Text -- Hebrews 1:8 (NET)

1:8 but of the Son he says, “Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 1:8

O God ( ho theos ).

This quotation (the fifth) is from Psa 45:7. A Hebrew nuptial ode (epithalamium ) for a king treated here as Messianic. It is not certain whether ho theos is here the vocative (address with the nominative form as in Joh 20:28 with the Messiah termed theos as is possible, Joh 1:18) or ho theos is nominative (subject or predicate) with estin (is) understood: "God is thy throne"or "Thy throne is God."Either makes good sense.

Robertson: Heb 1:8

Sceptre ( rabdos ).

Old word for walking-stick, staff (Heb 11:21).

Vincent: Heb 1:8

Fifth quotation, Psa 45:7, Psa 45:8. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and righteously administered.

Thy throne, O God ( ὁ θρόνος σου ὁ θεὸς )

I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed: " thy throne (which is a throne) of God" : " thy throne is (a throne) of God" : " God is thy throne." Some suspect that the Hebrew text is defective.

Vincent: Heb 1:8

Forever and ever ( εἰς τὸν αἰῶνα τοῦ αἰῶνος )

Lit. unto the aeon of the aeon . See additional note on 2Th 1:9.

Vincent: Heb 1:8

A sceptre of righteousness ( ἡ ῥάβδος τῆς εὐθύτητος )

Rend. the sceptre. The phrase N.T.o . o lxx. Ἐυθύτης , lit. straightness , N.T.o . It occurs in lxx.

Wesley: Heb 1:8

God, in the singular number, is never in scripture used absolutely of any but the supreme God. Thy reign, of which the sceptre is the ensign, is full of justice and equity. Psa 45:6-7.

JFB: Heb 1:8

The Greek has the article to mark emphasis (Psa 45:6-7).

JFB: Heb 1:8

Everlasting duration and righteousness go together (Psa 45:2; Psa 89:14).

JFB: Heb 1:8

Literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Est 4:11).

Clarke: Heb 1:8

Thy throne, O God, is for ever and ever - If this be said of the Son of God, i.e. Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psa 45:6, Psa 45:7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, Thou art fairer than the children of men, the Targum says: "Thy beauty, מלכא משיחא malca Meshicha , O King Messiah, is greater than the children of men."Aben Ezra says: "This Psalm speaks of David, or rather of his son, the Messiah, for this is his name,"Eze 34:24 : And David my servant shall be a Prince over them for ever. Other rabbins confirm this opinion

This verse is very properly considered a proof, and indeed a strong one, of the Divinity of Christ; but some late versions of the New Testament have endeavored to avoid the evidence of this proof by translating the words thus: God is thy throne for ever and ever; and if this version be correct, it is certain the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and ὁ Θεος, being the nominative case, is supposed to be a sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics; and the whole scope of the place requires it should be so used here; and, with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way, כסאך אלהים עולם ועד kisaca Elohim olam vaed , Thy throne, O God, is for ever, and to eternity. It is in both worlds; and extends over all time; and will exist through all endless duration. To this our Lord seems to refer, Mat 28:18 : All power is given unto me, both in Heaven and Earth. My throne, i.e. my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory - sovereign, unlimited power and authority, which I had with the Father before the world began; Joh 17:5. I may add that none of the ancient versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim , by Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative ya , reading the place thus: korsee yallaho ila abadilabada , the same as in our version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for, without adding εστι to it, a reading which is not countenanced by any version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: forsothe to the sone God thi troone into the world of world: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: but to the sone he seith, God thy trone is into the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: But unto the sonne he sayeth, God, thi seate endureth for ever and ever: the cepter of thi kyngdome is a right cepter. Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word εστι, is, because not authorized by the original: a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation. See some farther criticisms on this at the end of this chapter

Clarke: Heb 1:8

A scepter of righteousness - The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.

Calvin: Heb 1:8

8.=== But to the Son, === etc. It must indeed be allowed, that this Psalm was composed as a marriage song for Solomon; for here is celebrated his marriage with the daughter of the king of Egypt; ²³ but it cannot yet be denied but that what is here related, is much too high to be applied to Solomon. The Jews, that they may not be forced to own Christ to be called God, make an evasion by saying, it at the throne of God is spoken of, or that the verb “established” is to be understood. So that, according to the first exposition, the word Elohim, God, is to be in construction with throne, “the throne of God;” and that according to the second, it is supposed to be a defective sentence. But these are mere evasions. Whosoever will read the verse, who is of a sound mind and free from the spirit of contention, cannot doubt but that the Messiah is called God. Nor is there any reason to object, that the word Elohim is sometimes given to angels and to judges; for it is never found to be given simply to one person, except to God alone. ²⁴

Farther, that I may not contend about a word, whose throne can be said to be established forever, except that of God only? Hence the perpetuity of his kingdom is an evidence of his divinity.

The scepter of Christ’s kingdom is afterwards called the scepter of righteousness; of this there were some, though obscure, lineaments in Solomon; he exhibited them as far as he acted as a just king and zealous for what was right. But righteousness in the kingdom of Christ has a wider meaning; for he by his gospel, which is his spiritual scepter, renews us after the righteousness of God. The same thing must be also understood of his love of righteousness; for he causes it to reign in his own people, because he loves it.

Defender: Heb 1:8

Christ is the Son of God by: resurrection (Heb 1:5; Act 13:33; Rom 1:4); human generation (Heb 1:5; Luk 1:33); proclamation (Heb 1:6; Mat 3:17); nature (Heb 1:8, Heb 1:9; Joh 10:30); eternal generation (Heb 1:10-12; Col 1:15); and inheritance (Heb 1:13; Heb 1:2). In contrast to the eternal Son, angels are sons of God by special creation (Job 38:7; Psa 104:4, Psa 104:5).

Defender: Heb 1:8

See Psa 45:6, Psa 45:7."

TSK: Heb 1:8

Thy throne : Psa 45:6, Psa 45:7

O God : Heb 3:3, Heb 3:4; Isa 7:14, Isa 9:6, Isa 9:7, Isa 45:21, Isa 45:22, Isa 45:25; Jer 23:6; Hos 1:7; Zec 13:9; Mal 3:1; Mat 1:23; Luk 1:16, Luk 1:17; Joh 10:30,Joh 10:33, Joh 20:28; Rom 9:5; 1Ti 3:16; Tit 2:13, Tit 2:14; 1Jo 5:20

for : Psa 145:13; Isa 9:7; Deu 2:37, Deu 7:14; 1Co 15:25; 2Pe 1:11

a sceptre : 2Sa 23:3; Psa 72:1-4, Psa 72:7, Psa 72:11-14, Psa 99:4; Isa 9:7, Isa 32:1, Isa 32:2; Jer 23:5, Jer 38:15; Zec 9:9

righteousness : Gr. rightness, or, straightness

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 1:8

But unto the Son he saith - In Psa 45:6-7. The fact that the writer of this Epistle makes this application of the Psalm to the Messiah, proves that it was so applied in his time, or that it would be readily admitted to be applicable to him. It has been generally admitted, by both Jewish and Christian interpreters, to have such a reference. Even those who have doubted its primary applicability to the Messiah, have regarded it as referring to him in a secondary sense. Many have supposed that it referred to Solomon in the primary sense, and that it has a secondary reference to the Messiah. To me it seems most probable that it had an original and exclusive reference to the Messiah. It is to be remembered that the hope of the Messiah was the special hope of the Jewish people. The coming of the future king, so early promised, was the great event to which they all looked forward with the deepest interest.

That hope inspired their prophets and their bards, and cheered the hearts of the nation in the time of despondency. The Messiah, if I may so express it, was the "hero"of the Old Testament - more so than Achilles is of the Iliad, and Aeneas of the Aenead. The sacred poets were accustomed to employ all their most magnificent imagery in describing him, and to present him in every form that was beautiful in their conception, and that would be gratifying to the pride and hopes of the nation. Everything that is gorgeous and splendid in description is lavished on him, and they were never under any apprehension of attributing to him too great magnificence in his personal reign; too great beauty of moral character; or too great an extent of dominion. That which would be regarded by them as a magnificent description of a monarch, they freely applied to him; and this is evidently the case in this Psalm. That the description may have been in part derived from the view of Solomon in the magnificence of his court, is possible, but no more probable than that it was derived from the general view of the splendor of any Oriental monarch, or than that it might have been the description of a monarch which was the pure creation of inspired poetry.

Indeed, I do see not why this Psalm should ever have been supposed to be applicable to Solomon. His "name"is not mentioned. It has no special applicability to him. There is nothing that would apply to him which would not also apply to many an Oriental prince. There are some things in it which are much less applicable to him than to many others. The king here described is a conqueror. He girds his sword on his thigh, and his arrows are sharp in the hearts of his foes, and the people are subdued under him. This was not true of Solomon. His was a reign of peace and tranquillity, nor was he ever distinguished for war. On the whole, it seems clear to me, that this Psalm is designed to be a beautiful poetic description of the Messiah as king. The images are drawn from the usual characteristics of an Oriental prince, and there are many things in the poem - as there are in parables - for the sake of keeping, or verisimilitude, and which are not, in the interpretation, to be cut to the quick.

The writer imagined to himself a magnificent and beautiful prince; a prince riding prosperously in his conquests; swaying a permanent and wide dominion; clothed in rich and splendid vestments; eminently upright and pure; and scattering blessings everywhere - and that prince was the Messiah. The Psalm, therefore, I regard as relating originally and exclusively to Christ; and though in the interpretation, the circumstances should not be unduly pressed, nor an attempt be made to spiritualize them, yet the whole is a glowing and most beautiful description of Christ as a King. The same principles of interpretation should be applied to it which are applied to parables, and the same allowance be made for the introduction of circumstances for the sake of keeping, or for finishing the story. If this be the correct view, then Paul has quoted the Psalm in conformity exactly with its original intention, as he undoubtedly quoted it as it was understood in his time.

"Thy throne."A throne is the seat on which a monarch sits, and is here the symbol of dominion, because kings when acting as rulers sit on thrones. Thus, a throne becomes the emblem of authority or empire. Here it means, that his "rule"or "dominion"would be perpetual - "forever and ever"- which assuredly could not be applied to Solomon. "O God."This certainly could not be applied to Solomon; but applied to the Messiah it proves what the apostle is aiming to prove - that he is above the angels. The argument is, that a name is given to "him"which is never given to "them."They are not called "God"in any strict and proper sense. The "argument"here requires us to understand this word, as used in a sense more exalted than any name which is ever given to angels, and though it may be maintained that the name אלהים '^e lohiym , is given to magistrates or to angels, yet here the argument requires us to understand it as used in a sense superior to what it ever is when applied to an angel - or of course to any creature, since it was the express design of the argument to prove that the Messiah was superior to the angels.

The word "God"should be taken in its natural and obvious sense, unless there is some necessary reason for limiting it. If applied to magistrates Psa 82:6, it must be so limited. If applied to the Messiah, there is no such necessity, Joh 1:1; Isa 9:6; 1Jo 5:20; Phi 2:6, and it should be taken in its natural and proper sense. The "form"here - ὁ Θεὸς ho Theos - is in the vocative case and not the nominative. It is the usual form of the vocative in the Septuagint, and nearly the only form of it - Stuart. This then is a direct address to the Messiah, calling him God; and I see not why it is not to be used in the usual and proper sense of the word. Unitarians proposed to translate this, "God is thy throne;"but how can God be "a throne"of a creature? What is the meaning of such an expression? Where is there one parallel? And what must be the nature of that cause which renders such an argument necessary? - This refers, as it seems to me, to the Messiah "as king."

It does not relate to his mode of existence before the incarnation, but to him as the magnificent monarch of his people. Still, the ground or reason why this name is given to him is that he is "divine."It is language which properly expresses his nature. He must have a divine nature, or such language would be improper. I regard this passage, therefore, as full proof that the Lord Jesus is divine; nor is it possible to evade this conclusion by any fair interpretation of it. It cannot be wrong to address him as God; nor addressing him as such, not to regard him as divine. "Is forever and ever."This could not in any proper sense apply to Solomon. As applied to the Messiah, it means that his essential kingdom will be perpetual, Luk 1:33. As Mediator his kingdom will be given up to the Father, or to God without reference to a mediatorial work, (1Co 15:24, 1Co 15:28 - see notes on these verses), but his reign over his people will be perpetual.

There never will come a time when they shall not obey and serve him, though the special form of his kingdom, as connected with the work of mediation, will be changed. The form of the organized church, for example, will be changed, for there shall be no necessity for it in heaven, but the essential dominion and power of the Son of God will not cease. He shall have the same dominion which he had before he entered on the work of mediation; and that will be eternal. It is also true that, compared with earthly monarchs, his kingdom shall be perpetual. They soon die. Dynasties pass away. But his empire extends from age to age, and is properly a perpetual dominion. The fair and obvious interpretation of this passage would satisfy me, were there nothing else, that this Psalm had no reference to Solomon, but was designed originally as a description of the Messiah as the expected King and Prince of his people. "A scepter of righteousness."

That is, a right or just scepter. The phrase is a Hebraism. The former expression described the perpetuity of his kingdom; this describes its "equable nature."It would be just and equal; see notes on Isa 11:5. A "scepter"is a staff or wand usually made of wood, five or six feet long, and commonly overlaid with gold, or ornamented with golden rings. Sometimes, however, the scepter was made of ivory, or wholly of gold. It was borne in the hands of kings as an emblem of authority and power. Probably it had its origin in the staff or crook of the shepherd - as kings were at first regarded as the "shepherds"of their people. Thus, Agamemnon is commonly called by Homer the "shepherd"of the people. The "scepter"thus becomes the emblem of kingly office and power - as when we speak of "swaying a scepter;"- and the idea here is, that the Messiah would be a "king,"and that the authority which he would wield would be equitable and just. He would not be governed, as monarchs often are, by mere caprice, or by the wishes of courtiers and flatterers; he would not be controlled by mere "will"and the love of arbitrary lower; but the execution of his laws would be in accordance with the principles of equity and justice. - How well this accords with the character of the Lord Jesus we need not pause to show; compare notes on Isa 11:2-5.

Poole: Heb 1:8

In the Father’ s apostrophe to the Son, he giveth him the name of God, and thereby is he proved to have a better one than angels, made by, and servants to, him; and as the great gospel Minister hath a kingdom, in which they are his ministers and servants: this proof is quoted out of Psa 45:6,7 . It was not to Solomon or David, but to the Son God-man, spoken by the Father. The whole Psalm is written of him, and incompatible to any other is the matter of it. It represents him and his mystical marriage to the church; compare Eph 5:23-33 Rev 19:7,8 22:17 .

Thy throne, O God: some heretics, to elude this proof of Christ’ s Deity, would make God the genitive case in the proposition, as: Thy throne of God, expressly contrary to the grammar, both in Hebrew and Greek: others gloss it, that o yeov is the nominative case, as, God is thy throne for ever, &c. i.e. He doth and will establish it: but this is cavilling, since it is the Father’ s speech to and of his Son, describing his nature in opposition to the angels before. They were created spirits, but he was God; they were ministers and servants in his kingdom, where he was King; therefore his name and person is better than theirs.

God, in the singular, was a name never given to any creature, but is expressive of his Divine nature, and his relation in the Deity, being God the Son.

Is for ever and ever: his office as God-man, and great gospel Minister, is a royal one. He is a great King, angels are subjects of his kingdom as well as men, which royalty is set out by the ensigns of it; as here, by a throne, which is an emblem of royal authority, dominion, and power, whence he displayeth himself in his kingdom. It is a heavenly one, of a perfect constitution and administration, and of eternal continuance. His it was by natural inheritance, as God the Son; and as man united to the Godhead, he inheriteth the privileges of that person. This natural dominion over all things remaineth for ever, Col 1:16 .

A sceptre of righteousness is a sceptre of thy kingdom: another ensign of his royal dominion and kingdom is his sceptre, which is his Spirit put out in his government of the world, and in his special work of grace, guiding and conforming, through his word and ordinances, the hearts of his chosen to the will of his Father. This sceptre is subjectively right in itself, and efficiently, making all under its power to be rectified according to the right and pure mind and will of God: compare Psa 110:1-3 .

PBC: Heb 1:8

Notice, this is to the Son, but inspired scripture refers to the Son as God. This isn’t the only place where this occurs by the way. This is a quote from Ps 45:6-7. His throne is not temporary, His throne will not be subdued by a greater throne or a greater ruler to come after Him. He will not die and be replaced by another monarch—His throne is for ever.

All of these previous passages in Heb 1:1-14 identify very clearly that Jesus is superior to angels. That’s the point and for various reasons each one is offered in sequence.

Reflect upon how this inspired writer in the New Testament interprets those Old Testament passages. What does it tell us about how we should interpret the Old Testament? The writers of the New Testament viewed the Old Testament as a Christ-centric book and so should we. Christ is at the center of it and you will never get the true message of the Old Testament unless you see in it the Lord Jesus Christ.

387

Haydock: Heb 1:8-9

But the Son. That is, to his Son Jesus Christ, he saith, Thy throne, O God, is for ever and ever, and lasts for eternity. ---

A sceptre, or rod of equity, is the sceptre of thy kingdom. That is, O Christ, God and man, head of thy Church, judge of all mankind, thou shalt reward and punish all under thee with justice and equity, as thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee. Many here understand God first named, to be in the vocative case, and that the sense is: therefore thee, O God, thy God, hath anointed: thus Christ is called God. Others take God in both places to be in the nominative case, and to be only a repetition of God the Father; and the sense to be, thee Christ, God, thy God, hath anointed thee with the oil of gladness above them that are partakers with thee: by which spiritual unction, some understand graces infused into Christ's soul at his incarnation, by a greater plenitude of graces than was ever given to any saints whom he made partakers of his glory in heaven; others expound it of an unction of greater glory given to Christ in heaven as man, because by his sufferings and merits he had destroyed and triumphed over sin. See Estius, Cornelius a Lapide, &c. (Witham)

Gill: Heb 1:8

But unto the Son, he saith,.... What he does not to angels, and which sets him infinitely above them; which shows him to be a Prince and King, and not a servant, or minister; and which even ascribes deity to him:

thy throne, O God, is for ever and ever: this, with what follows in this verse, and the next, is taken out of Psa 45:6 which psalm is not spoken of Solomon, to whom many things in it will not agree; he was not fairer than other men; nor was he a warrior; nor was his throne for ever and ever; and much less a divine person, and the object of worship; but the Messiah, and so the ancient Jews understand it: the Targum applies it to him, and mentions him by name in Heb 1:2 and some of their modern writers ^z affirm it is said of the Messiah; though Aben Ezra seems doubtful about it, saying, it is spoken concerning David, or Messiah his Son, whose name is so, Eze 37:25. Deity is here ascribed to the Son of God; he is expressly called God; for the words will not bear to be rendered, "thy throne is the throne of God, or thy throne is God"; or be supplied thus, "God shall establish thy throne": nor are the words an apostrophe to the father, but are spoken to the king, the subject of the psalm, who is distinguished from God the Father, being blessed and anointed by him; and this is put out of all doubt by the apostle, who says they are addressed "to the Son", who is not a created God, nor God by office, but by nature; for though the word "Elohim" is sometimes used of those who are not gods by nature; yet being here used absolutely, and the attributes of eternity, and most perfect righteousness, being ascribed to the person so called, prove him to be the true God; and this is the reason why his throne is everlasting, and his sceptre righteous, and why he should be worshipped, served, and obeyed. Dominion and duration of it are given to him; his throne denotes his kingly power, and government; which is general, over angels, good and bad; over men, righteous and wicked, even the greatest among them, the kings and princes of the earth: and special, over his church and people; and which is administered by his Spirit and grace in the hearts of his saints; and by his word and ordinances in his churches; and by his powerful protection of them from their enemies; and will be in a glorious manner in the latter day, and in heaven to all eternity; for his throne is for ever, and on it he will sit for ever: his kingdom is an everlasting kingdom; he will have no successor in it, nor can his government be subverted; and though he will deliver up the kingdom to the Father, it will not cease.

