who cleanses sin,
and the Conqueror who occupies the place of honor above all his creation. From
this lofty beginning the writer will assert the supremacy of Jesus above all
other names of honor in Hebrew thought or practice. He turns now, in 1:4-2:18,
to consider the sharp contrast between Jesus and the angels.
The nation was startled when Nancy Reagan was reported to be influencing her
husband's decisions on the basis of advice obtained from her astrologer.
Perhaps what is even more startling is to realize that pastors preaching to
evangelical congregations today may very well be addressing some, if not many,
in their audience who are worshipping angels. There may well be a woman in the
fifth row who consulted her horoscope before coming to church. Some teenagers
may be involved with experiments with Ouija boards or "channeling" to
obtain guidance in important decisions. Perhaps someone has already accepted
the teaching of reincarnation as the explanation of what happens to humans
after death. As many know, the New Age movement of the late twentieth century
encourages such teachings, calling fallen angels avatars or spirit-guides. Their human devotees practice channeling or
mediumistic activities, offering to awaken hidden powers within men and women
which will help them fulfill their greatest possibilities. Every pastor must
ask, What does the writer of Hebrews say that will help those who, knowingly or
not, are drawn to such teaching?
Obviously the teaching is not new. It has been present in every century since
the earliest times. The writer sees his readers as under attack from such ideas
and understands that he must deal with this first because these attacks
threatened their view of Jesus and his pre-eminence. Even angels could
challenge this truth. But why would angels pose a threat? Surely the Jewish
background of these readers would suffice to prevent them from honoring angels
above the Savior. The words of the First Commandment are clear: "Thou
shalt have no other gods before me!" It is evident from Paul's letter to
the Colossians that those with a strong Jewish background (Colossians 2:16-17)
could also "delight in false humility and the worship of angels"
(2:18). The danger then is apparent: "Those to whom this letter is sent
were entertaining, or being encouraged to entertain, teaching which elevated
angels, or particular angels, to a position which rivaled that of Christ
himself" (Hughes 1987:51-52). If we think this was only a first-century
phenomenon, we should remember the way humans have always responded to
manifestations of supernatural beings by treating them as gods, or at least
demigods, and giving obeisance to them. Indeed, the apostle John twice falls at
the feet of the angel who was his guide and is rebuked for so doing (Revelation
19:10; 22:8-9).
But their difficulty only serves to underscore the nature of their error. They
were being pressured by their former Jewish leaders and also by pagan contacts
to view Jesus not as God but as merely a man, and therefore less than the
angels. Angels had played a powerful role in Israel's past. There is no record
in the Old Testament of an angelic messenger whose message was rejected or
whose person was attacked or stoned. When an angel spoke, people listened
(Henrichsen 1979:24). The writer acknowledges this impressive impact in his warning
of 2:2.
This exaltation of angels above Jesus is intolerable to the writer of Hebrews
He devotes a major passage to its answer, supporting the infinite superiority
of Jesus over angels with several reasons. They are his superior name of Son
(1:4-5); the command to angels to worship him (1:6);the nature of angels versus
the nature of the Son(1:7-14);the great danger of ignoring the Son (2:1-4); his
glory as risen and enthroned man (2:5-9); his work as the author of human
salivation (2:10-13); and his unique ability to help the recipients of grace
(2:14-18). With these seven points, the writer reveals Jesus as the worthy
object of praise and worship which not even the most glorious angel could
claim.
4 So he became as much
superior to the angels as the name he has inherited is superior to theirs. 5
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" ?
The passage from 1:5 to 1:14 constitutes a marvelous choreography of Old
Testament passages which, like a well-programmed ballet, catches immediate
interest with a pas-de-deux of two Messianic phrases: one from Psalm 2:7 and
the other from 2 Samuel 7:14. Both center on the name of Son which must belong properly to Jesus and to no one
else. These verses distinguish him from the Father, but also place the Father's
imprimatur on his brow. (3)
It is true that angels are called "sons of God" in the book of Job
(1:6; 2:1; 38:7, KJV) because, like Adam, they are direct creations from God's
hand. This fact may seem to mark angels as equal with Jesus and therefore
proper objects of worship. But Jesus is God's Son from ail eternity---the
uncreated Son. Furthermore, the quotation from Psalm 2 highlights Jesus' status
as the exalted Son of Man, as Paul declared in his sermon at Pisidian Antioch
(Acts 13:33) referring to his resurrection from the dead. Thus he was both the
eternal Son and the glorified human Son (Son of God and Son of Man).
The writer here especially claims the superiority of Jesus over the angels as
the Son of Man. No angel could claim either eternity or resurrection as the
basis of his sonship, but Jesus had both. Though the angels collectively were
called sons of God, no individual angel ever is given that title, or singled
out as having a unique status before God. So the writer demands rhetorically, To
which of the angels did God ever say, "You are my Son; today I have become
your Father."
Psalm 2 is specifically applied to Jesus in Revelation 12:5 and 19:15 and to
those who share his kingdom reign in Revelation 2:27, especially in conjunction
with the words "you will rule them with an iron scepter" (Ps 2:9).
Several scholars have felt that Psalm 2 represents a coronation liturgy which
was included in enthronement ceremonies of the Davidic dynasty. One of the
rabbis in Midrash Tehillim says
of Psalm 2:7, "And when the hour comes, the Holy One---blessed be
He!---says to them, I must create him a new creation, as it is said, 'This day
have I begotten thee.'" Of this F. F. Bruce says, "The implication
here seems to be that Psalm 2:7 refers to the time when Messiah, after
suffering and death, is brought back to the realm of the living" (1964:13,
fn. 63). This understanding would agree with Paul's use of Psalm 2:7 in Acts
13:33 and clearly the word today
refers to the resurrection of Jesus rather than the day of his birth in
Bethlehem, or of his baptism in the Jordan.
The second source of support from the Old Testament draws on 2 Samuel 7:14.
Historically the words "I will be his father, and he will be my Son"
were spoken to David concerning Solomon when the prophet Nathan told David that
Solomon will build a house for God in Jerusalem. There is, however, a hint that
David's power would extend to his progeny, which would also include the
Messiah. The prophets in later times spoke often of a greater son of David who
would fulfill all the promises to David of an eternal reign. Bruce quotes from
the Dead Sea Scrolls where 2 Samuel 7:14 is linked with an expectation of the
imminent restoration of David's house by the "shoot of David," the
Messiah (1964:14). Note again how the human nature of the Lord is underscored
by his title Son of David. As the risen Man, he claims the throne of David, but
as such the Father calls him "my Son." By these two quotations, with
their royal implications, the writer of Hebrews claims that being related to
God as a Son is a far greater title than any angel could claim. This rests on
the base of a shared eternity and a resurrection, which is the "new
creation."
6 And again, when God brings
his firstborn into the world, he says, "Let all God's angels worship
him."
The angels were created, but the Son is begotten. His superiority is now
upheld by a verse from the Septuagint version of Deuteronomy 32 which commands
all angels to worship the Son (v. 43 LXX). (4) The passage
is the Song of Moses uttered before the crossing of the Jordan. At that time
Moses said to the people: "Take to heart all the words I have solemnly
declared to you this day. . . . They are not just idle words for you---they are
your life" (Deuteronomy 32:46-47). Allusions to this hymn are found in
eleven books of the New Testament (twice in Hebrews --1:6 and 10:30), which
indicates its importance to early Christians. In the Song of Moses, the angels
are called to worship Yahweh (Jehovah). New Testament writers apply such
passages without hesitation to Jesus. Many places in Scripture witness the
obedience of the angels, notably Job 38:7, Luke 2:13, and Revelation 5:11-12.
Mark 3:11 indicates that even the demons (fallen angels) fell down before Jesus
when they saw him and addressed him as the Son of God.
Since the earliest times, Christian commentators have differed on what the again refers to in verse 6. If it is taken with the verb he
says ("he says again"), as in the
NIV, it simply means another quotation that supports the superiority of Jesus.
If, however, it is linked with the verb brings ("he brings again"), it is a reference
either to the coming of Jesus at the Incarnation, his reappearance after the
resurrection, or his Second Coming at the end of the age. In view of the
connected character of these quotations, it seems best to take it as a second
support citation, "he says again." Twice in Hebrews Jesus is called firstborn (here and in 12:23). In this verse it seems to refer
to his creative work. Bruce rightly says, "He is called 'the firstborn'
because He exists before all creation, and because all creation is His
heritage" (1964:15). Paul's great assertion is recorded in Colossians
1:15, "the firstborn over all creation." The point of it all is: He
whom the Hebrews thought to be subordinate to angels is the very one whom the
angels are commanded to worship as their creator!
7 In speaking of the angels he
says, "He makes his angels winds, his servants flames of fire." 8 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. 9 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." 10 He also says,
"In the beginning, O Lord, you laid the foundations of the earth, and the
heavens are the work of your hands. 11 They will perish, but you remain; they
will all wear out like a garment. 12 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." 13 To which of the angels did God ever say, "Sit at my
right hand until I make your enemies a footstool for your feet" ? 14 Are
not all angels ministering spirits sent to serve those who will inherit salvation?
In 1:7-14 the author for the third time sweeps through the Psalms to display
a chorus of verses that praise the Son who has a nature inherently superior to
angels. In the Hebrew of Psalm 104:4 the natural elements of wind and fire are
called the messengers of God; in the Septuagint it is the angels who are made
to be these elements. Though they are as powerful as the wind and can be as
destructive as lightning, they are, nevertheless, only messengers of the Son while
Jesus is the Son of God himself.
This sharp contrast is sustained also by two verses coming from Psalm 45:6-7.
Their antiphonal character with verse 6 is clear in the way they are
introduced: In speaking of the angels he says, . . . But about the Son he
says . . . Psalm 45 is a wedding song,
originally describing a king of Israel, but later understood by the rabbis as
messianic. The contrast between a royal personage and his servant-companions is
the point of the quotation. This king is addressed twice as God; possesses a
throne, a scepter and a kingdom; loves righteousness and hates wickedness; has
a special anointing of joy; and continues as king forever and ever. No angel
could claim these attributes. The cause of the king's joy is traced to his love
of righteousness and hatred of wickedness. Here, by contrast, may be a hint of
the moral defection of the host of angels who fell with Satan. Angels could and
did sin, but the Son's love of righteousness kept him safe through the most
severe temptations. Even those unfallen angels who also, presumably, love
righteousness do so on the basis of choice, while the Son's love of
righteousness is inherent in his very nature. For this reason (therefore) God has set him above his companions. (5)
Once more our author displays the dazzling glory of the Creator, who is
infinitely superior to any angel, by summoning the words of Psalm 102:25-27: In
the beginning, O Lord, you laid the foundations of the earth, and the heavens
are the work of your hands. This is not
simply a restatement of truth he has already declared ("through whom he
made the universe"---v. 2), but the point he now twice asserts is the
timeless endurance of the Son: They will perish, but you remain; . .
. they will be changed. But you remain [Gk: "you are"] the same. He will make the point again in 13:8, "Jesus
Christ is the same yesterday and today and forever." Psalm 102 is
addressed to Yahweh by a sorely afflicted suppliant who feels the brevity of
his own life in light of the heavens and the earth. But even they shall pass
away in due course, like garments that grow old and are changed. This is a
marvelous poetic description of what scientists call the law of entropy, or the
second law of thermodynamics, which views the universe as running down. But the
Creator is above his own laws and remains unchanged forever. These words,
applied unhesitatingly to Jesus, place him as far beyond the angels.
As a finale for his presentation of Old Testament support for the superiority
of the nature of the Son over that of angels, the author returns to his mildly
scornful rhetorical question: To which of the angels did God ever
say, "Sit at my right hand until I make your enemies a footstool for your
feet"? This second reference to Psalm
110 restates the thought of 1:2, "whom he appointed heir of all
things." Even his enemies will find their place at the Son's feet when
God's purposes are fulfilled. It reflects Paul's declaration in Colossians
2:15, "And having disarmed the powers and authorities, he made a public
spectacle of them, triumphing over them by the cross." The cross won the
beginning of the ultimate triumph, but its fulfillment awaits the return of
Jesus as King.
Contrasted to this Supreme Conqueror, the writer asks, Are not all angels
ministering spirits sent to serve those who will inherit salvation? Even the mightiest angel is under orders to the Son
of God, and gladly helps in fulfilling his desire to bring many sons to glory
(2:10). Though the author does not enlarge on the specifics of angelic ministry
here, it only requires a review of Bible stories to see that such ministry
involves protection (Ps 91:11), guidance(Genesis 19:17), encouragement (Judg
6:12), deliverance (Acts 12:7), supply (Ps 105:40), enlightenment (Mt 2:19-20)
and empowerment (Lk 22:43), as well as occasional rebuke (Num 22:32 ) and
discipline (Acts 12:23). Their service is rendered largely unseen and often
unrecognized, but a passage like this should make us watchful for such help and
grateful to the gracious Lord who sends angels to our aid.
2:1 We must pay more careful
attention, therefore, to what we have heard, so that we do not drift away. 2
For if the message spoken by angels was binding, and every violation and
disobedience received its just punishment, 3 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. 4 God also testified to it by
signs, wonders and various miracles, and gifts of the Holy Spirit distributed
according to his will.
Having proved beyond all argument that angels cannot compare in importance,
power or glory to the Son of God, our author now raises a warning voice against
taking lightly what the Son has said. This is the first of five major warning
passages in Hebrews each designed to prevent a specific form of unbelief The
five warnings are found in 2:1-4, 3:12-19, 6:4-8,10:26-31 and 12:25-29. Our
author is deeply concerned lest his readers succumb to the pressures they were
feeling and either renounce the gospel outright or gradually turn from public
confession and lose its influence entirely. The danger faced in this first
warning is that of drifting away from truth. A dramatic word is employed for
"drift away," pararreo, which
means "to flow by" or "slip away from." It describes that
carelessness of mind which, perhaps occupied by other things, is not aware it
is losing ground. Plato used it of something slipping away from the memory, and
Plutarch of a ring slipping from a finger. Another figure often suggested is
that of a ship loose from its moorings. The danger highlighted is that of a
great loss occurring unnoticed.
The cause is not taking seriously the words spoken to them. Inattention or
apathy will rob them of their treasure. (6)
With these words, the writer reveals his shepherd's heart, since he is not
content with instructing the mind with intriguing doctrine. He also longs to reach
the heart and move the will to action. The remedy urged is pay more
careful attention to the things heard (from
the Son). This would suggest the frequent reading or hearing of the four
Gospels, which contain the actual words of Jesus, and a repeated and careful
reading of the further exposition in the Epistles. To neglect or ignore these
is to be in deadly danger of drifting away from essential truth, and losing, by
default, the great salvation
which the Son has brought. It is not necessary to openly renounce the gospel.
One can remain lost by simply and quietly drifting away from hearing it, or
hearing it with no comprehension of the seriousness of its message.
The word salvation forms the link
between chapters one and two. The chapter division was not intended by the
writer, who moved immediately (dia touto, "therefore") to draw a practical conclusion to the truth he
has presented. Soteria,
"salvation," is found seven times in Hebrews more than in any other
New Testament book. In Zechariah's song concerning his son John the Baptist (Lk
1:67-79), he says that the Baptist's ministry was "to give his people the
knowledge of salvation through the forgiveness of their sins" (Lk 1:77).
Salvation, then, begins with a moral cleansing and in later New Testament
development includes justification, sanctification and, finally, glorification
with Christ. As Brown astutely observes, "The author is deeply persuaded
that a personal relationship with Christ expressed in repentance and faith
determines the believer's salvation. But in the teaching of the letter
salvation is clearly portrayed as an ongoing process" (1982:24). That
Jesus, "the author of their salvation" should have achieved it only
by being made "perfect through suffering" (2:10), makes salvation an
infinitely precious gift in the eyes of this author.
And that anyone should prefer the ministry of angels, who mediated the giving
of the law, to the salvation available in the Son was almost incredible to him!
"Come on," he seems to say, "haven't you heard what I've been
saying? You value highly the law, though it was given only by angels, but you
pass lightly over the final word from God which came in the flesh and blood,
and through the death and resurrection, of the very Son of God himself." Both
Paul (Galatians 3:19) and Stephen (Acts 7:53) acknowledge the part angels
played in the giving of the law, though the Old Testament is almost silent
about it. Deuteronomy 33:2 and Psalm 68:17 represent only vague references to
angels present at Sinai.
But to ignore even the law's partial revelation carried with it certain
inevitable consequences (just punishment---2:2). Even under the law the divine principle which Paul affirms
("God cannot be mocked; a man reaps what he sows") was operating. The
Old Testament gives countless illustrations of this truth. Yet, "if the
breakers of the law did not go unpunished, certainly despisers of the gospel
cannot expect to do so" (Hughes 1977:73). To ignore the great
salvation found in Jesus is to find oneself
unable to escape the consequent wrath of God, and the judgment of hell. There
is no other offer of release!
How great this salvation was is seen in three measures. First, its proclamation
began with Jesus himself! This great fact astonished the writer of Hebrews from
the beginning of his letter. The incarnate Son has himself announced the impact
of his redemptive work upon the cross, and even before that work was
accomplished. Mark 1:15 records Jesus as saying, "The time has come. The
kingdom of God is near. Repent and believe the good news!" "From the
moment of his public appearance to the day of his ascension, Jesus unfolded the
full redemptive revelation of God" (Kistemaker 1984:59). So much greater
was this announcement than the help which the law held forth that Jesus could
say to his disciples: "I tell you the truth, many prophets and righteous
men longed to see what you see but did not see it, and to hear what you hear
but did not hear it" (Mt 13:17).
Second, though verse 3 suggests that the writer of Hebrews did not personally
hear the good news from the lips of Jesus, he says, it was confirmed
to us by those who heard him. These were
surely the twelve apostles and perhaps others as well. This statement rests the
gospel securely on eyewitnesses who recorded accurately what they both saw and
heard (1 John 1:3; 2 Peter 1:16). But, as Hughes observes, this apostolic
witness "goes back not just to the apostles, but through the apostles to
the Lord" (1977:79). It was he who sent them forth and promised them the
Holy Spirit to bring to their remembrance whatever he had said to them (John
14:26).
This implication of the writer that he had not personally heard the Lord
removes the twelve apostles as possible authors of this letter---and also
virtually rules out Paul (as Luther, Calvin and others have pointed out) since
Paul stoutly asserts in Galatians 1:1 and 1 Corinthians 15:3 that he had not
obtained his gospel from men but directly from the Lord. He must be included as
one of those who had heard the Lord, and the writer of Hebrews does not claim
this for himself.
But it is not simply on human memories that the authenticity of the apostolic
gospel rests, as the writer adduces a third confirmation of great importance. God
also testified to it by signs, wonders and various miracles, and gifts of the
Holy Spirit distributed according to his will.
Just as the Father had borne witness to the Son by signs and miracles (John
5:3637), so he worked with (Gk: synepimartyrountos, "testifying with") the apostles and
others, confirming their word by similar signs and wonders and gifts of the
Holy Spirit. The authority from which the gospel flows include all three
persons of the Godhead: Father, Son and Holy Spirit. The Son makes the full
announcement of it and completes the basis for it through pain and blood; the
Father works with him to confirm his word with signs and wonders; and the
Spirit continues the confirmation by distribution of spiritual gifts.
John, in his Gospel, tells us that the miracles were "signs," symbols
whose meaning revealed the nature of God. John, Matthew and Mark also call them
"wonders," that awaken awe and fear; the Synoptists frequently refer
to "miracles," or more properly "powers." All three terms
appear often in Acts, especially the first fifteen chapters, and mark the
validation by the Father to the ministry of the early preachers of the gospel.
The phrase gifts of the Holy Spirit distributed according to his will is a bit ambiguous. Taken objectively, it means
"gifts which the Holy Spirit distributes." Subjectively, it refers to
the imparting of the Holy Spirit himself, as distributed by God. Paul, in his
list of spiritual gifts in 1 Corinthians 12:7-11, says, "All these are the
work of one and the same Spirit, and he gives them to each one, just as he determines."
The last phrase would slant the decision on Hebrews 2:4 toward the objective
meaning, that spiritual gifts are given to each believer by the Spirit as the
continuing witness of the Spirit to the truth of the gospel.
Do the signs, wonders and various miracles also continue throughout the present age? It is
impossible to set aside the testimony of Christians through the centuries to
the miracle-working power of God in human lives. Many well-attested occurrences
of such miracles have been recorded throughout the church centuries, including
today. Missionaries and Christian workers of the most sterling character have
reported such miracles in widely separated places and cultures so that it
cannot be said that the age of miracles ever ceased.