A sceptre of righteousness is the sceptre of thy kingdom; the sceptre is an ensign of royalty; and a sceptre of righteousness, or rightness, is expressive of the justice of government; the Syriac version renders it, "a sceptre stretched out"; which is a sceptre of mercy, as the instance of Ahasuerus stretching out his sceptre to Esther shows; and such is the Gospel of Christ, which holds forth and declares the mercy, grace, and love of God to men through Christ; and which may be called a sceptre of righteousness, since it reveals and directs to the righteousness of Christ, and encourages to works of righteousness; but here it designs the righteous administration of Christ's kingly office; for just and true are, have been, and ever will be his ways, as King of saints.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 1:8

¹ tn Or “to.”

² tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

³ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

⁴ tn Grk “the righteous scepter,” but used generically.

Geneva Bible: Heb 1:8

But unto the Son [he saith], Thy ^{( o )} throne, O God, [is] for ever ^{( p )} and ever: a ^{( q )} sceptre of righteousness [is] the sceptre of thy kingdom.

^{( o )} The throne is proper for princes and not for servants.

^{( p )} For everlasting, for this repeating of the word increases the significance of it beyond all measure.

^{( q )} The government of your kingdom is righteous.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 1:1-14

1 Christ in these last times coming to us from the Father,

4 is preferred above the angels, both in person and office.

Combined Bible: Heb 1:7-9

Superior to Angels.   

(Hebrews 1:7-9)   

The verses which are now to be before us continue the passage begun in our last article. As a distinctive section of the Epistle this second division commences at 1:4 and runs to the end of the second chapter. Its theme is the immeasurable superiority of Christ over the angels. But though the boundaries of this section are clearly defined, yet is it intimately related to the one that precedes. The first three verses of chapter one contain a summary of that which is afterwards developed at length in the Epistle, and, really, Hebrews 1:4-14 is a setting forth of the proofs for the various affirmations made in verses 2, 3. First, in verse 2, the One whom the Jewish nation had despised and rejected is said to be "Son," and in verse 5 we are shown that He against whom the kings of the earth did set themselves and the rulers take counsel together, is addressed by Jehovah Himself as "Thou art My Son." Second, in verse 2 the One who had been crucified by wicked hands is said to be "the Heir of all things," and in verse 6 proof of this is given: God affirmed that He is the "Firstborn"— the two titles being practically synonymous in their force.  

Thus is will be seen that the method followed here by the Holy Spirit, was in moving the apostle to first make seven affirmations concerning the exalted dignity and dominion of Christ, and then to confirm them from the Scriptures. The proofs are all drawn from the Old Testament. From it He proceeds to show that the Messiah was to be a person superior to the angels. Psalm 2 should have led the Jews to expect "the Son" and Psalm 97:7 ought to have taught them that the promised Messiah was to receive the adoration of all the celestial hierarchies. In verses 5, 6 the Spirit has established the superiority of Christ both in name and dignity; in the verses which follow He shows the inferiority of the angels in nature and rank.  

"And of the angels He saith, Who maketh His angels spirits" (verse 7). This is a quotation from Psalm 104, the opening verses of which ascribe praise unto Jehovah as Creator and Governor of the universe. Its second and third verses apparently relate to the intermediary heavens, and the fourth verse to their inhabitants; verse five and onwards treats of the earth and its earliest history. The fact that the earth is mentioned right after the angels suggests that they are there viewed as connected with mundane affairs, as the servants God employs in regulating its concerns.  

The Spirit’ s purpose in quoting this verse in Hebrews 1 is evident: it was to point a contrast between the natures of the angels and the Son: they were "made"— created; He is uncreated. Not only were the angels created, but they were created by Christ Himself "Who maketh" which looks back to the last clause of verse 2, "He (The Son) made the worlds:" it is the making of the worlds that Psalm 104 speaks of. Moreover, they are here termed not merely "the angels," but "His angels!" They are but "spirits," He is "God;" they are "His ministers," He is their Head (Col. 2:10).  

"Who maketh His angels spirits." The Hebrew word for "spirits" in Psalm 104:4 and the Greek word rendered "spirits" in Hebrews 1:7 has both a primary and secondary meaning, namely, spirits and "winds." It would seem from the words which follow— "and His ministers a flame of fire"— that God is not only defining the nature of these celestial creatures, but is also describing their qualities and activities. Thus we are inclined to regard the words before us as having a double force. A threefold reason may be suggested why the angels are likened unto "winds." First, their power to render themselves invisible. The wind is one of the very few things in the natural world which is unseen by the eyes of man; so the angels are one of the very few classes of God’ s creatures that are capable of passing beyond the purview of man’ s senses. Second, because of their great power. Like as the wind when commissioned by God, so the angels are able to sweep everything before them (2 Kings 19:35). Third, because of the rapid speed at which they travel. If the reader will ponder carefully Daniel 9:21, 23, he will find that during the brief moments the prophet was engaged in prayer, an angel from the highest heaven reached him here on earth! Other analogies will be suggested by prayerful meditation.  

"And His ministers a flame of fire" (verse 7). Here, as always in Scripture, "fire" speaks of Divine judgment, and the sentence as a whole informs us that the angels are the executioners of God’ s wrath. A number of passages supply us with solemn illustrations of this fact. In Genesis 19:13 we read that the two angels said to Lot concerning Sodom, "We will destroy this place, because the cry of them is waxen great before the face of the Lord: and the Lord hath sent us to destroy it." Referring to God’ s judgments which fell upon Egypt we are told, "He cast upon them the fierceness of His anger, wrath and indignation, and trouble, by sending evil angels" (Ps. 78:49), by which we do not understand fallen angels but "angels of evil," i.e. angels of judgment— compare the word "evil" in Isaiah 45:7, where it is contrasted not with "good" but "peace." Again, in Matthew 13:41, 42 we read, "The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth." Does not this passage throw light on Revelation 20:15?— "And whosoever was not found written in the book of life was cast into the lake of fire"— by whom, if not the angels, the executioners of God’ s wrath!  

"And His ministers a flame of fire." Doubtless these words refer also to the brilliant brightness and terrifying appearance of the angels, when manifested in their native form to mortal eyes. A number of scriptures confirm this. Note how when Baalam saw the angel of the Lord that he "fell flat on his face" (Num. 22:31). Note how it is said of the angel who rolled back the stone of the Savior’ s sepulcher that "his countenance was like lightning," and that "for fear of him the keepers did shake and become as dead men" (Matt. 28:3, 4). This accounts for the "fear not" with which angels so frequently addressed different ones before whom they appeared on an errand of mercy: see Matthew 28:5; Luke 1:30; 2:10. Note how in proof the angels are "a flame of fire," we are told that when the angel of the Lord came to Peter, "a light shined in the prison" (Acts 12:7)! Yea, so resplendent is an angel’ s brightness when manifested to men, that the apostle John fell at the feet of one to worship (Rev. 19:10)— evidently mistaking him for the Lord Himself, as lie had appeared on the mount of transfiguration.  

"But unto the Son lie saith, Thy throne, O God, is forever and ever" (verse 8). Here the Holy Spirit quotes from still another Psalm, the 45up5 thup0 , to prove the superiority of Israel’ s Messiah over the angels. How blessed and marked is the contrast presented! Here we listen to the Father addressing His incarnate Son, owning Him as "God." "Unto the Son He saith," that others might hear and know it. "Thy throne, O God." How sharp is the antithesis! How immeasurable the gulf which separates between creature and Creator! The angels are but "spirits," the Son is "God." They are but "ministers," His is the "throne." They are but "a flame of fire," the executioners of judgment, He the One who commands and commissions them.  

"But unto the Son He saith, Thy throne, O God." This supplies us with one of the most emphatic and unequivocal proofs of the Deity of Christ to be found in the Scriptures. It is the Father Himself testifying to the Godhead of Him who was despised and rejected of men. And how fittingly is this quotation from Psalm 45 introduced at the point it is in Hebrews 1. In verse 6 we are told that all the angels of God have received command to "worship" the Mediator, now we are shown the propriety of them so doing— He is "God!" They must render Divine honors to Him because of His very nature. Thus we may admire, once more, the perfect order of Scripture.  

"But unto the Son, He saith, Thy throne, O God, is forever and ever." Difficulty has been experienced by some concerning the identity of the "throne" here mentioned. It is clear from what precedes and also from what follows in verse 9.— "Thy God," that the Son is here addressed in His mediatorial character. But is it not also clear from 1 Corinthians 15:24-28 that there will be a time when His mediatorial kingdom will come to an end? Certainly not. Whatever the passage in 1 Corinthians 15 may or may not teach, it certainly does not contradict other portions of God’ s Word. Again and again the Scriptures affirm the endlessness of Christ’ s mediatorial kingdom: see Isaiah 9:7; Daniel 7:13, 14; Luke 1:33; etc. Even on the new earth we read of "The throne of God and of the Lamb" (Rev. 22:1)!  

If then it is not the mediatorial kingdom which Christ shall deliver up to the Father, what is it? We answer, His Messianic one, His kingdom on this earth. In Luke 19:12, (the Gospel which, distinctively, sets forth His perfect humanity) Christ speaks of Himself as a "Nobleman" going into a far country to "receive for Himself a kingdom and to return," after which He added, "when He was returned, having received the kingdom," etc. (verse 15). It is to this Matthew 25:31 refers, "When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory." As in the days of His first advent, the second Person of the Trinity (incarnate) was more dishonored than the Father or the Spirit, so, following His second advent He shall. for a season, be more honored than They. Following this, then He shall, still in His character as "Son of man" (see John 5:27) "execute judgment," i.e., on His enemies. Then, having put down (by power, not having reconciled by grace) all opposing forces, He shall "deliver up the kingdom to God" (1 Cor. 15:24)— observe that it is not "taken from" Him!  

That it is not the mediatorial kingdom which Christ shall deliver up to the Father is clear from 1 Corinthians 15:28, where we are expressly told "then shall the Son also Himself be subject unto Him." As the Godman, the Mediator, He will be officially subservient to the Father. This should be evident. Throughout eternity the mediation of Christ will be needed to preserve fellowship between the Creator and the creature, the Infinite and the finite, hence five times over (the number of grace) in Holy Writ occur the words, "Thou art a Priest forever after the order of Melchisedek." But in His essential Being the Son will not be in subjection to His Father, as is clear from John 17:5.  

Thus we trust it has been made clear that whereas the Messianic kingdom of the Son will be but temporal, His Mediatorial kingdom will be eternal. His kingdom on this earth will continue only for a limited time, but His kingdom on the new earth will last forever. Blessed is it to observe that, even as Mediator, Christ is thus owned by the Father "Thy throne, O God, is forever and ever." How far above the angels that puts Him!  

"A scepter of righteousness is the scepter of Thy kingdom" (verse 8). The apostle is still quoting from the 45up5 thup0 Psalm, and continuing to advance proofs of the proposition laid down in Hebrews 1:4. There is no difficulty in perceiving how the sentence here cited contributes to his argument. The "scepter" is the badge of royalty and the emblem of authority. An illustration of this is furnished in the book of Esther. When Ahasuerns would give evidence of his authoritative favor unto Esther, he held out his scepter to her (see Esther 5:2; 8:4). So here the "scepter" is the emblem of royal power. "The Son is the King; the highest dignity belonging to the angels is that they hold the first rank among His subjects" (Dr. J. Brown). The suffering Savior is now the supreme Sovereign; the mighty angels are His servants.  

"A scepter of righteousness is the scepter of Thy kingdom." This is very blessed. The scepter of Christ’ s kingdom then is one not merely of power, arbitrarily exercised, but a "righteous" one. "The Greek word joined by the apostle to the scepter signifieth rectitude, straightness, evenness; it is opposed to wickedness, roughness, unevenness. So doth the Hebrew word also signify; it is fitly applied to a scepter, which useth to be straight and upright, not crooked, not inclining this way or that way; so as that which is set out by a scepter, namely, government, is hereby implied to be right and upright, just and equal, not partially inclining to either side" (Dr. Gouge).  

Of old the Triune God declared, "He that ruleth over men must be just, ruling in the fear of God" (2 Sam. 23:3). This has never yet been perfectly exemplified on earth, but ere long it will be. When the Lord Jesus shall return to Jerusalem and there establish His throne, He will order all the affairs of His kingdom with impartial equity, favoring neither the classes nor the masses. As the Anti-type of Melchizedek, He will be both "King of righteousness" and "King of peace" (Heb. 7:2). These are the two qualities which will characterize His reign. "Of the increase of His government and peace there shall be no end, upon the throne of David and upon His Kingdom, to order it and to establish it with judgment and with justice from henceforth even forever" (Isa. 9:7). Then will be fulfilled that ancient oracle. "Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth." (Jer. 23:5). The rewards He will bestow, the judgments He will execute, will be administered impartially. But let it not be forgotten that this is equally true of His government even now, though faith alone perceives it; in all dispensations it remains that "justice and judgment are the habitation of Thy Throne" (Ps. 89:14).  

"Thou hast loved righteousness, and hated iniquity" (verse 9). The past tense of the verbs is to be carefully observed. It is still the Father addressing His Son, owning on high the moral perfections He had manifested here upon earth. The reference is to the Lord Jesus in the days of His humiliation. The words before us furnish a brief but blessed description both of His character and conduct. First, He loved righteousness. "Righteousness" signifies the doing of that which is right. The unerring standard is the revealed will of God. From that standard the incarnate Son never deviated. As a Boy of twelve He said, "Wist ye not that I must be about My Father’ s business?" (Luke 2:49) perform His pleasure, respond to His wishes. When replying to John’ s demur against baptizing Him, He replied, "Suffer it to be so now: for thus it becometh us to fulfill all righteousness" (Matt. 3:15). When tempted by the Devil to follow a course of self-will, He answered, "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matt. 4:4). So it was all through: He "became obedient unto death, even the death of the cross" (Phil. 2:8).  

"Thou hast loved righteousness." This is much more than doing righteousness. These words reveal to us the spring of all Christ’ s actions, even devotedness and affection unto the Father. "I delight to do Thy will, O God" (Ps. 40:8), was the confession of the perfect One. "O how love I Thy law! it is My meditation all the day" (Ps. 119:97), revealed His attitude toward the precepts and commandments of Holy Writ. Herein we perceive His uniqueness. How often our obedience is a reluctant one! How often God’ s will crosses ours; and when our response is an obedient one, frequently it is joyless and unwilling. Different far was it with the Lord Jesus. He not only performed righteousness, but "loved" it. He could say, "Thy law is within My heart!" (Ps. 40:8)— the seat of the affections. When a sinful creature is said to have God’ s law in his heart it is because He has written it there (see Hebrews 8:10).  

Because He loved righteousness, Christ "hated iniquity." The two things are inseparable: the one cannot exist without the other (Amos 5:15). Where there is true love for God, there is also abhorrence of sin. Illustrations of the Savior’ s hatred of iniquity are found in His action at the close of the Temptation and in His cleansing of the Temple. Observe how, after meeting the vile solicitations of the Devil with the repeated "it is written," He, with holy abhorrence said, "Get thee hence, Satan" (Matt. 4:10). See Him, as the Vindicator of His Father’ s house, driving before Him its profane traffickers and crying, "Make not My Father’ s house an house of merchandise" (John 2:16). What must it have meant for One who thus loved righteousness and hated iniquity to tabernacle for thirty-three years in such a world as this! And what must it have meant for such an One to be "numbered with the transgressors" and "made sin" for His people!  

"Thou hast loved righteousness and hated iniquity." This is true of Him still, for He changes not. "He that hath My commandments, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him" (John 14:21). So He still "hates": "So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate" (Rev. 2:15). To what extent do these two things characterize you and me, dear reader? To the extent that we are really walking with Christ: no more, no less. The more we enjoy fellowship with Him, the more we are conformed to His image, the more shall we love the things He loves, and hate the things He hates.  

"Therefore, God, Thy God, hath anointed Thee with the oil of gladness" (verse 9). The Spirit is still quoting from the 45up5 thup0 Psalm. The enemies of God’ s truth would discover here a "flat contradiction." In verse 8 the One spoken to is hailed as "God," on the throne. But here in verse 9 He is addressed as an inferior, "Thy God hath anointed Thee." How could the same person be both supreme and subordinate? If He Himself had a God, how could He at the same time be God? No wonder Divine things are "foolishness to the natural man!" Yet is the enigma easily explained, the seeming contradiction readily harmonized. The Mediator was, in His own person, both Creator and creature, God and man. Once we see it is as Mediator, as the God-man, that Christ is here spoken to, all difficulty vanishes. It is this which supplies the key to the whole passage. Much in Hebrews 1 cannot be understood unless it be seen that the Holy Spirit is there speaking not of the essential glories of Christ, but of His mediatorial dignities and honors.  

"Therefore, God, Thy God, hath anointed Thee." Concerning this Dr. Gouge has well said, "Christ is God-man, God may be said to be His God three ways: 1. As Christ’ s human nature was created of God, and preserved by Him like other creatures. 2. As Christ is mediator, he is deputed and sent of God (John 3:34), and he subjected himself to God and set himself to do the will of God, and such works as God appointed him to do (John 4:34; 9:4). In these respects also God is his God. 3. As Christ, God-man, was given by God to be a head to a mystical body, which is the church (Ephesians 1:22, 23); God, therefore, entered into covenant with him in the behalf of that body (Isa. 42:6; 49:8). Thus he is called the messenger (Malachi 3:1) and the mediator of the covenant (Heb. 8:6). Now, God is in an especial manner their God, with whom he doth enter into covenant; as he said unto Abraham, ‘ I will establish my covenant between me and thee,’ etc., ‘ to be a God unto thee’ (Gen. 17:7). As God made a covenant with Abraham and his seed, so also with Christ and His seed, which are all the elect of God. This is the ‘ seed’ mentioned in Isaiah 53:10. So by special relation between God and Christ, God is his God in covenant with him. God also is, in especial manner, the God of the elect through Christ."  

"Therefore, God, Thy God, hath anointed Thee." While here on earth the Mediator owned that God was His God. He lived by His Word, He was subject to His will, He was entirely dependent on Him. "I will put My trust in Him" was His avowal (Heb. 2:13); yea, did He not declare, "I was cast upon Thee from the womb: Thou art My God from My mother’ s belly" (Ps. 22:10)! Many similar utterances of His are recorded in the Psalms. On the cross He owned His subjection, crying, "My God, why hast Thou forsaken Me?" Even after His resurrection we hear Him saying, "I ascend unto My Father and to your Father; and My God, and your God" (John 20:17). So now, though seated at the right hand of the Majesty on high, He is there making "intercession." So when He returns to this earth in glory, He will "ask" for the inheritance (Ps. 2:8). How this brings out the truth of His humanity, real Man, though true God. Mysterious, wondrous, blessed Person; upholding all things by the Word of His own power, yet in the place of intercession; Himself the "Mighty God" (Isa. 9:6), yet owning God as His God!  

"Thy God hath anointed Thee with the oil of gladness." There is a plain reference here to the ancient method, instituted by God, whereby the kings of Israel were established in their office. Their coronation was denoted by the pouring of oil upon their heads: see 1 Samuel 10:1; 16:13; 1 Kings 1:39, etc. It was in allusion to this the kings were styled "anointed" (2 Sam. 19:21) and "the anointed of the Lord" (Lam. 4:20). "The apostle and Psalmist are both speaking of the Messiah as a prince, and their sentiment is ‘ God, even Thy God, hath raised Thee to a kingdom far more replete with enjoyment than that ever conferred on any other ruler. He has given Thee a kingdom which, for extent and duration, and multitude and magnitude of blessings as far exceeds any kingdom ever bestowed on man or angels as the heaven is above the earth’ " (J. Brown).  

Though we are assured that this anointing of Christ with the "oil of gladness" (following the mention of His "scepter" and "kingdom" in verse 8) is a reference to His investiture on High with royal honors— the "blessing of the Lord" which the King of glory received at the time of His ascension (Ps. 24:5, and note carefully the whole Psalm)— yet we do not think this exhausts its scope. In addition, we believe there is also a reference to His being honored as our great High Priest, for it is written, "He shall be a Priest upon His throne" (Zech. 6:13). Thus there is also a manifest allusion in our verse to what is recorded in Psalm 133. There we read. "Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, Aaron’ s beard: that went down to the skirts of his garments— cf. Exodus 30:25, 30. This is most precious, though its beauty is rarely perceived. How few see in these verses of Psalm 133 anything more than a word expressing the desirability and blessedness of saints on earth dwelling together in concord. But is this all the Psalm teaches? We trow not. What then is the analogy pointed between what is said in verse 1 and verse 2? What is the meaning of "how good and how pleasant it is for brethren to dwell together in unity. It is like the precious ointment upon the head," etc?  

What resemblance is there between brethren dwelling together in unity and the precious anointing-ointment which ran down from Aaron’ s head to the skirts of his garments? It seems strange that so many should have missed this point. As the high priest of Israel, Aaron foreshadowed our great High Priest. The anointing of his "head" prefigured the anointing of our exalted Head. The running down of the fragrant unguent even to the skirts of Aaron’ s garments, adumbrated the glorious fact that those who are members of the body of Christ partake of His sweet savor before God. The analogy drawn in Psalm 133 is obvious: the dwelling together of brethren in unity is "good and pleasant" not simply for the mere sake of preserving peace among them, but because it illustrates the spiritual and mystical union existing between Christ and His people. Our dwelling together in unity is "good and pleasant" not only, nor primarily, for our own well-being, but because it gives an outward manifestation, a concrete example of that invisible and Divine oneness which exists between the Head and the members of His body.  

"Anointed Thee with the oil of gladness." As ever in the Old Testament, the "oil" was an emblem of the Spirit, and the anointing both of Aaron and of David were typifications of the enduement of Christ with the Holy Spirit. But the reference here is not (as some of the commentators suppose) to the coming of the Spirit upon Christ at the time of His baptism. This should be apparent from the structure of verse 9. The words "Thou hast loved righteousness and hated iniquity" look back to the earthly life of the Lord Jesus, as the past tense of the verbs intimate; the "therefore, God, even Thy God, hath anointed Thee," shows that this was the reward for His perfect work, the honoring of the humbled One. It is closely parallel with what we are told in Acts 2:36, "God hath made that same Jesus, whom ye have crucified, both Lord and Christ;" and Acts 5:31, "Him hath God exalted with His right hand to be a Prince and a Savior."  

"Anointed Thee with the oil of gladness" refers, we believe, to the Holy Spirit’ s being made officially subordinate to the Mediator. Just as the incarnate Son was subject to the Father, so is the Spirit now subject to Christ. Just as the Savior when here glorified not Himself, but the Father, so the Spirit is here to glorify Christ (John 16:14). There are several scriptures which plainly teach the present official subordination of the Spirit to Christ: "But when the Comforter is come, whom I will send unto you from the Father" (John 15:26). That which took place on the day of Pentecost manifested the same fact: as His forerunner announced, "I indeed baptize with water, but He (Christ) shall baptize you with the Holy Spirit" (Mark 1:8). In Revelation 3:1 the Lord Jesus is referred to as "He that hath the seven Spirits of God," i.e. the Holy Spirit in the fullness of His perfections and the plentitude of His operations; "hath" to minister the Spirit unto His people. It is further proof that the suffering Savior has been exalted to the place of supreme Sovereignty.  

"Above Thy fellows." Opinion is divided among the commentators as to whether the reference be to angels or to Christians. Both the Hebrew word in Psalm 45:7 and the Greek word here signify "such as partake of one and the same condition." If it be borne in mind that the Holy Spirit is speaking here of Christ in His Mediatorial character, we are less likely to be stumbled by the thought of angels being termed His "fellows."  

"They are styled His fellows in regard of that low degree whereunto the Son of God, Creator of all things, humbled Himself by assuming a creature nature; so that as He was a creature (Man), angels are His fellows" (Dr. Gouge). Nor must we overlook the fact that the chief design of the whole of this passage is to evidence the Mediator’ s superiority over the angels.  

As already pointed out, the central thought of verse 9 is the investiture of Christ with royal honors, following right after the mention of His "scepter" and "kingdom" in verse 8. Angels are also rulers; great powers are delegated to them; much of the administration of God’ s government is committed into their hands. But the Man Christ Jesus has been exalted high above them in this respect too. A close parallel is found in Colossians 1:18, where it is said of the Lord Jesus, "that in all things He might have the pre-eminence." It is Important to note that in the immediate context there, angels are mentioned in connection with "thrones, dominions, principalities and powers" (verse 16)! But Christ has been given a "scepter" and royal honors which exalt Him high above them all.  

But what has been said above does not exhaust the scope of these closing words of Hebrews 1:9. As is so often the case in Scripture (evidencing the exhaustless fullness of its words) there is at least a double reference in the term "fellows:" first to the angels, second to Christians— thus supplying a link with verse 14, where the "heirs of salvation" are more directly in view. That the term "fellows" applies also to believers is clear from Hebrews 3:14 where "metochos" is specifically used of them: "For we are made partakers (fellows) of Christ," if we hold the beginning of our confidence steadfast unto the end.  

Though the wondrous grace of God has so united His people to His beloved Son that "he that is joined unto the Lord is one spirit" (1 Cor. 6:17), yet we must carefully bear in mind that He is "the Firstborn (Chief) among many brethren" (Rom. 8:29). Though members of His body, He is nevertheless the Head. Though joint-heirs with Him, He is our Lord! So, too, though Christians have been "anointed" with the Spirit (1 John 2:20, 27), yet our blessed Redeemer has been "anointed with the oil of gladness above His fellows." The Spirit is now subject to His administration; not so to ours. Christ is the one who is "glorified," the Spirit is the Agent, we the vessels through which He works. Thus in all things Christ has "the pre-eminence."  

It is indeed striking to see how much was included in the ancient oracle concerning the Messiah which the Spirit here quoted from Psalm 45. Let us attempt to summarize the content of that remarkable prophecy. First, it establishes His Deity, for the Father Himself owns Him as "God." Second, it shows us the exalted position He now occupies: He is on the throne, and there for ever. Third, it makes mention of His Kingship, the royal "scepter" being wielded by Him. Fourth, it tells of the impartiality of His government and the excellency of His rule: His scepter is a "righteous" one. Fifth, it takes us back to the days of His flesh and makes known the perfections of His character and conduct here on earth: He "loved righteousness and hated iniquity." Sixth, it reveals the place which He took when He made Himself of no reputation, as Man in subjection to God: "Thy God." Seventh, it announces the reward He received for such condescension and grace: "Therefore . . . God hath anointed Thee." Eighth, it affirms He has the pre-eminence in all things, for He has been anointed with the oil of gladness "above His fellows." May the Spirit of God stir us up to search more prayerfully and diligently the volume of that Book in which it is written of Him.  

  

  

MHCC: Heb 1:4-14

Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not been God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the name Messiah from his being anointed. Only as Man he has his fellows, and as anointed with the Holy Spirit; but he is above all prophets, priests, and kings, that ever were employed in the service of God on earth. Another passage of Scripture, Psa 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creating the world and in changing it. Christ will fold up this world as a garment, not to be abused any longer, not to be used as it has been. As a sovereign, when his garments of state are folded and put away, is a sovereign still, so our Lord, when he has laid aside the earth and heavens like a vesture, shall be still the same. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Let the thoughts of this make us watchful, diligent, and desirous of that better world. The Saviour has done much to make all men his friends, yet he has enemies. But they shall be made his footstool, by humble submission, or by utter destruction. Christ shall go on conquering and to conquer. The most exalted angels are but ministering spirits, mere servants of Christ, to execute his commands. The saints, at present, are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, instructing and comforting their souls, under Christ and the Holy Ghost. Angels shall gather all the saints together at the last day, when all whose hearts and hopes are set upon perishing treasures and fading glories, will be driven from Christ's presence into everlasting misery.

Matthew Henry: Heb 1:4-14

The apostle, having proved the pre-eminence of the gospel above the law from the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to show that he is much superior not only to the prophets, but to the angels themselves. In this he obviates an objection that the Jewish zealots would be ready to make, that the law was not only delivered by men, but ordained by angels (Gal 3:19), who attended at the giving forth of the law, the hosts of heaven being drawn forth to attend the Lord Jehovah on that awful occasion. Now the angels are very glorious beings, far more glorious and excellent than men; the scripture always represents them as the most excellent of all creatures, and we know of no being but God himself that is higher than the angels; and therefore that law that was ordained by angels ought to be held in great esteem. To take off the force of this argument, the penman of this epistle proceeds to state the comparison between Jesus Christ and the holy angels, both in nature and office, and to prove that Christ is vastly superior to the angels themselves: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Here observe,

I. The superior nature of Christ is proved from his superior name. The scripture does not give high and glorious titles without a real foundation and reason in nature; nor would such great things have been said of our Lord Jesus Christ if he had not been as great and excellent as those words import. When it is said that Christ was made so much better than the angels, we are not to imagine that he was a mere creature, as the angels are; the word genomenos , when joined with an adjective, is nowhere to be rendered created, and here may very well be read, being more excellent, as the Syriac version hath it. We read ginesthē ho Theos alēthēs - let God be true, not made so, but acknowledged to be so.

II. The superiority of the name and nature of Christ above the angels is declared in the holy scriptures, and to be deduced thence. We should have known little or nothing either of Christ or of the angels, without the scriptures; and we must therefore be determined by them in our conceptions of the one and the other. Now here are several passages of scripture cited, in which those things are said of Christ that were never said of the angels.

1. It was said of Christ, Thou art my Son, this day have I begotten thee (Psa 2:7), which may refer to his eternal generation, or to his resurrection, or to his solemn inauguration into his glorious kingdom at his ascension and session at the right hand of the Father. Now this was never said concerning the angels, and therefore by inheritance he has a more excellent nature and name than they.

2. It was said concerning Christ, but never concerning the angels, I will be to him a Father, and he shall be to me a Son; taken from 2Sa 7:14. Not only, "I am his Father, and he is my Son, by nature and eternal promanation;"but, "I will be his Father, and he shall be my Son, by wonderful conception, and this his son-ship shall be the fountain and foundation of every gracious relation between me and fallen man."

3. It is said of Christ, When God bringeth his First-begotten into the world, let all the angels of God worship him; that is, when he is brought into this lower world, at his nativity, let the angels attend and honour him; or when he is brought into the world above, at his ascension, to enter upon his mediatorial kingdom, or when he shall bring him again into the world, to judge the world, then let the highest creatures worship him. God will not suffer an angel to continue in heaven who will not be in subjection to Christ, and pay adoration to him; and he will at last make the fallen angels and wicked men to confess his divine power and authority and to fall before him. Those who would not have him to reign must then be brought forth and slain before him. The proof of this is taken out of Psa 97:7, Worship him, all you gods, that is, "All you that are superior to men, own yourselves to be inferior to Christ in nature and power."

4. God has said concerning Christ, Thy throne, O God, is forever and ever, etc., Heb 1:8-12. But of the angels he has only said that he hath made them spirits, and his ministers a flame of fire, Heb 1:7. Now, upon comparing what he here says of the angels with what he says to Christ, the vast inferiority of the angels to Christ will plainly appear.

(1.) What does God say here of the angels? He maketh his angels spirits, and his ministers a flame of fire. This we have in Psa 104:4, where it seems to be more immediately spoken of the winds and lightning, but is here applied to the angels, whose agency the divine Providences makes use of in the winds, and in thunder and lightnings. Observe, [1.] The office of the angels: they are God's ministers, or servants, to do his pleasure. It is the glory of God that he has such servants; it is yet more so that he does not need them. [2.] How the angels are qualified for this service; he makes them spirits and a flame of fire, that is, he endows them with light and zeal, with activity and ability, readiness and resolution to do his pleasure: they are no more than what God has made them to be, and they are servants to the Son as well as to the Father. But observe,

(2.) How much greater things are said of Christ by the Father. Here two passages of scripture are quoted.

[1.] One of these is out of Psa 45:6, Psa 45:7, where God declares of Christ, First, His true and real divinity, and that with much pleasure and affection, not grudging him that glory: Thy throne, O God. Here one person calls another person God, O God. And, if God the Father declares him to be so, he must be really and truly so; for God calls persons and things as they are. And now let who will deny him to be essentially God at their peril, but let us own and honour him as God; for, if he had not been God, he had never been fit to have done the Mediator's work nor to have worn the Mediator's crown. Secondly, God declares his dignity and dominion, as having a throne, a kingdom, and a sceptre of that kingdom. He has all right, rule, authority, and power, both as the God of nature, grace, and glory, and as Mediator; and so he is fully adequate to all the intents and purposes of his mediatorial kingdom. Thirdly, God declares the eternal duration of the dominion and dignity of Christ, founded upon the divinity of his person: Thy throne, O God, is for ever and ever, from everlasting to everlasting, through all the ages of time, maugre all the attempts of earth and hell to undermine and overthrow it, and through all the endless ages of eternity, when time shall be no more. This distinguishes Christ's throne from all earthly thrones, which are tottering, and will at length tumble down; but the throne of Christ shall be as the days of heaven. Fourthly, God declares of Christ the perfect equity of his administration, and of the execution of his power, through all the parts of his government: A sceptre of righteousness is the sceptre of thy kingdom, Heb 1:8. He came righteously to the sceptre, and he uses it in perfect righteousness; the righteousness of his government proceeds from the righteousness of his person, from an essential eternal love of righteousness and hatred of iniquity, not merely from considerations of prudence or interest, but from an inward and immovable principle: Thou lovest righteousness and hatest iniquity, Heb 1:9. Christ came to fulfil all righteousness, to bring in an everlasting righteousness; and he was righteous in all his ways and holy in all his works. He has recommended righteousness to men, and restored it among them, as a most excellent and amiable thing. He came to finish transgression, and to make an end of sin as a hateful as well as hurtful thing. Fifthly, God declares of Christ how he was qualified for the office of Mediator, and how he was installed and confirmed in it (Heb 1:9): Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 1. Christ has the name Messiah from his being anointed. God's anointing of Christ signifies both his qualifying him for the office of the Mediator with the Holy Spirit and all his graces, and likewise his inauguration of him into the office, as prophets, priests, and kings, were by anointing. God, even thy God, imports the confirmation of Christ in the office of Mediator by the covenant of redemption and peace, that was between the Father and the Son. God is the God of Christ, as Christ is man and Mediator. 2. This anointing of Christ was with the oil of gladness, which signifies both the gladness and cheerfulness with which Christ undertook and went through the office of Mediator (finding himself so absolutely sufficient for it), and also that joy which was set before him as the reward of his service and sufferings, that crown of glory and gladness which he should wear for ever after the suffering of death. 3. This anointing of Christ was above the anointing of his fellows: God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Who are Christ's fellows? Has he any equals? Not as God, except the Father and Spirit, but these are not here meant. As man, however, he has his fellows, and as an anointed person; but his unction is beyond all theirs. (1.) Above the angels, who may be said to be his fellows, as they are the sons of God by creation, and God's messengers, whom he employs in his service. (2.) Above all prophets, priests, and kings, that ever were anointed with oil, to be employed in the service of God on earth. (3.) Above all the saints, who are his brethren, children of the same father, as he was a partaker with them of flesh and blood. (4.) Above all those who were related to him as man, above all the house of David, all the tribe of Judah, all his brethren and kinsmen in the flesh. All God's other anointed ones had only the Spirit in a certain measure; Christ had the Spirit above measure, without any limitation. None therefore goes through his work as Christ did, none takes so much pleasure in it as Christ does; for he was anointed with the oil of gladness above his fellows.

[2.] The other passage of scripture in which is the superior excellence of Christ to the angels is taken out of Psa 102:25-27, and is recited in Heb 1:10-12, where the omnipotence of the Lord Jesus Christ is declared as it appears both in creating the world and in changing it.

First, In creating the world (Heb 1:10): And thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands. The Lord Christ had the original right to govern the world, because he made the world in the beginning. His right, as Mediator, was by commission from the Father. His right, as God with the Father, was absolute, resulting from his creating power. This power he had before the beginning of the world, and he exerted it in giving a beginning and being to the world. He must therefore be no part of the world himself, for then he must give himself a beginning. He was pro pantōn - before all things, and by him all things consist, Col 1:17. He was not only above all things in condition, but before all things in existence; and therefore must be God, and self-existent. He laid the foundations of the earth, did not only introduce new forms into pre-existent matter, but made out of nothing the foundations of the earth, the primordia rerum - the first principles of things; he not only founded the earth, but the heavens too are the work of his hands, both the habitation and the inhabitants, the hosts of heaven, the angels themselves; and therefore he must needs be infinitely superior to them.

Secondly, In changing the world that he has made; and here the mutability of this world is brought in to illustrate the immutability of Christ. Observe, 1. This world is mutable, all created nature is so; this world has passed through many changes, and shall pass through more; all these changes are by the permission and under the direction of Christ, who made the world (Heb 1:11, Heb 1:12): They shall perish, they shall all wax old as doth a garment; as a vesture shalt thou fold them up, and they shall be changed. This our visible world (both the earth and visible heavens) is growing old. Not only men and beasts and trees grow old, but this world itself grows old, and is hastening to its dissolution; it changes like a garment, has lost much of its beauty and strength; it grew old betimes on the first apostasy, and it has been waxing older and growing weaker ever since; it bears the symptoms of a dying world. But then its dissolution will not be its utter destruction, but its change. Christ will fold up this world as a garment not to be abused any longer, not to be any longer so used as it has been. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. We look for new heavens and a new earth, wherein dwelleth righteousness. Let the consideration of this wean us from the present world, and make us watchful, diligent, and desirous of that better world, and let us wait on Christ to change us into a meetness for that new world that is approaching; we cannot enter into it till we be new creatures. 2. Christ is immutable. Thus the Father testifies of him, Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and today, and for ever, and the same to his people in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal: his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail and our days are hastening to an end. Christ lives to take care of us while we live, and of ours when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.