But it must also be remembered that both Jesus and Paul warn clearly that as
the age draws to its close there will be manifestations of counterfeit
miracles, signs and wonders, done through Satanic agencies, which will deceive
many (see Mt 24:24 and 2 Thessalonians 2:9)! It is the effect of these signs
and wonders on the lives of those involved which will reveal the genuine
teachers from the false ("By their fruit you will recognize
them"---Mt 7:15-16). It must also be considered that the profound power of
the mind upon the body often produces dramatic improvements in health. But
these are not always, or even frequently, associated with religious influence.
They are scarcely to be equated with the healings recorded in Scripture, which
usually consist of the kind Jesus described to John the Baptist's disciples:
"The blind receive sight, the lame walk those who have leprosy are cured,
the deaf hear, the dead are raised" (Mt 11:5).
But let us not lose our way at this point. The concern of Hebrews is not to
defend miracles but to warn against losing the so great salvation by a careless inattention to its content or its
practice in daily life. An individual's response to these great truths
determines his destiny. Leon Morris well says, "This Epistle leaves us in
no doubt but that those who are saved are saved from a sore and genuine peril.
Christ's saving work is not a piece of emotional pageantry rescuing men from
nothing in particular" (quoted in Brown 1982:52). Neglecting the word of
angels brought immediate earthly consequences; ignoring the salvation of the
Son, confirmed by decades of divine ministry through godly men and women,
results in eternal tragedy beyond description.
5 It is not to angels that he
has subjected the world to come, about which we are speaking. 6 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? 7 You made him a little lower than
the angels; you crowned him with glory and honor 8 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. 9 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.
Still thinking of the supremacy of the Son over angels, our author, in
2:5-9, approaches the theme from a different view. In chapter 1 the deity of
Jesus was primarily in the foreground; in chapter 2 his perfect humanity means
that he is the superior of every angelic being. Verse 5 carries forward the
subject of verse 4, It is not to angels that he [God] has subjected the world
to come, about which we are speaking. (7)
Some fascinating themes are introduced by this observation. It raises
immediately the question, What is meant by the world to come? It can mean (1) life after death, (2) the future
kingdom of Christ on earth (the millennium) or (3) the new heavens and the new
earth. Since almost nothing is said in Hebrews about life after death (9:27),
(1) can be dismissed without further development for it is obviously not what
he refers to in the phrase about which we are speaking. That limiting phrase probably looks back to 1:11-12
which emphasizes the changes which the material creation will experience. Paul,
in Ephesians 2:7, speaks of "coming ages," indicating that at least
two more ages lie ahead. The two which Scripture continually name are the
restored Davidic kingdom (the millennium) and the new heavens and the new
earth. In several places Scripture describes the new heavens and earth as
lasting forever, intimating it would be the last age yet to come. But the word world (Gk: oikoumene) in 2:5 refers not to the cosmos, but to the inhabited earth, and this
would strongly suggest the writer has in mind (2), the kingdom of Christ on
earth. Hughes calls the world to come, "the age of the Messiah in which
the messianic promises and prophecies of old find their fulfillment"
(1977:82). It is surely to this that Jesus refers in Matthew 19:28,
"Truly, I say to you, in the new world [palingenesia, 'restoration'], when the Son of man shall sit on his
glorious throne, you who have followed me will also sit on twelve thrones,
judging the twelve tribes of Israel" (RSV). Several passages in Hebrews
(6:5 and 12:22-24) suggest that this kingdom is in some sense already available
to those who live by faith. Perhaps, we should see this new age to come as
spiritually arrived, yet physically still to come.
A reference to the new heavens and new earth seems unlikely in view of the
mention of judgment in Matthew 19:28, for sin will have no place in the new
creation. Also Israel will not play a distinctive role among the nations, for
then "the kingdoms of this world are become the kingdoms of our Lord, and
of his Christ; and he shall reign for ever and ever" (Revelation 11:15
KJV).
If, as the writer claims, the world to come has not been subjected to angels,
it raises the possibility that the present age is subject to angelic
governance. F. F. Bruce supports this view, citing the LXX rendering of
Deuteronomy 32:8:
When the Most High gave to the
nations their inheritance
When he separated the children of men,
He set the bounds of the peoples
According to the number of the angels of God.
He further quotes Daniel 10:20, which names angelic beings as "the
prince of Persia" and "the prince of Greece," and Daniel 10:21
and 12:1 speak of Michael as "the great prince" who champions the
people of Israel (1964:33). This concept would explain why the fallen angel
called Satan is referred to as "the god of this world" and is
permitted his control until the Lord returns and the new age begins and the
curse is lifted from nature. Then, too, the devil will be bound and cast into a
bottomless pit for a thousand years (Revelation 20:2-3).
This background serves to give special meaning to the quotation from Psalm 8
which the writer of Hebrews now invokes. His vague reference to his source (Gk:
"Someone somewhere has testified") is not due to uncertainty but to a
desire to stress Scripture as speaking, not a mere human author (Bruce,
Kistemaker and Hughes). David's psalm is a wondering reaction to the majesty of
the night sky as it reveals the power and wisdom of God and forces the
question, What part do puny human beings play in such a universe? The answer is
that we were made a little lower than the angels, but then crowned with glory
and honor, and everything has been put under our feet. This is a direct
reference to Genesis 1:26:
Then God said, "Let us make
man in our image, in our likeness, and let them rule over the fish of the sea
and the birds of the air, over the livestock, over all the earth, and over all
the creatures that move along the ground."
Here is glory and honor (made in the image and likeness of God) and
authority and power (ruling over all the earth). Some commentators take the made
a little lower than the angels in a
temporal sense, "made for a little while," to imply that human
existence in this space-time continuum is only for a brief lifetime, and then
we are freed to live the life of eternity. Whichever way the phrase is read, it
is clear that our intended destiny was one of power and authority over all the
conditions and life of earth. If this was our commission from the moment of
creation, what light it sheds on our responsibility to care for this planet and
its creatures! We were not given dominion so the earth and the animals should
serve us; rather, we are given authority to develop them to the fullest extent
intended by the fruitful mind of the Creator. We are to serve them by thorough
knowledge and loving care, in the form of servant-leadership which the Lord
himself manifested when he came.
Yet, says this writer in what must be the understatement of the ages, we
do not see everything subject to him. No,
there are many things fallen humans cannot control: the weather, the seasons,
the instincts of animals, the tides, our own passions, international events,
natural disasters, and on and on. The increasing pollution of the planet, the
spread of famines and wars, the toll taken by drugs, accidents and disease, all
tell the story of a lost destiny.
But almost with a shout the author cries, But we see Jesus! He is the last hope of a dying race. And that hope
lies both in his deity and his humanity. He alone, as a human being, managed to
fulfill what was intended for us from the beginning. When we read the Gospels,
we are forced to ask, Who is this man who stills the winds and the waves with a
single word; who multiplies food at will; who walks on the waves; who summons
fish to bring up coins at his command; who dismisses disease with a touch; and
calls the dead back to life? Who is he? He is the Last Adam, living and acting
as God intended us to act when he made us in the beginning. It was the First
Adam who plunged the race into bondage and limitation; it is the Last who sets
us free in soul and spirit, so that we may now learn how to live in the ages to
come when the resurrection gives us back a body fit for the conditions of that
life.
The writer traces in terse phrases the steps Jesus took to solve forever the
problem of human sin. (1) He was made a little lower than the angels. There is the whole wonder of the Incarnation; in
John's phrasing, "the Word became flesh and lived for a while among
us." Then (2) because he suffered death, he was (3) crowned with glory and honor and thus he achieved as a human being the position intended for us in the beginning: the
being who was to be closest to God, higher than any angel, and in authority
over all things! Then, lest we should forget the cost, the writer adds (4) so
that by the grace of God he might taste death for everyone. To taste death does not simply mean to die, but to experience death in its full
horror and humiliation. He comes under the penalty of sin in order that he
might remove it. The emphasis here is that what Jesus did through his death and
exaltation was for everyone.
Salvation is now open to all; no one who comes to Jesus will ever be refused.
His death was for everyone in the sense that everyone was thereby rendered
savable.
Ever since the death of Jesus the way to glory has always Included a death
which leads to life. Some forms of media-evangelism have presented the
Christian life as the way to fulfillment of great possibilities without also
making clear that it includes a death to self-indulgence and learning
obedience. We dare not extol the incredible benefits of the Christian life
without reminding ourselves that they will also lead us to a cross.
To whom, then, is the world to come subject? Not to angels, that is clear. It is to be subject to
the human race---to the human race as God intended us to be, redeemed and
restored through sharing the life of the Man in glory, seated at the right hand
of God. This is the theme of verses 10-13.
2:10 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. 11 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. 12 He says, "I will declare
your name to my brothers; in the presence of the congregation I will sing your
praises." 13 And again, "I will put my trust in him." And again
he says, "Here am I, and the children God has given me."
Commentators on Hebrews have pointed out that there is no reference to the
love of God in this epistle. Though technically this is true, a text such as
2:10 reveals that behind the suffering and sacrifice of Jesus is the heart of a
Father who longs to bring many sons to glory. Though the Father was in full control of all forces and events in the
universe (for whom and through whom everything exists), it was necessary that
he subject his beloved Son to a degree of agony and humiliation that could
alone fit him to carry out that purpose. This is clearly the meaning of make
. . . perfect through suffering. Jesus had
always had a perfect character since his birth; perfection of function required
the whole process of incarnation, ministry, death and resurrection. But it was
love for the lost human race that drove both Father and Son to choose that
process.
Thus did Jesus become the author of . . . salvation. Other versions substitute "pioneer" (RSV),
"captain" (KJV) and "leader" (NEB), for "author."
The Greek word archegos implies
someone who initiates or originates a plan or program for others to follow.
Every American knows that in 1804-1806 two explorers, Captain George Clark and
Captain Meriwether Lewis, were sent by President Thomas Jefferson to find a way
across the old, trackless West from St. Louis to the Pacific Coast. Such an
exploration involved tremendous preparation, special provisions and wise
decisions. It was accomplished through great danger and many hardships, as the
Lewis and Clark journals make clear. When the explorers returned the whole
American West lay open to development. This is the thought behind the word archegos Jesus, our archegos, opened up a completely new spiritual country, the
realm of universal dominion for the human race, which was originally intended
for us but was lost by Adam. Those who follow Jesus now are fitted and trained
to live in that new world as they walk in the footsteps of him who has gone
before.
This concept fits well with the thought of verses 11-13. These describe the
Savior and his redeemed as belonging to one family who share the same nature. The
one who makes holy [sanctifies] is Jesus
who had, first, to solve the problem of sin before he could apply it to those
who are made holy, the redeemed. The act of
making holy implies the impartation of a new life, the life of God himself since
only God is holy. Those who by faith become sons of God are made holy
(sanctified) because they share the life of the Son of God. John 1:12 declares,
"To all who received him, to those who believed in his name, he gave the
right to become children of God," and 1 John 5:11-12 adds, "God has
given us eternal life, and this life is in his Son; he who has the Son has
life."
Because of this shared life the writer of Hebrews can say they are, literally,
"all of One" (ek henos pantes), which refers to the Father. (The NIV's of the same family, to my mind, somewhat weakens the force of this
declaration.) Jesus, who is of different rank and origin, still is not
ashamed to call them brothers. Since he has
made them holy by imparting his own life to them, he cannot deny the very
holiness he has given. Now the groundwork is laid for believers to learn to
live everyday on the basis of the new men and women they have become rather
than continuing to live on the old level of humanity they had once been. It is
Paul's constant exhortation: "Put off the old man; put on the new."
The writer of Hebrews urges the same activity in 12:14. Holiness of nature is
the possession of all true Christians; holiness of behavior is to be their
goal. But even before that goal is attained to any appreciable degree, it is
still true that Jesus is not ashamed to call them brothers. The picture is that
of an oldest son affirming to another his pride in his younger siblings, even
though they do not always act in ways pleasing to him.
To support this wonderful fact, the writer summons three texts from the Old
Testament. (8) The first, verse 22, from the well-known
Messianic hymn, Psalm 22, reflects the praise of the resurrected Lord as he
shares with his brothers and sisters the glories of God's grace. He appears as
their teacher, opening their eyes continually to the wonders of the Father
whose family they have joined. They then join him in sharing those wonders with
the whole congregation. The quotation suggests that his reason for not being
ashamed of them is because they share with him the endless adventure of
discovering the full meaning of the name of God.
The second text, from Isaiah 8:17, expresses the common sense of dependence
which children share toward God; and the third, Isaiah 8:18, recognizes the
relationship of children as all equally under the care of one father. Isaiah 8,
from which these verses are taken, is the prophet's prediction of a great
invasion of Assyria into the land of Judea. Yet in the face of that terrible
threat the people are exhorted to continue to trust the Lord Almighty and to
wait for his deliverance, though it seem delayed. The Messiah is seen as
"a stone that causes men to stumble and a rock that makes them fall,"
and it is of him that Isaiah cries, "I will put my trust in him. Here am
I, and the children the LORD has given me."
It is easy to see how our author saw these verses as a description of Jesus and
his faith-siblings (Christians). That first-century world was coming apart at
the seams, just as Isaiah's world had been. And just as Isaiah and his children
looked to their invisible Lord for help, so Jesus stands ready to support those
who take refuge in him from the threats of a crumbling world.
These two texts, in their original setting, were part of a prophecy of an event
yet 100 years in the future, and beyond this, reached to the coming of the
Messiah both in his first and second comings. To apply fragments of such
prophecies to the Hebrews circumstances may seem strange to us, but this is
fully in line with the use of the Old Testament by all the New Testament
writers. The specific verses quoted here are all found in a messianic context.
2:14 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-- 15 and free
those who all their lives were held in slavery by their fear of death. 16 For
surely it is not angels he helps, but Abraham's descendants. 17 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. 18 Because he himself suffered when he
was tempted, he is able to help those who are being tempted.
Drawing on his use of Isaiah's quotation, the writer picks up the word children and declares, Since the children have
flesh and blood, he too [Jesus] shared in their humanity. This description of the Incarnation answers fully all
docetic notions that his humanity was simply a phantom appearance. The purpose
of Christ becoming a flesh-and-blood man was to enable him to die: that is the
startling claim of verse 14! In Charles Wesley's great hymn "And Can It
Be?" he begins a verse:
'Tis mystery all, the Immortal
dies!
Who can explore that strange design?
In vain the first-born seraph tries
To sound the depths of love divine!
How can one who is immortal die? That is a puzzle which even the angels
could not solve. But the Son of God solved it by becoming flesh and blood. He
took upon himself our humanity which, even in perfection, was doomed to die (as
happened to Adam and Eve). Yet this must be balanced by the gospel's statement
that Jesus did not have to die (as all of us must), but gave up his life
voluntarily. And die he must if he was to deal with the great enemy of all
flesh and blood---death! Behind death the writer sees the power of Satan, who
uses God's righteous judgment against sin to bring to death all human beings
who sin. But when God's Son willingly entered the dread realm of death on
behalf of the race, he could not be held there because he himself was sinless.
By his resurrection he broke the power of death over all who accept his
invitation to share his risen life. He rendered impotent (katargeo---"to annul," "to make inoperative")
the devil's power to carry out the full effects of death---that is, spiritual
separation from God forever. Physical death remains for all, believers and
nonbelievers alike, the transition point between this life and the next. But
for believers the "sting of death" is gone, the grave no longer has
its victory (1 Corinthians 15:54-57)!
But this is not a blessing to be obtained only in the future. It has an
immediate effect as well, delivering the redeemed from all fear of death, and
so liberating them from a lifelong bondage. Since death is the absence of life,
spiritual death is already present in human affairs, appearing as depression,
fear, boredom, despair, waste, limitation and defeat (Romans 8:6---"The
mind set on the flesh is death"). The devil's lie is to convince many that
they can avoid such experiences by amassing wealth, maintaining youth by
strenuous exercise or expensive treatments, searching for adventure, falling in
and out of love, gaining the marks of success, indulging in widespread travel,
satisfying every whim, and so forth.
It is the fear of that kind of death which creates the frantic restlessness
found in so many. That unsatisfied restlessness, that yearning for what cannot
seem to be found, is at least partly what the writer here means by slavery. Like a slave bound to a cruel master human beings
find themselves forced to keep searching for what they never attain. They try
everything, but nothing satisfies. There is pleasure and fun---but seldom peace
and contentment. Soon everything palls and the search must begin again. It is a
lifelong bondage, for the quest
never ends till life itself does. No better example of this futile search can
be found than Howard Hughes. Bill Hybels recounts his quest for more money,
more fame, more sensual pleasure, more thrills, more power, and concludes, in
the end "he died a billionaire junkie, insane by all reasonable
standard."
But even on our deathbed the bondage is not over, for there again lurks the
dread question, What lies beyond?
Against all this stands the words of Jesus, "Whoever finds his life will
lose it, and whoever loses his life for my sake will find it" (Mt 10:39).
He came to free those who all their lives were held in slavery by
their fear of death. His method was first
to impart a new life to all who come to him, and join them to a great family of
similarly reborn brothers and sisters. Then, through his word, he instructs
them in how that new life should be lived and promises the Spirit himself who
accompanies the believer throughout his entire journey, teaching him how to
turn from the world's ways and Satanic wiles to loving relationships and
fruitful service until at last he grows old and steps, through death, into
glory and power that beggars description. "The man or woman who lives by
this principle will find that for them the devil is impotent" (Stedman
1974:30). James writes, "Resist the devil, and he will flee from you"
(4:7). Thus freedom from the lifelong bondage of self-serving is clearly
included in the victory of Jesus over death!
If it seems that the writer has drifted far from his intent to show the
superiority of Jesus over angels, verse 16 brings us back directly to the
point: For surely it is not angels he helps, but Abraham's
descendants. (9) Only
by living himself as a human being could he fully sympathize with, and
therefore help, those who struggle with great temptation on their way to glory.
The term Abraham's descendants
clearly envisions Paul's declaration, "If you belong to Christ, then you
are Abraham's seed, and heirs according to the promise" (Galatians 3:29).
This help for Abraham's struggling spiritual descendants is not offered to
angels (who are neither redeemed nor Abraham's seed), but it is constantly
available to those who come to Jesus as their merciful and faithful
high priest. It is mercy which he shows
toward sinners; faithfulness is exhibited before the Father. This is the first
designation in Hebrews of Jesus as high priest, and introduces a theme which
will become a major emphasis in chapters 7 through 10.
The record of the four Gospels gives us the details of how Jesus was made
like his brothers in every way. Everyday he
felt the perturbations caused by living in a sinful world; he knew
disappointments and sorrows, physical pains and frustrations of spirit; he grew
weary and sore and must often have longed for home and comforts; he was lied
to, falsely reproved, argued with, disliked and cheated. The earthly
temptations which he endured in the wilderness and at other times (Lk 4:13)
from the devil, and daily from the "opposition from sinful men"
(12:3), including even his own disciples, made him a sympathetic priest. By
virtue of his atonement (propitiation) he can make effective intercession
before the Father for any who bring their burdens to him. The fact that he made
atonement for the sins of the people lifts
him to an incomparable level of priestly help. No priest under the law could do
that, except in a symbolic and token fashion. But Jesus not only holds forth
the hope of finding forgiveness of sins, he has actually taken them away
already! To be able to be both merciful toward sinners and faithful to a holy
God is possible only because the offense of sin before God has been removed.
The genuine humanity of Jesus reminds him continually of the way temptation
feels to us when we are under assault, and his atonement overcomes any
limitation of help caused by our sins, so that he may uphold us with both
sympathy and integrity before the Father. "If anybody does sin, we have
one who speaks to the Father in our defense---Jesus Christ, the Righteous
One" (1 John 2:1). Bruce puts the case well: "A high priest who has
actually, and not merely in symbolism, removed His people's sins, and therewith
the barrier which their sins erected between themselves and God, is a high
priest worth having" (1964:53).
What a Friend we have in Jesus,
All our sins and griefs to bear;
What a privilege to carry,
Everything to God in prayer.
So the section concludes, and the writer completes his arguments. How can
anyone, given the facts, continue to follow angelic guidance (be it from
demigod, avatar, spirit guide, ancient master) when the Son of God himself has
come, before whom all the angels, fallen or unfallen, are commanded to worship;
for whom angels are but messengers committed to do his wishes; who has himself
revealed a far greater message than the Law; and who has recaptured for all who
come to him the lost heritage of creation; who has lifted, through the ultimate
personal sacrifice, the terrible burden of sin and guilt which lies on us all;
and who offers to us each day an inner supply of strength and wisdom for the
journey through life? What angel can do all or any of that?