III. The superiority of Christ to the angels appears in this that God never said to the angels what he has said to Christ, Heb 1:13, Heb 1:14.

1. What has God said to Christ? He has said, " Sit thou at my right hand, till I make thy enemies thy footstool, Psa 110:1. Receive thou glory, dominion, and rest; and remain in the administration of thy mediatorial kingdom until all thy enemies shall either be made thy friends by conversion or thy footstool."Note, (1.) Christ Jesus has his enemies (would one think it?), enemies even among men - enemies to his sovereignty, to his cause, to his people; such as will not have him to reign over them. Let us not think it strange then if we have our enemies. Christ never did any thing to make men his enemies; he has done a great deal to make them all his friends and his Father's friends, and yet he has his enemies. (2.) All the enemies of Christ shall be made his footstool, either by humble submission and entire subjection to his will casting themselves down at his feet, or by utter destruction; he shall trample upon those who continue obstinate, and shall trample over them. (3.) God the Father has undertaken for this, and he will see it done, yea, he will himself do it; and, though it be not done presently, it shall certainly be done, and Christ waits for it,; and so must Christians wait till God has wrought all their works in them, for them, and by them. (4.) Christ shall go on to rule and reign till this be done; he shall not leave any of his great designs unfinished, he shall go on conquering and to conquer. And it becomes his people to go on in their duty, being what he would have them to be, doing what he would have them to do, avoiding what he would have them to avoid, bearing what he would have them to bear, till he make them conquerors and more than conquerors over all their spiritual enemies.

2. What has God said to the angels? He never said to them, as he said to Christ, Sit you at my right hand; but he has said of them here that they are ministering spirits, sent forth to minister for those who shall be heirs of salvation. Note, (1.) What the angels are as to their nature: they are spirits, without bodies or inclination to bodies, and yet they can assume bodies, and appear in them, when God pleases. They are spirits, incorporeal, intelligent, active, substances; they excel in wisdom and strength. (2.) What the angels are as to their office: they are ministering spirits. Christ, as Mediator, is the great minister of God in the great work of redemption. The Holy Spirit is the great minister of God and Christ in the application of this redemption. Angels are ministering spirits under the blessed Trinity, to execute the divine will and pleasure; they are the ministers of divine Providence. (3.) The angels are sent forth for this end - to minister to those who shall be the heirs of salvation. Here observe, [1.] The description given of the saints - they are heirs of salvation; at present they are under age, heirs, not inheritors. They are heirs because they are children of God; if children, then heirs. Let us make sure that we are children by adoption and regeneration, having made a covenant-resignation of ourselves to God, and walking before him in a gospel-conversation, and then we are heirs of God, and joint-heirs with Christ. [2.] The dignity and privilege of the saints - the angels are sent forth to minister for them. Thus they have done in attending and acting at the giving forth of the law, in fighting the battles of the saints, in destroying their enemies. They still minister for them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, pitching their tents about theirs, instructing, quickening, and comforting their souls under Christ and the Holy Ghost; and thus they shall do in gathering all the saints together at the last day. Bless God for the ministration of angels, keep in God's way, and take the comfort of this promise, that he will give his angels charge over you, to keep you in all your ways. They shall bear you up in their hands, lest you dash your feet against a stone, Psa 91:11, Psa 91:12.

Barclay: Heb 1:4-14

In the previous passage the writer was concerned to prove the superiority of Jesus over all the prophets. Now he is concerned to prove his superiority over the angels. That he thinks it worth while to do this proves the place that belief in angels had in the thought of the Jews of his day. At this time it was on the increase. The reason was that men were more and more impressed with what is called the transcendence of God. They felt more and more the distance and the difference between God and man. The result was that they came to think of the angels as intermediaries between God and man. They came to believe that the angels bridged the gulf between God and man; that God spoke to man through the angels and the angels carried the prayers of man into the presence of God. We see this process particularly in one instance. In the Old Testament the law was given directly by God to Moses, without need of intermediary. But in New Testament times the Jews believed that God gave the law first to angels who then passed it on to Moses, direct communication between man and God being unthinkable (compare Act 7:53; Gal 3:19).

If we look at some of the basic Jewish beliefs about angels we will see them reappearing in this passage. God lived surrounded by his angelic hosts (Isa 6 ; 1Ki 22:19). Sometimes the angels are thought of as God's army (Jos 5:14.). Greek for "angels" is aggeloi (32) and in Hebrew mal'akim (04397). In both languages the meaning is messenger as well as angel. In fact, messenger is the more common meaning. The angels were really the beings who were the instruments in the bringing of God's word and the working of God's will in the universe of men. They were said to be made of an ethereal fiery substance like blazing light. They were created either on the second or the fifth day of creation. They did not eat or drink and they did not beget children. Sometimes they were believed to be immortal, although they could be annihilated by God, but there was another belief about their existence as we shall see. Some of them, the seraphim (08314), the cherubim (see keruwb - 03742) and the ofanim (0212) (-im is the plural ending of Hebrew nouns) were always around the throne of God. They were thought of as having more knowledge than men, especially of the future, but they did not possess that knowledge by right but rather because of "what they had heard behind the curtain." They were thought of as the kind of entourage, the familia, of God. They were thought of as God's senate; God did nothing without consulting them. For instance, when God said: "Let us make man" (Gen 1:26), it was to the angel senate that he was speaking. Often the angels remonstrated with God and laid objections to his purposes. In particular, they objected to the creation of man and at that time troops of them were annihilated; and they objected to the giving of the law and attacked Moses on his way up Mount Sinai. This was because they were jealous and did not wish to share any of their place or prerogatives with any other creature.

There were millions and millions of angels. It was not till quite late that the Jews assigned names to them. There were, in particular, the seven angels of the presence, who were the archangels. Of these the principal ones were Raphael, Uriel, Phanuel, Gabriel, the angel who brought God's messages to men, and Michael, the angel who presided over the destinies of Israel. The angels had many duties. They brought God's messages to men. In that case they delivered their message and vanished (Jdg 13:20). They intervened for God in the events of history (2Ki 19:35-36). There were two hundred angels who controlled the movements of the stars and kept them in their courses. There was an angel who controlled the never-ending succession of the years and months and days. There was an angel, a mighty prince, who was over the sea. There were angels of the frost, the dew, the rain, the snow, the hail, the thunder and the lightning. There were angels who were wardens of hell and torturers of the damned. There were recording angels who wrote down every single word which every man spoke. There were destroying angels and angels of punishment. There was Satan, the prosecuting angel, who on every day except the Day of Atonement continuously brought charges against men before God. There was the angel of death who went out only at God's bidding and who impartially delivered his summons to good and evil alike. Every nation had its guardian angel who had the prostasia, the presidency over it. Every individual had his guardian angel. Even little children had their angels (Mat 18:10). So many were the angels that the Rabbis could even say: "Every blade of grass has its angel."

There was one special belief, held only by some, which is indirectly referred to in this passage which we are studying. The common belief was that the angels were immortal; but there were some who believed that they lived only one day. There was a belief in some rabbinic schools that "every day God creates a new company of angels who utter a song before him and are gone." "The angels are renewed every morning and after they have praised God they return to the stream of fire from whence they came." 4 Esdras 8: 21 speaks of the God "before whom the heavenly host stand in terror and at thy word change to wind and fire." A rabbinic homily makes one of the angels say: "God changes us every hour . Sometimes he makes us fire, at other times wind." That is what the writer to the Hebrews means when he talks of God making his angels wind and fire.

With this vast angelology there was a very real danger that the angels would come, in men's belief, to intervene between God and them. It was necessary to show that the Son was greater far than they and that he who knew the Son needed no angel to be his intermediary with God. The writer to the Hebrews does it by choosing what are for him a series of proof texts in which the Son is given a higher place than was ever given to any angel. The texts he quotes are: Psa 2:7; 2Sa 7:14; Psa 97:7or Deu 32:43; Psa 104:4; Psa 45:7-8; Psa 102:26-27; Psa 110:1. Some of these texts differ from the versions we know because the writer to the Hebrews was quoting from the Septuagint, the Greek version of the Old Testament, which is not always the same as the original Hebrew from which our versions are translated. Some of the proof texts he chooses seem very strange. For instance, 2Sa 7:14is in the original a simple reference to Solomon and has nothing to do with the Son or the Messiah. Psa 102:26-27is a reference to God and not to the Son. But whenever the early Christians found a text with the word son or the word Lord they considered themselves quite entitled to take it out of its context and to apply it to Jesus.

There was one danger which the writer to the Hebrews wished at all costs to avoid. The doctrine of angels is a lovely thing; but it has one danger. It introduces a series of beings other than Jesus through whom man makes approach to God. In Christianity there is no need for anyone else in between. Because of Jesus and what he did we have direct access to God. As Tennyson had it:

"Speak to him thou for he hears, and Spirit with

spirit can meet--

Closer is he than breathing, and nearer than

hands and feet."

The writer to the Hebrews lays down the great truth that we need no man or supernatural being to bring us into the presence of God. Jesus Christ has broken every barrier down and opened a direct way for us to God.

Constable: Phm 1:8--Heb 1:10

A. Paul's appeal 8-11

v. 8 Paul's confidence (Gr. parresia) was his assurance that if he commanded Philemon to do as he requested because Paul was an apostle, Philemon would do it.¹⁶ Nevertheless he declined to appeal on that basis. Rather he appealed on the basis of love, the love of Christ that bound all the parties involved in this situation together.

"If a slave ran away, the master would register the name and description with the officials, and the slave would be on the wanted' list. Any free citizen who found a runaway slave could assume custody and even intercede with the owner. The slave was not automatically returned to the owner, nor was he automatically sentenced to death. While it is true that some masters were cruel (one man threw his slave into a pool of man-eating fish!), many of them were reasonable and humane. After all, a slave was an expensive and useful piece of personal property, and it would cost the owner to lose him."¹⁷

v. 9 Paul perhaps referred to his aged condition to remind Philemon of the affliction he had undergone for the gospel that may have aged him prematurely.¹⁸ At this time Paul would have been about 55 years old which in his day was older than it is in ours because life expectancies were shorter then. He appealed as a father for his son in the faith. His reference to his present imprisonment also would have encouraged Philemon to accede to his appeal.

". . . Paul knew Philemon as modern commentators cannot and no doubt had a good idea of how Philemon was likely to react to such sentiments being read in public in the church of which he was a member as well as leader."¹⁹

vv. 10-11 "Onesimus" means "useful." Paul mentioned his name here (v. 10) for the first time having prepared Philemon for the unpleasant memories associated with his formerly unfaithful servant by the foregoing comments. He called Onesimus his child. The figurative parent-child relationship was common in both Judaism and the pagan mystery religions as an illustration of the teacher-pupil relationship or the leader-convert relationship.²⁰

"In addition to the tender love that is contained in this expression there lies in it the thought of immaturity: Onesimus is only a child as yet and in this condition needs much tender care lest his young spiritual life suffer or die."²¹

"This is the one-time self-righteous Pharisee, the heir of Jewish exclusiveness, and he is speaking of a Gentile, and a Gentile slave at that, from the very dregs of Roman society--yet he can refer to him as a son. So his statement (Col. iii. 11) that there is neither Greek nor Jew . . . bond or free' [Gal. 3:28] is no empty formula but reflects the attitude of heart to which he himself had been brought by God."²²

Paul had led Onesimus to Christ while Paul was in confinement. The apostle sweetened the unpleasantness that the mention of Onesimus' name would have produced by making a pun. "Useful" had been "useless" to Philemon, but now he was living up to his name. He had proved useful to Paul and he could be useful to Philemon. There was no need for Paul to identify exactly what sin Onesimus had committed against Philemon. Instead of magnifying it he minimized it (cf. 1 Pet. 4:8).

"Achrestos ["useless"] designates Onesimus with reference to his flight and the time before his conversion. Apparently he was useless even before he ran away. He was a Phrygian slave and as such had confirmed the popular estimate of his class and nation by his own conduct'²³ since Phrygian slaves were proverbial for being unreliable and unfaithful."²⁴

"(The name Philemon means affectionate' or one who is kind.' If the slave was expected to live up to his name, then what about the master?)"²⁵

Constable: Phm 1:12--Heb 2:1

B. Paul's motives 12-16

vv. 12-14 Onesimus had so endeared himself to Paul that his departure was an extremely painful prospect for the apostle. Paul could have justified keeping the slave with him, but he judged that Onesimus' obligation to return to his owner was more important. Furthermore, Paul did not really have authority over the slave; that rested with his master. If Paul had kept Onesimus with him, Philemon would have felt obligated by his regard for Paul to let his slave stay with the apostle. The service Paul probably had in mind for Onesimus was to proclaim the gospel, not to perform menial prison duties for Paul.²⁶ Nevertheless, Paul wanted Philemon to respond to his slave freely.

"The principle of consideration for others here manifested by Paul is a factor of vital importance today for effective Christian leadership. Many are the difficulties which might be avoided if those in places of authority in Christian work would follow Paul's example in this."²⁷

"In the eastern part of the Roman Empire [including Asia Minor] during this period, fugitive slaves who sought sanctuary in a household were likely to be given temporary protection by the householder until either a reconciliation with the master had been effected or else the slave had been put up for sale in the market and the resulting price paid to the owner . . ."²⁸

vv. 15-16 Paul suggested that God may have permitted the events that had taken place to result in greater good (Rom. 8:28), and he urged Philemon to view them in that light. The master should now regard his slave not as a slave but as a brother in Christ, which he was.²⁹ This does not mean that he would necessarily give Onesimus his freedom, though he might, but that he would treat him lovingly at least.³⁰ In Onesimus Philemon would receive one with whom he could share the fellowship of Christ and one who would render him more conscientious service than he could expect from a non-Christian.

"The supreme work of Christianity is to transform men, so that out of their transformed lives shall come the transformation of all social conditions, and the victories of righteousness and of love."³¹

"The principles of the gospel worked into the conscience of a nation destroy slavery."³²

"Christianity is not out to help a man to escape his past and to run away from it; it is out to enable a man to face his past and to rise above it."³³

"It is quite clear that in this letter Paul is not really dealing with the question of slavery as such or the resolution of a particular instance of slavery. In this verse, at least, he treats the question of brotherly love. Although Onesimus' earthly freedom may be of positive value, in the last analysis it is of no ultimate significance to him as a Christian as to whether he is slave or free. Finally what matters is to have accepted God's call and to follow him . . ."³⁴

Constable: Phm 1:18--Heb 2:5

D. Paul's offer 18-20

v. 18 Paul then hastened to remove a possible obstacle. Pilfering was common among slaves (cf. Titus 2:10). Paul seemed to be unaware of anything specific that Onesimus owed Philemon, but he offered to pay whatever might be indebted if such a condition existed. Onesimus may have stolen from Philemon,³⁶ or he may simply have run away and so caused his master inconvenience.³⁷ "Charge that to my account" means the same as "impute it to me." Paul's offer is a beautiful illustration of biblical forgiveness based on imputation (cf. Rom. 5:13; 2 Cor. 5:21).³⁸

v. 19 Evidently Paul wrote this whole epistle with his own hand rather than through a secretary as was his custom.³⁹ Alternatively Paul may have signed his name at this point and then personally wrote out his guarantee.⁴⁰ Paul reminded Philemon of his own debt to the apostle (v. 19). Apparently Philemon had become a Christian through Paul's ministry either directly or indirectly.

The phrase in parentheses in this verse is a rhetorical device called paraleipsis. In it a writer states that he is reluctant to say something that he does nevertheless say. It is a way of inserting information delicately.⁴¹

v. 20 By receiving and forgiving Onesimus Philemon would be repaying Paul and encouraging him. Another play on words occurs in that the Greek word translated "benefit" is the root of the one translated "Onesimus." One writer rendered this clause, "Let me get help as well as you get Helpful."⁴²

Constable: Heb 1:1--3:1

I. The culminating revelation of God 1:1--2:18

Hebrews is a sermon reduced to writing (cf. 13:22; James). Indications of this fact are the writer's references to speaking and hearing (cf. 2:5; 5:11; 8:1; 9:5; 11:32). His epistle is more typical of speech than of writing.

Various stylistic devices enable the student of this book to identify the sections of the writer's thought. These devices include inclusio, linking words, the repetition of key terms, alternation between exposition and admonition, and others, which I shall point out where appropriate. These rhetorical devices were common in the writer's culture, and his use of them indicated to the original readers where his thoughts were moving.

There is an alternation in the genre of this epistle from exposition to exhortation to exposition to exhortation and so forth. Noting these major changes makes interpreting the book much easier. The blocks of material by genre are as follows. I shall note the changes in the notes that follow as well.

Exposition	Exhortation
ch. 1	2:1-4
2:5-18	3:1-4:14
4:15-5:10	5:11-6:12
6:13-10:18	10:19-39
ch. 11	chs. 12-1318

This writer customarily began with a brief statement that presented the theme of each major section of his discourse. The first such statement appears in 1:1-4 and introduces the theme of the culminating revelation of God, which continues through 2:18.¹⁹

Constable: Heb 1:5-14

B. The Superiority of God's Son 1:5-14

The writer proceeded to explain the exaltation of Jesus Christ to help his readers appreciate the fact that He fulfilled Old Testament prophecy concerning the Son of David. He did this so they would appreciate Him properly and not overemphasize the importance of angels. Angels were very important in Judaism primarily because thousands of them assisted God in giving the Mosaic Law at Mount Sinai (cf. Deut. 33:2; Ps. 68:17; Acts 7:53; Gal. 3:19).

"The internal structure of the first major segment of the address (1:5-2:18) exhibits the writer's customary style of alternating between two types of literary genre, exposition and exhortation. The chain of OT passages demonstrating the superiority of the Son to angels (1:5-13) is expository in character and lays the foundation for the solemn appeal in 2:1-4."³⁷

The "hook-word" that connects these two sections of the epistle is "angels."

Parallels between 1:1-4 and 1:5-1338
1:1-4	1:5-13
A Appointment as royal heir (2b)	A' Appointment as royal Son and heir (5-9)
B Mediator of the creation (2c)	B' Mediator of the creation (10)
C Eternal nature and pre-existent glory (3a-b)	C' Unchanging, eternal nature (11-12)
D Exaltation to God's right hand (3c)	D' Exaltation to God's right hand (13)

"Christology is the central focus in all the theology of Hebrews, and two titles of Christ are central to its Christology: Son of God and High Priest. Around these two focal points all the major ideas in Hebrews concerning Christ's person and work can be located. Christ as High Priest is actually the more distinctive and important idea in the theology of the book, but Christ as Son of God is foundational."³⁹

The writer cited seven Old Testament passages to prove Jesus' superiority over the angels (v. 4). As mentioned previously, the number seven was especially significant to the Jews as representing the completeness of something (e.g., the work of creation, etc.). Probably the writer used seven facts in verses 2b-3 and seven passages in verses 5-13 to impress completeness strongly on his original readers.

"The author has an unusual method of citation; he almost always neglects the human author of his OT quotations (exceptions are 4:7; 9:19-20), though throughout the rest of the NT the human author is often noted. Instead, without actually saying God says,' he normally ascribes the passage he quotes to God, except, of course, where God is addressed, as in 2:6. Twice he attributes words in the OT to Christ (2:11-12; 10:5ff.) and twice to the Holy Spirit (3:7; 10:15). No other NT writer shares this way of quoting the OT. . . . The effect is to emphasize the divine authorship of the whole OT."⁴⁰

"Unlike Paul, who shows a preference for the introductory formula kathos gegraptai ["as it is written"], the writer of Hebrews never introduces a quotation from the OT with a form of the verb graphein, to write.' His preference is for the verb legein, to say,' especially in the form of the present participle legon, saying.' The text of the OT is presented dynamically. The writer is persuaded that God continues to speak today in the biblical passages that are cited. . . .

"The writer shows no concern to provide specific references for his quotations from the OT. With rare exception (Heb 4:7; 9:20) they are presented anonymously. The authority of the biblical text resides in its ultimate speaker, namely, God."⁴¹

The writer's contrast of Jesus Christ's authority and name with that of the angels suggests that his original readers may have regarded the angels too highly. This was true of certain first century sects within Judaism one of which was the Essene community that lived at Qumran. The Dead Sea Scrolls have revealed that this group had a highly developed angelology and regarded angels with more veneration than they should have. Nevertheless all the Jews regarded angels highly because God had given the Mosaic Law to them through angelic mediation (cf. Deut. 33:2; Acts 7:39, 53; Gal. 3:19; Heb. 2:2).⁴²

What the writer said about angelic mediators applies to those who claim to mediate knowledge concerning God and the after-life to humankind. Such self-proclaimed mediators today include leaders of cults, Shirley MacLaine, and other advocates of reincarnation. It also applies to people who claim to reveal how human beings can find God and secure His acceptance while denying biblical revelation on these subjects.

1:5 The phrase "to which of the angels" opens and closes this section of the text (cf. v. 13). This literary device (an inclusio) marks off a literary unit by using the same word or phrase at the beginning and at the end of a discussion (cf. 2:5-16; 3:1-4:14; 5:1-10; 5:11-6:12; 7:1-10; 12:14-13:20).⁴³

David referred to Jesus Christ as God's Son in Psalm 2:7, the verse the writer quoted first. The Old Testament writers referred to angels collectively as the "sons of God" (Job. 1:6; 2:1; 38:7), but they did not refer to any one of them as a Son of God. "Son of God" is a title that refers to one of the Davidic kings (2 Sam. 7:14) and specifically to Jesus Christ, God the Son (Mark 1:11; Luke 1:32). "Today" evidently refers to Jesus Christ's entrance into heaven. This happened after His resurrection and ascension.

The eternal Son of God ". . . entered into the full exercise of all the prerogatives implied by His Sonship when, after His suffering had proved the completeness of His obedience, He was raised to the Father's right hand."⁴⁴

The second quotation, from 2 Samuel 7:14 or 1 Chronicles 17:13, as the first, ties in with the Davidic Covenant and advances the previous point. Not only is Jesus the Son of God, He is also the promised son of David (Luke 1:32-33, 68-69; Rom. 1:3). Even though Jesus Christ was always God's eternal Son, He became the Son prophesied to rule over David's house. He received permission to rule the whole earth after His ascension (cf. Ps. 2:8).

The title "Son" refers to Jesus in three separate respects. He was always the pre-existent Son (v. 3a-b; cf. 5:8), He became the incarnate Son at His birth (v. 2a, possibly a proleptic reference), and He became the exalted Son when He returned to heaven.⁴⁵

Note the chiastic style of the quotations, which begin and end with references to the Son surrounding references to the Father. This has the effect of stressing the Father but binding the Son close to Him.

1:6 We can see the superiority of the Son also in the third quotation from Deuteronomy 32:43 (in the Septuagint) in that the angels worship Him as Yahweh. "Again" may go with "brings" implying Jesus Christ's second advent.⁴⁶ On the other hand it may go with "says" implying the first advent.⁴⁷ In this case it would simply separate this quotation from the former one. The word order in the Greek text favors the first option, but the sense of the context favors the second. Most translators and interpreters connect "again" with "says."⁴⁸ The point is that the angels worship the Son. The angels did worship Jesus at His first advent and will worship Him at His second advent.

The title "first-born" reflects the sovereignty, uniqueness, and superiority of Messiah (Ps. 89:27). It does not always mean born first chronologically. This is especially clear in the case of Solomon who was really the tenth son of David chronologically (1 Chron. 3:1-5). The title describes rank and honor here. The first-born received special blessings (inheritance) from his father.

"The context requires that oikoumene ["world"] be understood as the heavenly world of eschatological salvation into which the Son entered at his ascension [cf. 2:5] . . ."⁴⁹

1:7 Instead of being sovereign, the angels are servants. The fourth quotation is from Psalm 104:4. By describing the angels as winds the psalmist was drawing attention to their spirit nature, invisibility, power, and function as servants of a higher Power. As flames of fire they are God's agents of judgment and illumination. Wind and fire were also symbols of the Holy Spirit in the Old Testament. They were appropriate designations of both the Holy Spirit and angels because both served the Father in similar ways as His servants. Even though the angels are as swift as wind and as strong as fire, they are inferior to the Son.

1:8-9 By contrast, the Son's ministry is to rule. His throne is eternal, not created, and immutable. This fifth quotation, from Psalm 45:6-7, describes the final triumph of David's Son, the Messiah, who is also God. The Son is superior to angels also because He is God.

"This and the following quotation (vv. 10-12) are used to show that the Son is addressed in scripture both as God and as Lord. . . . The point of v. 8b, for the author of Hebrews, seems to be that the Son exercises royal power, whereas the angels are mere leitourgoi (["ministers"] v. 7)."⁵⁰

"Jesus' deity is more powerfully asserted in Hebrews than in any other New testament writing, with the exception of the Gospel of John."⁵¹

The prophets predicted that Messiah would be righteous. Jesus Christ demonstrated this quality during His earthly ministry. The anointing to which the writer referred probably took place after His ascension. Messiah is God, yet God anointed Him. The "companions" probably include all other righteous beings, angelic and human, including faithful Christians (cf. 2:10-11; 3:1, 14; 12:8). Part of the quotation in this verse does not argue the superiority of Christ over the angels. The writer probably included it because it makes a statement he developed later in this epistle. The term "companions" describes those who have intimate, not just superficial, association with Jesus Christ (cf. Luke 5:7).⁵² The NASB translators rendered the Greek word, metochos, "partakers" everywhere else it occurs in Hebrews (i.e., 3:1, 14; 6:4; 12:8)

1:10-12 Psalm 102:25-27, the sixth quotation, also referred to Messiah. The Son is Creator (cf. v. 2). This verse looks to the past. "Lord" is master (Gr. kurie) and refers to God in the passage the writer quoted.

This quotation is important to the writer's argument also because it reveals the immutability of the Son. After God burns up the present earth and heavens, He will create new heavens and a new earth (2 Peter 3:10-12; Rev. 21-22). Even though the earth as we know it will end, the Son's rule will continue eternally and with it His joy. The millennial kingdom will only be the first phase of Messiah's endless rule.

Note that the quotations tied together with "and" begin and end with the Son's eternal nature (vv. 8, 12).

"The attribute of permanence in the Creator corresponds to the durability of his throne and serves to reinforce the contrast between the mutability of the angels and the stable, abiding character of the Son."⁵³

1:13 The seventh and last quotation in this series is from Psalm 110:1. Angels stand and serve, but the Son sits and rules (cf. v. 3; 8:1; 10:12; 12:2; Matt. 22:43-44; 26:64; Mark 16:19; Acts 2:33-34; Rom. 8:34; Col. 3:1; 1 Pet. 3:22). The vindication predicted here will take place when Jesus Christ returns at His second advent and at the various judgments of God's enemies that will follow that return.⁵⁴ Eventually every knee shall bow to Him (Phil. 2:10-11).

One writer identified a chiasm in the quotations in verses 3-13.

"A The Son's status as royal King (Ps 2:7; 2 Sam 7:14) (Heb 1:5)

B The Son's status as Divine Wisdom (Deut 32:43: Ps 104:4) (Heb 1:6-7)

C The Son's status as royal King and Divine Wisdom (Ps 45:6-7) (Heb 1:8-9)

B' The son's status as Divine Wisdom (Ps 102:26-28) (Heb 1:10-12)

A' The Son's status as royal King (Ps 110:1) (Heb 1:13)"⁵⁵

1:14 God revealed a primary purpose and ministry of the angels in this verse. It is to assist human beings in reaching their final deliverance over their spiritual enemies. This includes bringing us to conversion. However, it also involves protecting and strengthening us so that we may one day obtain our full inheritance with Christ in glory. This ministry of service is obviously inferior to Jesus Christ's ministry of ruling.

Was the writer speaking of all Christians or only of faithful Christians when He wrote of "those who will inherit salvation?"⁵⁶ In his other uses of "inheritance" and "inherit" he sometimes referred to all Christians as inheriting from God (e.g., 9:15; cf. 11:8). At other times he apparently meant only faithful Christians (e.g., 6:12; cf. 11:17). I think he was probably speaking of all Christians here in view of what he just said about the ministry of angels. There is no other Scripture that limits the angels' ministry to faithful Christians or indicates that angels have a special ministry to faithful Christians (cf. Matt. 18:10).

"Inherit' is often used in the NT in senses other than the strict one of obtaining something by a will. It can mean obtain possession of without regard to the means. It is used of possessing the earth (Matt 5:5), the kingdom of God (1 Cor 6:9-10), eternal life (Mark 10:17), the promises (Heb 6:12), incorruption (1 Cor. 15:50), blessing (Heb 12:17), a more excellent name (v. 4, . . .)."⁵⁷

This writer spoke of the inheritance of Christians as the Old Testament writers spoke of the inheritance of the Israelites. Our inheritance refers to all that God wants to give His people. We will inevitably receive some of that (cf. 1 Per. 1:3-9). However, we can forfeit part of our inheritance through unfaithfulness, as Esau did (12:16) and as the generation of Israelites who died in the wilderness did (3:7-4:11).

"In contrast with the first part of this verse, the last three words ["will inherit salvation"] are all major concepts in Hebrews."⁵⁸

Thus this section closes with a positive encouragement for the readers. The writer's array of Old Testament quotations in this pericope presents one of the most glorious Christologies in Scripture. He placed emphasis on Jesus' future reign as God's King who is also David's Son. In summary, the Son is superior to the angels in seven respects.

1. He is the Son of God (v. 5a).

2. He is the promised son of David (v. 5b).

3. He is the sovereign whom angels worship as Yahweh (v. 6).

4. His ministry is not that of a temporary servant like the angels (v. 7).

5. His ministry is that of the eternal ruler (vv. 8-9).

6. He is the immutable creator (vv. 10-12).

7. He is the sovereign who will rule as victor over all His enemies (v. 13).

"The writer of Hebrews uses seven eschatological passages in Hebrews 1:5-14 to demonstrate Jesus' right to rule in the coming millennial kingdom. Because of this extensive quoting from six psalms and 2 Samuel 7, the term soteria (salvation') in Hebrews 1:14 is best understood in the Old Testament sense as deliverance from the enemies of Yahweh and participation in His kingdom.

"The readers of the epistle are viewed as metochoi, companions' of the coming King (1:9). This relationship assures them of an ultimate victory in the final salvation' provided by the King (1:13-14). His victory will be in part their victory."⁵⁹

College: Heb 1:1-14

HEBREWS 1

I. JESUS IS SUPERIOR TO THE ANGELS (1:1-14)

A. THE PREEMINENCE OF THE SON (1:1-4)

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. ⁴ So he became as much superior to the angels as the name he has inherited is superior to theirs.

Meet Jesus. The opening chapter of Hebrews leaps immediately into a presentation of Jesus in his glorious superiority. All previous communications from God find their climax in God's message through him (1:1-2). All of redemption is dominated by him (1:2-4). All angelic hosts bow before him (1:5-14).

The central message of the book of Hebrews is that in the new covenant, Jesus, as a superior priest, has offered himself as a superior sacrifice for fallen man (Heb 5-10). Jesus' superiority to angels (1:5-14), his joining man to rescue him (Heb 2), and God's offer of divine rest (Heb 3-4) all lead up to this majestic message. His faithfulness (12:1-2) climaxes the master list of believers (Heb 11) and sets the pace for our surviving God's discipline (Heb 12). His example of separating from the world becomes our motivation for separating from the world (Heb 13).

To place the work of Jesus in its proper preeminent position the book of Hebrews introduces Jesus by reviewing his central role in all of the history of redemption (1:1-4). The seven items presented in this history (1:2b-3) are themselves introduced by showing Jesus' dominance over revelation (1:1-2a) and concluded with the superior name subsequently given to him (1:4).

Whereas the prophets of old had received their messages from God only in small portions, Jesus showed us fully what God is like (John 1:14-18; 14:8-10). Their message came at a distance by words and visions and dreams. He stood before us. In their holy rites and institutions, in their ennobling laws, even in their special history, they saw the shadow of God. Jesus was God, visible before us.

Notice the contrasts with which the book begins. 1. "These last days" are contrasted with "the past." 2. "We" are contrasted with "the fathers." 3. "The Son" stands over against "the prophets." 4. The following chart shows these contrasts clearly in tabular form.

Old Testament messages New Testament messages 1. In the past 6. but in these last days 2. God spoke 7. he has spoken 3. to our forefathers 8. to us 4. through the prophets 9. by his Son 5. at many times and in various ways 1:1 In the past God spoke to our forefathers through the prophets at many times and in various ways,

God shared tiny bits of his message with various people before Jesus in a wide variety of ways: direct speech, proverbs, prophecy, various laws, dreams, visions, guidance, testing, providential plagues, providential provisions, heightened abilities (to the Jews in general - Deut 8:17-18; and to tabernacle builders in particular - Exod 31:1-11; 35:30-36:1), sending good or bad spirits (1 Sam 10:9-13; 16:14), stirring one's heart by a noble theme (Ps 45:1), symbolic action or ritual (use of blood - Heb 9:16-25; cf. Ezekiel's many symbolic deeds), symbolic office (high priest, king, family structure, judicial deliverer), symbolic buildings and utensils (altars, ark, veil of tabernacle - 9:8), miracles of healings and control of nature, etc.

All of these were partial. By contrast, the message Jesus brought was full and final (1:1-2; 2:1-4). Who is this One who could tower over the voice of prophets? Hebrews 1:2-3 proceeds to describe him with seven statements that survey the whole history of redemption. These seven items fill out the opening paragraph.

At many times and in various ways. In the opening statement each description of the OT message finds its counterpart in the parallel description of the NT message from God, except the phrase, "at many times and in various ways." The Greek text puts this phrase as the first words of the book. It seems peculiar to begin a work about the totally sufficient preeminence of Christ with words that could almost be translated, "By scattered bits and pieces!"

A second characteristic of the first words adds to this disarmingly inauspicious beginning. They form a double alliteration repeated three times by beginning each group of sounds with "p" and ending with "s," thus p..s, p..s, p..s, "PolymerôS kai PolytropôS Palai-ho-theoS" (polumerw'" kaiv polutrovpw" pavlai oJ qeov" ). An English translation does not catch this alliteration at all.

The grand display of the rest of the book is clearly designed to show the majestic work of Christ, not the minuscule wordplay of men. By avoiding a contrasting statement for this first phrase, he leaves the thought of Christ's full revelation open for the whole epistle to develop.

Did the writer want his readers to be charmed at the outset with his literary devices so that he could slip in these seven awesome traits of Jesus before they could stop their ears? In the Greek text the first four verses of Hebrews form a single sentence. When his long opening Greek sentence ends, he immediately begins quoting Scripture. A Jew, caught off guard, may feel compelled now to listen reverently to Scripture.

God spoke. God took the initiative. The primary perspective of the Bible is that God has spoken to man. It is not a collection of men's musings about God, nor sages' finest thoughts on the good life or the afterlife or deity. One's fundamental approach to the book of Hebrews, indeed, to the whole Bible, makes so much difference in how we hear its message.

Missing this beginning point produces writings that are full of discussions on the natural sources and capabilities of the author of Hebrews, but devoid of a sense of God's overriding influence. Perhaps one should rather say they are devoid of a sense of how biblical authors were "carried along by the Holy Spirit" (2 Pet 1:21).

Recognizing the work of the Holy Spirit in generating the Bible writings does not erase the human participation in presenting a passage. But in struggling with the human side, we must never lose sight of the divine side. This assessment may sound embarrassingly naive in the presence of books that collect massive amounts of material from innumerable obscure sources assembled over many years by highly skilled scholars. We must never forget. If one's aim is wrong, no amount of craftsmanship in rifle-building can make a marksman hit the center of the target.

God spoke . He chose language as his primary medium of communication. This was true of the bits and pieces "in the past" as well as the final message by the Son "in these last days." Hebrews, like other biblical literature, is a revelation of propositions God selected, of information God chose, of assessments God made that he as creator wanted to make known to mankind, his noblest creatures. His thoughts and feelings, his heart and character, his plans and deeds are reported here. The thoughts, feelings and deeds of others are recorded which God wanted men to see. But the main point is that this book expresses God's messages to man.

The message of God is linguistic, often propositional. He spoke. He did not limit himself to foggy visions, fleeting feelings or veiled signs which could be easily misunderstood. He communicated to man with words of human language. The Old Testament is full of statements like, "declares the Sovereign Lord;" or "This is what the Lord says;" or "The Lord called to Moses and spoke to him saying." Of course there are many other kinds of ways God delivered different facets of his message - dreams, symbolic acts, signs, allegories, events of history, rituals, sacred places, building structures, vocations, etc. His usual way of communicating was in ordinary speech with its ordinary linguistic devices including plain statements as well as figures of speech like commands, descriptions, metaphors, similes, rhetorical questions, hyperbole or irony. The heritage of the people of God is centered in a book, that is, in human language in written form.

It is interesting to contemplate the place of the spoken word in God's overall plan for man's own activity: in worship, evangelism, song, intimacy, communication. Speech is the action most frequently attributed to God in the first chapter of Genesis. God spoke the fully adorned world into existence.

Speech is one of the primary differences between man and animals. All creatures seem to have some kind of communication within each species. No creature approaches the high level of verbal communication found in man, who was created in the image of God. Using speech man builds a culture and a history. He becomes educated by building a thought-bank of abstract concepts and knowledge dependent on the patterns of speech. Man was made in the image of God to interrelate with him. In this opening statement God is shown to use the vehicle of speech to address his messages to man.

Jesus is the last word. All other messages from God were only partial and sporadic. Final full truth came from Jesus, for he is the truth (John 1:17; 14:6).

" The past" is contrasted with "these last days." All history is here divided into two parts. There are other ways of viewing history. It may be seen as spiraling events, as seven dispensations, or as ages of starlight, moonlight, then sunlight. For the purposes of the book of Hebrews Jesus' presentation of God's message of salvation stands at the fulcrum of history. It marks the change, the turning point, the beginning of a new era. All that came before him is "the past." All that has come since is "the last days." This is reflected in the widespread dating system that uses BC and AD, or the alternate designations, BCE and CE.

1:2 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.