3:1 Therefore, holy brothers,
who share in the heavenly calling, fix your thoughts on Jesus, the apostle and
high priest whom we confess. 2 He was faithful to the one who appointed him,
just as Moses was faithful in all God's house. 3 Jesus has been found worthy of
greater honor than Moses, just as the builder of a house has greater honor than
the house itself. 4 For every house is built by someone, but God is the builder
of everything. 5 Moses was faithful as a servant in all God's house, testifying
to what would be said in the future. 6 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. 7 So, as the Holy Spirit says: "Today, if you hear his
voice, 8 do not harden your hearts as you did in the rebellion, during the time
of testing in the desert, 9 where your fathers tested and tried me and for
forty years saw what I did. 10 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.' 11 So I declared on oath in my anger, `They shall never enter my
rest.'" 12 See to it, brothers, that none of you has a sinful, unbelieving
heart that turns away from the living God. 13 But encourage one another daily,
as long as it is called Today, so that none of you may be hardened by sin's
deceitfulness. 14 We have come to share in Christ if we hold firmly till the
end the confidence we had at first. 15 As has just been said: "Today, if
you hear his voice, do not harden your hearts as you did in the
rebellion." 16 Who were they who heard and rebelled? Were they not all
those Moses led out of Egypt? 17 And with whom was he angry for forty years?
Was it not with those who sinned, whose bodies fell in the desert? 18 And to
whom did God swear that they would never enter his rest if not to those who
disobeyed? 19 So we see that they were not able to enter, because of their
unbelief.
Houses come in many sizes and designs. The first house my wife and I lived
in was a tiny building in Hawaii which served as a parsonage for a church where
I was not the pastor (they had none at the time). It had only one bedroom, one
bath, a tiny kitchen and a small living room. It's long gone now, and over the
years we have lived in several houses. Our last one in California had five
bedrooms and three baths and was a virtual mansion compared to the first. But
all the houses we have lived in have had two things in common: a preconceived
design and a builder.
In Hebrews 3, the writer turns from the angels to compare Jesus to Israel's
greatest and most revered leader, Moses, whose primary honor was that he was
faithful as a servant in all God's house.
But, he immediately adds, Christ is faithful as a son over God 's
house. (10)
As in many chapter divisions in the New Testament, the opening words could as
well have been the closing words of the previous chapter. The therefore ties them together and introduces a fifth title for
Jesus thus far in Hebrews Son, Firstborn, Lord, High Priest and now Apostle. We
are encouraged to fix [our] thoughts on Jesus, the apostle and high
priest whom we confess. The recipients of
this encouragement are called holy brothers and those who share in the heavenly
calling. These phrases represent a delicate
shift from a well-known Jewish-Christian description ("brothers") to
that which is distinctively Christian, and not Jewish ("heavenly
calling"---Ephesians 1:3; 2:6). This explains his plea to look beyond
Moses and Jewish things to Jesus, who combines, in his divine-human person,
both functions which Moses exercised (apostle and high priest). However, Jesus
fulfilled these to a loftier and far greater level.
The reference to Moses' faithfulness in God's house looks back to Numbers 12:7-8
where God describes to Aaron and Miriam how he spoke to prophets in visions and
dreams. He continues: "But this is not true of my servant Moses; he is
faithful in all my house. With him I speak face to face, clearly and not in
riddles." Though several commentators take "God's house" to
refer to the nation of Israel, it is better to link it to the tabernacle. Its
precursor is the Tent of Meeting, where God spoke these words, and the typology
of which is developed more expansively in Hebrews 9. The tabernacle is called
"the house of God" at least six different times in the Old Testament,
and its successor, the temple, is so designated 43 times. Moses is especially
connected with the tabernacle as the one who received its design on Mount Sinai
and oversaw its building and ritual. If the tabernacle was the symbol of the
dwelling place of God in the midst of his people, as will be seen more fully in
3:6, then we may view the phrase God's house as referring both to Israel and the building itself, each standing for
the other.
At any rate, the meaning of verses 3-5 is clear: the builder of a house is more
worthy of honor than the house which he builds. The house is only the product
of the builder's skill and wisdom. Overall conception and the design of
infinite detail originates in the mind of the architect-builder; the house
simply makes it visible. Thus, Jesus, as the agent of God in building all
things, is more worthy of honor than Moses, who was just a servant in the house
which the Son was building. This is support for the argument of the existence
of God. Cornell University astrophysicist Carl Sagan and many others today
insist that we are alone in the cosmos; the cosmos is all there is. If every
earthly house shows the design and craft of a builder, how much more does the
universe reflect, in its complexity and interrelatedness, a Mind and Hand that
put it all together? This Mind and Hand belongs to Jesus as John 1:3 and other
Scriptures attest. As the builder of everything, he outranks even a faithful servant
like Moses, who served in the house Jesus made.
The phrase testifying to what would be said in the future supports the idea that the tabernacle, with its
intensive typology, would teach future generations much about human nature, God
and redemption. Stephen, in Acts 7:44, says, "Our forefathers had the tabernacle
of the Testimony with them in the desert.
It had been made as God directed Moses, according to the pattern he had
seen." This is expanded in chapter 9 where we shall learn much more about
this idea of testifying about the future.
But Christ is faithful as a son over God's house, declares verse 6. (11) And
we are his house introduces a theme which
will become dominant throughout the rest of the letter. The role of a servant
and of a son in a house are worlds apart. I recall in my high-school days in
Montana a visit I made to a large cattle ranch on the Missouri River as a
friend of one of the cowboy employees. We slept in the bunkhouse with the rest
of the help and had no access to the main quarters. We rode a couple of rather
scruffy horses, and I was involved in helping him do certain assigned chores.
Later I visited the same ranch as a friend of the son of the ranch's owner.
What a difference! We had the run of the big house, ate in the main dining
room, rode the best horses on the ranch and could go anywhere at any time. It
made me forever aware of the difference between a son and a servant. The author
wants to make this difference clear to his readers' minds also.
It will become readily apparent in chapter 9 that the reality which the
tabernacle pictures (and which harmonizes the two peoples of God, Israel and
the Church), are human beings themselves. The writer declares: "We are his
house!" It is redeemed humanity who is to be the dwelling place of God (1
Corinthians 6:19; Ephesians 2:22; Revelation 21:3). The writer has just
presented Jesus (in chapter 2) as the Man who fulfills God's intent for the
human race. That ultimate intent is that we may be indwelt by God. This is
surely the meaning of Jesus in John 14:20, "On that day you will realize
that I am in my Father, and you are in me, and I am in you."
Again, in John 17:22-23, he prays to the Father, "I have given them the
glory that you gave me, that they may be one as we are one: I in them and you
in me."
These concepts are revolutionary to the Jewish mind, as Jesus himself
understood in trying to teach them to his disciples, and as the writer of Hebrews
realizes as he seeks to lift his readers to views of themselves which they had
only grasped dimly, if at all. At this point he ventures to use for the first
time the Greek term for the Messiah (Christ---literally, "anointed") and so help turn
their minds from Jewish hopes to the "better things" of which the Jewish
shadows spoke.
We [believers] are his [Christ's] house, he asserts, if we hold on to our courage and the hope of
which we boast. This if has troubled many people for it seems to imply that
being a member of Christ's house can be lost after it is gained by wavering in
our courage or hope. But the statement is more likely descriptive rather than conditional It tells us that courage (parresian) or boldness, and the demonstration of hope in word
and deed is the continuing mark of those who belong to Christ. It does not rule
out periods of weak faith and struggle. Bruce comments, "Nowhere in the
New Testament more than here do we find such repeated insistence on the fact
that continuance in the Christian life is the test of reality." The true
members of Christ's house are those who show the reality of their faith by
holding on to courage and hope, even though they may waver at times. He further
adds that stumbling from faith "is precisely what our author fears may
happen with his readers; hence his constant emphasis on the necessity of their
maintaining fearless confession and joyful hope" (1964:59).
To show his grave concern the author reminds them, in the second major warning
passage of the letter, chapters 7-15, of the possibility of that apostasy which
left thousands of Israelites dead in the wilderness. And this had even been
under the leadership of Moses.
Once again the writer draws from the treasury of the Psalms to support his
warning. The beginning of Psalm 95 describes worship which is acceptable to God
but closes with a flashback to the false worship of Israel in the wilderness.
They had outwardly seen themselves as God's flock, but in their hearts they
were hard against him and complained to Moses about their lack of water. The
incident is recorded in Exodus 17:1-7. After God miraculously met their thirst
by ordering Moses to strike the rock and bring forth water, Moses named the
place Meribah (which means "quarreling,") and Massah (which means "testing").
Unfortunately, their attitude was not one of quiet trust in God, but one of
fretful complaint and querulous challenge. This outlook was repeated many times
(ten times, according to Num 14:22) throughout the wilderness wanderings until
at last God said, "They are a people whose hearts go astray, and they have
not known my ways. So I declared on oath in my anger, 'They shall never enter
my rest' " (Ps 95:10-11). (12)
God's anger is not lightly aroused. Their grumblings and murmurings were
patiently endured over a span of forty years. On occasion God sought to make
them aware of their ingratitude and rebellion by visiting them with deserved
punishment (fire, plagues, quails and poisonous serpents). But he always
offered repentance and recovery. Still, their complaints continued and their
hearts gradually hardened until, at Kadesh-Barnea, when God commanded them to
enter the land of Canaan and take it for their own, they rebelled and refused
to go up. Finally, God spoke in anger and said, "Their hearts are
always going astray, and they have not known my ways So I declared on oath in
my anger, 'They shall never enter my rest.'"
Note the reasons for his solemn oath: (1) They continually went astray in their
heart Their inward life was askew. Rather than having a grateful spirit for
astounding deliverances and limitless blessings, there was a settled attitude
of complaint because everything did not go exactly as they desired each day.
They saw themselves as deserving more than they were getting, and they resented
it, not with an occasional outburst of displeasure, but with a constant harping
that wore down everyone's nerves. (2) They had not learned God's ways. Over
forty years, their real knowledge of God had not increased because their
grumbling hearts blinded their spiritual eyes. A teachable spirit sustains a
grateful heart. Centuries later Jesus would pray: "Now this is eternal
life: that they may know you, the only true God, and Jesus Christ, whom you
have sent" (In 17:23). This failure to grow in knowledge of God's ways is
the very danger our author sees as a possibility for his own readers. He
reminds them of this episode in Israel's history so they might heed its warning.
Full apostasy is present when God says of anyone, They shall never
enter my rest.
This is the first use of the word rest in Hebrews This word describes the end of wandering and restlessness,
and promises calmness and tranquility. Here it clearly refers to the land of
Canaan and the promise of a settled state of peace and full supply. But, as we
shall see, this Canaan rest was a symbol, a shadow, of a greater rest available
to the people of God in the future. The failure to correct a habit of grumbling
and murmuring against God led over a million Israelites to such a hardened
state of heart that they were unable to lay hold of the opportunity to enter
the land of promise when they came to its borders. They perished at an average
of almost ninety deaths a day, until the generation that left Egypt (except for
Joshua and Caleb) had died out.
In verses 12-13, this example is now applied to all who read Hebrews The
writer's argument is: If unbelief kept Israelites out of the land of Canaan (a
picture of God's rest), how much more serious is it today to give way to
unbelief and thus miss the greater rest (the rest of justification and
salvation). The warning is addressed to the whole assembly (See to it,
brothers, . . . encourage one another daily).
These phrases recognize individual responsibility to act (that none
of you has a sinful, unbelieving heart, . . . none of you may be hardened by
sin's deceitfulness) and describe
accurately the terrible result of sin's hardening (turns away from the living
God). Bruce puts it powerfully, "a relapse from Christianity into Judaism
would be comparable to the action of the Israelites when they 'turned back in
their hearts unto Egypt' (Acts 7:39); it would not be a mere return to a position
previously occupied, but a gesture of outright apostasy, a complete break with
God" (1964:66).
We who read this may not be battling with pressures to return to a previously
held faith, but many church members today are content to live lives that are
essentially no different than the lives of non-Christians around them. They
easily forget Paul's plea, "Do not conform any longer to the pattern of
this world, but be transformed by the renewing of your mind" (Romans
12:2). Also, "So I tell you this, and insist on it in the Lord, that you
must no longer live as the Gentiles do, in the futility of their thinking"
(Ephesians 4:17). All who ignore these words today are in great danger of
repeating the ancient error of Israel.
For the first time in Hebrews the power of corporate faith is recognized with
the words encourage one another daily, as long as it is called Today. (13) It will be highlighted
again in 10:24-25. Those who profess to share life in Christ are urged both to
caution and encourage one another. This is done whenever it is needed (Today used eight times in Hebrews and consists, not of
stem rebuke, but loving admonition against a complaining spirit, and helpful
illumination of sin's deceptive approach. "Sin is an extremely dangerous
power confronting the believer. It always attacks the individual, much as
wolves stalk a single sheep" (Kistemaker 1984:95). Its terrible danger
lies in the deceptive ease by which it gradually hardens the heart, as it
lessens the will's power to resist evil. As the first warning passage (2:1-4)
dealt with the danger of drifting past truth, this one warns of the danger of
failing to deal with a grumbling and complaining spirit.
Verses 14-19 recapitulate the warning from Psalm 95 and support the declaration
of verse 14, We have come to share in Christ if we hold firm till the
end the confidence we had at first. This
verse looks back to verse 6, "we are his [Christ's] house." Believers
share in Christ (metokoi, "become
partakers of") through a dual relationship: "You in me, and I in
you," that is, Christ dwelling in us as a Son in his own house; and
believers dwelling in Christ, as sharers of his divine-human life. But this is
made evident only by persevering as a Christian until the end of life itself!
(See John 10:28 where Jesus says, "I give them eternal life, and they
shall never perish"). Once again the if is descriptive, not conditional. If we
hold firmly . . . the confidence we had at first envisages deliberate efforts made to renew faith and trust on a daily
basis. As we read the Scriptures thoughtfully and closely every day, or when we
pray regularly with and for one another, or when we worship with other
believers in a shared experience of God's wonder and glory, when we serve
people's needs out of love for Christ, we are doing the things that cause us to
bold firmly to the end the confidence we had at first.
The rhetorical questions of verses 16-18 show how an outward facade of belief
can be maintained while the heart is still unrepentant, and therefore
unredeemed. (14) It is possible to participate in and
benefit from the great miracles of God, as the Israelites did who came out of
Egypt with Moses (v. 16). Yet, despite such evidence, the heart can remain unchanged
for a lifetime. God sees that inner hardness and warns continually against it
until he is forced to judge it (v. 17). Now the growing stages of unbelief:
general rebellion (v. 16); sin, punished by physical death (v. 17); and
disobedience (Gk: "being unpersuadable"---v. 18). The cause of this
recalcitrance lies deeper than a wrong attitude or wrong behavior; it lies in a
disobedient will. Therefore, the loss of promised blessing is traceable only
and solely to long-continued unbelief (v. 19). This word apistian, "disbelief") is the platform upon which
the writer's more positive explanation of rest is founded He gives us the other
side of disbelief in chapter 4.
4:1 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. 2 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. 3 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. 4 For somewhere he has spoken about
the seventh day in these words: "And on the seventh day God rested from
all his work." 5 And again in the passage above he says, "They shall
never enter my rest." 6 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. 7 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." 8 For if
Joshua had given them rest, God would not have spoken later about another day.
9 There remains, then, a Sabbath-rest for the people of God; 10 for anyone who
enters God's rest also rests from his own work, just as God did from his. 11
Let us, therefore, make every effort to enter that rest, so that no one will
fall by following their example of disobedience. 12 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. 13 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.
Dreams of Utopia have haunted human minds for millennia. When Sir Thomas
More, in 1516, wrote the book Utopia, he
chose the name because in Greek it means "no place." Many attempts
have been made in history to find or create such a place where life approaches
perfection, but none has succeeded. Yet the dream has not faded, probably
because it represents a vestigial human memory of something we once had and
still yearn for, a greater Sabbath. On the seventh day of creation (Sabbath means "seven") God was said to have
"rested from all his work" (Genesis 2:2). This was not total inactivity,
for God has been active throughout all history. It is probably best described
as a rest of a perfectly functioning creation, as a mechanic rests from his
work when his machine runs perfectly. That is what men have dreamed Utopia
would be: a properly functioning society.
In Hebrews 4:1 we are given the first hint that the promise of rest given to
Israel envisaged more than entering the Promised land. It is, he says, a
promise which still stands that is, was
not satisfied by entering Canaan, but still exists at the time of his writing.
Furthermore, his readers stand in danger of missing it unless they are careful.
The Greek construction of the phrase that none of you be found to
have fallen short of it indicates that
wrong behavior, such as disobedience or long-continued grumbling, suggests the
heart is unchanged and unbelieving. Be found refers to God's knowledge of the
heart and his actions based on that knowledge.
In verse 2, we are given the reason for the Israelites' unbelief in the
wilderness. Even though the gospel of God's deliverance from an evil heart was
proclaimed clearly through the sacrifices, the tabernacle ritual and the
preaching of Moses, it met with a lack of faith among those who perished. The writer
will declare in 11:6 that "without faith it is impossible to please
God." Without a personal response to the promise of salvation, no one may
be saved. Declared many times in Scripture, this fact invalidates completely
the teaching of universalism that everyone is already saved by virtue of
Christ's death and that God will reveal that to them at the end, no matter how
they lived. This teaching ignores the need for repentance: turning from
ungrateful rebellion to a thankful acceptance of God's provision. Romans 10:17
indicates that the gospel ("the word of Christ") has power to awaken
belief in is hearers; if that belief is acted upon by a willing response
(faith), it results in salvation (divine life imparted). (15)
In verses 3-10, we learn the full meaning of the word rest. First, it is a rest which believers of the first
century (and today) can actually experience (v. 3). The writer uses the
present, but not the future, tense, we. . . enter that rest. Jesus had declared, "Come to me, all you who
are weary and burdened, and I will give you rest" (Mt 11:28). That is the
same promise of rest which the writer, in verse 1, has declared still stands.
If believed, it requires a response, for though the promise is still valid, so
is the threat that follows: Just as God has said, "So l declared
on oath in my anger, 'They shall never enter my rest. '" Now is the time to enter it (today--- v. 7), and now
is the time to lose it, if one test God's patience too long. (16)
Second, this true rest has been available since creation (vv. 3-4), and some
who may not have entered Canaan could have entered God's rest still. God calls
this rest my rest. This means not
only does he give it, but he himself also enjoys it! He experienced rest when
he ceased the work of creation, as recounted in Genesis 2:2-3. As we have seen,
this does not imply subsequent idleness, for God continues to maintain his
creation, as 1:3 attests. He is endlessly active in the work of redemption too,
as Jesus declared in John 5:17. It does mean he ceased creating; he has rested
from that work since time began. What that means for God's people will be made
clear in verse 10. The third factor the writer stresses is that entering this
rest must not be delayed. Again, he quotes Psalm 95:7, Today, if you
hear his voice, do not harden your hearts.
Delay hardens the heart, especially when we are fully aware that we have heard
the voice of God in the inner soul. Every shrug of the shoulder that puts off
acting on God's urging for change, every toss of the head that says, "I
know I should, but I don't care," every attempt at outward conformity
without inner commitment produces a hardening of the heart that makes repentance
harder and harder to do. The witness of the Spirit must not be ignored, for the
opportunity to believe does not last forever. Playing games with the living God
is not only impertinent, but also dangerous.
There is a line, by us unseen,
That crosses every path.
The hidden boundary between
God's patience and His wrath.
Today is a word of hope. All is not
lost while today lasts. Though there has been some hardening, it can yet be
reversed if prompt repentance is made. The situation is serious, though, for Today is never more than twenty-four hours long and that's
all anyone is given at a time!
Though Jesus is not compared here with Joshua in terms of relative
greatness, it is apparent from verses 8-10 that the work of Joshua in leading
Israel into the rest symbolized by the Promised Land was far inferior to the
work of Jesus. He provides eternal rest to all who believe in him. The fact
that God repeats his promise of rest through David in Psalm 95, centuries after
Israel had entered Canaan, is used to indicate that Sabbath-rest is the
substance and Canaan-rest but a shadow. There was an experience of rest for
Israel in Canaan (from armed invasion, natural disasters, failure of crops)
when they were faithful to God. But even at best that rest was outward and
essentially physical, and could not satisfy the promise of rest to the human
race which was intended from the beginning. The author specifically states, There
remains, then, a Sabbath-rest for the people of God.
In verse 10, we learn at last the nature of that rest. It means to cease from
one's own work, and so, by implication, to trust in the working of God instead.