God has spoken to us by his Son " in these last days ." There is only a handful of passages that use the exact phrase "in the last days" (Isa 2:2 = Mic 4:1; Hos 3:5; Acts 2:17; 2 Tim 3:1; Heb 1:2; James 5:3; and 2 Pet 3:3). Heb 1:2 actually has a fuller phrase "in these last days." Acts 2:17 substitutes the phrase "in the last days" in quoting Joel 2:28 which actually said "afterward." Several similar phrases speak of "last" things: "the last time" (1 Pet 1:5); "the last times" (Jude 18); "in these last times" (1 Pet 1:20); "the last day" (John 6:39, 40, 41, 54; 11:24; 12:48; no OT ref.); even "the last hour" (1 John 2:18 [twice]). One should examine the phrase "the end of the age" (Matt 13:39, 40, 49; 24:3; 28:20) or "the end of the ages" (Heb 9:26).

Aside from a few scattered passages, the only certainly authentic words of Jesus which we have are those recorded in the four Gospels. See Acts 1:3-8; 9:4-16; 20:35; 22:7-10; 26:14-18; 1 Cor 11:23-25; 2 Cor 12:9; Heb 5:7; 7:25. Therefore, the communication of God through Jesus "in these last days" surely included the time of the earthly ministry of Jesus when he spoke the words from God to us. Jesus said the words that he spoke were God's words (John 3:34; 14:10, 24; 17:8). Belief in Jesus' words accompanies belief in God (John 5:24). By his ministry, climaxing in his death and resurrection, Jesus began a new era, called "the last days." This new era is here characterized neither by his functioning as high priest, nor by his offering his own blood as the perfect sacrifice, nor even by his inaugurating the new covenant. These will be developed later in the heart of the book of Hebrews. Here as the book begins, the message from Jesus is central, as though the "last days" is the time when the words of Jesus are predominant, replacing the partial messages of "the past" which found their completion in his new message about his new work in his new era. If this reasoning is correct, then we have been in the "last days" since Jesus walked the earth. Since Jesus' words have not been replaced by any other words, we are still in the last days.

"The past" would logically be the other era leading up to the new era which Jesus brought. Dividing history this way makes "the last days" the whole era from the time of Jesus' ministry on into the future until Jesus changes the new covenant.

There is an interesting statement in Acts 1:3, "After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God." The only things we know that Jesus said during the forty days between his resurrection and his ascension are those reported in Matthew 28, Mark 16, Luke 24, John 20-21 and Acts 1. There were seven major items. (1) He confirmed that he really had raised from death. (2) He explained how he fulfilled the OT Scriptures, "the law of Moses, the prophets, and the psalms." (3) He gave the great commission to preach the gospel to the whole world. (4) He promised that power would be sent from the Father. (5) He reinstated Peter so he would feed Jesus' sheep. (6) He predicted the manner of Peter's death. (7) He uttered various ordinary greetings in general conversation.

What do these seven things teach us about the kingdom? From its beginning the church has accepted (3) as central to her mission. Her mouth was full of (1) and (2). At his ascension Jesus said (4) would be "in a few days" (Acts 1:5). The special empowering events of Pentecost, recorded in Acts 2, were just ten days after his ascension. Peter certainly aligned his energies with the new Christian community in preaching the gospel and building up the church, (5) and (6). Ordinary greetings, (7), have nothing distinctive about the kingdom.

If Jesus talked about central church concerns, when Luke said he was talking about the kingdom, then the church is operating at the same time as the kingdom with the same message and empowering of the Holy Spirit as the kingdom. The church appears either to be the same as the kingdom or indistinguishably aligned with it.

The "last days" therefore must include the time of Jesus' ministry, when he spoke the words from God to us. By his ministry, climaxing in his death and resurrection, Jesus began a new era, called "the last days." The new era, the last days, is presented here but not described here. Later in the book we will learn of his functioning as high priest, his offering his own blood as the perfect sacrifice, and his inaugurating the new covenant. Here as the book begins, the message from Jesus is central. The "last days" is the time when his words predominate, replacing the partial messages of "the past." They found their completion in his new message about his new work in his new era. If this reasoning is correct, then we have been in the "last days" since Jesus walked the earth, and we are still in them.

Hebrews later reaffirms the idea that Jesus' first coming marked the beginning of the last age of earth history, i.e., "the last days." Jesus did not enter heaven to offer himself again and again like the OT high priests entered the Most Holy Place (Holy of Holies) again and again. "Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself" (9:26, emphasis added).

"We" are contrasted with " our forefathers" (lit., "the fathers"). In Christ there are much greater privileges than what the fathers enjoyed. Ours is a better revelation offering better promises in a better era. This gives no justification for arrogant boasting. The fathers are made models of faith in this very book. They did well with what was available to them. Our question is, how well we do with what is available to us? Abraham is presented as the man of faith par excellence in Romans 4:1-25. James said Rahab's deeds should be copied (2:25). The Believers' Hall of Fame is full of examples of the fathers who pleased God (Hebrews 11).

Like other cultures on the Mediterranean shores, the Middle East and the Far East, the Jews were inclined to think in terms of family solidarity. This perspective made the Jews of NT times embrace as one the Jews in other times and other places. The NIV is a bit misleading when it translates the same word pathvr (patçr ) as "father(s)" 452 times and as "forefathers" 16 times. It is the same word. At the same time the NIV translated the Hebrew word ba ( 'ab , father) in the Old Testament as "father(s)" 1160 times and "forefather(s)" 96 times. Jeremiah 11:10 has the fuller expression 'abot hari'shonim , "their first fathers."

Jesus stands over against all the prophets . Before Jesus came, the messages from God were partial and scattered. The message he brought was whole, climactic, synthesizing, exhaustive. There is a similar contrast in the beginning of the Gospel of John between the law given by Moses, whereas grace and truth have come from Jesus (John 1:14-18). Philip correctly saw that the primary role of Moses and the prophets was to point to Jesus (John 1:43-46). This was the same perspective that Jesus presented to the two disciples who were approaching Emmaus (Luke 24:25-27). Peter said the same to his temple listeners (Acts 3:17-25).

The sequence of these seven facets of Jesus' greatness spans all of history. First, God decided where he wanted history to end. He planned the final outcome before he took the first step. In the beginning, before the creation of the world, God decided he wanted Jesus to end up as heir . Once he began the universe and started history, it would all lead up to this final end in which Jesus would be "heir of all things." Many other Scriptures fill in this picture. For example, redeemed believers will sit on the throne with him forever (Eph 2:6-7). All wickedness will be removed from God and his people, being thoroughly destroyed forever (Rev 20:11-15; 21:1-8, 27; 22:14-15).

Second, once the outcome was established, God gave his attention to getting it started. Genesis 1-2 says that God created the universe and everything in it. Other passages amplify this to indicate that God probably made the overall plan, but Jesus did the actual "hands-on" creating (John 1:1-5; Col 1:15-17; etc.). It was certainly a prime place for an important person. Hebrews moves from one end of history to the other to describe Jesus.

1:3 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 third and fourth traits are closely related. Jesus is so intimately linked to the Father that upon seeing Jesus, one sees the Father. So John 14:9. BAGD says the first word, ajpauvgasma ( apaugasma , NIV " radiance") may be understood actively "radiance, effulgence"; or passively "reflection"; then adds, "The mng. cannot always be determined w. certainty" though the Greek fathers prefer the active meaning.

The second word in the pair of expressions, carakthvr (charaktçr , NIV " exact representation") is used of the impression stamped on coins. The idea is clear that the Son and the Father are as much alike as a die and the coin it stamps. Jesus is so much like the "being" (uJpovstasi" , hypostasis ) of God that to understand the nature and behavior of Jesus is to understand the nature and behavior of God.

Fifth, our eyes are drawn across history to witness the predictability of stable laws that keep the universe functioning. It is nothing less than the power of Jesus' own words that are sustaining all things . The gospel writers present Jesus out front performing miracles, interrupting or controlling the laws of nature. They do not show this side of his work, behind the scenes sustaining and holding all together as in this passage and Colossians 1:17.

Sixth, his finest work of all is presented next. Jesus provided purification for sins . This work centers in the cross. Hebrews will explain much about the significance of what Jesus did in the heavenly tabernacle as high priest with the blood he poured out when he died on the cross. In terms of chronological sequence that heavenly work was completed before Jesus sat down. This is expressed by the grammatical structure here. The word "provided" is an aorist participle. The word "sat down" is an indicative verb. The action of an aorist participle normally precedes the action of the main verb. Hence, the NIV is correct, "After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven."

Seventh, Jesus sat down beside God. The image may indicate his finished work as high priest or his role as reigning king. The first is the major idea of Hebrews, associating his sitting down with providing purification (1:3), with his ministry as high priest (8:1) or victory after the cross (12:2). His work of the cross is over, hence he can sit (as Heb 12:2 says); but his interceding continues while he sits. The present tense of "intercede" is used in both Romans 8:34 and Hebrews 7:25. His rule as king appears to be primary in 1:13. Both sacrificing and conquest are joined to his sitting down in 10:12; both roles of prince and savior in Acts 5:31. Except for Romans 8:34 where Jesus is at God's right hand interceding for us, most NT references to Jesus' sitting at God's right hand relate more to power over enemies than purifying of sins.

The wide variety of expressions used in Hebrews may be sampled by looking at the way he describes Jesus' sitting beside God. God told Jesus to "sit at my right hand" (1:13). He "sat down at the right hand of God" (10:12). He "sat down at the right hand of the Majesty in heaven" (1:3). He "sat down at the right hand of the throne of God" (12:2). He "sat down at the right hand of the throne of the Majesty in heaven" (8:1). The rest of the NT does not show this much variety. Matthew (26:64) writes of Jesus' sitting at the right hand "of the Mighty One." In the parallel passage Luke (22:69) said, "of the Mighty God." Outside Hebrews only these two parallel passages in the NT use a substitute for the name of God. It is interesting that Hebrews uses a substitute name twice in this group of passages, calling God "the Majesty in heaven" (1:3; 8:1).

The two descriptions that climax the opening paragraph touch the two central issues in Hebrews: Jesus' sacrifice of himself on the cross providing purification for our sins and Jesus' finished work as high priest in the heavenly tabernacle, allowing him to sit in authority beside the Father and intercede for us. In Hebrews 10:11-14 the contrast is specifically stated. OT priests continually stood daily ministering about their unending offerings, whereas Jesus made one totally sufficient offering and with his work finished sat down at the right hand of God.

What are the most important events in all of history? If the answer is that 1) Jesus' will end up as heir of all, 2) he created all, 3) he died once for all, and 4) he sat down beside God; then the answer sounds like the opening paragraph of Hebrews. Jesus stands supreme among all.

1:4 So he became as much superior to the angels as the name he has inherited is superior to theirs.

There is one more magnificent idea with which Hebrews summarizes this opening declaration of Jesus' preeminence. Having become so much greater than the angels it fitting that he has won a name much more significant than theirs. It may be too pedantic to inquire whether the name is "son" (as in 1:2; twice in 1:5 [both from OT quotations]; 1:8 [from an OT quotation]; 3:6; 5:5 [from an OT quotation]; 5:8; 7:28); more specifically "son of God" (2:6; 4:14; 6:6; 10:29); "God" (as in Heb 1:8); "Lord" (as in Heb 1:10 and Phil 2:9-11); "Savior" (as in Matt 1:21); or simply a metaphorical term meaning a person or position the "name" would represent, i.e., all a person would represent in his exalted position. Whatever the specific idea that is intended here, the general idea is clear, that Jesus is far superior to angels. The rest of the chapter will undergird this idea of superiority more fully. Some scholars think Jesus' superiority over angels is presented to deter a tendency to worship angels.

The finished work of Christ brought him the highest exaltation. This concluding statement of superiority of position balances the opening statement of superiority of communication (1:1-2a), and with it showcases the seven brilliant gems set in this redemptive string of jewelry.

The word "superior" is written all across the epistle. Hebrews calls many things "better" or "superior:" Jesus' ministry (8:6); his new covenant (8:6); a better hope (7:19), a better covenant (7:22; 8:6); a better resurrection (11:35); a better country (11:16); better possessions (10:34); a better sacrifice that purifies the heavenly things (9:22). It is fitting that God expects better things of us (6:9). These all become possible through the one who obtained a better name (1:4).

B. THE SON SUPERIOR TO THE ANGELS (1:5-14)

⁵ For to which of the angels did God ever say,

"You are my Son; today I have become your Father ^a" ^b ?

Or again,

"I will be his Father, and he will be my Son" ^c ?

⁶ And again, when God brings his firstborn into the world, he says,

"Let all God's angels worship him." ^d

⁷ In speaking of the angels he says,

"He makes his angels winds,

his servants flames of fire." ^e

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." ^f

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." ^g

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" ^h ?

¹⁴ Are not all angels ministering spirits sent to serve those who will inherit salvation?

^a 5 Or have begotten you ^b 5 Psalm 2:7 ^c 5 2 Samuel 7:14; 1 Chron. 17:13 ^d 6 Deut. 32:43 (see Dead Sea Scrolls and Septuagint) ^e 7 Psalm 104:4 ^f 9 Psalm 45:6,7 ^g 12 Psalm 102:25-27 ^h 13 Psalm 110:1

The rest of the chapter is primarily comprised of quotations from the Old Testament. Like the opening paragraph (1:1-4), they range all over the history of redemption. There are seven quotations, just as there were seven major facets of Christ shown in that first paragraph. However, the quotations do not correspond item for item with the earlier list. The author probably wanted to undergird the general idea of Jesus' superiority rather than to secure the certainty of each item by itself.

1:5 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 conjunction " for" (gavr , gar ) ties the two halves of the chapter tightly together. It indicates the cause or reason for something just stated. The reason we know that Jesus holds the exalted position stated in the opening paragraph will be found in the following quotations from Scripture. The first half of the chapter presented Jesus' supremacy; the last half will prove it. Fortunately, the NIV translated the word "for" here. For whatever reasons, it left untranslated 46 of the 91 appearances of the conjunction gar in Hebrews. See further information at 2:5.

1:6 And again, when God brings his firstborn into the world, he says, "Let all God's angels worship him." 1:7 In speaking of the angels he says, "He makes his angels winds, his servants flames of fire."

In general, the quotations show Jesus' preeminence by viewing his sonship with the father and his rule over creation. The first three quotes focus on his sonship; the last four on his rule in creation. The first three quotations are tied together: A (v. 5a) "or again" B (v. 5b) "and again" C (v. 6). God called Jesus "son" (A, B), whereas when he brought him into the world, angels were to worship him (C). The last four passages are presented as two contrasting pairs. "In speaking of angels he says" D (v. 7), "but about the Son he says" E (vv. 8-9). "He also says" F (vv. 10-12); but "to which of the angels did God ever say" G (v. 13)?

Seven OT passages quoted to exhibit

the supremacy of the Son (1:5-13).

Ps 2:7 Jesus is proclaimed "SON" at some event called "today."

2 Sam 7:14 God promised to be his Father and he his Son.

Deut 32:43 Angels were told to worship him when Jesus entered the world.

Ps 104:4 God makes his angels winds and fire in serving.

Ps 45:6-7 The Son reigns forever with righteousness and joy.

Ps 102:25-27 The Son made heaven and earth & eventually will discard them.

Ps 110:1 God made the Son sit at right hand till all enemies are subdued

An examination of the central thought of these quotations will lay the steps of his argument more plainly before us.

The central thought The NIV Text including Old Testament passages quoted 1. God's pride in Jesus' work. (the cross?) 1. (1:5a) To which of the angels did God ever say, "You are my Son; today I have become your Father "? (Ps 2:7) 2. God's promise/ pledge to the Son-Father relationship 2. (1:5b) Or again, "I will be his Father, and he will be my Son"? (2 Sam 7:14) 3. Incarnation: angels are assigned to worship the Son 3. (1:6) And again, when God brings his firstborn into the world, he says, "Let all God's angels worship him." (Deut 32:43) 4. Incarnation or general role: angels serve (the Son) 4. (1:7) In speaking of the angels he says, "He makes his angels winds, his servants flames of fire." (Ps 104:4) 5. The Son's righteous rule 5.(1:8-9) 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. 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." (Ps 45:6-7) 6. The Son created the universe and will bring it to an end; but he remains the same forever 6. (1:10-12) He also says, "In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. 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." (Ps 102:25-27) 7. The Son reigns, and God subdues his enemies. 7. (1:13) To which of the angels did God ever say, "Sit at my right hand until I make your enemies a footstool for your feet"? (Ps 110:1) After the series of quotations our author makes one closing statement concerning the angels' place (1:14). They are to serve those who will inherit salvation. Instead of being above mankind, angels find themselves beneath mankind, serving those who by the power of this marvelous Son Jesus are now destined to inherit salvation. By his work believers become heirs with Jesus. He is heir of all things; they are heirs of salvation. Chapter two will explain how Jesus joined mankind to provide this inheritance for all his brothers in the human family.

1:8 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.

In the longer quotations more than a single idea appears. This is particularly true of the fifth and sixth quotations. Simply put, he rules. The text elaborates by introducing a throne , a scepter and a kingdom . His throne will last forever .

The throne is mentioned in Hebrews only four times. In two passages Jesus has finished the work of atonement and has sat down at the right hand of God (8:1; 12:2). The one before us exalts the Son by quoting OT verses which show that his throne lasts for ever. The other passage invites us to approach his throne for assistance when we have needs, calling it "the throne of grace" (4:16). It, too, is preceded by verses that show Jesus' finished work of atonement (4:14-15). Hebrews does not connect the throne of the Messiah with any physical earthly reign.

If he currently has a throne and this throne is eternal, what room is there for a different future throne? More specifically, if this throne is "David's throne" which had been prophesied, and God has already seated Jesus on it, as Mark 16:19; Acts 2:22-36; Romans 8:34; Colossians 3:1, and other passages indicate, how can some say he is not on it now, but will be placed upon it in some future time?

1:9 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."

He rules with righteousness not with might. His kingdom is "not of this world" as he told Pilate (John 18:36) and the Jews (John 8:23). It is not a kingdom at all in the ordinary sense of the word. There are no plush palaces, no visible royal regalia, no elaborate political negotiations with other kingdoms. Yet in some special way he rules in the hearts of his people more thoroughly than any earthly king rules his subjects. He rules with righteousness. He loves righteousness. He hates wickedness . If the principle of physics is true also in the moral realm, one could expect that for every force there would be an equal and opposite force. He hates sin with the same strength with which he loves righteousness. He pushes as hard in one direction as the other. That is a harsh thought in a world that does not even like to think about sin.

Because of this scenerio (diaÉ tou'to , dia touto , i.e.,"on account of this", "therefore") in which Jesus loves righteousness and hates wickedness, God has set him above his companions . Outside of Hebrews, the word "companion" (mevtoco" , metochos ), occurs in the NT only in Luke 5:7 of fishing- partners. Hebrews 12:8 uses it of the physical fatherly discipline in which all of us are participants. The other uses in Hebrews are religious. We become companions of the Holy Spirit at our conversion (6:4), participants in the heavenly calling (3:1), and remain so by continuing to be faithful (3:14). Hebrews 1:9 alone applies the designation to Christ. He is honored above (parav , para ) his companions as his exalted name is above ( para ) that of the angels (1:4). This leaves unclear whether the word "companions" is intended to signify angels or men. The whole force of the first chapter points toward angels.

Anointing. The adjective cristov" ( christos , "anointed") appears so frequently with the name Jesus that BAGD can write of "certain passages in which cristov" does not mean the Messiah in general (even when the reference is to Jesus), but a very definite Messiah, Jesus, who now is called Christ not as a title but as a name" and then list dozens of passages used "as a personal name."

Jesus applied Isaiah 61:1 to himself in Nazareth at the beginning of his ministry.

The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord's favor and the day of vengeance of our God, to comfort all who mourn, . . . (Isa 61:1-2)

Peter told Cornelius (Acts 10:38) that after he was anointed with the Holy Spirit and power , Jesus then went around doing good and healing those oppressed by Satan. His words may imply that the anointing happened at Jesus' baptism. God certainly reassured Jesus of his mission at that time by means of the voice and the dove. On the other hand, the anointing may have occured in heaven before Jesus came to earth. He was "chosen before the creation of the world" (1 Pet 1:20). He was the lamb "slain from the creation of the world" (Rev 13:8; see Rev 5:6, 12). It is possible that the whole terminology is not intended to tell the time but the fact of the matter.

There is something wonderfully refreshing in the image of joy as the medium when Jesus was "anointed with the oil of joy ." We are not surprised to find Jesus "full of joy through the Holy Spirit" (Luke 10:21), nor to find the seventy-two "return with joy" from a victorious mission for him (Luke 10:17). The happiness surrounding his birth anticipated the joy of his ministry. Like Mary (Luke 1:47) and the angels (Luke 2:10), the pre-born forerunner (Luke 1:44) rejoiced at his coming.

He announced his ministry with a message of joy from Isaiah 61 (Luke 4:16-22). His parables reminded people of the joy of receiving his message (Matt 13:20,40) and the joy of finding a lost sheep, a lost coin or a lost son (Luke 15:6, 9, 20-24). Even heaven rang with joy at earth's victories (Luke 15:7 and 10). He promised the disciples that their grief at his death would soon be turned into joy (John 16:20,22). It was (Matt 28:8; Luke 24:41, 52). The joy he promised for their faithfulness (Matt 5:12; Luke 10:20), he pictured for their helpfulness when he would return and say, "Come and share your master's happiness!" (Matt 25:21,23. See 25:34). He intended that his followers' joy would be complete (John 16:24). As he said, "I have told you this so that my joy may be in you and that your joy may be complete" (John 15:11. See 17:13). Though he was "a man of sorrows" (Isa 53:3), sorrow was certainly not the only feature of his person and ministry.

He is also called " God ," a name customarily reserved for the Father. Compare Isaiah's description of him in Isaiah 9:5-6. Also note that Jesus is called "Lord" in verse 10. Several passages attribute divine names to Jesus, for example, John 8:58; Acts 2:36 and Philippians 2:11. Jesus suggested that some OT passages ascribed divine names to him when he asked about whose son the Christ was (Matt 22:41-46). His own reply shows that David called him "Lord," i.e., Greek kuvrio" ( kurios ), where the OT had the Hebrew word for "Lord," ynda ( adonai , Ps 110:1). This Psalm will be used repeatedly throughout the book of Hebrews. Psalm 110:1 is used in 1:3, 13; 8:1 and 10:12; while Psalm 110:4 is in Hebrews 5:6, 10; 6:20; 7:3, 11, 15, 17 and 21. John 12:37-41 says the "Lord" ( adonai ) of Isaiah 6, who was high and exalted, seated on a throne, was actually Jesus.

1:10 He also says, "In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands.

Besides having divine names applied to him, Jesus also performed deeds which only deity could do. He forgave sins, performed miracles and spoke flawlessly. He created heaven and earth. See 1:2. Here the idea from 1:2 that he created the universe (tou'" aijw'na" , tous aiônas , "the ages") is expanded to include taking charge of the founding and finishing of both the heavens (oujranoiv , ouranoi ) and earth (gh' , gç ).

1:11 They will perish, but you remain; they will all wear out like a garment.

The idea is very clear that he is not a part of this universe. In some way he is outside of it. He created it, though he existed before it existed. He will roll it all up like a worn-out garment when it has finished its usefulness. He does not roll himself up in it. Rather, he remains unending when it ends. A similar idea rises in 9:11. The tabernacle in which Jesus performs his high priestly duties is "not a part of this creation."

1:12 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."

Though all heaven and earth will perish, he will remain the same (1:11-12). Jesus' permanence will be asserted several more times in the book. His is "an indestructible life" (7:16, 25). His is "a permanent priesthood" (7:24) to last "forever" (5:6; 7:17, 21). His sacrifice was "once for all time" (7:27; 9:25-28; 10:12-14). He is the same yesterday and today and forever (13:8).

1:13 To which of the angels did God ever say, "Sit at my right hand until I make your enemies a footstool for your feet"?

God never spoke to angels the remarkable words of Psalm 110:1. The Son alone was summoned to sit at God's right hand . This was the place of greatest honor and authority. The sheep were gathered at Jesus' right hand to be blessed, while the goats were gathered at his left hand to be destroyed (Matt 25:31-46). The scepter was held in a king's right hand (Matt 27:29), which was his hand of authority (Ps 89:25). Preferential blessing was done with the right hand (Gen 48:12-20). God swore by his right hand (Isa 62:8). Solomon seated his mother Bathsheba at his right hand when she approached him with a request (1 Kgs 2:19). Asaph served Heman faithfully "at his right hand" (1 Chr 6:39). The royal bride was at the king's right hand (Ps 45:9). It is a right hand of fellowship (Gal 2:9).

Since most people are right-handed, the right hand is the one customarily grasping the sword. Thus to call for God's right hand to act in defense or aggression on one's behalf may be a metonymy for asking God himself to act. One who stands at the right hand stands to serve (Ps 109:31). Though the Messiah is seated at God's right hand (Ps 110:1), the Lord is pictured as being at the Messiah's right hand to serve and protect him (Ps 110:5). The Psalm verse (110:1) implies this reversal of roles. The Son is invited to sit at God's right hand. Then God acts as the Son's "right hand man" by subduing the Son's enemies for him.

God promised to subdue Jesus' enemies . Setting one's enemies as a footstool (uJpopovdion , hypopodion ) may be seen in Joshua's treatment of the five Amorite kings whom he defeated. He instructed his army commanders to "put your feet on the necks of these kings" (Josh 10:24). The word appears only nine times in the NT. Psalm 110:1 is quoted again including this imagery in Matthew 22:44; Mark 12:36; Luke 20:41; Acts 2:35; Hebrews 1:13; and an allusion in Hebrews 10:13. A literal footstool is intended in James 2:3. Twice the earth is called God's footstool (Matt 5:35 and Acts 7:49), probably pointing to Isaiah 66:1. The image of putting enemies under his feet clearly means that Jesus will gain total control (1 Cor 15:25-28; see Matt 28:18). Subduing enemies was putting them under one's feet (1 Kgs 5:3; Ps 18:37-40). Compare the image of crushing enemies as dust beneath one's feet (2 Sam 22:38-43). The image is more severe than simply bowing at one's feet (Deut 33:3; 1 Sam 25:24; Esth 8:3; Isa 60:14) or holding one's feet in supplication (2 Kgs 4:27,37) or even licking the dust at one's feet (Isa 49:23).

Having control over something is having it under ones' feet. The top place in creation is given to man, "You made him ruler over the works of your hands; you put everything under his feet" (Ps 8:6; see also 45:5). The eighth Psalm will be used in the argument of Hebrews chapter two, but it puts creatures - flocks, herds, fish, etc. - not enemies, beneath man's feet.

It should be noted that even Jesus has enemies. But they did not deter him from doing what he needed to do for the Father. He came to destroy Satan, his principle enemy, and death, Satan's major weapon against man (Heb 2:14-16; 1 John 3:8). Satan is called "the enemy" in the parable of the weeds (Matt 13:25,28,39) and when the seventy-two returned from their mission (Luke 10:17-20). Those who resist Jesus' rule in their lives position themselves as his enemies (Luke 19:27; Rom 5:10; Phil 3:18; Col 1:21; James 4:4). He warned, "Woe to you when all men speak well of you, for that is how their fathers treated the false prophets" (Luke 6:26).

1:14 Are not all angels ministering spirits sent to serve those who will inherit salvation?

In this verse, suddenly the contrast changes. It is no longer Jesus above the angels. It is Jesus and his redeemed followers above the angels. When Jesus entered the world, angels were told to worship him (Heb 1:6). Now their task seems to center on serving redeemed mankind, "those who will inherit salvation." Nor will they rule in the world to come (2:5), though they are stronger than men (2 Pet 2:11).

The most common service angels give to men is to bring messages from God. Angels so thoroughly represent God that an angel appeared to Moses in the burning bush, but it was God who spoke from the bush (Exod 3:1-4; Acts 7:30,35). They assisted in the giving of the law at Mt. Sinai (Acts 7:38, 53; Gal 3:19; Heb 2:2).

Other ways of helping are not so visible. Angels guarded Jesus against mishaps (Matt 4:6 citing Ps 91:11-12). They may do the same for others. Jesus talked about children as having "their angels" (Matt 18:10). If this is a one-to-one ratio, and if they do not terminate their care at age twelve or fifteen or twenty, each person may have a personal "guardian angel" until death. Evidently there is also an angel assigned to each church (Rev 1:20; 2:1; etc.) and to each nation (Dan 10:12-14; 12:1), as well as generally in the world (Rev 7:1; Zech 6:5).

Angels sang at Jesus' birth (Luke 2:13-15). Angels "served" or "attended" Jesus after his temptation (Matt 4:11) and when he wrestled in Gethsemane (Luke 22:43). It is not clear whether they were visibly present or in some way simply refreshed his spirit. Jesus could have had twelve legions of angels rescue him from arrest if he had called for them (Matt 26:50-54). How many might be available for us in an emergency if we are doing the work of God? An angel rolled back the stone from Jesus' tomb (Matt 28:2).

Angels want to understand more of God's plans and God's words than they are allowed to know (1 Pet 1:12). Angels are not allowed to tell the gospel story. That privilege belongs to Christians. Nevertheless, they help in many ways. An angel guided Philip to the Ethiopian eunuch (Acts 8:26). Similar assistance was given to Cornelius to get the message of God from Peter (Acts 10:3, 7, 10; 11:13). Angels opened prison doors to free the apostles, while keeping the guards blinded about their escape (Acts 5:19-24; 12:1-12; probably 16:22-27).

At death angels carried Lazarus to Abraham's bosom (Luke 16:22). At the end of the world they will separate the wicked from the righteous (Matt 13:36-43, 47-50). They form the great watch tribunal of heaven before whom Jesus will either acknowledge or disown each person (Luke 12:8-10; Rev 14:10).

Men will eventually judge angels (1 Cor 6:3). Angels apparently still have the capability of turning from God as Satan and other angels have already done (Matt 25:41; Gal 1:8; 2 Pet 2:4, 9; Jude 6; Rev 12:7-9). There are evidently many levels of angels, all in submission to Christ (1 Pet 3:22). The book of Revelation is full of reports of the activities of angels in serving God and man. So very little is said in the Scripture directly about angels. They may well play a much larger role in our safety and in carrying out our plans than we know.

We will (or "are about to;" mevllonta" , mellontas ) inherit salvation. The verb is used ten times in Hebrews. The law was only a shadow of the "good things that are coming" (10:1). Abraham went to a place "he would later receive as his inheritance" (11:8). Isaac blessed Jacob and Esau "in regard to their future" (11:20). Moses was warned "when he was about to build the tabernacle" (8:5). Believers' supreme position will be realized in the future, in "the world to come" (2:5), where they will (or are about to) inherit salvation (1:14). The powers of this "coming" age are already tasted by believers now (6:5). We do not have an enduring city here, but are looking for the city "that is to come" (13:14). There will be severe punishment for backsliders with fire that will (or "is about to") consume the enemies of God (10:27). One appearance is in a variant reading in 9:11. Christ is high priest of good things that have (already) come. A variant reading has "good things that are about to be."

As Christ has already inherited a superior name (1:4), and will inherit all things (1:2), believers will inherit salvation. Elsewhere this promised inheritance (6:12; 9:18) is identified as eternal life (Matt 19:29; Titus 3:7) or a kingdom (Matt 25:34; James 2:5). Of course it is kept safely in heaven (1 Pet 1:4).

Dods suggests that by the time Hebrews was written the term " salvation" had come to be used "as the semi-technical term for the deliverance from sin and entrance into permanent wellbeing effected by Christ." The word may be introduced here to prepare us for the discussion about it which will follow in chapter two. It will be the focus of the warning in 2:1-4, and Jesus is seen as the author of this salvation in 2:10.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 1 (Chapter Introduction)

Overview

Heb 1:1, Christ in these last times coming to us from the Father, Heb 1:4, is preferred above the angels, both in person and office.

Poole: Hebrews 1 (Chapter Introduction)

ARGUMENT

Some few Greek copies not having the name of the apostle Paul prefixed to this Epistle, though most of them have, hath made many doubt concerning the writer of it, as others, especially heretics, of its authority. The conjectures of those who ascribe it to Barnabas, Luke, or Clemens, &c. seem groundless; since the character the Holy Ghost gives of its penman, and his state, in Heb 10:34 , and Heb 13:19,23 , is not agreeable to any of them. This is most certain, that the apostle Paul did write such an Epistle; that it was well known to the dispersed churches of Christ then; that it was abused by men of corrupt minds, as it is at this day, since the Spirit gives us undeniable testimony of it in 2Pe 3:15,16 . That this Epistle should be it, (when it is so like the rest of his writings; when it is strongly confirming the truth the apostle Peter had written to them, Heb 6:2 10:26,27 ; when it is so expressive of his condition in bonds, Heb 10:34 13:19 Col 4:18 , of his known companion Timothy, Heb 13:23 Col 1:1 , of his love to, and concern for, those to whom he writes, Rom 9:1-3 10:1 , and of his known doctrine, that Judaism had its completion in Christianity; that the veil was rent asunder, that they might discern the temple or church to be laid open to Gentiles as well as Jews, as at Antioch, Galatia, &c., he tanght them; besides, that it hath the signal by which he declareth all his Epistles are to be known, Heb 13:25 , compare 2Th 3:17,18 , and the general consent of the church through the successive ages of it, entitling of him to it), I say, that this Epistle should be it, seems not difficult to determine. It is conjectured that the reason why he prefixed not his name to it, as to the rest of his Epistles, was, lest the great prejudice the Jews had causelessly taken up against him, as an enemy to the Mosaical law, would prevent their reading or weighing of it as they ought. It is directed by him to the dispersed tribes of believing Israel, under the name of Hebrews, being the common one of all the posterity of Heber by Abraham, both which patriarchs were great separatists from the idolatrous world in their respective ages, and in whose families the church of God was continued; a name grateful to them, because the Lord honoured it by adding it to his title, Exo 3:18 , and ascribed it to their progenitor, Gen 14:13 , of a natural descent from whom they were most fond, Joh 8:33 2Co 11:22 . And the apostle Peter confirmeth these to be the persons, 1Pe 1:1,2 ; compare 2Pe 1:1 3:15 . Written this was in the Greek language, as his other Epistles, it being then the most diffusive dialect in the world, and especially the common one of these Hebrews, Act 6:1 , as Josephus himself testifieth; though the Greek idioms themselves, and the translation of other words in the Epistle, show it abundantly. For the time of his writing it to them, most likely it was after his appearing before the emperor Nero at Rome, 2Ti 4:16,17 , during his liberty, Act 28:30 , upon Timothy’ s dismission to them, Heb 13:23 , and before the first of the ten bloody persecutions, Heb 12:4 , about the same year wherein he despatched other of his Epistles to the churches.

The design of the apostle in this Epistle, is fully to discover to the believing Hebrews, that they had not lost by renouncing Judaism and turning Christians, since the whole economy of Moses was designed but to lead them to the Lord Jesus Christ, and to be perfected in him, he being the truth and substance of all those shadows. To confirm them in the faith of this, and to encourage them more cheerfully to undergo those cruel persecutions, in loss of goods, liberty, relations, estates, country, and life itself, which their enemies would pursue them with for it; he shows them, that it was never God’ s purpose to have the earthly Mosaical church frame to continue in the world, it being weak and insufficient for priesthood, sacrifice, ordinances, ceremonies, to purge their conscience, and to bring them unto God; but to be a type of, and a guide to, a better, which he did resolve to pitch by his own Son, even that heavenly one, in which both Jew and Gentile should acquiesce, and which should continue immovable to the end of the world. In handling which:

First: He instructs them in the transcendent excellency of his person and offices; in respect of his Deity, Heb 1:1-14 ; of his humanity exceeding angels, Heb 2:1-18 ; as a Prophet exceeding Moses, Heb 3:1-4:13 ; as a Priest exceeding Aaron, Heb 4:14-5:9 ; as a King and Priest exceeding Melchisedec, Heb 5:10 , to Heb 7:28 .

Secondly: He instructs them in the doctrine of the heavenly church frame pitched by him, with its appurtenances, which exceeded the earthly Mosaical one; in respect of covenant most excellent, Heb 8:1-13 ; of gospel sacrifice, ordinances, and administrations, for efficacy exceeding all the Levitical ones, Heb 9:1-10:18 ; where he proceedeth to improve and apply his former doctrine, that they might answer their high privileges by the performance of proportionable duties, becoming this great gospel Minister and his heavenly church frame, from Heb 10:19-13:20 ; concluding the whole with solemn prayer to God, for his enabling of them to the performance of these duties, Heb 13:20,21 : adding his desire of their candid acceptance of this Epistle from him; comforting them with Timothy’ s despatch to them, and his own hopes of seeing them; giving them the church’ s usual salutations, and his own valediction, whereby he discriminateth and closeth all his Epistles.

HEBREWS CHAPTER 1

Heb 1:1-3 The essential dignity of the Son, by whom God hath

revealed himself in these last days.

Heb 1:4-14 His pre-eminence above the angels in office.

God: the apostle designing the conviction of these Hebrews by this discourse, enters on it solemnly, that if a God can awe them, the consideration of Him should gain credit to his doctrine. The God he speaks of is to be apprehended here personally, as well as essentially; God the Father, the one admirable sovereign, immutable Being, the Author of first and second revelation: order is kept here in the subsistence of the relations, as in their works.

Who at sundry timespolumerwv , by many parts, turns and changes of time, seasons and opportunities, and by many parcels of revelation. God’ s will was discovered by piecemeal, and not all at once. He vouchsafed one promise to Adam, and so gradually opened further to Enoch, Noah, Abraham, David, pointing out a Christ to come, to come of Abraham’ s seed in David’ s family: he discovered here a little, and there a little, Isa 28:13 .

And in divers mannerspolutropwv , suitable to the manifold wisdom of God, in divers forms and manners, was his revelation to them; sometimes by sensible representations to them waking, as by angels, fire in the bush, the pillar of fire and cloud: terribly, as at Mount Sinai, Heb 12:18-21 . Sometimes by dreams and visions, Num 12:6 ; by Urim and Thummim, by voice from the ark, by types and signs from heaven, by riddles, and dark speeches, and Levitical ceremonies; sometimes by immediate illapses on the soul, powerfully influencing it with a Divine light.

Spake revealed and declared infallibly his mind and will concerning the way of man’ s salvation, which his wisdom contrived and his will decreed.

In time past all that time past between Adam and Christ, about 4000 years before.

Unto the fathers the holy ancestors of these Hebrews, from Adam, down along the Old Testament church of God: the believers of old, such as are registered, Heb 11:1-40 , and all like them to the times of Christ, from Gen 3:15 , to that time.