In Ephesians 2:8-9 Paul asserts, "For it is by grace you have been saved,
through faith---and this not from yourselves, it is the gift of God---not by
works, [we are to rest from our own works!] so that no one can boast."
The use of the term sabbatismos
("Sabbath-rest") suggests that the weekly sabbath given to Israel is
only a shadow of the true rest of God. Paul also declares in Colossians 2:16-17
where he lumps religious festivals, New Moon celebrations and sabbath days
together as "a shadow of the things that were to come, the reality,
however, is found in Christ." Thus rest has three meanings: (1) the
Promised Land; (2) the weekly sabbath; and (3) that which these two prefigure,
that cessation from labor which God enjoys and which he invites believes to
share. This third rest not only describes the introduction of believers into
eternal life, but also depicts the process by which we will continue to work
and live, namely, dependence on God to be at work through us. "It is God
who works in you to will and to act according to his good purpose"
(Philippians 2:13). (17)
This is in many ways the lost secret of Christianity. Along with seeking to do
things for God, we are also encouraged to expect God to be at work through us.
It is the key to the apostle's labors: "I can do everything through him
who gives me strength" (Philippians 4:13). Also, "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" (Galatians 2:20). Note, "I no longer live"---that
is, I do not look for any achievement by my own efforts. Rather "Christ
lives in me" and the life I live and the things that I do are "by
faith"---that is, done in dependence on the Son of God working in and
through me.
This makes clear that truly keeping the sabbath is not observing a special day
(that is but the shadow of the real sabbath), but sabbath-keeping is achieved
when the heart rests on the great promise of God to be working through a
believer in the normal affairs of living. We cannot depend on our efforts to
please God, though we do make decisions and exert efforts. We cease from our
own works and look to his working within us to achieve the results that please
him. As Jesus put it to the apostles, "Apart from me you can do nothing"
(John 15:5). They must learn to work but always with the thought that he is
working with them, adding his power to their effort. That is keeping the
sabbath as it was meant to be kept!
Learning to function from a position of rest is the way to avoid burnout in
ministry or any other labor. We are to become "co-laborers with God,"
to use Paul's wonderful phrase. This does not mean that we cannot learn many
helpful lessons on rest by studying the regulations for keeping the sabbath day
found in the Old Testament. Nor that we no longer need time for quiet
meditation and cessation from physical labor. Our bodies are yet unredeemed and
need rest and restoration at frequent intervals. But we are no longer bound by
heavy limitations to keep a precise day of the week.
Paradoxically, we read in verse 11 the exhortation to make every
effort to enter that [sabbath] rest. Of
course, effort is needed to resist self-dependence. If we think that we have
what it takes in ourselves to do all that needs to be done, we shall find
ourselves rest-less and ultimately ineffective. Yet decision is still required
of us and exertion is needed; but results can only be expected from the
realization that God is also working and he will accomplish the needed ends.
This is also the clear teaching of Psalm 127:1, "Unless the LORD builds
the house, its builders labor in vain. Unless the LORD watches over the city,
the watchmen stand guard in vain." Human effort is still needed, but human
effort is never enough.
Failure to expect God to act caused the disobedience of Israel in the
wilderness, and a similar failure destroys thousands today. It is called
overachieving now, but it is the cause for most of the breakdown of Christians
under the pressure of stress or responsibility. Pastors and teachers
particularly have often been taught that they are personally responsible to
meet the emotional needs and to solve the relational problems of all in their
congregations. Many sincerely attempt this but soon find themselves overwhelmed
with unending demands and a growing sense of their own failure. Relief can come
only by learning to operate out of rest and by sharing responsibility with
others in the congregation whom God has also equipped with gifts of ministry.
The subtlety of the temptation to self-dependence is highlighted by verses
12-13. The opening For strongly ties
them to verse 11 since they explain what the Israelites who fell in the
wilderness failed to heed. David asks, in Psalm 19:12, "Who can discern
his errors?" The answer he gives in the psalm and that of the writer of Hebrews
is the same. Only the Word of God, which is living and active and sharper than
any double-edged sword, is capable of exposing the thoughts and attitudes of a
single human heart! We do not know ourselves. We do not even know how to
distinguish, by feelings or rationale, between that which comes from our souls
(psyches) and from our spirits (pneumas). Even our bodily functions (symbolized
here by joints and marrow) are
beyond our full knowledge. Only the all-seeing eye of God knows us thoroughly
and totally (Ps 139:1-18), and before him we will stand and ultimately give
account.
The images the author employs in this marvelous passage are effective ones.
Like a sharp sword which can lay open the human body with one slashing blow, so
the sword of the Scripture can open our inner life and expose it to ourselves
and others. Once the ugly thoughts and hidden rebellions are out in the open,
we stand like criminals before a judge, ineffectually trying to explain what we
have done. Yet such honest revelation is what we need to humble our stubborn
pride and render us willing to look to God for forgiveness and his gracious
supply.
Plainly, Scripture is the only reliable guide we have to function properly as a
human in a broken world. Philosophy and psychology give partial insights, based
on human experience, but they fall far short of what the Word of God can do. It
is not intended to replace human knowledge or effort, but is designed to
supplement and correct them. Surely the most hurtful thing pastors and leaders
of churches can do to their people is to deprive them of firsthand knowledge of
the Bible. The exposition of both Old and New Testaments from the pulpit, in classrooms
and small group meetings is the first responsibility of church leaders. They are "stewards of the
mysteries of God" and must be found faithful to the task of distribution.
This uniqueness of Scripture is the reason that all true human discovery in any
dimension must fit within the limits of divine disclosure. Human knowledge can
never outstrip divine revelation.
The remaining verses of chapter 4 (vv. 14-16) properly belong with the subject
of chapter 5 and will be considered there. Thus far we have seen that Jesus is
far greater than any angel, eclipses Moses as the spokesman of God, and leads
believers into a far superior rest than Joshua led Israel into. In chapter 5,
we are introduced to the major theme of Hebrews the high priesthood of Jesus. He
is superior in every respect to the priesthood of Aaron, and encompasses a
ministry which the Old Testament only faintly shadowed in the mysterious
ministry of Melchizedek to Abraham.
14 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. 15 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. 16 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.
As I was writing this chapter, I was concerned about a young man whom I
wanted to help grow in Christ. At the moment his Christian life was on hold,
and though he listened patiently to what I told him, he seemed unwilling to
make any changes or to take seriously what I was saying. I found myself feeling
frustrated and uncertain how to proceed. There was much truth I was anxious to
impart to him and I longed particularly to open his eyes to the enormous
resources for help in times of temptation and pressure that were available to
him from the daily presence of Christ in his life. But he seemed to be dull of
hearing and unable to grasp the excitement and vitality of what I was
portraying. I began to realize how the writer of Hebrews must have felt as he
tried to help his readers grasp the full import of the high priestly ministry
of Jesus.
In 4:14 he begins an extended discussion of that ministry, which will conclude
at 7:28. The therefore which opens the
discussion looks back to the previous verse (4:13), where the whole human race
is viewed as totally vulnerable before the all-seeing eyes of God. Our writer
probably has in mind Adam and Eve, when they suddenly became aware of their
nakedness and sought to hide from God in the Garden. But believers in Jesus,
though naked before God, do not need to hide, for they have an Advocate before
the Father, even the Son of God himself. Now they can, in the words of 4:16, approach
the throne of grace with confidence.
Jesus, as high priest, is both great and has gone through the heavens. This last phrase denotes his completed work of
redemption and transcendent availability. The practical result of that
availability is that there is no necessity for anyone to give up faith under
the pressure of peril or persecution, for the help needed to stand is both
sympathetically offered and fully effective. This offer of help from on high to
any who struggle with the pressures and problems of life on earth is
undoubtedly the most widely neglected resource for Christians. It proposes
simply and clearly to meet every situation, not with human wisdom but
divine---and not with merely human strength, but God's inexhaustive strength!
History provides many examples of those who have tried this offer and found it
eminently true. Yet despite this encouragement from the past and present, many
believers look only for human help, and if it is not available, succumb quickly
to discouragement, defeat, despair and even suicide. These verses are often
quoted as part of a Christian's defense provision, but too often forgotten when
actual times of trouble arrive.
The basis for our great high priest's sympathy is that he has fully shared our
plight. The writer has already (2:17) reminded his readers that Jesus was
"made like his brothers in every way" and that this was done
"through suffering" (2:10). Now we are told that he has
been tempted in every way, just as we are.
As Adam and Eve before the Fall could be tempted even in their innocent state,
so Jesus could feel the force of temptation to the full, though he remained without
sin. He exceeds us in his awareness of the
power of temptation. "Such endurance involves more, not less, than
ordinary human suffering" (Bruce 1964:86). Only the sinless can experience
the full intensity of temptation, for the sinful yield before the limit of
temptation is reached. We may count on his sympathy for our feelings of
pressure and constraint to evil, and be assured, as the psalmist says, "he
knows how we are formed; he remembers that we are dust" (Ps 103:14).
For centuries, Christians have debated the question, Was Jesus not able to sin because of his deity, or was he simply able not to sin even though he fully shared our humanity?
This question is, in my judgment, one of those issues about which no final
answer can be given due to the limitations of human knowledge and the reticence
of Scripture to speak. If unduly pressed, it falls under Paul's warning against
quarreling about words, for such quarreling "is of no value, and only
ruins those who listen" (2 Timothy 2:14). What Scripture does reveal in
several places (7:14) is that Jesus was without sin. With that statement we should be content. Luther
once observed, "When the angels want a good laugh, they read the
commentaries!" Let us not add to their laughter by quarrels over things
beyond our knowledge.
The throne of grace to which we
come for help is pictured by the mercy seat in the old tabernacle. That mercy
seat, where God could meet with sinful humans because of the blood of sacrifice
sprinkled upon it, is the throne of power in the universe from which grace
constantly flows to needy suppliants. Mercy is the remission of deserved
judgment, while grace is the supply of undeserved blessing. Both are needed by
sinful believers such as we all are, and both are available to us when we come
with confidence. We are loved as children and cherished as recipients of the
great salvation won by the blood of our great high priest!
5:1 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. 2 He is able to deal gently
with those who are ignorant and are going astray, since he himself is subject
to weakness. 3 This is why he has to offer sacrifices for his own sins, as well
as for the sins of the people. 4 No one takes this honor upon himself; he must
be called by God, just as Aaron was. 5 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. " 6 And he says in another place,
"You are a priest forever, in the order of Melchizedek." 7 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. 8 Although he was a son, he learned
obedience from what he suffered 9 and, once made perfect, he became the source
of eternal salvation for all who obey him 10 and was designated by God to be
high priest in the order of Melchizedek. 11 We have much to say about this, but
it is hard to explain because you are slow to learn. 12 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! 13 Anyone
who lives on milk, being still an infant, is not acquainted with the teaching
about righteousness. 14 But solid food is for the mature, who by constant use
have trained themselves to distinguish good from evil.
Chapter 5 continues the priestly theme by looking first, in verses 1-4, at
the necessary qualifications to serve as a priest. (18)
They are fourfold:
1. He must be human, "selected from among men" since he "is
appointed to represent them" before God (v. 1).
2. His ministry consists of offering "gifts and sacrifices for sins,"
as his major work solves the alienation created by human sin (v. 1).
3. He must "deal gently with those who are ignorant and going
astray," and he can do so because of his own sense of weakness and sin
(vv. 2-3).
4. He must be appointed to his priestly office by God. No one can make himself
a priest (v. 4).
All these Aaron fulfilled, as did, with varying degrees of accomplishment, many
of his successors in the priestly office. We tend to think of the Levitical
priests as engaged, only in rituals and sacrifices which were often virtually
meaningless to the people. But if we read Leviticus and Deuteronomy carefully,
we will see that such priests served in the place of modern psychologists and
psychiatrists today. In explaining to the people the purpose of each offering,
they would be dealing with problems of fear, insecurity, anxiety, guilt and
shame. Thus they fulfilled an extremely important role in the nation's life.
The writer now shows that Jesus, as a high priest, fulfills each of those
qualifications, though he is of a different order than that of Aaron. The
fourth qualification is mentioned first---the need to be appointed by God. That
divine appointment was found in the words of Psalm 2, quoted once before in
1:5, You are my Son; today I have become your Father. This precisely identifies the one who will be made a
priest (my Son), and is
immediately linked with the words of Psalm 110:4, You are a priest
forever, in the order of Melchizedek. This
first of eight mentions of Melchizedek in Hebrews stresses the right of Jesus
to serve because his appointment came directly from God and is confirmed by
Psalms 2 and 110.
The second qualification (to offer gifts and sacrifices for sins) is not
mentioned of Jesus here, possibly because it has been described already in
2:17. This will be dealt with extensively in chapters 8 and 9, particularly in
8:3. That Jesus met this credential in full is the major theme of Hebrews and
is, therefore, taken for granted in this demonstration of his priestly
qualifications.
But Jesus' fulfillment of the third qualification (to feel his own weakness and
sins) is described in the words of verses 7-8. These strange verses explain how
a sinless person could nevertheless feel his own weakness and sins. The major
commentators agree that they describe the experience of Jesus in the dark
shadows of Gethsemane. There---with only Peter, James and John nearby---he
experienced a protracted period of excruciating torment of spirit which found
expression in groanings ("If it be possible, Father, let this cup
pass") and streaming tears, and ended in a terrible sweat, almost like
blood.
There is a great mystery here. Jesus seems to face the experience with
puzzlement and deep unrest of heart. For the first time in his ministry, he
appeals to his own disciples for help, asking them to watch and pray for him.
He confesses being deeply troubled in his spirit. Each of his three prayers
questions the necessity for this experience and each is addressed to
the one who could save him from death. Luke
tells us that before the third prayer an angel was sent to strengthen him.
Perhaps this is what the words of 5:7 refer to, he was heard because
of his reverent submission. His cry to the
Father was one of such desperate need that the Father answered by strengthening
him through an angel. But when the angel had finished, the third and most
terrible experience began.
The author implies that Jesus faced the emotional misery which sin produces:
its shame, guilt and despair. He felt the iron bands of sin's enslaving power.
He was oppressed by a sense of hopelessness, total discouragement and utter
defeat. He is anticipating the moment on the cross when he would be forsaken of
the Father, since he would then be bearing the sin of the world as
though it were his own. The very thought of
it crushed his heart as in a winepress. No sinner on earth has ever felt the
stain and shame of sin as he did. He understood exactly the same feeling we
have (in much lesser degree) when we are angry with ourselves and so filled
with shame and self-loathing that we cannot believe that God can do anything
but hate us for our evil. Jesus knows what that is like. He went the whole way
and took the full brunt. We will never pass through a Gethsemane as torturous
as he did. He saw our sins as his own, and thus fulfilled beyond any other
priest's experience the ability to deal gently with other's sins since he was
so fully aware of the sense of personal defilement sin leaves.
This also explains the unusual words of 5:8, Although he was a son,
he learned obedience from what he suffered. There
in Gethsemane he learned how it feels to obey when such obedience only promises
further pain. He could and did add to his prayers, "yet not my will, but
yours be done." Thus Jesus learned obedience when every fiber of his being
longed to escape. He had gladly been obedient to the Father all his life. In
Gethsemane it was hard, excruciatingly hard, for him to accept God's will, just
as it often seems hard to us to obey it. But this is because we are impure, not
pure. Nevertheless, even though he was a son who loved to obey his Father, yet
he learned obedience the hard way
through his experience in Gethsemane.
Verses 9-10 take us to the cross. Having learned obedience in Gethsemane, Jesus
is now perfectly qualified to become at once the sin offering and the high
priest who offers it. This anticipates the clause of 9:14, "through the
eternal Spirit [he] offered himself
unblemished to God." This perfect sacrifice, offered by the perfect
priest, entirely supersedes the Aaronic priesthood and is again designated by
God as of the order of Melchizedek.
The phrase appears five times in Hebrews and becomes the subject of the epistle
from 5:6 to 7:28. It is the Melchizedek priesthood that is described by 2:18:
"Because he himself suffered when he was tempted, he is able to help those
who are being tempted." In view of this help so easily available, why do
we insist so strenuously on obtaining only human help? The mutual assistance of
others like ourselves is scripturally valid and often helpful, but it was never
intended to replace the help available from our great "Melchizedek."
Let us go boldly and much more frequently to our high priest who sits on the
throne of grace, ready and able to help.
Come, ye disconsolate, where'er
ye languish,
Come to the mercy seat, fervently kneel.
Here bring your wounded heart, here tell your anguish,
Earth has no sorrows that heaven cannot heal!
The paragraph from 5:11 to 6:3 turns aside for the moment to examine the
spiritual condition of the readers of this epistle. Verses 11-13 describe their
immature state; verse 14 shows them what they should be; and 6:1-3 tells them
how to get there. There will follow, in 6:4-8, the third major warning passage
of Hebrews and in 6:9-20, the writer lifts his readers to a new level of hope
based upon the oath and promise of God given to Abraham. He then will resume
the discussion of the Melchizedek priesthood in chapter 7.
It has been quite evident thus far in Hebrews that the pastor's heart of the
author has been deeply troubled over the spiritual state of some of his readers.
Twice he has warned them at some length that they are in danger of repeating
the unbelief of the Israelites in the wilderness and failing, therefore, to
enter into the spiritual rest which they had been promised. Once again he
confronts them with their perilous state. (19)
They are slow to learn, he declares, and
because of this dullness, he has difficulty in explaining to them the
extraordinary advantages of the Melchizedek priesthood of Jesus. If they had
been growing as they should, they ought by now to be able to pass the great
truths of the faith along to others. They would no longer be learning elementary
truths of God's word for themselves but
could be teachers of those coming
after them. The high priestly ministry which Jesus wants them to learn
represents an advance on the introductory truths of the Christian faith. But
instead of responding to his exhortations they seem to require those basic
truths to be explained to them again. At best, they are spiritual infants who
need to be taught over and over the elementary truths as a baby needs to be fed
milk and is not ready for solid food. At worst, they are not Christians at all,
but are like many of the Israelites in the wilderness. They also are in danger
of failing to act in faith on the teaching they have received. Fear that this
may be their condition is what leads the author to issue the solemn warning of
6:4-8, though in 6:9, he indicates that he does not yet believe they are all in
such a fearful state.
The cause of their immaturity is clearly described in 5:13. They are not
acquainted with the teaching about righteousness. Commentators differ as to whether righteousness here refers to conduct
or imputed worth. Hughes opts for the latter view, describing it as "the
teaching about righteousness which is fundamental to the Christian faith,
namely, the insistence on Christ as our righteousness (1 Corinthians. 1:30, 2
Corinthians. 5:21) as opposed to self-righteousness or
works-righteousness" (1977:191). Ignorance of having a righteous position
in God's eyes already through faith in Christ has been the cause of much
useless laboring to earn righteousness through the centuries. It invariably
produces a form of legalism which tries to earn "brownie points" with
God to gain his acceptance. The dullness which does not understand the divine
program that leads to right conduct manifests its ignorance by being unable to
"distinguish good from evil." But those who, by persistent obedience
to the truth, are able to grasp such solid food will give evidence of it in wise and wholesome
conduct. They will identify evil as evil, even when it looks good, and follow
good because it is good, even when it looks evil.
How do Christians train themselves to be able to understand the teaching about
righteousness? The steps are the same in any age. (1) Begin with truth you
already know but have not been obeying. Does God want you to stop some activity
you know to be wrong? Does Scripture exhort you to change your attitude,
forgive someone, reach out with help to another? No further light will be given
until you begin to obey the light you already have. (2) Review the promises of
God for help from on high to obey his word, for example, Hebrews 2:18; 4:14-16;
2 Timothy 2:7. (3) Claim those promises for yourself, do whatever you need to
do, and count on God's grace to see you through the consequences. (4) Follow
this procedure whenever you become aware of areas of your life and thinking
that need to be changed. This is the constant use which will enable one to grow and to handle the solid
food of the teaching about righteousness.
Paul, in Ephesians 4:14, says, "Then we will no longer be infants, tossed
back and forth by the waves, and blown here and there by every wind of teaching
and by the cunning and craftiness of men in their deceitful scheming."
Since understanding and practicing the truth of the high priestly ministry of
Jesus leads believers to such maturity, it is obvious that it is one of the
most important truths of Scripture and also one which every Christian should
seek diligently to grasp and practice.
6:1 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, 2
instruction about baptisms, the laying on of hands, the resurrection of the
dead, and eternal judgment. 3 And God permitting, we will do so. 4 It is
impossible for those who have once been enlightened, who have tasted the
heavenly gift, who have shared in the Holy Spirit, 5 who have tasted the
goodness of the word of God and the powers of the coming age, 6 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.
7 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. 8 But land
that produces thorns and thistles is worthless and is in danger of being
cursed. In the end it will be burned. 9 Even though we speak like this, dear
friends, we are confident of better things in your case --things that accompany
salvation. 10 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. 11 We
want each of you to show this same diligence to the very end, in order to make
your hope sure. 12 We do not want you to become lazy, but to imitate those who
through faith and patience inherit what has been promised. 13 When God made his
promise to Abraham, since there was no one greater for him to swear by, he
swore by himself, 14 saying, "I will surely bless you and give you many
descendants." 15 And so after waiting patiently, Abraham received what was
promised. 16 Men swear by someone greater than themselves, and the oath
confirms what is said and puts an end to all argument. 17 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. 18 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. 19 We have
this hope as an anchor for the soul, firm and secure. It enters the inner
sanctuary behind the curtain, 20 where Jesus, who went before us, has entered
on our behalf. He has become a high priest forever, in the order of
Melchizedek.
Life presents a thousand examples of the need to act on knowledge before any
benefit is received. It is not enough to know a telephone number; if you want
to talk to someone, you must dial the number. It is not enough to know the
price of an object; if you want it, you must pay that price. It is not enough
to know where India is; if you want to see it, you must go there. So it should
not seem strange that the writer of Hebrews insists that to know Jesus you must
receive him by faith and obey his teaching.
The unfortunate chapter division at this point tends to minimize the opening Therefore of chapter 6. Our author does not propose to teach
his readers again the elementary truths of God's word though he has told them their dullness seems to
require it. They already know the teaching; what they need now is personal
commitment to it. This can only be achieved by going on to those actions of
faith that produce maturity. For this reason he urges them to leave the elementary
teachings about Christ and go on from words
to applications. Elementary teachings is not a reference to regeneration, but means introductory information
that could lead to regeneration.
The rudiments he asks them to leave consist of six matters under two heads:
(1) the foundation of repentance from acts that lead to death, and of faith
in God; and (2) instruction about
baptisms, the laying on of hands, the resurrection of the dead, and eternal
judgment. These transitional truths lead
from Jewish beliefs and practices to a full sharing in Christ. Though Bruce
takes them as a Jewish list and others as Christian, the truth is they are
both, as Bruce concedes that each "acquires a new significance in a
Christian context" (1964:112).The point is that they do not represent
anything but the barest beginnings of Christian faith. It is necessary to go
from the knowledge of these initial truths to experiences which actually draw
upon the priestly ministry of Jesus for this is what would lead them from head
knowledge to heart response.
This rudimentary foundation is easily recognizable as the same one which Jesus
and the apostles preached, namely, "repent and believe." Repentance
is a permanent change of mind which results in right behavior ("Produce
fruit in keeping with repentance"---Mt 3:8). The change they needed was to
cease trusting in acts that lead to death (a phrase which is repeated in 9:14) or useless rituals, as the NIV alternatively translates. Tasker
describes the result as "an abandonment of the attempt to obtain
righteousness by seeking to obey the precepts of a lifeless moral code"
(quoted by Bruce 1964:113). After turning from lifeless works (repentance), a
positive action of faith in God
must be taken. This recalls for us Paul's word to believers in Thessalonica:
"You turned to God from idols to serve the living and true God."
Repentance and faith are two sides of the same coin. They form the essential
foundation upon which one may enter the Christian life.
Still, certain instruction in
important doctrines was carried over from Old Testament teachings. This
instruction falls into two sets: baptisms and laying on of hands, and
resurrection of the dead and eternal
judgment. The first set touches upon the
beginning of the Christian life; the second set speaks of its final events.
Together they bracket Christian doctrine, involving both impartation of life
and accountability of experience.
It is evident from the ministry of John the Baptist that Christian baptism
emerged from the Jewish practice of ritual ablutions or washings. This would
explain the unusual plural here (from baptismos used of Jewish ablutions, rather than from the more
common baptisma which is employed
for Christian baptisms). It may, however, be an oblique reference to John's
teaching in 1 John 5:7-8, "For there are three that testify: the Spirit,
the water and the blood; and the three are in agreement" which does tie
water baptism with the Christian teachings of Spirit and blood. The point the
writer wishes to make is that baptism is an initiatory rite and must not be
regarded as fulfilling all that a Christian is expected to know or do.
The laying on of hands was widely
practiced in the early church, sometimes for the imparting of the Holy Spirit
(Acts 8:17), sometimes for healing (Acts 28:8), sometimes for ordaining or commissioning
(Acts 13:3). Though borrowed from Judaism, its Christian usage would need to be
explained to the new convert. It is an act of identification, tying the
individual to either the activity of God or that of the body of Christ. This,
too, represents a beginning and not an end.
The doctrine of resurrection is
central to Christianity though not to Judaism. It was taught in the Old
Testament (Is 26:19; Dan 12:2) and was important to the Pharisees (Acts 23:6),
but its central position in the New Testament demanded further instruction and
repeated exposure to the testimony of apostles and other eyewitnesses to the
resurrection of Jesus. Since his resurrection is an essential element of the
Melchizedek priesthood, it would be especially important that Christian
converts be fully informed on this matter. The Pharisaic view of a resurrection
at the end of time was nothing more than a mere introduction to this great
theme.
The theme of judgment to come is also clearly taught in the Old Testament (Is
33:22; Genesis 18:25). The figure of the Son of Man, who approaches the Ancient
of Days to receive authority to judge (Dan 7:914), would most certainly be
identified as Jesus to any scribe from a Jewish background. The author will
refer to such judgment in 9:27, but the full development of this theme awaits
the recognition of Jesus as the one who speaks from heaven (12:25) before the
terrible shaking of the heavens and the earth.
This foundation and accompanying instruction could, if appropriated by faith,
bring a Jew to new life in Christ. This would not be difficult to accept since
it was based upon truth already taught in the Law and the Prophets. But though
some among these Hebrews knew these truths intellectually, they gave little
indication in their behavior that they had combined them with personal faith
(4:2). The combination of the word about Christ with individual faith should
have produced a Spirit-born vitality and enthusiasm which would make it
delightfully easy to instruct them in the wonders of the Melchizedek
priesthood. But since this élan
is so visibly absent the writer must warn them that something is seriously
lacking. It is dangerous to stay forever on the foundation; in fact, it is
impossible. If they are not willing or able to move on to more mature
understanding, they are in grave peril of losing what they already have, and
that irretrievably! Growth in truth is something all Christians (note the we in v. 3) must do, God permitting.
Surely God would permit all of us to go on to maturity in the Christian life
whenever we wished to do so! Or would he? This is the very question raised by
the words God permitting. It
seems to parallel the quotation in 3:11, "So I declared on oath in my
anger, 'They shall never enter my rest.'" The unbelieving Israelites in
the desert wanted to enter into Canaan, and, presumably, into the spiritual
rest which Canaan symbolized. But they could not, for God would not permit it!
Hence they must continue to wander in the wilderness till all were dead. Far
from being a polite cliché or pious wish, these words God permitting form the
fulcrum on which the warning of verses 4-8 turns.
This solemn warning marks one of the great theological battlefields of
Scripture. Here the clashing proponents of Calvinism and Arminianism have
wheeled and charged, unleashing thunderous volleys of acrimony against one
another, only to generate much heat and little profit. The Calvinists, mindful
of the doctrine of the perseverance of the saints (eternal security), seize
upon the words It is impossible . . . if they fall away, to be brought back
to repentance. "These cannot,"
they say, "be truly regenerated Christians, no matter how strongly the
descriptive phrases of verses 4-5 seem to imply they are, for otherwise they
would not fall away into irremediable apostasy."
On the other hand, the Arminians focus on the descriptive phrases and say,
"It is impossible to portray true Christians any more powerfully and
accurately than is done here; therefore, since they are said to fall away it is
clear that regeneration can be lost after it has been obtained." A third
group of interpreters insist that the question of eternal salvation is not in
question here at all, since it is only a matter of urging new Christians on to
further understanding of their fellowship with Christ.
As in the case of many clashes over Scripture, there is truth in different
views. (20) We are helped here by viewing the readers not
as a homogenous group who must all be classified in one category or another.
Rather, they are a mixed assembly, among whom were many genuine believers
needing a degree of prodding to go on in their experience of truth. There were
also some who professed faith in Christ but who gave no evidence in their
behavior or attitudes that they were truly regenerate. This is the case in many
churches today and has been so in every generation of believers from the first
century on. No matter what careful expedients are employed to make sure that
all church members are born again, it is almost certain that there is no
congregation which is not just such a mixed multitude as the writer of Hebrews
addresses. 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.
Just how far religious experience can go and yet still fall short of
regeneration is described by five phrases in verses 4-5. Let us look at them
one by one. First is, those who have once been enlightened. Some of the early church Fathers linked this
enlightenment with baptism, but that only identifies the effect with the cause.
It plainly means an intellectual understanding of God's redemptive actions. The
light of the gospel can be received without leading to baptism, but those who
were baptized normally did so because they understood the truth about Jesus and
his atonement and wished to avail themselves of its privileges. The once likely means "once for all" (Gk: hapax), indicating that enlightenment cannot be repeated
since a full understanding admits of no improvement. One sees this in the epignosin, "full knowledge," of 10:26. But though
knowledge is prerequisite to faith, it does not always indicate that saving
faith is present.
The second description is that they have tasted the heavenly gift. The gift can be the Holy Spirit (2:4) or Jesus
himself (In 4:10; 2 Corinthians 9:15), since both come from heaven. The mention
of the Spirit in the next phrase seems to indicate the gift here is Jesus. Some
commentators see this "tasting" as referring to the sacrament of the
Lord's Supper, which identifies its elements as the body and blood of Jesus.
Those who do have saving faith would surely observe this sacrament, yet it is
quite possible to participate in baptism and the Lord's Supper without actual
faith. Even if the reference is not to the Eucharist, it is still true that one
can have much knowledge of Jesus and even have "tasted" of his blessings,
without personal commitment to him (John 2:23-25).
The third distinctive, who have shared in the Holy Spirit, seems at first glance almost conclusive that these
are true Christians. Paul's admonition "If anyone does not have the Spirit
of Christ, he does not belong to Christ" marks the presence of the Spirit
as the seal of a regenerated life. But there are other ministries of the Spirit
that precede those of indwelling. One can become a sharer in or partaker of the
Spirit by responding for a time to his drawing power intended to lead one
ultimately to Christ. The translation "shared" implies something done
in company with others, and may well be linked with the "laying on of
hands" referred to in 6:2 (Kistemaker 1984:159). This would envision a
group response to the gospel, as we see in many evangelistic rallies today, but
it does not mean that all who so respond exercise saving faith. Since
enlightenment and tasting are also ministries of the Spirit, they join the
others as true of those who have traveled for a ways on their journey to faith,
but who have not necessarily arrived.
A fourth mark of spiritual progress is to have tasted the goodness of
the word of God. Since it is by the
"living and enduring word of God" that men and women are born again
(1 Peter 1:23), it is necessary to hear it first, and then "taste"
its goodness. The readers of this epistle had done this, but there is no
indication in this phrase that they have responded with personal faith. Some
very likely have, but others have stopped short of the goal. And this arouses
the concern of the writer.
The last, and fifth, advantage possessed by these Hebrews is that they have
tasted the powers of the coming age.
Hughes rightly says, "These powers may confidently be identified with the
signs, wonders, and miracles mentioned earlier in 2:4 as accompaniments of the
preaching of the gospel" (1977:211). These miracles were predicted in
Isaiah 35:56 as accompanying the appearance of God among his people:
Then will the eyes of the blind
be opened
and the ears of the deaf unstopped.
Then will the lame leap like a deer,
and the mute tongue shout for joy.
Jesus plainly saw himself fulfilling these words (Lk 7:22). It is apparent
from these words in Hebrews that, eventually, in the divine program they would
be manifest at both the first and second comings of Jesus. They belong
primarily to the coming age, which is clearly not the new heavens and earth;
these miracles of restoration will not be needed in that perfect day. They will
be seen, finally, in the kingdom age when the prophet's picture finds its
complete fulfillment. But the "taste" which many of these readers had
had in the time of Jesus and the apostles was unconvincing evidence even to
their own eyes. Like the Israelites who murmured in the wilderness, despite the
miracles of supply they witnessed, these also failed to "share in the
faith of those who obeyed" the word they heard.
Simon Magus (Acts 8:9-24) serves to illustrate the possibility that some who
experience such convincing proofs can nevertheless fall short of saving faith
and turn away into apostasy. He professed belief in Jesus, was baptized and yet
was severely rebuked by Peter because his "heart was not right before
God." He was still a "captive to sin." Even more to the point is
Judas, who walked and talked daily with the Lord, heard his superb teaching,
witnessed many miracles and was himself sent out to minister in the power of
God. But Jesus called him "the son of perdition" and "a
devil" (John 6:70). Judas did not receive salvation and then lose it.
Despite his enormous exposure to truth and grace, it is plain that he resisted
personal conversion and at last turned away from eternal life to a sad and
eternal death.
Verse 6 describes the grim result of turning back to unbelief after receiving
the full enlightenment provided. Repentance is the gateway to eternal life, as
many Scriptures make clear. (21) After being brought by
the Spirit-given blessings of verses 4-5 to the very edge of repentance, those
who fall back into unbelief cannot be brought to that same place again, since
nothing more could be added to that which proved insufficient before. Their
state is now hopeless. As Bruce cogently observes, "God has pledged
Himself to pardon all who truly repent, but Scripture and experience alike
suggest that it is possible for human beings to arrive at a state of heart and
life where they can no longer repent" (1964:124).
What blocks their way of return is that they have put themselves into the
position of those who deliberately refused Jesus' claim to be the Son of God
and forced him to the shame and humiliation of the cross. The NIV because to
their loss does not translate the Greek heautois well. "To themselves" (KJV) or "on their own
account" (RSV) is better. That is, they fall away deliberately, unwilling
to separate themselves from those who actually condemned Jesus to be crucified.
Their hearts are hardened in flint like determination to have things their own
rebellious way.
Verses 7-8 illustrate their situation exactly. The rain that falls from heaven
corresponds to the enlightening blessings of verses 4-5. If the seed of the
word of God is truly present in the soil (the hearts of men and women), the
rain causes fruitful crops to grow, fulfilling the blessing intended by God.
But where the word of truth, though heard, has been rejected, the rain can only
quicken that which is already in the soil (thorns and thistles), and continued
rain will only make matters worse, not better. Such fruitless land will merit the
ultimate cursing of God and be finally given over to burning. Such a scenario
parallels the condition Jesus describes of certain branches of the true vine
which do not abide in him, and are therefore cut off and gathered into the fire
and burned (John 15:2, 6).
Consistently throughout Scripture those who are genuinely Christ's do not fall
away into apostasy. Thus Paul reminds the Philippians that the God who began a
good work in them would complete it on the day of Christ. What our author fears
is that there may be among his readers many who claimed to be Christians,
perhaps witnessed for him, participated in the church, yet have refused to
repent. Turning back from the light they have perceived, they prove to be
enemies of Christ and not a part of the people of God at all!
Having issued this warning, the pastor's heart of the writer expresses
reassurance and encouragement in verses 9-12. Though some among them deserve
his sobering caution, nevertheless he does not see them all in this dangerous
state. It is clear that he sincerely believes that the larger part of his
readers are truly saved and only need exhortation to diligence and patience.
Their works of love and support to other believers strongly testify to their
genuine faith, for as James declares, a faith that does not result in works is
dead! (James 2:26).
Verse 11 states again the truth found everywhere in Scripture: The only
reliable sign of regeneration is a faith that does not fail and continues to
the end of life. It may at times falter and grow dim as it faces various trials
and pressures, but it cannot be wholly abandoned, for Jesus has promised,
"I give them eternal life, and they shall never perish; no one can snatch
them out of my hand" (John 10:28).
One wag has observed, "If your faith fizzles before you finish, it's
because it was faulty from the first!" I recall once receiving a phone
call from a young new Christian who said, "I've decided to give up being a
Christian; I can't handle it anymore." Knowing him well, I said, "I
agree. That's probably what you ought to do." There was silence on the
line for a moment, and then he said, "You know I can't do that!" And
I said, "No, I know you can't." And he couldn't---and he didn't!
True faith by nature awakens hope. In verses 11-12, the author urges the Hebrews
to learn how to nurture faith and make their hope sure. The role models for
this nurturing are the patriarchs, notably Abraham. Abraham's faith flourished
because it fastened upon two facets of God's dealings with him: God's promise
and his oath. A promise of many descendants was given to Abraham while he was
still in Haran, recorded in Genesis 12:1-3. It was repeated when he arrived at
Shechem (Genesis 12:6-7) and reiterated on several occasions after that.
Supported by these renewed promises, Abraham waited for twenty-five years until
he was one hundred years old when Isaac was finally born. When Isaac had grown
into young manhood, God commanded Abraham to offer Isaac as a sacrifice on
Mount Moriah, now called the Temple Mount in Jerusalem. At the last moment, God
stopped Abraham's hand. And after this dramatic act of Abraham's faith, God
renewed his promise of many descendants and confirmed it with an oath (Genesis
22:17). Since this oath appears in verse 14 and then is followed by Abraham
waiting patiently to receive what was promised, it seems to refer, not to the
birth of Isaac which had occurred many years before, but to the birth of Jacob
who would be the father of the twelve tribes from which Israel sprang. Abraham
was still living when Jacob and Esau were born to Isaac and Rebekah. So
Abraham's faith, grown through the years of waiting, led at last to the
fulfillment of his hope that he would have a line of descendants through whom
all nations would be blessed. That hope found its ultimate fulfillment in
Jesus, who said of Abraham, "Your father Abraham rejoiced at the thought
of seeing my day; he saw it and was glad" (John 8:56).
The author now applies this to his readers, in verses 16-20, by declaring
that God, in his eagerness to convey to men and women of faith the total
trustworthiness of his word, condescended to the human practice of adding a
solemn oath to the promise he had given. Perhaps many today have had the
experience of being put under oath in a courtroom or before a notary public. It
is sobering to realize that any attempt at lying after the oath has been taken
will result in punishment. Before the law, a mere promise to tell the truth is
not enough---an oath must be taken. With God, of course, his promise is just as
reliable as his oath---he cannot lie
because his whole nature is truthful. But because he wanted to make
the unchanging nature of his purpose very clear to any who seek his help, he condescended to add to his promise a
solemn oath. So by these two unchangeable things in which it is
impossible for God to lie, the readers of
this letter, and we who share it with them, are greatly encouraged to take hold
of the hope offered. Since God cannot lie to us, and actually confirmed his
promise with an oath, let us, as the writer says, be greatly
encouraged.
What, specifically, is that hope? It is the Melchizedek ministry of Jesus, as
verses 19-20 make clear. He has already entered heaven on our behalf and stands
ready as a great high priest to impart comfort, strength, forgiveness, love,
joy and peace to any who flee to him for refuge in time of trouble. Like an
anchor which holds a boat steady in the midst of a storm, he can sustain and
steady us when we are battered and beaten by life. He can do this forever since he is not an Aaronic priest who can only
minister for one lifetime, but a priest after the order of Melchizedek who
ministers in the power of an endless life! An old hymn catches the thought
well:
We have an anchor that keeps the
soul,
Steadfast and sure while the billows roll.
Anchored to the rock which cannot move,
Grounded firm and deep in the Savior's love.
The author of Hebrews pictures our faith entering the sanctuary in heaven
where Jesus sits upon the throne. There it lays hold of his mercy and grace so
fully that we are held fast, as though by a great anchor, against the beating
waves of trouble and doubt. Held steady in the midst of trying circumstances,
we grow in the certainty of our hope of glory. With these encouraging words of
hope, he introduces the grand theme of his epistle: the new priesthood which
operates on the basis of a new covenant and makes possible a fruitful life of faith
in a faithless and hostile world.
7:1 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, 2 and Abraham gave him a tenth of everything.
First, his name means "king of righteousness"; then also, "king
of Salem" means "king of peace." 3 Without father or mother,
without genealogy, without beginning of days or end of life, like the Son of
God he remains a priest forever. 4 Just think how great he was: Even the
patriarch Abraham gave him a tenth of the plunder! 5 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. 6 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 And
without doubt the lesser person is blessed by the greater. 8 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. 9 One might even say that Levi, who collects the tenth,
paid the tenth through Abraham, 10 because when Melchizedek met Abraham, Levi
was still in the body of his ancestor. 11 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? 12 For when there is a
change of the priesthood, there must also be a change of the law. 13 He of whom
these things are said belonged to a different tribe, and no one from that tribe
has ever served at the altar. 14 For it is clear that our Lord descended from
Judah, and in regard to that tribe Moses said nothing about priests. 15 And
what we have said is even more clear if another priest like Melchizedek
appears, 16 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. 17 For it
is declared: "You are a priest forever, in the order of Melchizedek."
18 The former regulation is set aside because it was weak and useless 19 (for
the law made nothing perfect), and a better hope is introduced, by which we
draw near to God. 20 And it was not without an oath! Others became priests
without any oath, 21 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.'" 22 Because of this oath, Jesus has become the guarantee of a better
covenant. 23 Now there have been many of those priests, since death prevented
them from continuing in office; 24 but because Jesus lives forever, he has a
permanent priesthood. 25 Therefore he is able to save completely those who come
to God through him, because he always lives to intercede for them. 26 Such a
high priest meets our need --one who is holy, blameless, pure, set apart from
sinners, exalted above the heavens. 27 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. 28 For the law appoints as high priests men who are weak; but
the oath, which came after the law, appointed the Son, who has been made
perfect forever.
Imagine this scenario. You are working as a junior executive in a large,
well-known and prosperous firm. Your boss calls you in one day and commends you
highly for the quality of your work and suggests you are being considered for a
prestigious new position that will involve a handsome salary increase. But, he
suggests, there is one possible hindrance. Your Christian convictions are well
known and have been generally respected. But the new work will require a more
liberal attitude toward certain ethical decisions you will need to make. You
will be asked to overlook certain legal requirements and shade the truth
somewhat in working out various business deals. The job is yours if you are
willing to flex a bit, but it will go to someone else if you refuse. What will
you do? Who will help you make a decision that will maintain your integrity in
this pressure of temptation?
Transfer this scene from the twentieth century A. D. to the twentieth century
B.C., the time of Abraham. Abraham has accomplished a remarkable and widely
effective feat---with only 318 followers he successfully repelled an invasion
of Palestine by a great coalition of the superpowers of that day. He has
released many prominent citizens whom the invaders had captured and was
returning home with wagons loaded with the treasures of Sodom which he had
recovered. The grateful king of Sodom wishes to reward him by making him rich
and giving him a position of honor in the lascivious lifestyle of Sodom. What
would Abraham say? To whom should he turn for counsel?
Before he arrives at Sodom, Abraham is met at Salem (now Jerusalem) by its king
and priest, Melchizedek. There he is refreshed physically and morally by the
ministry of Melchizedek who greatly strengthens Abraham to resist the subtle
appeal of the king of Sodom. In gratitude for this timely help, Abraham gives
Melchizedek a tenth of the plunder he has won, and when the king of Sodom makes
his offer, Abraham is fully prepared to say no! It is this incident that forms
the historic basis for the commission of God, given centuries later through
David in Psalm 110 to the Messiah, "You are a priest forever, in the order
of Melchizedek."
The unfolding of the meaning of the Melchizedek priesthood of Jesus is the goal
toward which the author has been aiming ever since 2:17, where he first uses
the term high priest with reference to
Jesus. This mysterious Melchizedek is mentioned in the Old Testament only
twice, yet our author sees him prefiguring the most important ministry of
Christ to his people today. The chapter establishes Melchizedek's historic
identity; his precedence and superiority to the Levitical priesthood; the
consequent need for a radical replacement of the Law; and the remarkable
advantages which the Melchizedek ministry affords. These themes are little
noted or understood in the average church today but desperately needed if the
church (or the individual Christian) is to confront the world with power and
grace.
The typology of the event recorded in Genesis 14:18-20, where Abraham
returns from his conquest of four invading kings and is met by Melchizedek at
the Valley of Shaveh (probably the valley of the Kidron at Jerusalem), is
explained by the writer in verses 1-3. Melchizedek was both a king and a
priest, and so is Jesus! Melchizedek blessed Abraham, refreshing and
strengthening him with bread and wine. So Jesus strengthens and refreshes those
who come to his throne of grace for help (4:16). Abraham paid a tithe (ten per
cent) of all his goods to Melchizedek as an acknowledgment of his position as
priest of the Most High God. So believers are to acknowledge Jesus as the one
who has bought us with a price, and to recognize we are no longer owners of
ourselves or all we possess (1 Corinthians 6:19-20)!
Melchizedek was both king of righteousness (the meaning of his name) and king
of peace (Salem means peace). So Jesus is the sovereign possessor of both
righteousness and peace, and can dispense them to his own as gifts which they
may continually have but can never earn! Finally, as Melchizedek appears in the
record of Scripture with no mention of his parents or his children (though he
was a normal human being, certainly with parents and probably with
children)---nor does the Genesis account mention his birth or his death---so
the risen Jesus has neither beginning nor end, nor a human parentage to his
resurrected life. Therefore, he can serve as a merciful and faithful high
priest forever (7:23-25)! Though some commentators have viewed Melchizedek as a
preincarnate appearance of Christ, the phrase like the Son of God seems to militate against that. "Melchizedek
thus was the facsimile of which Christ is the reality" (Hawley 1969:552).
To a modem congregation, this passage should be presented as a vivid picture of
the help which is available for believers today from our great high priest who
can give us righteousness and peace from within if we "come to the throne
of grace to receive mercy and find grace to help us in our time of need." (22)
This focus on Melchizedek in Hebrews is intended to bring out the inherent
superiority of the priesthood of Jesus to that of the Aaronic line, the
descendants of Levi, who had ministered in the tabernacle and temple throughout
Jewish history until the Hasmonean line was established. Verses 4-10 argue this
superiority further. The author argues that Melchizedek is greater than
Abraham, the great-grandfather of Levi, for four reasons:
1. Though the Levitical priests also received tithes from their Israelite
brethren, their descent from Abraham marked their priesthood as less important
than that of the one to whom Abraham tithed, namely Melchizedek (vv. 5-6).
2. Abraham was blessed by Melchizedek at the time of their encounter, and
normally the lesser is blessed by the greater (v. 7).
3. Levitical priests all eventually die but, as Psalm 110:4 declares, the One
who ministers in the order of Melchizedek lives forever (v. 8).
4. In some genetic sense, Levi, great-grandson of Abraham, actually also paid
tithes to Melchizedek since he was at the time a part of Abraham's reproductive
system which would produce Isaac, then Jacob and, ultimately, Levi (vv. 9-10).
This line of argument may seem strange to our Western, individualistic
mentality, but it reflects the more accurate realization of the links between
generations, and the fact that we are governed more by our ancestry than we
often believe. The same line of argument is found in Romans 5:12, where Paul
declares that the whole human race has sinned in Adam, and that death is
therefore universal because of Adam's sin. He sees the whole human race as potentially
present in Adam when Adam sinned, and therefore participating with him in the
aftermath of that sin.
The argument of verses 11-19 constitutes a bold, and even radical,
declaration by the writer. This section asserts unequivocally that the death
and resurrection of Jesus has introduced a new and permanent priesthood that
brings the Levitical priesthood to an end and, with it, the demise of the law
of Moses. It is important to note in verses 11-12 that the law was originally
given to support the priesthood, not the other way around. The priesthood and
the tabernacle with its sacrifices were the means God employed to render the
sinful people acceptable to himself They constituted the shadow of Jesus in the
Old Testament. Then the law was given with its sharp demands to awaken the
people to their true condition so that they might avail themselves of the
sacrifices. This agrees fully with Paul's statement in Romans 5:20 and
Galatians 3:19-23 that the law was a teacher to lead to Christ (represented in
Israel by the tabernacle and its priesthood).
To suggest that either of these venerable institutions (the priesthood and the
law) were inadequate and needed change was to assault Judaism in its most sacred
and revered precincts. But that this was the teaching of Christians from the
beginning is seen in the savage charges hurled at Stephen, and later Paul, when
they engaged certain Jewish leaders in religious dialog. See, for instance,
Acts 6:14, where Stephen's opponents testified, "We have heard him say
that this Jesus of Nazareth will destroy this place [the temple] and change the
customs Moses handed down to us."
If (as some Jews thought) perfection could be achieved by means of the law and
priesthood, the author asks in verses 11-14 what need would there be for God to
announce a new priesthood as he did through David in Psalm 110? He clearly
implies that the Melchizedek priesthood of Jesus was in the mind of God
centuries before the Levitical priesthood and the law. These latter could never
have produced the perfection of character which God required. His argument is
that if the priesthood of Jesus has now replaced that of Levi, then the law of
Moses must also be replaced because it is the natural accompaniment of the
Levitical priesthood. Sacrifices and offerings would no longer be useful for
covering sins, and the law which awakened sin must pass as well. It is a
powerful declaration which would arouse immediate antagonism among certain
Jews, as indeed history has shown. He further indicates Jesus' priesthood as
being different from the Aaronic in that those priests all belonged to the
tribe of Levi while Jesus came from the tribe of Judah. Since Moses said
nothing about that tribe serving as priests, it is plain that the present
priesthood of Jesus does not rest on Moses or his law. It is the ultimate
provision for dealing with human sin and weakness toward which the Levitical
priesthood and law pointed.
One reason the law and the priesthood could not accomplish the perfection God
requires is given in verses 15-18. Levitical priests were ordained only if they
could prove their ancestry from Levi, and must be replaced at death by another
of the same line. By contrast, Jesus holds the Melchizedek priesthood forever
because he possesses an indestructible life. It is not merely endless; by its very nature it cannot be ended! As
Psalm 110:4 declares, it is "forever." Nor does it require specific
ancestral descent. Any man who fit the qualifications could serve and, as we
have seen, Jesus is the only man who fulfills all the qualifications. So for
the fourth time, Psalm 110:4 is quoted, You are a priest forever, in
the order of Melchizedek. All the
limitations created by sinful humanity are removed and a perfect priest now
serves who works effectually and lives forever.
The glorious result of this is stated in verse 18: the former
regulation (the priesthood and the law) is
set aside as weak and useless since it cannot cleanse from sin or provide power
to obey. A better hope is brought
in to replace it which will do what the law and the priesthood could not
do---enable us to draw near to God.
In 10:22 the writer will exhort his readers to do this very thing, since it is
now fully possible because of the Melchizedek priesthood of Jesus.
The Levitical priesthood was ended because its purpose was fulfilled. It is,
and always has been, weak and useless to go further and actually remove sin. That was done and perfectly
done in the sacrifice of Jesus. But removal of sin is not the only thing
sinners need---they also need a continuing supply of refreshment, strength and
wisdom to enable them to live in a hostile world. This is now supplied through
the Melchizedek priesthood. Kistemaker states the truth well: "Through his
unique sacrifice he [Jesus] fulfilled the responsibilities of the Aaronic
priesthood, and through his endless life he assumes the priesthood in the order
of Melchizedek" (1984:196). The "picture" of the Old Testament
is fulfilled accurately and the better hope of the new covenant is introduced. (23)
Many items on the market today carry with them a warranty or guarantee. It
constitutes the manufacturer's promise that the item sold will fulfill the
buyer's expectations. Our author now sees God's oath, uttered in a fifth
reference to Psalm 110:4, as the guarantee that the better hope available from
the new Melchizedek will be delivered as promised. No such oath was given in
establishing the Levitical priesthood. As in 6:17, where God's oath to Abraham
is said "to make the unchanging nature of his purpose very clear to the
heirs of what was promised," so again God's oath in Psalm 110:4 reassures
believers today that God has provided a merciful, faithful, faultless,
competent and sympathetic high priest. He will meet their needs for cleansing,
courage, wisdom, and personal support in danger or sorrow. This
"stress-management program" is fully and continuously available. Also
he will not change his mind about it,
for, indeed, he offers no other alternative! The old covenant will no longer
work and no secular or pagan solution to the problem of sin and spiritual
immaturity is acceptable.
This thought introduces the word covenant for the first time in Hebrews In verse 22 the new covenant promised in
Jeremiah 31:31-34 is linked directly with the Melchizedek priesthood of Jesus.
The word enguos
("guarantee"), used only here in the New Testament, describes Jesus'
relationship to that new covenant. Verses 23-25 point out the way he
guarantees, not merely mediates, the covenant. A mediator would offer the
covenant, but it would be up to the believer to receive it. A guarantor,
however, sees to it that the covenant is fulfilled, even though the believer resists
and stumbles at times. It is because Jesus lives forever that he can guarantee
ultimate results. No Levitical priest could compete in that aspect of
priesthood since their personal death ended their ministrations. But Jesus has
a permanent priestly office and the conclusion naturally follows: he can save
totally, completely, all who come to God through him. As Jude 24 declares, they
shall be presented before his glorious presence without fault and with great
joy! He does this by continually interceding in prayer for them before the
Father. Paul likewise recognizes this in Romans 8:34, "Christ Jesus, who
died---more than that, who was raised to life---is at the right hand of God and
is also interceding for us."
Bruce (1964:155) suggests we have a sample of that intercession in our Lord's
prayer for Peter (Lk 22:32) and in his high priestly prayer of John 17. In
answer to those prayers, all believers are being shaped and polished by the
Spirit into the likeness of Christ (2 Corinthians 3:18). That perfect likeness
is gradually growing within us, along with the daily manifestations of
imperfection and evil which come from the "old man" still resident in
our fleshly bodies. But at the resurrection all that old life ends forever and
only the perfection of Christ remains, formed in us by the Spirit. We are saved
completely by the work and
prayers of Jesus.
In the closing words of the chapter, verses 26-28, the author summarizes the
qualities which make Jesus, our Melchizedek the perfect fulfillment of the needs
of sinful humans living in a confused and God-ignoring age.
1. As to his person, he was and is holy---that is, morally flawless, perfectly
balanced, without impurity or lack.
2. He also was, and is, blameless, as perfect outwardly as he is holy inwardly.
3. In his dealings with others, he was, and is, pure; for he is without stain,
untouched by the defilement around him.
4. He is set apart from sinners, though not in any isolative sense, for he kept
company with the disreputable as well as with the respected. He came to call
sinners, not the (self) righteous, to repentance. But he is eternally the Son
of God, while we are sons of God only by redemption. Peter instinctively
recognized this separation when he cried out to Jesus upon seeing the miraculous
catch of fishes, "Go away from me, Lord; I am a sinful man!" (Lk
5:8).
5. Jesus' final personal qualification is that he is exalted above the heavens.
This is confirmed by the statement of 1:3, "He sat down at the right hand
of the Majesty in heaven." No higher authority can be found in all the
universe. He is, in the words of Paul, "far above all rule and authority,
power and dominion, and every title that can be given, not only in the present
age but also in the one to come" (Ephesians 1:21).
As to his work his sinlessness means he does not need to sacrifice for his own
sins, but nevertheless he offered himself as a sacrifice, which he did once
for all. It is of continuing and eternal
merit. The Levitical system of animal sacrifices is ended, and with it, the
regulations for priesthood. The oath of God, found in Psalm 110:4, now
establishes the Son of God as high priest forever in the order of Melchizedek.
Such then is our Melchizedek, God's provision for help in our daily life,
incomparable in greatness, inexhaustible in resource, infinite in patience,
infallible in wisdom and interested in all that concerns us. We can now
understand much more clearly why the writer of Hebrews longed to impart
information about the Melchizedek priesthood of Jesus to his readers and
bewailed their dullness and slowness to learn (5:11-12). But it leaves us with
the question, Are we any more alert than they? Do we actually avail ourselves
in this modem world of the provision for the help which this chapter describes?
Let us each answer as best we can!
8:1 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, 2 and who serves in the sanctuary, the
true tabernacle set up by the Lord, not by man. 3 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. 4 If he were on earth, he would not be a
priest, for there are already men who offer the gifts prescribed by the law. 5
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."
6 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. 7 For if there had been nothing wrong with that first covenant, no
place would have been sought for another. 8 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. 9 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. 10 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. 11 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. 12 For I will forgive their wickedness and will
remember their sins no more." 13 By calling this covenant "new,"
he has made the first one obsolete; and what is obsolete and aging will soon
disappear.
On the night in which he was betrayed, Jesus took a cup of wine, passed it
to his disciples and said: "Drink from it, all of you. This is my blood of
the covenant, which is poured out for many for the forgiveness of sins"
(Mt 26:27-28). With those words and that symbolic action, he borrowed the
phrase used by Moses when he took the blood of an animal, sprinkled it on the
people and said, "This is the blood of the covenant that the LORD has made
with you in accordance with all these words" (Ex 24:8). The contrast was
deliberate. Moses used the blood of an animal; Jesus used wine as a symbol of
his own blood. Moses spoke of the covenant of the law; Jesus alluded to the new
covenant of grace. Moses spoke of God's words which provided for the partial
covering of sins so God could remain with his people; Jesus promised the actual
remission of sins so God could live within his people forever. It is that
excellent new covenant which chapters 8-10 of Hebrews now expounds.
We have already seen that a covenant rests upon a priesthood, not the other
way around. It is the priesthood that makes the covenant effective. Just as the
old covenant of law could never be more effective than the priesthood it
represented, so the new covenant of grace can never do more than the high
priest from whom it flows. So, in 8:1-2, the writer turns his spotlight on the
central figure again: The point of what we are saying is this: We do have
such a high priest. He is not only a priest
but a king, and he sits on the throne of universal authority. Doubtless, this
refers again to Psalm 110. His priesthood is a royal one which gives him, as
Jesus himself declared, "all authority in heaven and on earth" (Mt
28:18). Furthermore, it is exercised not in a tabernacle or temple on earth,
but in what might well be called the "control room" of the universe,
the heavenly sanctuary, the true tabernacle.
The mention of a true tabernacle set up by the Lord, not by man refers back to 3:5-6, where Christ as Son serves in a
greater house than Moses served in. As we saw there, "we [believers] are
his house" of which the tabernacle erected in the wilderness is but a
picture or type. True is not used
in contrast to something false, but means "original," in contrast to
that which was a copy. Here the symbols of God's throne and a true sanctuary
are combined to describe the supremacy of the new covenant over the old. Both
symbols are located in heaven and
identified in some way with Christ's house. These relationships will become
clearer as the author moves into the next two chapters.
Verses 3-6 declare again that the offering of gifts and sacrifices is essential
to the work of a priest (5:1), but the sacrifice Jesus offered went far beyond
anything being offered in the temple on earth. His was not that of a mere
animal but of a living person as the writer has just declared in 7:27. Note
that he ties the priestly ministry then going on in the temple with that
prescribed for the tabernacle of old, and speaks of both as a copy
and shadow of what is in heaven. (24)
Stress is laid on the instruction which God gave to Moses about building the
tabernacle in the wilderness exactly to the pattern given him on Mount Sinai.
This temporary tabernacle was only a copy of something eternal and central to
all things, a heavenly tabernacle which Moses saw. In Revelation 8:3-5 and
11:19, this heavenly sanctuary appears again, but there it is called a temple.
This lends justification to the view of many that the writer of Hebrews saw the
temple in Jerusalem as the legitimate successor to the tabernacle in the
wilderness. The tabernacle/temple passed away, as it was intended to do, but
the truth it was meant to teach abides forever. That truth will be developed
further in Hebrews 9, but here it introduces the extensive quote from Jeremiah
31 which describes the new arrangement for living which our great high priest
both mediates and guarantees. It is called the new covenant. This new provision
of God for his people is twice described in verse 6 as superior (kreittosin, "better"), because it is built on better promises. Those
promises are listed by Jeremiah as threefold: an inner understanding of truth,
an intimate relationship with God and an absolute forgiveness of all sins.
The quotation itself is found in Jeremiah 31:31-34. So important does the
writer consider this that he partially quotes it again in 10:16-17. As he has
done before (4:8; 7:11; 8:4), he argues from a logical consequence: if there
had been nothing wrong with that first covenant, no place would have been
sought for another. Two things were found
wrong with the covenant of the law. First, the people did not fulfill its
conditions, despite their initial avowal to do so (Ex 24:3). Second, it was not
sufficiently powerful to motivate them to obedience since it was not written on
their minds or hearts (Calvin 1949:187). Israel's failure is reflected in the
phrases God found fault with the people and they did not remain
faithful to my covenant. This new covenant
is declared to involve a different relationship between God and his people from
that under the old covenant, precisely because the old covenant did not keep
the people from failure and God had to turn away from them.
Therefore, in verses 10-12, the gracious provisions of the new covenant are
detailed. It must not be ignored that in both the original passage from
Jeremiah and here, it is clearly stated that the new covenant is to be made with
the house of Israel and with the house of Judah. Both verse 8 and verse 10 refer to a time when this occurs. Since the
two divisions of the kingdom (Israel-Judah) are distinguished, this is clearly
a literal promise. Such a time will indeed come when the ancient divisions will
be forgotten and Israel shall be one nation living in the land promised them.
Ezekiel confirms this in Ezekiel 37:15-23. At that time, he states, God
promises to cleanse them, and "they will be my people, and I will be their
God," the very words used by Jeremiah as the main provision of the new
covenant. This, too, is the substance of Isaiah's awed prophecy:
Who has ever heard of such a
thing?
Who has ever seen such things?
Can a country be born in a day
or a nation be brought forth in a moment?
Yet no sooner is Zion in labor
than she gives birth to her children. (Is 66:8)
New Testament support for a time when Israel will be saved is found in
Paul's words, paraphrasing Isaiah 59:20-21: "The deliverer will come from
Zion; he will turn godlessness away from Jacob. And this is my covenant with
them when I take away their sins" (Romans 11:26-27).
Though the writer of Hebrews undoubtedly applies this new covenant to the
church, those commentators who deny its future application to the nation of
Israel ignore great areas of Old and New Testament prophecy. (25)
The basis for applying this passage to the church, though it is not stated in
Hebrews is Paul's declaration in Romans 15:4 that "everything that was
written in the past was written to teach us, so that through endurance and the
encouragement of the Scriptures we might have hope." And again,
"These things happened to them [Israel] as examples [Gk: typikos, as 'types'] and were written down as warnings for
us, on whom the fulfillment of the ages has come" (1 Corinthians 10:11).
But whatever or whenever the application, the terms of the new covenant are
exciting. First, I will put my laws in their minds and write them on
their hearts. Every true Christian knows
that when he or she was regenerated, a change occurred in their motivation.
They found they wanted to do things they formerly did not want to do; for
example, reading the Bible, or attending church, or praying and meditating.
They found their reaction to evil in their own life was also different. What
they once enjoyed without qualm, they began to be disturbed about and even to
hate. They experienced at least something of the struggle which Paul so
eloquently describes in Romans 7:15-19. This is the practical experience of the
promise of the new covenant, to give a new and inner understanding of both good
and evil. The laws of godly behavior are written on their hearts.
The second provision is equally remarkable: I will be their God, and
they will be my people. 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.
Every true Christian also knows the inner sense of belonging to God in a new
way. God is no longer seen as a stern Judge, but a loving Father. Believers are
no longer outside the community of faith as aliens or exiles. They are now
members of a family. They discover that whenever other members of the family
are met, they too know the Father just as they know him. This new intimacy with
God and his children becomes the bedrock of emotional stability in the
Christian's experience. Notice how John develops this in 1 John 2:9-14.
The new covenant's third provision is: I will forgive their
wickedness and will remember their sins no more. This is, perhaps, the most difficult aspect for us to believe, for it
forces us to do two difficult things: recognize that we do wicked things, and
believe that God has already made ample provision to set aside that wickedness
and continue treating us as his beloved children. Any sin called to our
attention by our conscience needs only to be acknowledged to be set aside. Provision
for God to do so justly rests on the death of Christ on our behalf, not on our
sense of regret or our promise to do better. As Paul states in Romans 8:31, God
is always for us, he is never against us. He does not ignore iniquity in us,
but is merciful toward us. When we acknowledge it, there is no reproach---or
replay---from him! We can live with a daily sense of cleansing by the precious
blood of Jesus. That will do wonders for our sense of guilt or inadequacy.
The author's point in verse 13 is simply that when the new covenant takes
effect, there no longer is any reason to rely upon the old one. This does not
mean the law of Moses (the Ten Commandments) is done away with, for Jesus
himself teaches that it will last as long as the heavens and the earth (Mt
5:18). (26) What these words in verse 13 mean is that the
law's work is finished when men and women come to Christ. It could not make
them perfect, but they have now come to One who can! Since the Aaronic
priesthood under which the law was given has now been replaced by the
Melchizedek priesthood of Jesus, there is no longer any need for the law to
work its condemning work in a believer's life. "Therefore, there is now no
condemnation for those who are in Christ Jesus" (Romans 8:1). Awareness of
sin is now the work of the indwelling Spirit, not to condemn, but to restore
us, when we repent, to useful and fruitful service.
Many commentators have pointed out that historically the phrase in verse 13 what
is obsolete and aging will soon disappear may
well point to an awareness on the author's part that the priesthood of Israel,
the temple in which they served, and all the rituals and sacrifices of the law
which they performed, were about to be ended by the overthrow of Jerusalem as
Jesus had predicted. This seems to be additional evidence that the letter to
the Hebrews predates A D. 70.
In chapter 9, we will return to the tabernacle and its ritual that we may more
clearly grasp the realities of the new covenant and the freedom it gives us to
live in a pressure-filled, baffling and bewildered world by the power that
flows from our high priest today.
9:1 Now the first covenant had
regulations for worship and also an earthly sanctuary. 2 A tabernacle was set
up. In its first room were the lampstand, the table and the consecrated bread;
this was called the Holy Place. 3 Behind the second curtain was a room called
the Most Holy Place, 4 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. 5 Above
the ark were the cherubim of the Glory, overshadowing the atonement cover. But
we cannot discuss these things in detail now. 6 When everything had been
arranged like this, the priests entered regularly into the outer room to carry
on their ministry. 7 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. 8 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 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. 10 They are only a matter of
food and drink and various ceremonial washings --external regulations applying
until the time of the new order. 11 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.
12 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. 13 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. 14 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! 15 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. 16 In the case of a
will, it is necessary to prove the death of the one who made it, 17 because a
will is in force only when somebody has died; it never takes effect while the
one who made it is living. 18 This is why even the first covenant was not put
into effect without blood. 19 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. 20 He said, "This is the blood of the covenant, which God has
commanded you to keep." 21 In the same way, he sprinkled with the blood
both the tabernacle and everything used in its ceremonies. 22 In fact, the law
requires that nearly everything be cleansed with blood, and without the
shedding of blood there is no forgiveness. 23 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. 24 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. 25 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. 26 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. 27 Just as man is destined to die once, and after that to
face judgment, 28 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.
In C. S. Lewis' well-known Chronicles of Narnia, he describes how several
quite ordinary English children, while playing hide-and-seek enter a quite
ordinary English wardrobe. Pressing deeper into the familiar garments, they
suddenly find themselves in a strange and mysterious land. Some such phenomenon
occurs to those who think deeply about what Scripture says about that humble
structure of skins and panels called the tabernacle. At first, all is factual,
measurable and straightforward. But as we press deeper the walls silently move
back the commonplace begins to glow, and soon we find ourselves before the
awesome throne of God in a heavenly temple, surrounded by myriads of
worshipping angels, and watching the ritual of redemption through wholly
transformed eyes.
This could well have been the experience of the apostle John which he records
vividly in Revelation 4 and 5. Until A. D. 70, the rituals of the law were
performed daily, weekly and yearly in the temple at Jerusalem. Yet the writer
of Hebrews only obliquely refers to the temple. Rather, he centers his thought
on the tabernacle which was set up by Moses in the wilderness according to the
pattern shown him on Mount Sinai. As we have already noted, the writer sees the
temple as a continuation of the tabernacle. That tabernacle was intended to
hold such a central place in the life of Israel that Moses was warned not to
deviate one iota from the pattern given him when he had it constructed.
Everything about the building and its furniture was meant as a teaching tool by
which supremely important truth could be conveyed.
As the author points out in verses 1-10, the typology of the tabernacle has
great meaning for believers today since it depicts the eternal verities which
Moses saw and which were associated with the new covenant and its priesthood.
If we wish to understand that new priesthood and covenant, we must carefully
study the tabernacle, both its structure and its rituals. This teaching would
be readily acceptable to the readers of this treatise who came from Jewish
backgrounds. The writer builds on this knowledge to unfold the great advantages
of the new ministry.
The tabernacle had three main parts: an outer court, which was entered through
a single gate and in which stood the brazen altar of sacrifice; the brass
basin, or laver, used for the cleansing of the priests; and the skin-covered,
rectangular building of the tabernacle proper. That building was divided into
two rooms and separated by a curtain. The first room was called the Holy Place
and contained the seven-branched lampstand (the Menorah), the table of
showbread and the golden altar of incense. In verse 4, the writer places the
altar of incense within the second room, the Most Holy Place (more literally in Hebrew idiom the "Holy of
Holies"), because it was closely associated in worship with the ark of the
covenant and its mercy seat. But the ark of the covenant actually stood alone
behind the second curtain. In this Most Holy Place the ark of the covenant
represented the dwelling place of God, visible in the Shekinah, or glowing
light, which rested between the cherubim atop the mercy seat. Within the ark
were Israel's most treasured possessions: the jar of manna which never spoiled
(Ex 16:32); Aaron's staff which had sprouted and borne fruit when Aaron's
priesthood had been challenged by the heads of the other tribes (Num 17:8-10);
and the actual tables of the law which Moses had brought down from the
mountain, written on by the finger of God (Ex 32:15). (27)
Verses 6-7 remind readers that there was a special sanctity about the Most
Holy Place and the ark of the covenant. No ordinary Israelite could ever enter
the Holy Place where the Menorah, table of showbread and altar of incense
stood, but the priests went in there daily to perform their ministrations. But
even the priests could not enter the Most Holy Place and stand before the ark
of the covenant. Only the high priest could do so, and then only once a year on
the Day of Atonement (Yom Kippur). He must take with him a basin of blood from
the goat which had been sacrificed on that day and sprinkle that blood on the
mercy seat for his own sins and the sins of the people (Lev 16). The question
which must come before us in reading this is, What did all this carefully
prepared building, furniture and ritual represent? What was the reality of
which all this was only a copy? Or, to put it most simply, What did Moses see
on the holy mountain which he faithfully reproduced in a symbolic copy, the
tabernacle? The answer to this is suggested by certain statements that follow,
notably verses 8, 11, and 23-24. But the writer now states he does not want to
be tied up with the details of the tabernacle's meaning but hastens to stress a
most important point.
The Levitical offerings had to be repeated continually---even the offering of
the high priest on the Day of Atonement when he entered the Holy of Holies once
a year. This endless repetition meant that nothing permanent was ever
accomplished by the Aaronic priesthood. The central statement is verse 8 which
declares what the Holy Spirit meant to say by this repeated sacrifice.
Unfortunately, the verse is almost always badly translated. Most versions, like
the NIV, take the last phrase as suggesting that while the tabernacle/temple
was still existing, the way into the true sanctuary was not yet revealed. But
that would be tantamount to saying that until A D. 70, when the temple would be
destroyed, there was no way of understanding how the death of Jesus had opened
a new and living way into the true sanctuary, the presence of God. If taken in
this way, it would give no meaning at all to the rent veil at the time of the
crucifixion and no hope that anyone, before A D. 70, had found salvation
through the sacrifice of Jesus!
A better translation makes it all clear. (28) The Greek
phrase eti tes protes skenes echouses stasin should not be rendered, "while the first tabernacle is still
standing," but "while the first tabernacle still has any
standing!" That indicates the writer is saying that the repeated
sacrifices of the old covenant were meant by the Holy Spirit to predict a
perfect sacrifice that was yet to come, but it could not be apprehended while
still relying on the old way of access to God! In other words, the truth of the
reality could not be grasped while one was yet clinging to the shadows. The
first tabernacle had to lose its standing before the reality it prefigured
could be apprehended This meaning is confirmed by the opening words of verse 9,
This is an illustration for the present time. The old arrangement pictured the new, but the old
proved ineffective, for it could not touch the inner, but only the outer, life.
The veil that stood before the Most Holy Place constituted a barrier to the
presence of God. All Israelites, who knew of that barrier, must have felt a
continuing deep sense of personal uncleanness until the next year's Day of
Atonement. Their consciences would know no relief, for they must feel separated
from God until the yearly sacrifice could be repeated.
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. Their bodies
could be rendered temporarily clean before God by the various ceremonial
washings (v. 10), but their consciences remained defiled. Since they could find
no heart-rest in the tabernacle ritual, they were being encouraged to look
beyond the outward drama to what was important. But when Christ died and the
veil of the temple was tom from top to bottom God was saying: "The time
has come; the way of access is fully open; the need for pictures is over."
This has been the argument of Hebrews all along. To cling to the shadows of the
past and not to move on to the clear light of the great reality in Christ is to
put our whole eternal destiny at stake and, in fact, to be in danger of drifting
into a total apostasy. Let the tabernacle and its ritual lose its standing in
our eyes. Go on to the reality to which the Holy Spirit is pointing---the full
forgiveness of sins of the new covenant and the resulting intimacy with God.
Those who today try to earn a sense of being pleasing to God by good behavior
need to hear this lesson. Never knowing when they have done enough, they feel
troubled and restive without any heart-peace and thus are often driven to
extreme measures of self-punishment and despair. They need to cease from their
efforts and trust in Christ's completed work.
The section from verses 11-14 confronts us anew with the question raised
above, What is the reality of which the tabernacle was a copy? Verse 11 says it
was a greater and more perfect tabernacle . . . not man-made, . . . not a
part of this creation. Verse 24 adds, he
entered heaven itself, now to appear for us in God's presence. We have already been given a clue to the meaning of
this in 3:6, "For Christ is faithful as a son over God's house. And
we are his house." He dwells within us
as he said he would (John 14:23) and as Paul affirms (Ephesians 3:16-17). The
fact that this house is also termed heaven is difficult for us to grasp, since
we tend to think of heaven spatially. It is "up there" or "out
there" or even in some distant part of outer space. If we would eliminate
spatial terms from our thinking, we could come to think of heaven as simply
another dimension of existence, as another realm of invisible realities just
beyond our senses---in other words, the spiritual kingdom in which God, angels
and even demons, function. (29) What the Bible seeks to
teach us, and what is difficult for us to apprehend, is that we too can
function in this dimension. It is the dimension of our spirits. Thus, Paul can
say, "And God raised us up with Christ and seated us with him in the
heavenly realms in Christ Jesus" (Ephesians 2:6). Jesus tells us,
"God is spirit, and his worshipers must worship in spirit and in
truth" (John 4:24), and Paul adds, "He who unites himself with the
Lord is one with him in spirit" (1 Corinthians 6:17).
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." If that language sounds reminiscent of the promises of
the new covenant described in Hebrews 8, it is no accident. God had this in
mind from the very beginning, as David declares in Psalm 8: "You made him
[human beings] a little lower than the heavenly beings and crowned him with
glory and honor." These words, as we have seen, were quoted by the writer
in 2:58 and to this, he appended: "Yet at present we do not see everything
subject to him. But we see Jesus . . ." Jesus, as high priest of
the good things that are already here, has
found a way to repossess the human spirit and cleanse it with the "better
sacrifice" of himself (9:23), and to dwell within forever by means of the
eternal Spirit (9:14).
This view of the true tabernacle as the human person is also supported by Paul
in his description of what awaits believers at death. "Now we know that if
the earthly tent we live in is destroyed, we have a building from God, an
eternal house in heaven, not built by human hands" (2 Corinthians 5:1).
Here the phrase "not built by human hands" is the same as that in Hebrews
9:11 translated "not man-made." It is clearly a reference to the
resurrection of the body. This would also explain the phrase not a
part of this creation in Hebrews Our
humanity was not created as glorified already. A glorified body is an
additional step which Adam did not know in his earthly existence and which
would, therefore, be "not of this creation." (30)
The point our author makes in 9:11-14 is that if the blood of goats and bulls and
the ashes of a heifer offered in the tabernacle of old sufficed to cleanse the
sins of those ceremonially unclean and to forgive the rebellions of the past so
that the people were temporarily acceptable to God, how much more does the
blood of Christ cleanse our consciences from sin's defilement today? They had
only animals to offer in sacrifice, and it was necessary to repeat them again
and again. But Christ offered only one sacrifice, not an animal but himself,
and he did it once for all. This
indicated its continuing, unbroken efficacy, which obtained not merely a
temporary and outward cleansing, but eternal redemption. As we have seen, it is the conscience within which
acts as a barrier to God's presence. Like Adam after the Fall, we tend to hide
ourselves from God, fearing his judgment. Conscience cannot be rendered
inactive by our will, though its voice can be muffled. It is only silenced when
we see that God is not unhappy or angry with us. But since Jesus offered
himself unblemished to God in our place,
God's justice no longer makes demands upon us. We may, therefore, set aside
useless rituals and so feel ourselves free in his presence to serve the Living
God.
The passage from 9:15 through 9:28 takes a slightly different slant. Though
the same term covenant is used as in
verses 1-14, it is now treated more as a bequest being administered by a living
executor after the death of the will-maker. However, Christ is seen both as the
will-maker who dies, and the executor who administers the estate, just as he
was both the offering for sin and the high priest who offered it. The phrase For
this reason, which introduces verse 15,
looks back to the close of verse 14, that we may serve the living
God. The promised Messiah administers the
new covenant to those who are called
in order that they may be equipped to serve the living and true God. That
equipping capability of the new covenant is called the promised
eternal inheritance. We have already seen
that it consists of an inner understanding of the nature of both good and evil;
an intimate, Father-child relationship with God; and a total and continuing
forgiveness of sins. This is the inheritance which our Mediator offers to us
whenever we come to the throne of grace (4:16) to receive it by faith. Just as
the heir of a fortune may draw from its resources at any time, so we are
expected to draw from this great bequest, as it is now available to us after
the death of the testator.
The last clause of verse 15 introduces the author's emphasis on the bequest, or
promised eternal inheritance,
flowing from the death of Jesus. Verses 16-17 argue that the covenant (viewed
as a will) cannot take effect apart from the death of the will-maker. This
principle is seen even in the first covenant (v. 18-22) since Moses, having
read the law to the people, took the blood of animals and sprinkled the scroll
of the law, the people and everything connected with the service of the
tabernacle (Lev 8:10, 19, 30). He thus indicated that the old covenant was
based upon death---the death of animals. Without such a death, even the limited
forgiveness provided for in the first covenant could not take effect, for without
the shedding of blood there is no forgiveness.
A striking scene is described in Exodus 24:8 when Moses sprinkled the blood
upon the people. It was meant to impress on them that sin cannot be set aside,
even by a loving God, without a death occurring. His judicial sentence,
"the soul who sins is the one who will die" (Ezekiel 18:4), must be
carried out. By sprinkling the blood of an animal on the people, Moses is
saying that God would accept that substitution as a temporary reprieve until
the true Substitute should come. The people must realize that sin is serious,
since only death can relieve it. When the new covenant replaces the old, it not
only removes sin through the death of Jesus but provides a new understanding
and a new intimacy that make the service of God a delight and an enriching
experience.
By contrast, the author stresses again the value of the death of Jesus. Verses
23-26 speak of the blood of Jesus as an infinitely better sacrifice than the animal deaths that purified the copies
of the heavenly things contained in the
tabernacle. Though the imagery here is drawn from the Day of Atonement, we must
not think of Jesus as bearing a basin of his own blood into heaven to present
it before the throne of God at his ascension, as some commentators have
concluded. The rending of the curtain in the temple at the time of the
crucifixion is ample evidence to indicate that the blood shed in the death of
Jesus was the moment when full atonement for sin was accomplished. (31)
The writer lays great stress on the contrast between the repeated offerings of
the high priest in the tabernacle on the Day of Atonement and the one offering
of Jesus upon the cross. Because of the infinitely superior nature of Christ's
sacrifice, founded on his deity and sinless humanity, his one offering was
enough for all time. He need not suffer many times since the creation
of the world to do away with sin, but the
one sacrifice of himself was sufficient.
As we have already noted, the entrance, by faith, of Jesus into the spirit of a
believer gives this person access to the heavenly reality which corresponds to
the earthly Holy of Holies. That is where God now dwells (John 14:20, 23), and
where our great high priest makes intercession for his own. He has no need to
suffer and die again since his perfect sacrifice of himself completely satisfied
every demand of divine justice. He can now sustain and support his people
without any limitation on himself arising from their sins, since that has been
settled forever in the once-for-all sacrifice of the cross. The phrase the
end of the ages designates the present age
as the last of a series. It marks the end of human history as we now
know it and will terminate in the events which Jesus foretold would occur
"at the end of the age" (Mt 24-25). Throughout this section the
emphasis of the writer has been on the uniqueness of Christ's death. Again and
again he has called it "once-for-all" (hapax or ephapax). That thought comes to the fore again in verses 27-28. Just as any
fallen human being is destined to die once for all time, with judgment awaiting
beyond death, so Christ also died once for all time to deal with sin. For the
many who trust in him, it is not judgment that awaits beyond their personal
death. This judgment has been forever removed by the sacrifice of Christ.
Instead, they may confidently expect that he will appear a second time, not to
bear sin, but to bring salvation to those who are waiting for him.
This salvation points to the resurrection of the body. For them, the spirit has
been regenerated already and the soul is being saved as Christlikeness is formed in that believer (2
Corinthians 3:18). What yet awaits is the raising of the body so that the whole
person becomes a dwelling place of God forever. This is the only place in the
New Testament where the return of Christ is called a second coming. During his first coming, he dealt with the
problem of human sin on the cross; at his second coming the full effect of that
sacrifice will be manifested in the resurrection (or
"transformation"---1 Corinthians 15:51-52) of the bodies of those who
wait for him.
In these closing verses of chapter 9, the writer returns briefly to the thought
of 2:5-9 and his view of Jesus as God's ideal human being, who rules over the
world to come. That view of the final triumph of Jesus will appear again at the
end of chapter 10, as the author concludes his survey of the privileges and
possibilities of the new covenant. As always, the thought of the return of
Christ raises the question Peter asked in light of such events, "What kind
of people ought you to be? You ought to live holy and godly lives as you look
forward to the day of God" (2 Peter 3 12).
End of Part I.
(1). 1:1. See Wescott for a thorough treatment of verse
one, discussing the meaning of polymeros
("at many times"), and polytropos ("in many ways") and especially the
contrast of the Old Covenant with the New.
(2). l:2. The vastness of the created universe has become
more mind-boggling as scientists receive information transmitted back to earth
by interplanetary machines. New objects discovered in space, such as black
holes, quasars, novas and so forth challenge astronomers and physicists to
solve ever more complex riddles. Rather than finding answers to old questions,
science is finding more and more questions. This in no way threatens Christian
faith in Jesus as Lord in his universe. Rather, it enhances his majesty
immeasurably and should cause us to believe in marvel and wonder at the thought
that such a Being should consent to redeem us at the infinite price of the cross.
1:3. On the relationships among the persons of the Trinity, I would recommend
Wood 1978. Eschewing such feeble illustrations of the Trinity as an egg or the
three forms of water, Wood shows how the truth of the Trinity is stamped on all
the universe in the basic structure of Time, Space and Matter, revealing
clearly how the Son manifests the exact character of the Father.
The use of the Greek charakter
("exact representation") is a strong argument against the claim of
groups like Jehovah's Witnesses who present Jesus as the highest of God's
creation, but not himself sharing the nature of God. To support this claim the
Jehovah's Witnesses publish their own edition of the Scriptures which
mistranslates Greek texts such as John 1:1 and Colossians 1:15-17 to support
their position. The claim that Jesus represents in human form the exact
character of God is astonishing but too well supported by the Scriptures to
deny.
(3). 1:4-5. Hughes (1987:52-53) ties this passage with the
expectations of the Qumran community rather than with Paul's warning in
Colossians 2:18. But in either case Jesus was being subordinated to an angel or
angels, and this constituted the danger which is faced in Hebrews
l:6. The angel Gabriel told Mary at the annunciation that the child to be born
would be called "the Son of the Most High" (Lk 1:32) Also at Jesus'
baptism the Father's voice proclaimed, "You are my Son whom I love"
(Mk 1:11), and again at the transfiguration, "This is my Son" (Lk
9:35).
(4). 1:6. Kistemaker (1984:40) has a helpful note for those
who might be troubled by the failure to find any reference to the worship of
angels in the Hebrew text of Deuteronomy 32:43 or in English versions based on
that text He says:
The writer of Hebrews quotes from
the Hymn of Moses as it was rendered in the Septuagint. The Greek translation
of Deuteronomy 32 was well known to him and his audience because in the
dispersion the Jews used the Septuagint in the synagogues. The early Christians
adopted the liturgy with variations to express the Christian emphasis.
The author's use of a quote from the Septuagint that is without an exact
equivalent in the Hebrew text in our possession does not mean that the doctrine
of inspiration has been undermined. The Holy Spirit, who is the primary author
of Scripture and inspired every human writer, directed the author of Hebrews to
select a quote from the Hymn of Moses in the Greek. When the author
incorporated the line into his epistle, that line became inspired Scripture.
For a thorough study of the meaning of prototokos ("firstborn") in Hebrews see Helyer 1976.
Jehovah's Witnesses in their New World Translation claim that the title
"firstborn of all creation" means that Jesus is the first created
being, based on the analogy of a human family where the first-born child is
younger than his parents. To suppose this they must insert the word other into Colossians 1:16: "For by him ail other
things were created." But there is no support for this in the Greek text.
They also ignore the fact that in the Old Testament there are several instances
where the son designated the firstborn was not the one born first. Ishmael was
thirteen years older than Isaac, but it is Isaac who is the firstborn. Though
Esau was born first, Jacob becomes the firstborn. Even with Joseph's sons, Manasseh
and Ephraim, a transference of the right of firstborn is made by Jacob when he
prays for the two, making Ephraim, the younger, the firstborn.
(5). 1:9. Bruce, Morris, Kistemaker and others see the
"companions" of the King as the Christians described in Hebrews 3:14
and called his "brothers" in 2:11. Hughes does not agree with this.
Since Jesus is often seen in Scripture as accompanied by great hosts of angels
(Mt 25:31; 2 Thessalonians 1:7, Jude 14) and since the context of Hebrews
1:4-14 is clearly a contrast between the Lord and angels. it seems most
probable that angels are the companions referred to in the psalm.
(6). 2:1-3. It is a great mistake to set the law and the
gospel in opposition to one another. Westcott is right when he remarks:
"Throughout the Epistle the law is regarded as a gracious manifestation of
the divine will, and not as a code of stem discipline" (1889:37).
Similarly, Bruce observes, "In this epistle, moreover, the law is not a
principle set in opposition to the grace manifested in Christ's saving work,
but rather an anticipatory sketch of that saving work" (1964:28 29).
2:3. If the writer had himself heard Jesus he would have undoubtedly said so.
Instead he speaks gratefully of the confirming ministry of those who did hear
him. It is noteworthy that he does not quote the word of Jesus anywhere in this
epistle.
(7). 2:5-18. This section affords an excellent basis for a
sermon or sermons on the work of Christ. In this brief paragraph we learn that
Jesus' death and resurrection accomplished at least four great transactions on
our behalf:
1. He recaptured our lost destiny (vv. 5-9).
2. He recovered our lost unity (vv. 10-13).
3. He released us from Satanic bondage (vv. 14-15).
4. He restores us in times of failure (vv. 16-18).
(8). 2:12-13. Hughes has a helpful note concerning New
Testament use of Old Testament quotations. He says, "A noteworthy aspect
of the New Testament is the manner in which it shows that Christ and his
apostles, when they cited passages from the Old Testament, did not flourish
them in isolation as proof-texts uprooted from their environment (something
Satan is adept at doing, Mt. 4:6) but had careful regard to the context from
which they were taken. The full significance of a statement can be appreciated
only against the background of its total context" (1977:107).
(9). 2:16. Hughes (l977:115-18) questions the NIV translation
it is not the angels he helps.
The Greek epilambano is
frequently translated "to take hold of' or "to appropriate," and
the KJV reflects this, translating the phrase "he took not on him the
nature of angels." scholars through the Reformation took the phrase in
that sense and not until the seventeenth century and later did the thought
"it is not to angels that he gives help" become accepted. Both
thoughts are consistent with the immediate context. He took upon himself, not
the nature of angels, but of humanity in order that he might help, not angels,
but the seed of Abraham.
(10). 3:1. Though it was Moses' brother Aaron who was high
priest of Israel by title, it was Moses and not Aaron who interceded for the
people before God (Ex 32:11-14). (Exodus 4:14-16) indicates that God permitted
Aaron to share the ministry which was originally intended only for Moses.
(11). 3:6. The KJV adds the words "firm unto the
end" which NIV, RSV and NEB regard as an insertion from verse 14. The
thought of continuance is still there is omitted.
(12). 3:7. Note again how concerned the writer is to
identify Scripture as originating not with human beings but with God. The
formula as the Holy Spirit says
underscores the solemnity of the warning which marks the writer's conviction
that the Psalms are the very voice of God.
(13). 3:14. Kistemaker writes, "The parallel between
Hebrews 3:6 and Hebrews 3:14 is striking. The imagery in verse 6 is of the
house of God over which Christ has been placed as son and of which we are part.
In verse 14 the same relationship is described as a sharing in Christ. And the
courage and hope that we should 'hold on to' (v. 6) are identified as 'the
confidence we had al first' (v. 14)" (1984:96).
(14). 3:18. Paul draws this same parallel in I Corinthians
10:1-5. In Egypt the Israelites all killed the passover lamb (foreshadowing the
Cross of Christ). They all passed through the Red Sea (which Paul says
corresponds to baptism). They all enjoyed the protection and guidance of the
cloud and the fire in the wilderness (picturing the fatherly care of God
today). And they all were fed by the manna and drank of the Rock (both symbols
of Christ). But despite these outward signs, they never had really believed God
but only sought to use him to avoid danger or unpleasantness. This is, sadly,
the state of many today.
(15). 4:2. Many find it difficult to believe that the same gospel
which is preached today (that is, the gospel of Christ) was also proclaimed to
Israel in the wilderness. But note the two phrases we have had the
gospel preached to us (v. 2) and those
who formerly had the gospel preached to them (v.
6). No distinction is made in these uses of gospel. Also Paul states in I Corinthians 10:3, "They
drank from the spiritual rock that accompanied them, and that rock was Christ
" This implies an understanding on the part of some at least that the
events they experienced, the sacrifices they offered, the ritual they
fulfilled, were ail designed to teach them truth about a Redeemer who was, to
the eyes of faith, their ground of atonement with God, though he had not yet
appeared in history. Of course these same elements could be experienced
mechanically, without faith, and were thus meaningless as far as personal
salvation was concerned.
(16). 4:3-4. Did all those who died in the wilderness also
perish eternally? Clearly not, since Moses, Aaron and Miriam are included in
their number. Some, then, died before Canaan because they were unbelieving in
relation to the picture of rest (Canaan) but did not perish eternally. But the
majority were not only unbelieving about Canaan but also unbelieving about the
redemptive provisions that pointed to Christ, and these we must presume to have
been lost eternally.
(17). 4:10. I highly recommend Heschel 1975 for an
insightful study on the sabbath from a Jewish viewpoint. Also Peterson 1987 has
a most helpful chapter on a Christian pastor's observance of
"sabbath" once a week.
(18). 5:4 The Mormons claim that their male members are
priests of the order of Melchizedek and that their prophet, Joseph Smith, held
both the Aaronic and Melchizedek priesthoods. But this is a wholly gratuitous
claim since it rests on no objective appointment by God but only on a
subjective assertion in which they take this honor upon themselves.
(19). 5:12. A similar condition existed in Corinth where, in
I Corinthians 3:1-3, Paul calls his readers "mere infants in Christ."
He sees them as true believers (as the "in Christ" indicates) but
says they are acting as "men of the flesh." It is difficult to tell
the difference when their behavior is worldly and their learning listless.
(20). 6:3. A possible harmonizing of the Calvinist and
Arminian views surrounding this passage may be found in the appendix.
Henrichsen argues that the passage is not about eternal salvation at ail,
"In summary, the writer is saying that when a Christian fails into sin, it
is impossible for him to be renewed through another conversion experience,
because that would be equivalent to 'crucifying the Son of God all over again
and subjecting him to public disgrace' " (1979:78). This interpretation
would mean that it is impossible to treat the Savior so disgracefully, but that
is just what the writer of Hebrews is warning his readers against doing. The
passage, in this view, becomes only a hypothetical case which has no basis in
reality.
6:4 Some have made the point that Jesus' tasting of death (2:9) clearly
describes a full and complete death. Therefore, they argue, tasting the heavenly
gift must mean an actual participation in
the life of Jesus. But "taste" (Gk: geuomai) is not always used in this way. In Matthew 27:34 it
refers to Jesus' tasting the wine that was offered him on the cross but
refusing to drink it. Thus here and in 6:5 "tasting" may indicate
something only partial.
(21). 6:6. Hughes states, "The tenses of the Greek
participles are significant: the aorist participle parapesontas indicates a decisive moment of commitment to
apostasy, the point of no return; the present participles anastaurountas and paradeigmatizontas indicate the continuing state of those who have once
lapsed into apostasy: they keep on crucifying the Son of God and holding him up
to contempt" (1977:218). Some have understood the latter part of this
verse to be a temporal statement ("It is impossible to renew them again
unto repentance while or so
long as they crucify to themselves the Son
of God") rather than a causal one ("It is impossible to renew them
again unto repentance because they crucify . . ."). Bruce says of this,
"To say that they cannot be brought to repentance so long as they persist
in their renunciation of Christ would be a truism hardly worth putting into
words" (1964:124).
(22). 7:3. Resurrection is the visible manifestation of
eternal life, and John declares, "This life is in his Son" (I John
5:11). Eternal life is apart from time, having no beginning or ending, and thus
Jesus is properly described as without beginning of days or end of life.
For those interested in alternative views of the identity of Melchizedek,
Hughes (1977:237-45) supplies a survey of Jewish and Christian thought on this
subject through the centuries. Early Jewish thought regarded Melchizedek as a
heavenly being, but the rabbis of the first century sought to identify him with
Shem, the oldest son of Noah, to counteract the Christian view of him as a type
of Christ. The early Christian writers for the most part objected to this as
invalidating the claim of Hebrews that Melchizedek vas "without genealogy
since the genealogy of Shem was well known.
Certain Gnostic cults taught that Melchizedek was a theophany of the Holy
Spirit, while a later sect saw him as a preincarnate appearance of the Son of
God. But Epiphanius (d. 403) responded to that suggestion, saying, "If
Melchizedek resembles the Son of God, he cannot at the same time be the same as
the Son of God; for how can a servant be the same as his master?"
Scrolls found in Cave 11 at Qumran speak of Melchizedek as the coming great
Deliverer of the Jewish remnant and equate him with the archangel Michael. If
the readers of Hebrews were being attracted to the teachings of the Dead Sea
sect, the author's treatment of Melchizedek would go far to correct
misunderstanding of his importance. The Latin father Jereome states that the
reliable church authors he had consulted on the identification of Melchizedek
included Irenaeus, Hippolytus, Eusebius of Caesarea and Apollinaris, who all viewed
Melchizedek as a human being. Most of the Reformers followed this view, though
modem commentators have occasionally made other identifications. (23). 7:18-19. A problem recurrent in Hebrews arises from the
clear teaching that animal sacrifices could not and did not remove the sin of
the offerer How then could a holy God have any part with yet unholy people? The
answer is that when an Old Testament believer offered a sacrifice with a
trustful and repentant heart, God would, in grace, view it as pointing to the
death of Jesus and the believer's an of faith would, like that of Abraham, be
"counted for righteousness." Sometimes the personal faith of the
offerer did see beyond the animal blood to the promised sacrifice which God
would offer. David evidently saw this for he cries to God, "You do not
delight in [animal] sacrifice, or I would bring it; you do not take pleasure in
burnt offerings" (Ps 51:16).
(24). 8:5. The typology of the tabernacle has been greatly
neglected by modem scholars, though obviously the writer of Hebrews makes much
of it, and many nineteenth-century commentators treated it seriously. If, as
this passage suggests, it is the key to understanding the present ministry of
Jesus in the inner lives of his people, it deserves far more study than it is
now receiving.
(25). 8:8-12. There is no inherent need to pit
amillennialism against premillennialism in these matters. Amillennialism is
true when it metaphorically applies the literal promises made to Israel to the
redeemed human spirit today. But that does not necessarily mean there will be
no literal fulfillment to Israel. It is not an either/or situation, but a
both/and! The promises to Abraham and David concerning the land and the throne
have never yet been fulfilled in history, but will be when Jeremiah's vision of
the new covenant applied to Israel is fulfilled, as Paul also envisaged in
Romans 11:15 and 26-27.
(26). 8:13. In Galatians 3:25 Paul concludes a long section
on the relationship of law to believers with these words: "Now that faith
has come, we are no longer under the supervision of the law." This has
been taken by some to mean that the Ten Commandments no longer are valid for
Christians and serve no purpose in their lives. But in Romans 10:4 Paul states,
"Christ is the end of the law for righteousness to everyone who believes"---that is, as far as
obtaining righteousness is concerned, Christ is the end of the law (for law
cannot make us righteous). But in other matters the law still serves believers,
as Paul makes clear in 1 Timothy 1:8: "We know that the law is good if one
uses it properly." He then goes on to cite many sinful acts and attitudes
which the law helps us to discover within ourselves so that we may then
acknowledge them and place them under the blood of Jesus which "purifies
us from all sin" (1 John 1:7).
(27). 9:4 The manna would remind Israel of God's miraculous
and loving care of them in the wilderness; the rod of Aaron would mark the
Levitical priesthood as divinely instituted and far more important than any human
provision; and the stone tablets of the covenant would speak of the holy
character which God's people must continually measure themselves against.
Together they spoke of God's love, God's redemption and God's holiness. These
find their counterpart in Christian experience: God's love for us initiates his
redemptive activity (John 3:16); God's provision for us goes far beyond what
any amount of human counseling or control can achieve (2 Corinthians 5:17); and
God's sanctifying work within us produces at last a Christlike character that
is fully acceptable to a holy God (2 Corinthians 3:18).
(28). 9:8. A comparison of standard texts will indicate
this:
KJV---"the way into the holiest of ail was not yet made manifest, while as
the first tabernacle was yet standing."
RSV---"the way into the sanctuary is not yet opened as long as the outer
tent is still standing."
NEB---"so long as the earlier tent still stands, the way into the
sanctuary remains unrevealed."
NIV---"the way into the Most Holy Place had not yet been disclosed as long
as the first tabernacle was still standing."
Philippians---"the way to the holy of holies was not yet open, that is, so
long as the first tent and ail that it stands for still exist."
Hughes suggests this understanding in saying that ekein stasin goes beyond the meaning "to continue in
existence." Following Teodorica, he says its force is "to have legal
standing" or "official sanction" (1977:322).
(29). 9:11. In equating the human spirit with heaven, I do
not mean to imply that the human spirit in which the Spirit of Christ dwells is
equivalent with all that Scripture includes in the word heaven. I simply mean that there is an obvious
correspondence between the two and that in the spirit we are in some sense
living in heaven now (Ephesians 2:6).
Moses saw, of course, the whole person---body, soul and spirit (Genesis 2:7; 1
Thessalonians 5:23). This would explain the threefold division of the
tabernacle. The outer court corresponds to the body; the Holy Place, to the
soul; and the Most Holy Place, to the spirit. Even the furniture of the
tabernacle corresponds to elements in us. For instance, the furniture of the
Holy Place was the lampstand, the table of bread, and the altar of incense. If
the Holy Place is the soul of man, these pieces would suggest the mind
(lampstand), the emotions (bread as a symbol of social intercourse) and the
will (altar of incense, which reflects the choices God approves). But Moses was
shown that though God dwells in the human spirit and makes us different from
the animals, we have no access to him because of sin. We are described as
"dead in trespasses and sins" and said to be "alienated from
God," "without God in the world." But Paul states the great
truth of Hebrews 9 in these words "But now in Christ Jesus you who once
were far away have been brought near through the blood of Christ"
(Ephesians 2:13).
(30). 9:24. Hughes (1977:283-290) has a helpful excursus on
the various interpretations of the terms the true tent and the greater and more perfect tent. These views include the humanity of Jesus, the human
body, the church as the body of Christ, the souls of God's people, the literal
heavens and simply the presence of God. All of these have elements of truth
about them but suffer from the spatial concepts still included in them. The
truth is we do not know very much about the realm of spirit. This is probably
what Paul means by his famous statement in I Corinthians 13:9-10, "For we
know in part and we prophesy in part, but when perfection comes, the imperfect
disappears."
(31). 9:24. To adequately picture an event having many
implications, such as the cross, required a multiplication of actions in the
Old Testament which would not be necessary to duplicate in the reality. For
instance, the Day of Atonement required two goats: one a scapegoat to be
released into the wilderness, and the other to be slain and its blood sprinkled
within the Most Holy Place. Both actions were needed to depict the death of
Jesus as both bearing sin away forever and cleansing believers from its
defilement. Similarly, the dying of Jesus fulfilled both the offering of a
sacrifice and the presentation of its blood by the high priest.
From HEBREWS (IMP New Testament Commentary Series) by Ray C. Stedman. (c) 1992 by Ray C. Stedman. Used by permission of InterVarsity Press, P. O. Box 1400, Downers Grove, Illinois 60515. All rights reserved. No part of this excerpt may be reproduced, sorted in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopied, recorded or otherwise without prior permission from InterVarsity Press.