By the prophets all those holy men to whom and by whom God revealed his will to his church throughout the successive ages of the Old Testament day; such as were but God’ s servants, Heb 2:4 , and had his will and mind by measure; who as they preached God’ s will were God’ s mouth, as they wrote it were God’ s scribes; as Abel, Enoch, &c. before the flood; Noah before and after; Abraham, Isaac, Jacob, Joseph, Moses, David. &c.; to these did God infallibly declare it, and they did infallibly deliver it to the church by word and writing; God was by gracious inhabitation in them, in their hearts, tongues, and hands, 2Pe 1:21

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 1 (Chapter Introduction)

(Heb 1:1-3) The surpassing dignity of the Son of God in his Divine person, and in his creating and mediatorial work.

(Heb 1:4-14) And in his superiority to all the holy angels.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 1 (Chapter Introduction)

In this chapter we have a twofold comparison stated: I. Between the evangelical and legal dispensation; and the excellency of the gospel above that of the law is asserted and proved (Heb 1:1-3). II. Between the glory of Christ and that of the highest creatures, the angels; where the pre-eminence is justly given to the Lord Jesus Christ, and clearly demonstrated to belong to him (Heb 1:4 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 1 (Chapter Introduction)

The End Of Fragments (Heb_1:1-3)

Above The Angels (Heb_1:4-14)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

Bateman, Herbert W., IV. "Two First-Century Messianic Uses of the OT: Heb 1:5-13 and 4QFlor 1.1-19." Journal of the Evangelical Theological Society 38:1 (March 1995):11-27.

Baylis, Charles P. "The Author of Hebrews' Use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Black, David Alan. "A Note on the Structure of Hebrews 12, 1-2." Biblica 68:4 (1987):543-51.

_____. "The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal." Grace Theological Journal 7:2 (Fall 1986):163-77.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bligh, John. "The Structure of Hebrews." Heythrop Journal 5 (April 1964):170-77.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

Bornkamm, Gunther. Early Christian Experience. New York: Harper & Row, 1969.

Bruce, F. F. The Epistle to the Hebrews. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Casey, J. M. "Eschatology in Heb 12:14-29: An Exegetical Study." Ph.D. dissertation, Catholic University of Leuven, 1977.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

Cockerill, G. L. The Melchizedek Christology in Heb. 7:1-28. Ann Arbor, Mich.: University Microfilms International, 1979.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Colijn, Brenda B. "Let Us Approach': Soteriology in the Epistle to the Hebrews." Journal of the Evangelical Theological Society 39:4 (December 1996):571-86.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

____. "The Substitutionary Death of Christ in Hebrews." Th.M. thesis, Dallas Theological Seminary, 1966.

Cosby, M. R. "The Rhetorical Composition and Function of Hebrews 11 in Light of Example-lists in Antiquity." Ph.D. dissertation, Emory University, 1985.

Cross, Frank M. "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Cullmann, Oscar. The Christology of the New Testament. Revised ed. Translated by Shirley C. Guthrie and Charles A. M. Hall. Philadelphia: Westminster Press, 1963.

Custer, Stewart. "The Awfulness of Apostasy (Hebrews 6)." Biblical Viewpoint 24:1 (April 1990):45-50.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Hebrews, Epistle to the," by F. S. Marsh.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Hebrews, Epistle to," by A. B. Bruce.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dodds, E. R. Pagan and Christian in an Age of Anxiety. New York: Norton, 1965.

Dunham, Duane A. "An Exegetical Examination of the Warnings in the Epistle to the Hebrews." Th.D. dissertation, Grace Theological Seminary, 1974.

Dunn, J. D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Translated by Christian Frederick Cruse. Popular ed. Grand Rapids: Baker Book House, 1974.

Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and Carlisle, England: Paternoster Press, 1993.

Elliott, J. H. Home for the Homeless: A Sociological Exegesis of 1 Peter. Philadelphia: Fortress Press, 1981.

English, E. Schuyler. Studies in the Epistle to the Hebrews. Reprint ed. Neptune, N.J.: Loizeaux Brothers, 1976.

Estes, Daniel J. "Looking for Abraham's City." Bibliotheca Sacra 147:588 (October-December 1990):399-413.

Fanning, Buist M. "A Theology of Hebrews." In A Biblical Theology of the New Testament, pp. 369-415.

Farrar, F. W. The Epistle of Paul the Apostle to the Hebrews. Cambridge Greek Testament for Schools and Colleges series. Cambridge: University Press, 1894.

Filson, Floyd V. "Yesterday": A Study of Hebrews in the Light of Chapter 13. Studies in Biblical Theology 2nd series 4. Naperville, Ill.: Allenson, 1967.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall C. "The Old Testament Background of Rest in Hebrews 3:7-4:11." Bibliotheca Sacra 157:627 (July-September 2000):281-303.

_____. "The Old Testament Background of the Warning in Hebrews 6:4-8." Bibliotheca Sacra 155:617 (January-March 1998):62-91.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gourgues, M. "Lecture christologique du Psaume CX et fête de la Pentecôte." Revue Biblique 83 (1976):5-24.

Govett, Robert. Entrance into the Kingdom. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1978.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Bold in Grace. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. Hebrews. Tyndale New Testament Commentaries series. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harrison, Everett F. "The Theology of the Epistle to the Hebrews." Bibliotheca Sacra 121:484 (October-December 1964):333-40.

Hay, D. M. Glory at the Right Hand: Psalm 110 in Early Christianity. Society of Biblical Literature Monograph Series 18. Nashville: Abingdon Press, 1973.

Hewitt, Thomas. The Epistle to the Hebrews. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Hodges, Zane C. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. "Hebrews." In The Bible Knowledge Commentary: New Testament, pp. 777-813. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horning, Estella B. "Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2. Biblical Research 23 (1978):37-48.

Hughes, Philip Edgcumbe. "The Blood of Jesus and His Heavenly Priesthood in Hebrews." Bibliotheca Sacra 130:518 (April-June 1973):99-109; 519 (July-September 1973):195-212; 520 (October-December 1973):305-14; 131:521 (January-March 1974):26-33.

_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S.v. "Hebrews, Epistle to the," by T. Rees.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985.

Kent, Homer A., Jr. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1983.

Lane, William L. Hebrews 1-8. Word Biblical Commentary series. Dallas: Word Books, 1991.

_____. Hebrews 9-13. Word Biblical Commentary series. Dallas: Word Books, 1991.

Lang, G. H. The Epistle to the Hebrews. London: Paternoster Press, 1951.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 11: Galatians--Hebrews, by Otto Schmoller, Karl Braume, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of the Epistle to the Hebrews and The Epistle of James. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1976.

_____. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

Lindars, Barnabas. The Theology of the Letter to the Hebrews. Cambridge: Cambridge University Press, 1991.

Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, Ill.: InterVarsity Press, 1979.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. Hebrews. Chicago: Moody Press, 1983.

MacDonald, William. Hebrews from Shadow to Substance. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1962.

Mackay, Cameron. "The Argument of Hebrews." Church Quarterly

Review 168 (1967):325-38.

MacLeod, David J. "The Cleansing of the True Tabernacle." Bibliotheca Sacra 152:605 (January-March 1995):60-63.

_____. "The Doctrinal Center of the Book of Hebrews." Bibliotheca Sacra 146:583 (July-September 1989):291-300.

_____. "The Literary Structure of the Book of Hebrews." Bibliotheca Sacra 146:582 (April-June 1989):185-97.

_____. "The Present Work of Christ in Hebrews." Bibliotheca Sacra 148:590 (April-June 1991):184-200.

_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

MacRae, G. W. "Heavenly Temple and Eschatology in the Letter to the Hebrews." Semeia 12 (1978):179-99.

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manson, W. The Epistle to the Hebrews: An Historical and Theological Reconsideration. London: Hodder and Stoughton, 1951.

Marshall, I. Howard. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

_____. "New Wine in Old Wine-Skins: V. The Biblical Use of the Word Ekklesia.'" Expository Times 84:12 (1973):359-64.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Mauro, Philip. God's Pilgrims. Revised ed. New York: Gospel Publishing House, n.d.

McCullough, J. C. "The Impossibility of a Second Repentance in Hebrews." Biblical Theology 20 (1974):1-7.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Millar, Merland Ray. "What Is the Literary Form of Hebrews 11?" Journal of the Evangelical Theological Society 29:4 (December 1986):411-17.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moffatt, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews. International Critical Commentary series. Reprint ed. Edinburgh: T. and T. Clark, 1963.

Montefiore, H. W. A Commentary on the Epistle to the Hebrews. London: Black, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Hebrews." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Mugridge, Alan. "Warnings in the Epistle to the Hebrews." Reformed Theological Review 46:3 (September-December 1987):74-82.

Neal, Marshall. "The New Covenant (Hebrews 8)." Biblical Viewpoint 24:1 (April 1990):59-65.

Neighbor, R. E. If They Shall Fall Away. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1984.

Newell, William R. Hebrews Verse by Verse. Chicago: Moody Press, 1947.

Oberholtzer, Thomas Kem. "The Warning Passages in Hebrews." Bibliotheca Sacra 145:577 (January-March 1988):83-97; 578 (April-June 1988):185-96; 579 (July-September 1988):319-28; 580 (October-December 1988):410-19; 146:581 (January-March 1989):67-75.

Parsons, Mikael C. "Son and High Priest: A Study in the Christology of Hebrews." Evangelical Quarterly 60:3 (July 1988):195-215.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. A Faith That Endures. Grand Rapids: Discovery House Publishers. 1992.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press, Victor Books, 1990.

Peters, George N. H. The Theocratic Kingdom. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed. Grand Rapids: Kregel, 1972.

Peterson, D. G. "An Examination of the Concept of Perfection' in the Epistle to the Hebrews.'" Ph.D. dissertation, University of Manchester, 1978.

_____. "The Prophecy of the New Covenant in the Argument of Hebrews." Reformed Theological Review 38 (1979):74-81.

Pink, Arthur W. An Exposition of Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1974.

Reich, Max I. The Glories of Christ in the Epistle to the Hebrews. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1960.

Rhee, Victor (Sung Yul). "Chiasm and the Concept of Faith in Hebrews 11." Bibliotheca Sacra 155:619 (July-September 1998):327-45.

_____. "Christology and the Concept of Faith in Hebrews 5:11-6:20." Journal of the Evangelical Theological Society 43:1 (March 2000):83-96.

Rice, George E. "Apostasy As a Motif and Its Effect on the Structure of Hebrews." Andrews University Seminary Studies 23:1 (Spring 1985):29-35.

Ridout, Samuel. Lectures on the Epistle to the Hebrews. 6th ed. New York: Loizeaux Brothers, 1943.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, S. E. "The Apocraphal Story of Melchizedek." Journal for the Study of Judaism 18:1 (June 1987):26-39.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March 1994):71-84.

Ross, Robert W. "Hebrews." In The Wycliffe Bible Commentary, pp. 1401-27. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Ryken, Leland. The Literature of the Bible. Grand Rapids: Zondervan Publishing House, 1974.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Scofield, C. I., ed. The Scofield Reference Bible. New ed. New York: Oxford University Press, 1909.

Scott, Brett R. "Jesus' Superiority over Moses in Hebrews 3:1-6." Bibliotheca Sacra 155:618 (April-June 1998):201-10.

Scott, J. Julius, Jr. "Archegos in the Salvation History of the Epistle to the Hebrews." Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.

Selby, Gary S. "The Meaning and Function of Suneidesis in Hebrews 9 and 10." Restoration Quarterly 28:3 (Third Quarter 1985/86):145-54.

Sharp, Jeffrey R. "Typology and the Message of Hebrews." East Asia Journal of Theology 4:2 (1986):95-103.

Smith, T. C. "An Exegesis of Hebrews 13:1-17." Faith and Mission 7:1 (Fall 1989):70-78.

Soden, John. "The Use of Psalm 45:7-8 (6-7) in Hebrews 1:8-9." Exegesis and Exposition 2:1 (Summer 1987):51-70.

Spencer, William David. "Christ's Sacrifice as Apologetic: An Application of Heb 10:1-18." Journal of the Evangelical Theological Society 40:2 (June 1997):189-97.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

Stedman, Ray C. What More Can God Say? Bible Commentary for Laymen series. Reprint ed. Glendale, Calif.: Gospel Light Publications, Regal Books, 1977.

Swete, H. B. The Ascended Christ. London: Macmillan and Co., 1916.

Swetnam, James. "Form and Content in Hebrews 1-6." Biblica 53 (1972):368-85.

_____. "Form and Content in Hebrews 7-13." Biblica 55 (1974):333-48.

Tenney, Merrill C. "A New Approach to the Book of Hebrews." Bibliotheca Sacra 123:491 (July-September 1966):230-36.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Fredrich. Translated and edited by Geoffrey W. Bromiley, 1964-74. S. V. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1 (1964):512-14.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. Hebrews: A Devotional Commentary. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Thompson, J. W. The Beginnings of Christian Philosophy: The Epistle to the Hebrews. Catholic Biblical Quarterly Monograph Series 13. Washington: The Catholic Biblical Association of America, 1981.

Toussaint, Stanley D. "The Exchatology of the Warning Passages in the Book of Hebrews." Grace Theological Journal 3:1 (Spring 1982):67-80.

Trotter, Andrew H., Jr. Interpreting the Epistle to the Hebrews. Guides to New Testament Exegesis series. Grand Rapids: Baker Book House, 1997.

Vanhoye, Albert. A Structureal Translation of the Epistle to the Hebrews. Translated by James Swetnam. Rome: Pontifical Biblical Institute, 1964.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. Major Bible Prophecies. Grand Rapids: Zondervan Publishing House, 1991.

_____. The Millennial Kingdom. Revised ed. Findlay, Oh: Dunham Publishing Co., 1963.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Westcott, Brooke Foss. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Wills, L. "The Form of the Sermon in Hellenistic Judaism and Early Christianity." Harvard Theological Review 77 (1984):277-99.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East. Part III: The Temple in Palestine-Syria." Biblical Archaeologist 7:4 (December 1944):65-77.

Wuest, Kenneth S. "Hebrews Six in the Greek New Testament." Bibliotheca Sacra 119:473 (January-March 1962):45-53.

Zuck, Roy B. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 1 (Chapter Introduction)

INTRODUCTION TO HEBREWS 1

The intention of this epistle being to demonstrate the superior excellency of the Gospel revelation to the legal one, the apostle begins with the divine author of it, in which they both agree, and observes that in other things they differ. The revelation under the law was made in times past, the Gospel revelation in these last days; the former was made to the Jewish fathers that were of old, the latter to the then present apostles; the one was made at sundry times, and in divers manners, the other was made at once, and in one way; the one was made by the prophets of the Lord, the other by his own son, Heb 1:1 and therefore the latter must be the more excellent; in proof of which the author enlarges on the character of the Son of God, with respect to his person, office, and glory; showing that he is heir of all things, the Maker of the worlds, of the same nature and glory with his Father; is omnipotent, and upholds all things by the word of his power; is the High Priest of his people, who has made satisfaction for their sins, and purged them from them, and is now at the right hand of God, Heb 1:2 He goes on to prove that he is more excellent than the angels, by a variety of arguments, and these supported by testimonies from the Scriptures; as that he has a more excellent name than any of them, being called the Son of God, Heb 1:4 which is proved from Psa 2:7 that he is the object of the worship of angels, Heb 1:6 which is required of them, Psa 97:7 that he is their Maker and Creator, Heb 1:7 which appears from Psa 104:4 that he has an everlasting kingdom, is a righteous King, and is richly anointed above his fellows, Heb 1:8 which is the sense of some passages in Psa 45:6 and that he is the founder and former of the heavens, and of the earth, and will endure when they shall not, Heb 1:10 which is confirmed by testimonies out of Psa 102:25 that he sits at the right hand of God, where none of the angels were ever admitted, Heb 1:13 as is clear from Psa 110:1 and besides, the angels, as they are ministers made by him, they are sent out from him to wait on his people, the heirs of salvation, and minister to them, and therefore he must be greater than they, Heb 1:14.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

BIBLIOGRAPHY

Aristotle. The "Art" of Rhetoric . Loeb Classical Library. Translated by J. H. Freese. Cambridge: Harvard University Press, 1926.

____________ . On Rhetoric . Edited and translated by George A. Kennedy. New York, Oxford: Oxford University Press, 1991.

Attridge, Harold W. Hebrews . Hermeneia Commentaries. Edited by Helmut Koester. Philadelphia: Fortress Press, 1989.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Translated by William Arndt and F.W. Gingrich. 2nd ed. Revised and augmented by F.W. Gingrich and F.W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. "Baptism." The New International Dictionary of New Testament Theology . Vol. 1. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Bietenhard, H. "Name." The New International Dictionary of New Testament Theology . Vol. 2. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Blass, F., A. Debrunner, and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Blowers, Paul. "Patterns of Perfection in Hebrews." Unpublished paper presented to a Fellowship of Professors at Johnson Bible College in Knoxville, Tennessee, September. 21, 1990.

Boatman, Don Earl. Helps From Hebrews . Bible Study Textbook. Joplin, MO: College Press, 1960.

Bromiley, Geoffery, ed. International Standard Bible Encyclopedia . 4 Vols. Rev. ed. Grand Rapids: Eerdmans, 1979.

Brown, Colin, ed. The New International Dictionary of New Testament Theology . 3 Vols. Grand Rapids: Zondervan, 1975.

Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

Bruce, F.F. The Epistle to the Hebrews . New International Critical Commentary on the New Testament. Grand Rapids: Eerdmans, 1964.

Calvin, John. The Epistle of Paul the Apostle to the Hebrews . Trans. by William B. Johnston. Grand Rapids: Eerdmans, 1963.

Carson, D.A., Douglas J. Moo and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Chamberlain, William. An Exegetical Grammar of the Greek New Testament . Grand Rapids: Baker, 1941. Reprinted 1979.

Crouch, Owen. God Has Spoken: Expository Preaching and Teaching - Hebrews . Joplin, MO: College Press, 1983. Reprinted 1990.

Davidson, A.B. The Epistle to the Hebrews . Edinburgh: T. & T. Clark, n.d.

Dods, Marcus. The Epistle to the Hebrews . Vol. IV in The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Eerdmans, 1910.

Douglas, J.D., ed. The New Bible Dictionary . 2nd. Ed. Leicester, England: InterVarsity, 1992.

Ellingworth, Paul. Commentary on Hebrews . New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1993.

Elwell, Walter, ed. Evangelical Dictionary of Theology . Grand Rapids: Baker, 1984.

Enos, Theresa, ed. Encyclopedia of Rhetoric and Composition: Communication From Ancient Times to the Information Age . New York: Garland Pub., 1996.

Fant, Clyde E. and Pinson, William E., eds. Twenty Centuries of Great Preaching: An Encyclopedia of Preaching . 23 Vols. Waco, TX: Word Books, 1971.

Feinberg, C.L. "Tithe." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Fensham, F.C. "Oath." International Standard Bible Encyclopedia , Vol. III, ed. by G. Bromiley. Grand Rapids: Eerdmans, 1979.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

Singer, Isadore, ed. The Jewish Encyclopedia . New York: Ktav Publishing House, Inc., n.d.

Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

Trotter, Andrew H., Jr. Interpeting the Epistle to the Hebrews . Guides to New Testament Exegesis. Edited by Scot McKnight. Grand Rapids: Baker, 1996.

Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV