Text -- Hebrews 10:12 (NET)

10:12 But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 10:12

When he had offered ( prosenegkas ).

Second aorist active participle (with first aorist ending -as in place of -on ) of prospherō , single act in contrast to present participle prospherōn above.

Robertson: Heb 10:12

One sacrifice ( mian thusian ).

This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass"is the sacrifice of Christ’ s body repeated explain this verse.

Robertson: Heb 10:12

For ever ( eis to diēnekes ).

Can be construed either with mian thusian or with ekathisen (sat down). See Heb 1:3 for ekathisen .

Vincent: Heb 10:12

Forever ( εἰς τὸ διηνεκὲς )

Const. with offered . The reason appears in Heb 10:14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus one sacrifice forever is contrasted with the same sacrifices often . This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its eternal result.

Wesley: Heb 10:12

The virtue of whose one sacrifice remains for ever.

Wesley: Heb 10:12

As a son, in majesty and honour.

JFB: Heb 10:12

Emphatic (Heb 3:3).

JFB: Heb 10:12

Joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare Heb 10:14). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [BENGEL]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (Heb 9:26). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (Heb 10:2, Heb 10:18). Heb 10:14, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on Heb 9:26. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (Heb 10:11). Also, 1Co 15:25, 1Co 15:28, agrees with Heb 10:12-13, taken as English Version, not joining, as ALFORD does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.

Defender: Heb 10:12

The high priests in Israel could never be seated (Heb 10:11), for their work was never finished. They could only enter the most holy place once each year, but Christ sat down there forever."

TSK: Heb 10:12

Heb 1:3, Heb 8:1, Heb 9:12; Act 2:33, Act 2:34; Rom 8:34; Col 3:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 10:12

But this man - The Lord Jesus. The word "man"is not in the original here. The Greek is literally "but this;"to wit, this priest. The apostle does not state here whether he was a man, or a being of a higher order. He merely mentions him as a priest in contradistinction from the Jewish priests.

After he had offered one sacrifice for sins - By dying on the cross. This he did but once; this could not be repeated; and need not be repeated, for it was sufficient for the sins of the world.

For ever sat down - That is, he sat down then to return no more for the purpose of offering sacrifice for sin. He will no more submit himself to scenes of suffering and death to expiate human guilt.

On the right hand of God - see the notes on Mar 16:19; compare the notes on Eph 1:20-22.

Poole: Heb 10:12

But this man, after he had offered one sacrifice for sins: opposed to the legal priests is this Priest, God-man, an almighty Minister, having once offered, and no more, one sacrifice of his body for the sins of others, (he had none of his own, as every other priest had), that they might be pardoned and remembered no more, it being of eternal virtue and efficacy.

For ever must be joined to the sacrifice to complete the opposition, Heb 10:11 . The legal one could never take away sins, but his one sacrifice could take them away for ever.

Sat down on the right hand of God he ceased from sacrificing any more, and ascended up to heaven, and there he sat himself down (having abolished sin, and finished his work as a servant for ever) in the highest place of dominion and power at God’ s right hand, while the Aaronites stood trembling and waiting at God’ s foot-stool: and thence he powerfully and efficaciously commands the blotting out of sins, applieth his merits, and dispenseth to his servants the covenant mercies which he purchased by his own blood for them, Heb 1:3 2:9 8:2 .

Gill: Heb 10:12

But this man,.... Jesus Christ, for he is a man, though not a mere man; or this great high priest, who came to do the will of God, and whose body was offered once for all:

after he had offered one sacrifice for sins; the sacrifice of himself, body and soul, and this but once:

for ever sat down on the right hand of God; as having done his work effectually, and that with acceptance; and therefore is placed as a token of honour at the right hand of God, where he sits enjoying rest, ease, and pleasure, and that for ever; all which is opposed to the priests under the law; they were many, he but one; they offered many sacrifices, he but one; they offered theirs often, every day, he but once; they stood ministering, he sat down; his sacrifice being effectual to take away sin, when theirs was not.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 10:12

¹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

² sn An allusion to Ps 110:1.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 10:1-39

1 The weakness of the law sacrifices.

10 The sacrifice of Christ's body once offered,

14 for ever hath taken away sins.

19 An exhortation to hold fast the faith with patience and thanksgiving.

Combined Bible: Heb 10:11-14

Perfecting of the Church   

(Hebrews 10:11-14)   

The connection between our present passage and the verses preceding is so close, the relation between them so intimate, that what is now to be before us cannot be understood, and appreciated apart from the other. The design of the whole is to show the superlative excellency of the sacrifice of Christ and what it has procured for His people, with the inevitable setting aside of all the typical offerings. This great change in the outward worship of God’ s saints on earth was no temporary expediency in view of the failures of fleshly Israel, but was ordained by the Divine counsels before the foundation of the world, recorded in the Book of God’ s decrees, and, in due time, transcribed upon the pages of Holy Scripture; the 40th Psalm having announced the alteration which was to be brought about by the incarnation and advent to this earth of the Son of God.  

Most blessedly does that Messianic Psalm acquaint us with what passed between the Father and the Son and of the covenant agreed upon by Them. Most blessedly are we there shown not only the Son’ s acquiescence to the Father’ s purpose, but also His readiness and joy to execute the same. The strenuous undertaking was to rest upon His shoulder, the burden and heat of the day was to be borne by Him, the humiliation and pains of death wire to be His portion; yet so far from rebelling against this frightful ordeal, He exclaimed "I delight to do Thy will, O My God" (Ps. 40:8). So dear to Him was the Father’ s glory, so filled with zeal was He to accomplish His counsels, so deep was His longing to magnify His law and make it honorable, that His very "meat" was to do and accomplish His will. Never did famished mortal so crave food to satisfy hunger, as did the God-man Mediator to perform the Father’ s pleasure.  

He too knew full well that the blood of bulls and goats could never repair the damage which sin had wrought. He too had heartily concurred in tee august Council of the Trinity that, if satisfaction were to be made unto Divine justice, then an adequate one should be given, one which should be suited in every way to meet all the aspects of the case. Inasmuch as it was man who had revolted against the Divine government and broken the Divine law, He was willing to become Man, and in the same nature which had apostatized from God render perfect obedience to Him. Inasmuch as "the Law" was the rule of obedience (Jer. 31:33), comprehending all God’ s demands, the entire service of love which creatures owe unto their Maker, the Son consented to be "made under the law" (Gal. 4:4) and "fulfill" its precepts (Matthew 5:17). Inasmuch as the penalty of that law was death unto the transgressor, He agreed to be "made a curse for us."  

It was not that all of this was forced on the Son, but that He freely agreed thereto. If there are verses which tell us the Father "sent" the Son, there are other passages which declare that the Son "came." Blessedly was this foreshadowed in Genesis 22, where we behold an earthly adumbration of that "counsel of peace" which was between "Both" the Father and the son (Zech. 6:13). There we are shown a human father willing to sacrifice his beloved son upon the altar, and there too we see a human son (then fully grown) willing to be slain! Marvelously did that set forth the mutual consent of the Divine persons with regard to the Great Transaction. Mark attentively, those precious words, "So they went both of them together" (Gen. 22:8)! As we follow Isaac upon mount Moriah, his actions said, "Lo, I come to do Thy will, O my God."  

In man three things combine to the doing of a thing. First, there is the exercise of will, which is the prime mover and spring of all the rest. Second, there is the exercise of wisdom, by which he plans and arranges. Third, the putting forth of strength to accomplish the same. So it is in the Divine Trinity in connection with the salvation of the Church and all that that entails. "Will" is more generally ascribed to the Father: Matthew 11:26, Ephesians 1:11, etc. "Wisdom" is more eminently attributed to the Son, the "Wonderful Counselor," called so often "Wisdom" in the book of Proverbs, Luke 7:35, 11:49 etc. "Might" to the Holy Spirit— Luke 1:35, where He is designated "the Power of the Highest." The Father contrived the great work of redemption, the Son transacted it, and the Holy Spirit applies the same. Here in Hebrews 10 things are traced back to the first great cause of our salvation, namely, the sovereign will of the Father.  

The closer the whole passage be read, the more will it appear that the apostle was moved to ascend in thought to the originating source of redemption. In verse 5 we hear the Lord Jesus saying to the Father concerning the legal sacrifices, "Thou wouldest not," i.e. they were not what Thou didst eternally purpose should take away sins. To this He adds, "But a body hast Thou prepared Me," which (as we have shown) in its deepest meaning signifies: a human nature hast Thou ordained for Me, to be the meet vehicle of service in which I should render an adequate satisfaction. Next, He makes reference to the Book of God’ s eternal decrees, in view of which He declares, "I come to do Thy will, O God." Finally, the Holy Spirit sums up the whole by affirming "in the which will we are sanctified through the offering of the body of Jesus Christ once."  

We feel it a bounden duty to enlarge upon this fundamental truth, the more so in view of the present almost universal denial of the absolute sovereignty of God. The Holy Spirit has Himself here emphasized the fact that God’ s imperial pleasure was the sole moving-cause even in that greatest of all the Divine works, through which is communicated the chiefest glory to God and highest good to His people. God was under no necessity to save any. He "spared not the angels that sinned, but cast them down to hell" (2 Pet. 2:4); and had it so pleased Him, He had done the same with the whole human race. There was no necessity in His nature which compelled or even required Him to show mercy; had there been, mercy had been bestowed on the fallen angels! The Almighty is under no restraint either from anything outside or anything inside Himself; to affirm the contrary, would be to repudiate the absolute freedom of His will.  

Still less was God under any necessity of giving His own beloved Son if He chose to redeem a part of Adam’ s race. He who declares, "All nations before Him are as nothing: and they are counted to Him less than nothing, and vanity. To whom then will ye liken God?" (Isa. 40:17, 18) is not to be measured by human reason nor limited by our unbelief. Had God so pleased He had made this earth a thousand times bigger than it is; and had He so pleased, He had created it a thousand times smaller. In like manner, He was absolutely free to use whatsover means He determined in order to save His people from their sins. The sending forth of His Son to be made of a woman and to die upon the cross, was not a work of His nature, but of His will; as He now begets us "of His own will" (James 1:18). True it "became" Him so to do (Heb. 2:10), and He is infinitely honored thereby, yet He could have refused had He so pleased.  

Thus, the "will" of God referred to throughout Hebrews 10 is that eternal, gracious, free purpose, by which God determined in Himself to recover His elect out of lost mankind, to remove their sins, sanctify their persons, and bring them nigh unto the everlasting enjoyment of Himself. This act of the will of God was without any meritorious cause foreseen in them, and altogether apart from anything outside Himself to dispose Him thereto. It was His own free and uncaused act by which God purposed so to do. Nor have we the smallest occasion to regard this supremacy of the Most High with any aversion. God is no Tyrant, nor does He act capriciously, His will is a wise and holy one, therefore do we read of Him working "all things after the counsel of His own will" (Eph. 1:11), and therefore did He devise a plan whereby His grace might be most magnified.  

It was for this reason He determined that His people should be saved in such a way as to remove all ground for boasting in themselves, and to glory only in God Himself. Therefore did He appoint His own Son to be their Savior, and that by rendering to Him such a satisfaction as would meet every requirement of justice and every demand of the most enlightened conscience. God’ s end and aim in giving Christ to die was to advance the glory of His grace, which consists in having the monarchy and sole prerogative in saving sinners attributed unto it; the highest of whose honor and eminency is this, that it alone "reigns" (Rom. 5:21), and hath not and could not have any competitor therein. As it is the excellency of God that He is God alone, and there is none beside Him, so it is of His Son that He is Savior alone and there is none beside Him (Acts 4:12).  

Unto God the Son, made Man, has been assigned an office which no creature in earth or heaven could possibly fill. The fullest trial and manifestation of this is made in a case of less difficulty (than that of making satisfaction to Divine justice for sin) in Revelation 5. There we read of a challenge given, "Who is worthy to open the book"— which was sealed and held in the hand of God seated on His throne "and to loose the seals thereof?" Waiving the question as to what "book" this was, we note the response: "And no one in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon" (verse 3). Even the beloved John was discouraged, and "wept much because no one was found worthy to open and to read the book" (verse 4). Mark the unspeakably blessed sequel: "One of the elders saith unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book and to loose the seals thereof. And I beheld, and, Lo, in the midst of the throne... stood a Lamb as it had been slain... and He came and took the book out of the right hand of Him that sat upon the throne" (verses 5-7). If then no mere creature was fit to reveal redemption, how much less to effect it!  

Thus, the origin of our salvation is found in the sovereign will of God; the means, in the satisfaction made by His incarnate Son. The two things are brought together in verse 10, "In the which will we are sanctified through the offering of the body of Jesus Christ once." "In the which will" has reference to what is recorded in the Book of God’ s decrees. That "will" was that His people should be "sanctified" unto Him, set apart with acceptance to Him. This was to be effected through "the offering" of Christ, which began at the first moment of His birth and ended when on the cross He cried, "It is finished." This was "once for all."  

It was an absolute necessity that there should be these two things: the originating will of God the Father, the consenting will of the Mediator to make full satisfaction for sin. Necessary it was that the Father should be willing and call His Son to this work, for He was the person unto whom the satisfaction was to be made. Had Christ performed all that He did, freely and gladly, yet, unless the Father had first decreed that He should and had "called" Him unto it, then had He rejected the whole, asking "who hath required this at Thy hand?" Therefore has the Spirit insisted upon this foundational fact again and again in the course of this epistle: see Hebrews 2:10; 3:4, 5; 6:17 etc. Thus does Hebrews 10:10 ascribe as much, yea more, to God’ s appointing and accepting of Christ’ s sacrifice, as to the merits of Christ unto the sanctification of His people.  

"And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this Man, after He had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting, till His enemies be made His footstool. For by one offering He hath perfected forever them that are sanctified (verses 11-14). "These words are an entrance into the close of that long blessed discourse of the apostle, concerning the priesthood and sacrifice of Christ, their dignity and efficacy; which he shuts up and finisheth in the following verses, confirming the whole with the testimony of the Holy Spirit before producing by Him.  

"Four things doth he here instruct us in, by way of recapitulation of what he had declared and proved before. 1. The state of the legal priests and sacrifices, as unto the recognition of them, by which he had proved before their utter insufficiency to take away sin (verse 11). 2. In that one offering of Christ, and that once offered, in opposition thereunto (verse 12). 3. The consequence thereof on the part of Christ; whereof there are two parts. First, His state and condition immediately ensuing thereon (verse 12), manifesting the dignity, efficacy and absolute perfection of His offering. Secondly, as unto the continuance of His state and condition afterwards (verse 13). 4. The absolute effect of his sacrifice, which was the sanctification of the Church (verse 14)" ( John Owen).  

"And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins" (verse 11). The opening "And" links this verse with the 10th, for the purpose of accentuating the blessedness of what is there declared. Once more the Holy Spirit emphasizes the contrast between the all-sufficient offering of Christ and the unefficacious offerings under the law. This is brought out under five details, upon which there is little need for us to enlarge at length.  

First, under the law the sacerdotal office was filled by many: attention is called to this by the "every priest," which is set over against the "this Man" of verse 12, who was competent by Himself to do all God required. Second, the Levitical priests stood. This was true both of the high priests and of all under him. No chair or seat was provided for them in either the tabernacle or temple, for their work was never ended. Third, they were employed daily, which showed they were unable to do immediately and once for all that which would satisfy God. Fourth, they oftentimes presented "the same sacrifices": true, they varied in detail and design, nevertheless they had this in common, that, they were irrational creatures, incapable of offering intelligent and acceptable obedience to God. Fifth, they could not meet the infinite demands of justice, expiate sins, nor provide a permanent resting-place for an exercised conscience.  

An improvement should be made of what has just been before us, by pointing out the utter worthlessness of all human devices for appeasing God and comforting the conscience. If the Levitical offerings, which were of Divine appointment, were unable to really meet either the full requirements of God or the deepest need of sinners, how much less can the contrivances of man do so! How vain are the Romish inventions of confession, absolution, indulgencies, masses, penances, purgatory, and the like tom-fooleries! Equally vain are the austerities of some Protestants: the signing of a temperance-pledge, giving up of tobacco, and other reformations, with tears, lastings, and religious performances designed to make peace with God. The salvation of the Lord does not come to a soul via any such things. "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration and renewing of the Holy Spirit; which He shed on us abundantly through Jesus Christ our Savior" (Titus 3:5, 6).  

"But this man, after He had offered one sacrifice for sins for ever sat down on the right hand of God" (verse 12). The opening word denotes that a contrast is here presented from what was before us in verse 11: it is the Holy Spirit placing in antithesis the one perfect and efficacious offering of Christ from the unavailing sacrifices of the law. The word "Man" ought to be in italics: if any word is to be supplied it should be that of "Priest." The Greek simply reads, "But He," the pronoun being emphatic. It is the sacerdotal work of the Mediator which is in view. He came and once for all laid Himself on the Divine altar as an atonement to God— the entire course of His obedience terminating and being consummated at the cross.  

There is both a comparison and a contrast here between Christ and Aaron and his successors. Both were priests; both offered a sacrifice for sins; but there the analogy between them ends. They were many; He alone. They offered numerous sacrifices; He, but one. They continued to offer sacrifices; His is complete and final. Their offerings were unefficacious; His, has actually removed sins. They stood; He has sat down. They ministered unto God; He is seated at the right hand of God. The typical high priest entered the holiest only for a brief season, one day in the year; Christ has gone on High "forever." He has not ceased to be a Priest, nor to exercise that office; but He is now "a Priest upon His throne" (Zech. 6:13). The position He occupies witnesses to the supreme excellency of His work, and attests the acceptance of His sacrifice by God. The glorious place which our once humiliated Savior has been accorded, supplies conclusive evidence of the value and finality of His redemptive work. "The very fact that Christ is in heaven, accepted by His Father, proves that His work must be done. Why, beloved, as long as an ambassador from our country is at a foreign court, there must be peace; and as long as Jesus Christ our Savior is at His Father’ s court, it shows that there is real peace between His people and His Father. Well, as He will be there forever, that shows our peace must be continued and shall never cease. But that peace could not have been continual, unless the atonement had been wholly made, unless justice had been entirely satisfied" (C.H. Spurgeon).  

Commentators have been divided as to whether the "for ever" is to be connected with the Savior’ s one sacrifice or to His sitting down at God’ s right hand. The Greek, while hardly conclusive, decidedly favors the latter. Perhaps the double thought is designed. They who insist that the "for ever" must be joined to the first clause, argue that it cannot be so with the second because 1 Thessalonians 4:16, Revelation 19:11 etc. show that the Savior will yet leave Heaven. As well might appeal be made to Christ’ s "standing" to receive Stephen (Acts 7:55). But the difficulty is self-created through carnalizing the metaphor used. "For ever sat down" is in designed contrast from the "standeth daily" of verse 11. Christ has ceased for ever from the priestly work of making oblation: He will never again be engaged in such a task; but He has other characters to fill beside that of Maker of atonement.  

"For ever sat down on the right hand of God." Four times in this epistle is reference made to Christ’ s being seated on High, yet is there no repetition. On each occasion the reference is found connected with an entirely different line of thought. First, in Hebrews 1:3 it is His seat of personal glory which is in view: the whole context before and after showing that. Second, in Hebrews 8:1 it is the seat of priestly pre-eminence which He occupies, namely, His superiority over all others who filled the sacerdotal office. Third, here in Hebrews 10:12 it is the seat of sacrificial acceptance, God’ s witness to the value of His satisfaction. Fourth, in Hebrews 12:2 it is the seat of the Victor, the prize given for having successfully run His race.  

The One born in Bethlehem’ s manger, who on earth had not where to lay His head, who died upon the cross, and whose body was laid in a borrowed grave, is now in Heaven. He has been given a place higher than that of the arch-angel, He has been exalted above all created things. There is a glorified Man at God’ s right hand! Christ is the only one among all the hosts above who deserves to be there! It is naught but Divine favor which gives holy angels and redeemed sinners a place in the Father’ s House; but the Man Christ Jesus has merited that high honor!  

"The highest place that Heaven affords,  

Is His by sovereign right,  

King of kings and Lord of lords,  

He reigns there in the Light."  

Unspeakably blessed is this; the more so when it be realized that Christ has entered heaven for His people. He has gone there in his official character. He has gone there as our Representative; to appear before God "for us" (Heb. 9:24). He is there as our great High Priest, bearing our names on His breastplate. Wondrous and precious are those words, "Whither the fore-runner is for us entered, even Jesus" (Heb. 6:20). There the mighty Victor sits "crowned with glory and honor." He occupies the Throne of universal dominion, of all-mighty power, of sovereign and illimitable grace. He is making all grace. He is making all things work together for the good of His own. The kingly scepter shall He wield until all His redeemed are with Him in glory.  

"From henceforth expecting till His enemies be made His footstool" (verse 13). In these words we have the seventh and last N. T. reference made to the 110th Psalm. There we read. "The Lord said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool" (verse 1). Allusion is here made to that promise of the Father to the Son for the purpose of supplying additional confirmation of what had just been declared. In verses 10, 12 (also in 14), the utter needlessness for any repetition of Christ’ s sacrifice is shown, here the impossibility of it. From the beginning, a state of glory and position of honor had been appointed the Mediator following on the presentation of His offering to God. He was to take His place on the throne of heaven, till His foes were completely subjugated: therefore to enter the place of service and die again He was no longer capable!  

The suffering Savior has been invested with unlimited power and dominion, and nothing now remains but the accomplishing of all those effects which His sacrifice was designed to procure. These are twofold; the saving of His elect, the subjugating of all revolters against God, for "He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained" (Acts 17:31). The Redeemer having perfected His great work, now calmly awaits the fulfillment of the Father’ s promise: cf. 1 Corinthians 15:25-27. Christ will yet put forth His mighty power and overthrow every proud rebel against Him. He will yet say, "I will tread them in Mine anger, and trample them in My fury, and their blood shall be sprinkled upon My garments . . . for the day of vengeance is in Mine heart" (Isa. 63:3, 4): cf. Revelation 14:20. Then will men experience the terribleness of "the wrath of the Lamb" (Rev. 6:16).  

The "wrath of the Lamb" is as much a perfection as is the "love of Christ." In His overthrow of God’ s adversaries, His glory shines as truly as when He conducts the redeemed into the Father’ s House. He is equally to be adored when we behold His vesture stained with the blood of His enemies, as when we see His life ebbing from His side pierced for us. Each was an intrinsic part of that work assigned Him of the Father. Though in our present state we are apt to shrink-back with horror, as we contemplate Him saying to those who despised and rejected Him. "Depart from Me, ye cursed," yet in that day we shall praise Him for it. "Oh! what a triumph that will be, when men, wicked men, persecutors, and those who opposed Christ, are all cast into the lake that burneth" (C.H. Spurgeon).  

A remarkable adumbration (shadowing forth) of what has just been before us was made by God in A.D. 70. During the days of His flesh, the enemies of Christ pursued Him with relentless hatred. Nor was their enmity appeased when they had hounded Him to death: their rage continued to vent itself upon His followers. No one can read through the book of Acts without discovering many an evidence of the rancor of apostate Judaism against the early Christians. Loudly did the Jews boast of their triumph against Jesus of Nazareth, and for a time it looked as though they would prevail against His church. Though the issue hung in suspense for some years, God made a complete end to the same by utterly destroying them as a nation, and thereby gave a pledge of the eternal destruction of those who obey not the Gospel. In sending the Romans to burn their city and raze their temple, we discover a solemn foreshadowing of that which shall yet take place when Christ says, "But those Mine enemies, which would not that I should reign over them, bring hither and slay before Me" (Luke 19:27).  

But let our final thought of this 13th verse be one of a different tenor. In the word "expecting" we have manifested again the lovely moral perfections of the Mediator. Christ is able to destroy all His enemies in a moment, yet for nineteen centuries He has bided His time. Why? Because, even in Heaven, He meekly and gladly bows to the Father’ s pleasure. His final triumph is still postponed, because He calmly waits that day which God has "appointed" (Acts 17:31). Therefore do we read of "the kingdom and patience of Jesus Christ" (Rev. 1:9). In this too He sets us an example. Whatever be our lot and condition, however the forces of evil rage against us, we are to possess our souls in patience (Luke 21:19), knowing that there is a "set time" to favor Zion (Ps. 102:13). Ere long, every enemy of Christ and of His church shall be overthrown— overthrown, not "reconciled": "His enemies be made His footstool" plainly gives the lie to the dreams of Universalists!  

"For by one offering He hath perfected for ever them that are sanctified" (verse 14). Three things claim our attention here: first, the relation of this view to the context; second, what is meant by "perfected for ever"?; third, who are the "sanctified"? The link between our verse and what precedes is contained in the opening "For," which has a double force. First, it intimates that what is now said furnishes additional proof for the thesis of the whole passage: the very fact that the one offering of Christ has "perfected for ever" (contrast Hebrews 7:17!) those sanctified by God, gives further demonstration of the efficacy and sufficiency of it, and the needlessness of any repetition. Second, the same fact manifests the meet-ness of the Mediator’ s sitting at God’ s right hand until His enemies are made His footstool— His work having accomplished such a blessed result, He is entitled both to rest and reward.  

"For by one offering He hath perfected for ever them that are sanctified." The word for "perfected" literally means "completed" or "consummated." It is more of an objective than a subjective perfection which is here in view, as the immediate context and the whole epistle shows. This verse is not speaking of the Church’ s eternal state in Glory, but of its present standing before God. By His sacrifice Christ has procured for His people the full pardon of sin and peace before God thereon. The "one offering" of the Lord Jesus possesses such infinite merits (being that of an infinite or Divine person in a holy humanity), that it has wrought out a complete expiation and secured for "His own" personal acceptance with and access to God, a priestly standing and covenant nearness before Him.  

Because their salvation has been accomplished by the vicarious obedience and vicarious suffering, in life and in death, by no less a person than Immanuel, because He glorified God’ s law by keeping it fully and enduring its curse, His people are both perfectly justified and perfectly sanctified, that is, a complete righteousness and complete fitness to worship in the Temple of God is theirs, not in themselves, but through Christ their Head. Their title to heaven is founded alone on the righteousness of Christ imputed to them. Their fitness is given when the Holy Spirit regenerates them. Their present enjoyment of the same is determined by the maintenance of communion with God day by day. Their perfect and eternal enjoyment thereof will issue from their glorification at the return of the Savior.  

The word "perfected" here is to be understood in a sacrificial rather than in an experimental sense. It has reference to the Christian’ s right to stand in the holy presence of God in unclouded peace. Our title so to do is as valid now as it will be when we are glorified, for that title rests alone on the sacrificial work of our Substitute, finished on the cross. It rests on something altogether external to ourselves, altogether apart from what God’ s sovereign grace works in us or through us, either when we first believe or afterwards. We are precious in the sight of God according to the preciousness of Christ: see Ephesians 1:6, John 17:22, 23. Yet, let it be added that, this perfect objective sanctification (our consecration to God by Christ) in no wise renders the less requisite our need of being constantly cleansed, experimentally, by the Spirit’ s use of the Word: John 13:10, 1 Peter 1:2 etc.  

Those perfected by the "one offering" of Christ are "them that axe sanctified," or more literally, simply "the sanctified," the reference being to those who were eternally set apart by the Father (Jude 1). The persons of the elect are variously designated in this epistle. They are referred to as "heirs of salvation" (Heb. 1:14), "sons" (Heb. 2:10), "brethren" of Christ, (Heb. 2:12), "partakers of the heavenly calling" (Heb. 3:1), "heirs of promise" (Heb. 6:17), "the house of Israel" and "of Judah" (Heb. 8:8); but here "the sanctified," because the Spirit’ s object in the whole of this passage is to trace everything to its originating source, namely, the imperial will of a sovereign God.  

  

  

Maclaren: Heb 10:12

The Enthroned Christ

This man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God.'--Heb. 10:12.

To that tremendous assertion the whole New Testament is committed. Peter, Paul, John, the writer of this book--all teach that the Jesus who died on Calvary now sits at the right hand of God. This is no case of distance casting a halo round the person of a simple teacher, for six weeks after Calvary, on the Day of Pentecost, Peter declared that Jesus, exalted at the right hand of God,' had shed forth this,' the gift of that Divine Spirit. This is no case of enthusiastic disciples going beyond their Master's teaching, for all the evangelists who record our Lord's trial before the Sanhedrin concur in saying that the turning-point of it, which led to His condemnation, was the declaration, Ye shall see the Son of Man sitting at the right hand of power.' The rulers interpreted the assertion to mean an assertion of divinity, and therefore condemned Him to death. Christ was silent, and the silence witnessed that they interpreted His meaning aright. So, then, for good or evil, we have Jesus making the tremendous assertion, which His followers but repeated. Let us try to look at these words, and draw from them some of the rich fulness of their meaning. Communion, calm repose, participation in divine power and dominion, and much besides, are implied in this great symbol. And I desire to dwell upon the various aspects of it for a few moments now.

I. Here We Have The Attestation Of The Completeness, The Sufficiency, And The Perpetuity Of Christ's Sacrifice.

Look at the context. Mark the strong words which immediately precede the last clause of my text. This Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God.' The writer has just been arguing that all Jewish sacrifice, which he regarded as being of divine appointment, was inadequate, and derived its whole importance from being a prophetic shadow of the perfect sacrifice of Jesus Christ. And he points, first, in proof of his thesis, to the entire disparity of the two things--the taking away of sin, and the blood of bulls and of goats. And then he adds a subsidiary consideration, saying in effect,' The very fact that day after day the sacrifices are continued, shows that they had no power to do the thing for which they were offered--viz., to quiet consciences.' For, if the consciences were quieted, then the sacrifice would cease to be offered. And so he draws a sharp contrast between the priests who stand daily ministering and offering oftentimes the same sacrifice,' which by their very repetition are demonstrated to be inadequate to effect their purpose, and Jesus. Instead of these priests standing, offering, and doing over and over again their impotent sacrifices, this Man' offered His once. That was enough, and for ever. And the token that the one sacrifice was adequate, really could take away sin, would never, through all the rolling ages of the world's history, lose its efficacy, lies here--He sits at the right hand of God.

Brethren, in that session, which the Lord Himself commanded us to believe, is the divine answer and endorsement of the triumphant cry upon the Cross, It is finished,' and it is God's last, loudest, and ever-reverberating proclamation to all the world, in all its generations, This is My beloved Son, in whom I am well pleased.'

Do you think of Christ's mission and Christ's work as this writer thought of it, finding the vital centre in its sacrificial efficacy, seeing it as being mainly a work caused by, in relation to, and victorious over, man's sin and my sin, and as attested as sufficient for all sin, for the sins of the world, in all generations, by the fact that, having offered it once, the High Priest, as this same writer says in another place, sat at the right hand of God? These two things, the high Scriptural notion of the essential characteristic and efficacy of Christ's work as being sacrificial, and the high Scriptural notion of His present session at the right hand of God; these two things are correlated and bound inseparably together. If you only think of Jesus Christ as being a great teacher, a blessed example, the very flower and crown of immaculate humanity, if you listen go His words, and rejoice over the beauty of His character, but do not see that the thing which He, and He alone, does, is to deal with the tremendous reality of human transgression, and to annihilate it, both in regard of its guilt and of its power, then the notion of His session at the right hand of God becomes surplusage and superstition. But if we see, as I pray God that we may each see for ourselves, that when He came, He came not to be ministered unto, but to minister,' and that even that does not exhaust the significance of His Person, and the purpose of His mission, but that He came to give His life a ransom for many,' then, oh! then, when my conscience asks in agony,' Is there a way of getting rid of my transgressions?' and when my weak will asks, in tremulous indecision, Is there a way by which I can shake off the tyranny of this usurping evil power that has fixed its claws in my character and my habits?' then I turn and look to the Christ enthroned at the right hand of power, and I say, This Man has offered one sacrifice for sins for ever'; and there, in that calm session at God's right hand, is the attestation that His sacrifice is complete, is sufficient, and is perpetual.

II. We Have Here The Revelation Of Our Lord's Calm Repose.

That is expressed, of course, by the very attitude in which, in the symbol, He is represented. Away down in the Egyptian desert there sit, moulded in colossal calm, two giant figures, with hands laid restfully in their laps, and wide-open eyes gazing out over the world. There they have sat for millenniums, the embodiment of majestic repose. So Christ sitteth at the right hand of God' rapt in the fulness of eternal calm. But that tranquillity is parallel with the Scriptural representation of the rest of God after creation, which neither indicates previous exhaustion nor connotes present idleness, but expresses the completion of the work and the correspondence of the reality with the ideal which was in the Maker's mind.

In like manner, as I have been trying to point out to you, Christ's rest means the completeness of His finished work, and carries along with it, as that divine rest after creation does in its region, the conception of continuous activity, for just as little as the continuous phenomena of nature can be conceived of, apart from the immanent activity of the ever-working God, and just as the last word of all physical science is that, beneath the so-called causes and so-called forces there must lie a personal will, the only cause known to man, and preservation is a continuous creation, and the changes in nature are the result of the will of the active God, so the past work of Christ, of which He said, when He died, It is finished!' is prolonged into, and carried on through, the ages by the continuous activity of the ever-working Christ. He sitteth at the right hand of God'; and to that session may be applied in full truth what He said Himself, in the vindication of His work on the Sabbath day--My Father worketh hitherto, and I work.'

So the dying martyr looked up in the council chamber, and beyond the vaulted roof saw the heavens opened, and with a significant variation in the symbolical attitude, saw the Son of Man standing at the right hand of God.' The seated Christ, we might say, had sprung to His feet, in answer to the dying martyr's faith and prayer, and granted him the vision, not of calm repose, but of intensest activity for his help and sustaining.

The appendix to Mark's Gospel, in like manner, unites these two conceptions of undisturbed tranquillity and of energetic work. For he says that the Lord was received up into heaven, and sat at the right hand of God, and they went everywhere preaching the word.' Then did the Commander-in-chief send His soldiers out into the battlefield, and Himself retire to the safe shelter of the hill? By no means. For the two halves of the picture which look so unlike one another--the Lord seated there, and the servants wandering about and toiling here--are brought to-gether into the one solid reality, they went forth and preached everywhere, the Lord '--seated up yonder--working with them.' So constant activity is the very essence and inseparable accompaniment of the undisturbed tranquillity of the seated Christ. In other places in Scripture we get the same blending together of the two ideas, as, for instance, when Paul says It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.' And in like manner, in Peter's utterance upon Pentecost, already referred to, you find the same idea. Being at the right hand of God exalted, He hath showed forth this which ye now see and hear.' So, working with us, working in us, working for us, working through us, the ever active Christ is with His people, and seated at the right hand of God, shares in all their labours, in all their difficulties, in all their warfare.

III. Lastly, We Have Here The Revelation Of Christ's Participation In Divine Power And Dominion.

There is a very remarkable and instructive variety in the forms of expression conveying this idea in various parts of the New Testament. We read from His own lips, seated at the right hand of power.' We read usually at the right hand of God.' We read in this Epistle at the right hand of the Majesty of the Highest,' and also at the right hand of the throne of the Majesty in the heavens.' So you see our Lord Himself dwelt mainly on the conception of participation in power. And these other passages which I have quoted deal mainly with the conception of the participation in royal authority and dominion. And these two go together.

Then there is another observation to be made, and that is that this sitting at God's right hand is to be interpreted as purely symbolical. For you cannot localise the right hand of God.' That right hand' is everywhere, wherever the divine power is working. So that, though I, for my part, believe that the human corporeity of Jesus Christ, with which He ascended into the heavens, does abide in a locality, it is not that localisation which is meant by this great symbol of my text, but it is the declaration of a state, rather than of a place--participation in the power that belongs to God, and not a session in a given locality.

There is another remark also to be made, and that is that, according to the full-toned belief of the Christian Church when Jesus Christ in His ascension returned to the Father, from whom He had come, He carried with Him this great difference between His then--that is to say, His present,-state, and the pre-incarnate state, viz., that now He has carried into unity with the Father the glorified manhood which He assumed on earth, and there is no difference between the glory which He had with the Father before the world was, and the glory in which He now sits. Humanity is thus gathered into divinity.

Now, brethren, I am not going to dwell upon these thoughts, for they go far beyond the powers of my speech; but I am bound by my own conceptions of what Christ Himself has taught us, to reiterate that here we have the plainest teaching, founded on His Own express statement, that He is participant of divine fellowship, so close as that it is represented either by being in the bosom of the Father, or by sitting at the right hand of God, and that all power is given unto Him in heaven and on earth,' so as that He is the Administrator of the universe. The hands that were pierced with the nails, and into one of which was thrust, in mockery, the reed for a sceptre, now carry the sceptre of the universe, and He is King of kings and Lord of lords.' He sitteth at the right hand of the Throne of the Majesty in the heavens.'

Now all this should have a very strong practical effect upon us. If ye then be risen with Christ, seek the things where Christ is, sitting at the right hand of God.' Oh, brethren! if we carried with us day by day into all our difficulties and struggles, and amidst the glittering fascinations and temptations of this earthly life that great thought, and if we kept the heavens open--for we can do so--and keep before our eyes that vision, how small the difficulties, what molehills the mountains, and how void of charm the seducing temptations would then be! Christ seen--like the popular idea of the sunshine streaming down upon a coal fire--puts out the fuliginous flame of earth's temptations, and dims the kindled brightness of earth's light. And if we really, and not as a mere dogma, had incorporated this faith into our lives, how different that last moment, and what lies beyond it, would look. I do not know how it may be with others, but to me the conception of eternity is chill and awful and repellent; it seems no blessing to live for ever. But if we people the waste future with the one figure of the living Christ exalted for us, it all becomes different, and, like the sunrise on snowy summits, the chill heights, not to be trodden by human foot, flash up into rosy beauty that draws men's desires. I go to prepare a place for you'; and He prepares it by being there Himself, for then, then it becomes Home. And if I go to prepare a place for you I will come again, and receive you to Myself, that where I am there ye may be also'--sitting on My throne, as I overcame, and am sat down with My Father on His throne.'

MHCC: Heb 10:11-18

Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.

Matthew Henry: Heb 10:7-18

Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,

I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, Heb 10:7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.

II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature - " My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it,"Psa 40:6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.

III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, Heb 10:7-9. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: " Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies."This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.

IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, Heb 10:10. Observe, (1.) What is the fountain of all that Christ has done for his people - the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us - by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.

V. From the perfect efficacy of the priesthood of Christ (Heb 10:14): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.

VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, Heb 10:12, Heb 10:13. Here observe, 1. To what honour Christ, as man and Mediator, is exalted - to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour - not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. 3. How he enjoys this honour - with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Psa 110:1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.

VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (Heb 10:15): Whereof the Holy Ghost is a witness. The passage is cited from Jer 31:31, in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, Heb 10:16. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (Heb 10:17), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, Heb 10:18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.

And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.

Barclay: Heb 10:11-18

Once again the writer to the Hebrews is drawing a series of implicit contrasts between the sacrifice that Jesus offered and the animal sacrifices that the priests offer.

(i) He stresses the achievement of Jesus. The sacrifice of Jesus was made once and is effective for ever; the animal sacrifices of the priests must be made over and over again, and even then they are not effective in any real way. Every day, so long as the Temple stood, the following sacrifices had to be carried out (Num 28:3-8). Every morning and every evening a male lamb of one year old, without spot and blemish, was offered as a burnt-offering. Along with it there was offered a meat-offering, which consisted of one tenth of an ephah of fine flour mixed with a quarter of a hin of pure oil. There was also a drink-offering, which consisted of a quarter of a hin of wine. Added to that there was the daily meat-offering of the High Priest; it consisted of one-tenth of an ephah of fine flour, mixed with oil, and baked in a flat pan; half was offered in the morning and half in the evening. In addition there was an offering of incense before these offerings in the morning and after them in the evening. There was a kind of priestly tread-mill of sacrifice. Moffatt speaks of "the levitical drudges" who, day in day out, kept offering these sacrifices. There was no end to this process and it left men still conscious of their sin and alienated from God.

In contrast, Jesus had made a sacrifice that neither could nor need be repeated.

(a) It could not be repeated. There is something unrepeatable about any great work. It is possible to repeat the popular tunes of the day ad infinitum; to a great extent one echoes another. But it is not possible to repeat the Fifth or the Ninth Symphony of Beethoven; no one else will ever write anything like them. It is possible to repeat the kind of poetry that is written in sentimental journals and on Christmas cards; but not to repeat the blank verse of Shakespeare's plays or the hexametres of Homer's Iliad. These things stand alone. Certain things can be repeated; but all works of genius have a certain unrepeatable quality. It is so with the sacrifice of Christ. It is sui generis; it is one of these masterpieces which can never be done again.

(b) It need not be repeated. For one thing, the sacrifice of Jesus perfectly shows the love of God In that life of service and in that death of love, there stands fully displayed the heart of God. Looking at Jesus, we can say: "That is what God is like." For another thing, the life and death of Jesus was an act of perfect obedience and, therefore, the only perfect sacrifice. All scripture, at its deepest, declares that the only sacrifice God desires is obedience; and in the life and death of Jesus that is precisely the sacrifice that God received. Perfection cannot be improved upon. In Jesus there is at one and the same time the perfect revelation of God and the perfect offering of obedience. Therefore his sacrifice cannot and need not ever be made again. The priests must go on with their weary routine of animal sacrifice; but the sacrifice of Christ was made once and for all.

(ii) He stresses the exaltation of Jesus. It is with care that he picks his words. The priests stand offering sacrifice; Christ sits at the right hand of God. Theirs is the position of a servant; his is the position of a monarch. Jesus is the King come home, his task accomplished and his victory won. There is a wholeness about the life of Jesus that perhaps we ought to give more thought. His life is incomplete without his death; his death is incomplete without his resurrection; his resurrection is incomplete without his return to glory. It is the same Jesus who lived and died and rose again and is at the right hand of God. He is not simply a saint who lived a lovely life; not simply a martyr who died an heroic death; not simply a risen figure who returned to company with his friends. He is the Lord of glory. His life is like a panelled tapestry; to look at one panel is to see only a little bit of the story. The tapestry must be looked on as a whole before the full greatness is disclosed.

(iii) He stresses the final triumph of Jesus. He awaits the final subjugation of his enemies; in the end there must come a universe in which he is supreme. How that will come is not ours to know; but it may be that this final subjugation will consist not in the extinction of his enemies but in their submission to his love. It is not so much the power but the love of God which must conquer in the end.

Finally, as is his habit, the writer to the Hebrews clinches his argument with a quotation from scripture. Jeremiah, speaking of the new covenant which will not be imposed on a man from outside but which will be written on his heart, ends: "I will remember their sin no more" (Jer 31:34). Because of Jesus the barrier of sin is for ever taken away.

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 7:1--10:19

C. The Son's High Priestly Ministry 7:1-10:18

The great resource of Christians when tempted to apostatize is our high priest, Jesus Christ. The writer therefore spent considerable time and space expounding His high priesthood to enable his readers to benefit from their resource. This section of the book continues to glorify Jesus Christ so the readers would appreciate Him sufficiently and not turn from. Him.

"In Hebrews 7, the writer argued that Christ's priesthood, like Melchizedek's, is superior in its order. In Hebrews 8, the emphasis is on Christ's better covenant; in Hebrews 9, it is His better sanctuary; and Hebrews 10 concludes the section by arguing for Christ's better sacrifice."²¹¹

Constable: Heb 10:1-18

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

This section on the superior high priestly ministry of Christ (7:1-10:18) concludes with this pericope in which the writer emphasized the perfecting effect of Jesus Christ's sacrifice on New Covenant believers. He wrote this to impress his readers further with the superiority of their condition compared with that of Old Covenant believers.

As pointed out previously, 7:1-10:18 constitutes an exposition of distinctive features of the high priestly office of the Son. These are its similarity to the priesthood of Melchizedek (ch. 7), the fact that it involved a single, personal sacrifice for sins (chs. 8-9), and its achievement of eternal salvation (10:1-18).

". . . in 10:1-18 the writer elaborates the subjective' effects of Christ's offering for the community that enjoys the blessings of the new covenant. Christ's death is considered from the perspective of its efficacy for Christians."²⁹⁰

The argument is again chiastic.

A The inadequacy of the Old Covenant: repeated sacrifices were necessary (vv. 1-4)

B The one sacrifice of Christ: supersedes the repeated sacrifices (vv. 5-10)

B' The priesthood of Christ: supersedes the Levitical priesthood (vv. 11-14)

A' The adequacy of the New Covenant: no more sacrifice for sins is necessary (vv. 15-18)

10:1 The very nature of the Mosaic Law made it impossible to bring believers into intimate relationship with God since it dealt with externals.

"Both Paul and our author speak of the law as a shadow'; but whereas Paul in Col. 2:17 has in mind the legal restrictions of Old Testament times (food-laws and regulations about special days), our author is thinking more especially of the law prescribing matters of priesthood and sacrifice in relation to the wilderness tabernacle and the Jerusalem temple."²⁹¹

"The shadow' [Gr. skia] then is the preliminary outline that an artist may make before he gets to his colors, and the eikon [lit. image, "form"] is the finished portrait. The author is saying that the law is no more than a preliminary sketch. It shows the shape of things to come, but the solid reality is not there."²⁹²

"Make perfect" does not mean to make sinless but to make perfect in our access to God. Jesus Christ provided perfect cleansing for us by His death, as the following verses show.

"This verse (and in fact the whole chapter) continues our writer's argument regarding the superiority of the sacrifice of Christ over the Mosaic rites."²⁹³

10:2-4 The Israelites never enjoyed the extent of freedom from sin's guilt that we do. The Day of Atonement reminded them yearly that their sins needed covering so they could continue to have fellowship with God. We do not have a yearly reminder since Jesus Christ's sacrifice made us acceptable to God (cf. John 13:10; Acts 15:9).

"Take away' (aphaireo) is used of a literal taking off, as of Peter's cutting off the ear of the high priest's slave (Luke 22:50), or metaphorically as of the removal of reproach (Luke 1:25). It signifies the complete removal of sin so that it is no longer a factor in the situation. That is what is needed and that is what the sacrifices could not provide."²⁹⁴

"Some one has well said: The blood of animals cannot cleanse from sin because it is non-moral. The blood of sinning man cannot cleanse because it is immoral. The blood of Christ alone can cleanse because it is moral.'"²⁹⁵

10:5-7 This writer liked to clinch his argument by appealing to Scripture.

"His argument up till now has been the negative one that the animal sacrifices of the old covenant were unavailing. Now he says positively that Christ's sacrifice, which established the new covenant, was effectual. It really put away sin. And it was foreshadowed in the same passage from Jeremiah."²⁹⁶

The passage he quoted first (Ps. 40:6-8) expresses Messiah's commitment to offer His body as a sacrifice to God (at His first advent) because animal sacrifices were inadequate. God's will was the perfection (i.e., thorough cleansing) of believers. Jesus was not some dumb animal that offered its life unthinkingly. He consciously and deliberately offered His life in obedience to God's will.

"The psalmist's words, Lo, I am come to do thy will, O God,' sum up the whole tenor of our Lord's life and ministry, and express the essence of that true sacrifice which God desires."²⁹⁷

The "role of the book" is the written law (torah) of God.

10:8-10 God took no delight in sacrifices as such if they were not the product of a proper attitude. He took away the first Mosaic Covenant and its sacrifices to establish the second New Covenant. Psalm 40 announced the abolition of the old sacrificial system. This was God's will, and it satisfied Him. The writer's view of sanctification here, as elsewhere in this epistle, is positional rather than progressive. God sets aside all believers to Himself at conversion. That is what is in view here.

"Indeed it can be said that sanctification in Hebrews is almost equivalent to justification in Romans, both referring to our position, not to our condition. But there is this vital difference of standpoint: that justification deals with position in relation to God as Judge, while sanctification deals with position in relation to our fellowship with God and our approach to Him in fellowship."²⁹⁸

". . . we must be on our guard lest we read this epistle with Pauline terminology in mind."²⁹⁹

10:11-14 The writer stressed the finality of Jesus Christ's offering further with the contrast in these verses.³⁰⁰ The Levitical priests never sat down because they never finished their work, but Jesus Christ sat down beside His Father because He finished His work.

"A seated priest is the guarantee of a finished work and an accepted sacrifice."³⁰¹

He now awaits the final destruction of His enemies. Those who "are sanctified" (v. 14) are those whom Jesus Christ has perfected and are consequently fully acceptable to God (i.e., all believers).³⁰²

Jesus Christ's sacrifice has accomplished three things for us. It has cleansed our consciences from guilt, it has fitted us to approach God as worshippers, and it has fulfilled what the Old Testament promised.

10:15-18 The Holy Spirit testified through Jeremiah (Jer. 31:33-34; cf. Heb. 8:8-12), and continues to testify, the writer said, that final forgiveness meant the end of sacrifices for sin. God promised this forgiveness in the New Covenant. Consequently no more sacrifices for sin are necessary.

"In Ch. 8 the oracle of Jer. 31:31-34 was quoted in order to prove the obsolescence of the old economy; now it is quoted again in order to establish the permanence of the era of perfection' inaugurated under the new covenant. God has spoken in His Son'; and He has no word to speak beyond Him."³⁰³

The statement that God will remember sins no more (v. 17) means that He will no longer call them back to memory with a view to condemning the sinner (cf. Rom. 8:1). Since God is omniscient He remembers everything, but He does not hold the forgiven sinners sins against him or her. This verse has been a great help to many sinners who have found it hard to believe that God has really forgiven them.

The long section on the high priestly ministry of Jesus ends here (7:1-10:18). The writer showed that Jesus is a superior priest compared with the Levitical priests and that His priesthood supersedes the Levitical priesthood. He also pointed out that Jesus serves under the New Covenant that is superior to the Old Covenant. Furthermore His sacrifice is superior to the animal sacrifices of the Old Covenant. Finally Jesus' priesthood brings the believer into full acceptance with God, something the former priesthood could not do. Therefore the readers would be foolish to abandon Christianity to return to Judaism.

College: Heb 10:1-39

HEBREWS 10

F. OLD COVENANT SACRIFICES COULD NOT TAKE AWAY SIN (10:1-4)

¹ The law is only a shadow of the good things that are coming - not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. ² If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. ³ But those sacrifices are an annual reminder of sins, ⁴ because it is impossible for the blood of bulls and goats to take away sins.

10:1 The law is only a shadow of the good things that are coming - not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship.

The conjunction "for" (gaΙr , gar ) connects this chapter to the end of chapter 9 although the NIV does not render it. To complete his discussion of the superiority of Christ's sacrifice, our writer returns to another part of the Jewish heritage, last mentioned in 8:4-5 and before that in 7:19 - "the law." In 7:19 we read, in a parenthetical statement, that "the law made nothing perfect," necessitating a better hope by which we could draw near to God. Our writer now enters into a fuller explanation of this truth.

The problem with the law - along with the sacrifices it prescribed - was that it was not this reality. It was "only a shadow" (lit., "The law has a shadow," see 8:5 on skiav , skia ) of "the realities themselves." Eijkwvn (eikôn , "reality") appears only here in Hebrews but is the word Paul uses in Colossians to describe Jesus as "the image of the invisible God" (Col 1:15). By this Paul meant that in Jesus the very "fullness" of God dwelt in bodily form (Col 1:19; 2:9). Christ was not just a "likeness" or "similarity" but the "reality" itself. Similarly, though a shadow may resemble the form which casts it, it is not the reality (cf. use of skia with sw'ma [sôma ], "body," in Col 2:17). And so those sacrifices prescribed by the law could not clear the conscience of the worshiper because they could not perfect him. Because the worshiper could become clean from sin in neither fact nor conscience, he could not draw near to God. This is why we had need for the introduction of "a better hope . . . by which we draw near to God" (7:19).

There is a progressive relationship between (1) the believer's perfection, (2) the believer's conscience, and (3) the believer's ability to draw near to God. The word translated "perfect" (teleiovw , teleioô , v. 1) is the same word which has figured so prominently into our writer's description of the believer's salvation (which has past, present and future dimensions). In its past sense (justification), it describes the removal of sin's guilt from our lives. In its present sense (sanctification), it describes the gradual removal of sin's power from our lives as we grow daily to become more like Jesus. In its future sense (glorification), it describes the eschatological consummation of our holiness and hope.

10:2 If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins.

While "perfection" terminology in Hebrews most consistently refers to the fact of sin and the real guilt which it incurs for us (in an objective sense), our writer also recognizes the impact of such sin upon our "consciences" (9:9, 14) or the subjective level at which we "feel guilty" for our sins (10:2). The word translated "cleansed" (of worshipers) in v. 2 (kaqarivzw , katharizô ) is the same word used of the conscience in 9:14. However, in 9:9, when we read in the NIV about gifts and sacrifices which "were not able to clear the conscience of the worshiper," we noted that the word translated "clear" was teleioô (usually translated "perfect"). This is not mere coincidence. The lack of a real removal of the fact and guilt of sin is still felt in the conscience of the one who would "draw near to worship." Only a sacrifice which accomplishes real forgiveness can truly cleanse the conscience as well.

10:3 But those sacrifices are an annual reminder of sins,

The argument for the inadequacy of the law and its sacrificial system is framed by an inclusio in the Greek text. The endless repetition of the sacrifices is offered as one sign of their inadequacy. If they had removed sin once for all, they would not have had to be repeated, but they were. Another sign of their inadequacy was the testimony of conscience. In their own hearts and minds, worshipers knew that they were not truly clean. As a result, the most that could be said for the Day of Atonement was that it was "an annual reminder of sins." Paul made the same observation about the Law itself (Rom 3:20; Gal 3:21-22). This is not an insignificant purpose for we need to become aware of our sin and our true situation before God. But it provides no remedy for the guilt and power of sin.

10:4 because it is impossible for the blood of bulls and goats to take away sins.

In its literal sense, ajfairevw (aphaireô , "take away") is the same word used in the Gospels when we read that Peter drew his sword and "cut off" the ear of the high priest's servant (Matt 26:51; Mark 14:27; Luke 22:50). Here, of course, the word is clearly used in a metaphoric sense but may well retain a forceful sense of finality which is reinforced by the present tense of the verb which could be translated, "to ever take away sin."

G. CHRIST OFFERED HIS BODY TO MAKE US HOLY (10:5-10)

⁵ Therefore, when Christ came into the world, he said:

"Sacrifice and offering you did not desire,

but a body you prepared for me;

⁶ with burnt offerings and sin offerings

you were not pleased.

⁷ Then I said, 'Here I am - it is written about me in the scroll -

I have come to do your will, O God.'" ^a

⁸ First he said, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them" (although the law required them to be made). ⁹ Then he said, "Here I am, I have come to do your will." He sets aside the first to establish the second. ¹⁰ And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

^a 7 Psalm 40:6-8 (see Septuagint)

10:5 Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me; 10:6 with burnt offerings and sin offerings you were not pleased. 10:7 Then I said, 'Here I am - it is written about me in the scroll - I have come to do your will, O God.'"

To accomplish what the sacrifices prescribed by the law of the old covenant could not ("therefore"), "Christ came into the world." To describe his mission, our writer appeals to Psalm 40:6-8 (actually the LXX of Psalm 39:7-8). Whereas the Hebrew MT refers to "ear," the word "body" appears in the LXX. Many regard the LXX as an interpretive rendering in which what is true of the part (ear) is extended to the whole (body). This interpretive rendering caused little concern for our writer, however, for the word "body" is precisely what he seizes upon to make his point from this passage (see v. 10 below).

The NIV supplies "Christ" as the subject - which is not explicitly identified in the Greek text. There is little reason to question this choice, however. Christ is clearly the one who "came into the world." Our writer clearly applies the words of the text, spoken in first person, to Christ (v. 10). As in other Messianic Psalms, the words of David prefigure those of the Messiah (cf. also the use of Ps 22:22 and Isa 8:18 in Heb 2:12-13). Ellingworth suggests that it is in this sense that Christ "speaks" these words, noting our writers use of present tense forms which can be taken as timeless. Alternatively, there is no indication elsewhere in the New Testament that Christ ever spoke these words during his incarnation but this does not rule out the possibility.

10:8 First he said, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them" (although the law required them to be made). 10:9 Then he said, "Here I am, I have come to do your will." He sets aside the first to establish the second.

The legal requirements for sacrifices and offerings are described in Leviticus 1-7. Here our writer is not concerned with particular details about them or fine distinctions between them but with their collective inability to satisfy God. The prophets had upbraided Israel for permitting a false confidence in their ritualistic cleanness to erode their sense of guilt or need for repentance (Hos 6:6; Isa 1:11-14; Micah 6:6-8; etc.). Jesus similarly criticized the Pharisees (Matt 9:13; 12:7, cf. Mark 12:32-33). Why would readers want to return to a system which was not only ineffective in dealing with their sin but could well contribute to a spiritual apathy and false confidence which might blind them to their true spiritual condition?

The terms "first" and "second" are the same terms used throughout the letter to contrast the old and new covenants and they reveal our writer's method with the Psalm. He distinguishes between the sacrifices required by the law and the body prepared for the Messiah who came to do God's will. The first, identified with the older covenant, are "set aside." =Anairevw (anaireô , "set aside"), a strong term which is almost always used of "killing" in the NT (of the attempt by Herod to kill the Christ-child, of the crucifixion of Jesus, of the martyrdom of James, etc.). Hence, a stronger translation such as "destroy" could well be justified. In the papyri, i{sthmi (histçmi ) was commonly used in financial transactions, such as when a weighing was done to establish payment, and for the "setting up" of edicts in full view to be read by the public.

10:10 And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

Two words in the passage provide the basis for our writer's conclusion: "will" and "body." God's will had never been for believers to depend perpetually upon the repeated sacrifices offered under the old covenant. They were ineffective for removing sin and served only to remind us of our guilt (10:3-4). As in 7:11ff., we have read of yet another prophecy which indicated that, all along, God had planned for something better.

His plan was that the sacrifice of Christ's body would do what the other sacrifices could not - make us "holy" (aJgiavzw , hagiazô ). This same word was used in 9:13 to describe how the blood of the animal sacrifices "sanctified" those who were ceremonially unclean. What Christ has done for us is more than ceremonial, however, for we also read in 9:14 that his offer of his "unblemished" self to God was able to "cleanse our consciences from acts that lead to death." His sacrifice accomplished in truth and reality what the others could accomplish only in ceremony.

Our author now employs ejfavpax ( ephapax , "once for all") for the third time (7:27; 9:12). More specifically, the word denotes "once for all time" (see 9:12) and here it occupies an emphatic position in the sentence.

H. OUR HIGH PRIEST NOW REIGNS (10:11-14)

¹¹ Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. ¹² But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. ¹³ Since that time he waits for his enemies to be made his footstool, ¹⁴ because by one sacrifice he has made perfect forever those who are being made holy.

10:11 Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins.

In chapter 5 (5:1ff.), our writer reasoned from what was true of "every high priest" to what is similarly true of Jesus our great high priest. Here he also begins by describing what is true of "every priest" but his point will rest in yet another significant difference between Jesus and every other priest. The other priests stand while Jesus sits . This frames the comparison.

The phrase "performs his religious duties" renders the same word which elsewhere is simply translated "serve" (the verb leitourgevw [leitourgeô ]; the noun leitourgov" [ leitourgos ] appears in 1:7 and 8:2; the adjective leitourgikov" [ leitourgikos ] in 1:14). The term denotes a service performed in some official capacity, whether political or religious. The verb tenses suggest continuous, repeated action - "stands" renders a perfect tense (past action carrying into the present) and "performs his religious duties" a present tense participle (action simultaneous to the main event, i.e., also continual). The sacrifices are made again and again and they are always "the same." They can "never" take away sin. This last expression is emphatic (oujdevpote , oudepote , "never" followed by a present tense infinitive) and may even be translated, "never, ever take away sin."

10:12 But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God.

But after Jesus offered his one sacrifice (here an aorist tense participle, rather than a present) which was for all time , he "sat" (aorist tense - a decisive event of the past). The sacrifice of Jesus was singular, sufficient, permanent and decisive. Where he sat is significant as well, for he sat "at the right hand of God," by his throne which is in heaven (8:1). He was thus able to "draw near" to God, to enter his presence.

10:13 Since that time he waits for his enemies to be made his footstool,

Verse 13 actually completes the main clause of verse 12 (the NIV breaks up the sentence, although the rendering still captures the sense). Having completed this aspect of his priestly service, there are no more sacrifices to be made. He now reigns. Only the final victory awaits for the outcome has been determined. That victory is described with terms from a passage that by now is quite familiar to the readers - Psalm 110 ( v. 4 figured prominently into chapter 5 and 7; here, our writer echoes v. 1, quoted in 1:13). At least some of the readers had suffered at the hands of persecutors (10:32-34). For them, the "enemies" of Christ had faces and names and to know that they would be one day made his footstool was a promise of redemption and deliverance that was both physical and spiritual.

10:14 because by one sacrifice he has made perfect forever those who are being made holy.

In this verse we read why Jesus is able to sit and reign - the results of his "one sacrifice." The wording of the NIV may seem a bit confusing to us because it is actually more form-literal than the other major translations. Close attention to the verb forms employed by our writer and to the ways in which the terms have been used to this point in the letter are the key.

NIV Greek Verb Tense Form Significance "has made teleiovw Perfect Past, Completed Action with perfect forever" continuing consequences "are being aJgiavzw Present Durative, Incomplete Action made holy" of an event in progress The significance of teleioô in our writer's theology of salvation has been described in detail elsewhere (7:11; 10:1 most recently) and the present verse is instructive as well. It could be argued that, elsewhere in the chapter, hagiazô is used in a manner roughly synonymous to his use of teleioô in reference to justification (10:10, 29).

Yet, throughout, it has been clear that the salvation of the believer is both an accomplished fact, an ongoing event, and a promise for the future. In the last section of chapter five and the first section of chapter six, "perfection" terminology figured prominently into our writer's challenge for his readers to "go on to maturity" (the ongoing dimension of our salvation in which our condition of life grows toward the holiness we have by virtue of being "in Christ"). We see here a similar use of hagiazô - i.e., our writer seems to use it in a manner similar to teleioô in this sense as well.

Only here, with the terms juxtaposed and formed in different tenses it seems clear that each describes a different dimension of the believer's salvation. In one sense, we "are being made holy" (we "are being saved" as daily our lives become in fact more like Christ). Nevertheless, at the same time, we have already "been made perfect forever" (i.e., Jesus' sacrifice has purchased the forgiveness of our sins and our salvation does not depend on anything we could possibly add to God's plan by our own efforts). In this verse teleioô , then, describes our justification (the forgiveness for sin which we have as a result of our covenant relationship with God - the removal of sin's guilt) while hagiazô describes our sanctification (the process of spiritual growth through which, with the aid of God's Spirit, we someday attain to the fullness of the stature of Christ - the removal of sin's power).

I. THE WITNESS OF THE HOLY SPIRIT

THROUGH JEREMIAH (10:15-18)

¹⁵ The Holy Spirit also testifies to us about this. First he says:

¹⁶"This is the covenant I will make with them after that time, says the Lord.

I will put my laws in their hearts,

and I will write them on their minds." ^a

¹⁷ Then he adds:

"Their sins and lawless acts

I will remember no more." ^b

¹⁸ And where these have been forgiven, there is no longer any sacrifice for sin.

^a 16 Jer. 31:33 ^b 17 Jer. 31:34

10:15 The Holy Spirit also testifies to us about this. First he says:

For further "testimony" as to the sufficiency of Christ's sacrifice, our author returns to Jeremiah 31 which was first introduced in chapter 8 because it described the new covenant and proved that God had planned for this covenant from the beginning. There we read that "God said" these words (8:8) and here that the "Holy Spirit also testifies" through them. Though they have come to us through the prophet Jeremiah, our author clearly recognizes the divine inspiration of Scripture, all of which is "God-breathed" (2 Tim 3:16; qeovpneusto" [ theopneustos ], a compound word joining qeov" [theos], "God" and pneuvma [ pneuma ], "spirit," "breath" or "wind"). Elsewhere Peter tells us that "no prophecy of Scripture came about by the prophet's own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit" (2 Pet 1:20-21). Whether our author was acquainted with these letters we cannot know but he certainly held to the same view of Scripture. On this use of marturevw (martyreô ) see comments on 7:8 and 7:17.

10:16 "This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds." 10:17 Then he adds: "Their sins and lawless acts I will remember no more." 10:18 And where these have been forgiven, there is no longer any sacrifice for sin.

In comparison to his citation in chapter 8, our writer is now more selective in quoting from Jeremiah 31, citing only those portions of the passage which suit his purpose here. The first portion (from Jer 331:33 in Heb 1v. 16) identifies the new covenant as topic of the passage while the second portion (from Jer 331:34 in Heb 1v. 17) emphasizes a particular feature of that covenant - its provision for complete forgiveness of sin. Verse 18 frames this half of the chapter before the major transition in verse 19 by inverting the sign argument of 10:1-4. In the first four verses of the chapter, the endless repetition of the offerings of the old covenant are a sign of their inadequacy. Here, the absence of any further sacrifices within the new covenant is a sign of the sufficiency of the single sacrifice of Christ.

J. LET US DRAW NEAR TO GOD AND

SPUR ONE ANOTHER ON (10:19-25)

¹⁹ Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, ²⁰ by a new and living way opened for us through the curtain, that is, his body, ²¹ and since we have a great priest over the house of God, ²² let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. ²³ Let us hold unswervingly to the hope we profess, for he who promised is faithful. ²⁴ And let us consider how we may spur one another on toward love and good deeds. ²⁵ Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching.

The "therefore" which introduces verse 19 marks a major transition not only in this chapter but in the letter. As our author turns toward the faith and endurance which God expects from the new covenant community, he begins to address in a more specific manner the exigencies which have moved him to write his "short letter" - the suffering and persecution endured by his readers and their need for a "word of exhortation" which might encourage them to persevere (13:22). Though the burden of chapter 11 will be a definition of and illustration of faith, it is nevertheless set in the context of a stage of the document that becomes much more hortatory than doctrinal. In this section, our writer addresses three commands or exhortations to his readers.

The first of these three commands or exhortations is found in v. 22: "let us draw near to God." In 7:19 our writer first referred to a "better hope . . . by which we draw near to God." Then in 7:25 we read that Jesus is able to "save completely those who come to God." Earlier in this chapter we read the opposite about the sacrifices of the old covenant - they "can never . . . make perfect those who draw near to worship" (10:1). Here, now, we are encouraged - even ordered - to "draw near" to him. In one lengthy and complicated Greek sentence, we can identify the motive, manner and means of our approach to God within the new covenant.

10:19 Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus,

Our motive (i.e., that which would give us a reason to approach him) is twofold: "since we have confidence to enter the Most Holy Place by the blood of Jesus" (v. 19) and "since we have a great priest over the house of God" (v. 21). Both phrases translate objects of a present tense adverbial participle - the conditions described exist simultaneously with the act commanded by the main verb.

The necessity and efficacy of Christ's blood sacrifice was described in detail in chapter 9 and the reference to "blood" here should be understood in the light of that discussion. The "Most Holy Place" was where Jesus went on our behalf (6:19-20), by his own blood (9:12), and its use here is a typological reference to heaven (4:16; 8:1; 9:24). The statement in v. 19 echoes the command of 4:16, with its connection between that blood and the confidence of the believer, and signals the conclusion of this great discourse on the high priestly ministry of Jesus. "Confidence," however, may be a weak translation of parrhsiva (parrçsia ) which can also mean "courage," "boldness," or "fearlessness." Lane suggests that the word lacks the subjective dimension suggested by "confidence" and suggests "authorization" or "permission" on the basis that the access to God was secured by Christ's sacrifice. Our writer has, however, addressed both the objective and subjective dimensions of sin's guilt (i.e., the clearing and cleansing of "conscience," 9:9,14; 10:2), and so Lane is also correct to point out that the subjective element is not completely absent here (although, he argues, it should not obscure the "objective character of the word." Along the same lines, Ellingworth prefers either the TEV ("complete freedom") or the Jerusalem Bible ("right to enter").

10:20 by a new and living way opened for us through the curtain, that is, his body,

The reference to Jesus' "blood" is supplemented with a reference to his "body" (savrx , "flesh"). Earlier, we read that Christ entered "behind" the curtain (6:19) but here a specific typological significance is accorded to the curtain itself. Our writer may thus have been acquainted with that element of the passion narratives which noted that, at the moment of Christ's death, "the curtain of the temple was torn in two from top to bottom" (Matt 27:51; Mark 15:38; Luke 23:45).

10:21 and since we have a great priest over the house of God,

The reference to Jesus here as "great priest" closely parallels the reference to him as "great high priest" in 4:14. The "house of God" is not a reference to the tabernacle or any other building. Our author has used this same phrase to refer to the community of believers in 3:6 ("Christ is faithful as a son over God's house. And we are his house if we hold on to our courage and the hope of which we boast"). Not only is he a son over God's house by virtue of who he is (1:2, 3, 5), not only our brother by virtue of his incarnation (2:11, 14), but now priest over us by virtue of his sacrifice and resurrection. Our sin notwithstanding, we have every reason to enter the presence of God with confidence.

10:22 let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.

Verse 22 describes the manner in which we are to draw near to God. First, we draw near "with a sincere heart." "Sincere" translates ajlhqinov" (alçthinos ), the same word used in reference to the "true" tabernacle (8:2; 9:24). The word may also be translated "dependable," hence Ellingworth's suggestion that it suggests "faithfulness and stability." Kardiva ( kardia ) often means "heart" in the sense of "the seat of physical, spiritual and mental life" or "the center and source of the whole inner life." Our writer seems to use the word in this sense in chapters 3 and 4 when, in several places, he warned his readers not to "harden" their hearts (3:8, 15; 4:7), to see to it that none had "a sinful unbelieving heart" (3:12). In 3:12, he observed that the word of God judges "the thoughts and attitudes of the heart." This fits the present context as well, although the recent references to "conscience" (9:9, 14 and perhaps 10:2) and the joining of "heart" with "conscience" later in this same verse suggest that this is the particular significance of the image here.

See also "draw near to God . . . in full assurance of faith." Plhroporiva (plçroporia , "full assurance," or "certainty," also appeared in 6:11 where the NIV translated it "to make [your hope] sure" (lit., "to the full assurance of the hope"). See comments on 6:11 for more on this word and the relationship between faith, hope and assurance. Here, the genitive ("of faith") is one of source or origin. Our assurance of our salvation - and hence our access to the presence of God - stems from our trust in what Jesus has done for us at the cross. We have confidence to approach God because we have confidence in the sufficiency of Christ's sacrifice.

The remainder of this verse describes means by which we draw near to God (i.e., what makes our approach possible). Two perfect tense participles describe events which precede our drawing near but the effects of which continue into the present, making our approach possible.

First, we draw near "having our hearts sprinkled to cleanse us from a guilty conscience." rJantivzw (rhantizô , "sprinkle, purify") is the same word used in chapter 9 in reference to the application of the blood of the old covenant sacrifices to unclean people (9:13, 19), the scroll (9:19), the tabernacle and everything used in its ceremonies (9:21). The purpose was to make them outwardly and ceremonially clean (9:13). It remained for the sacrifice of Christ to provide the true and inner cleansing (9:14; 10:2) which has both objective and subjective dimensions (see comments on 10:1-4). The blood of Jesus, applied to our lives, removes from us the guilt of sin and the need for any guilty feelings which might cause us to refrain from entering the presence of God.

Second, we draw near "having our bodies washed with pure water." This complements the first means. The first statement refers to an inner cleansing of conscience. This statement refers to an outward act of purification. The word here translated "pure" (kaqarov" , katharos ) is a cognate of the word used to describe the "cleansing" or "purification" (kaqarivzw , katharizô ) wrought by Christ's sacrifice of himself upon the conscience of the believer (9:14), by the blood of the animal sacrifices upon the tabernacle and its tools (9:22) and then that wrought by both (9:23). The blood used for cleansing under the old covenant was mixed with water and hyssop (9:21, cf. Num 19). The pairing of "body" with "heart," however, suggests an outward act of washing which coincides with the inner cleansing that takes place. Our writer has recognized the foundational role which baptism plays in initiating the new covenant relationship with God (6:1), and the New Testament includes clear evidence that immersion was practiced for the remission of sin (Acts 2:38). Paul, for one, had been baptized to "wash away" his sins (Acts 22:16). Both external (guilt) and internal (feelings of guilt) barriers to drawing near to God are removed by his sacrifice when it is applied to our lives and we trust in its sufficiency.

10:23 Let us hold unswervingly to the hope we profess, for he who promised is faithful.

Here is the second of the two commands or exhortations in the section. A quite literal translation might read, "hold on to the unwavering profession of the hope." The use of katevcw (katechô , "hold fast, retain faithfully") echoes its appearance in 3:6 where the readers were exhorted to "hold on" to the courage and hope of which they boasted. A literal translation of 3:6 might well read, "hold on to . . . the boast of the hope" (hence 10:23 mirrors the syntax as well). Whereas 3:6 refers to the "boast" (kauvchma , kauchçma ) of the hope, the present verse mentions the "profession" (oJmologiva , homologia ) of the hope. Our author has used the word in 3:1 and 4:14 in the sense of "confession" or an "acknowledgment that one makes" - i.e., with a stress upon the content of what is professed rather than upon professing as an act. Our "hope" is the object of our confession. In Hebrews, ejlpiv" ( elpis ) likewise tends to refer to the thing expected/hoped for rather than the act of expecting (see comments on 6:11). This profession is to be "without wavering" (ajklinhv" , aklinçs ). This word does not occur elsewhere in the NT. It occurs in the papyri in reference to the "impartial" ears of one in authority. The reason we are given for retaining an unchanging profession of what we hope for is that "he who promised is faithful."

On the whole, this verse reiterates from chapter 3 (3:1-6) the exhortation to courage and faithfulness in light of the faithfulness of Jesus, the apostle and high priest who is also God's Son. Now, however, his readers have received a more complete picture of that faithfulness - of the suffering which it demanded and of the victory which resulted. He has been faithful to us. We should be faithful to him. His victory is also ours. No threat of danger can cost us more or take away what we hope for - and already possess - in Christ Jesus.

10:24 And let us consider how we may spur one another on toward love and good deeds. 10:25 Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching.

The NIV gives the impression that there are two separate commands in these verses yet there is only a single command in the single Greek sentence which comprises these two verses. The command is (literally), "consider one another." This same verb (katanoevw , katanoeô ) was translated "fix your thoughts upon" in 3:1. The specific matter we are to "fix" ourselves upon is "how we may spur one another on." Ellingworth notes that paroxusmov" ( paroxysmos ) refers to "intense emotion" and this is reflected in Acts 15:39 where it is used of the "sharp contention" which arose between Paul and Barnabas. Although it can be used in a negative sense ("irritation"), this does not seem to fit the present context. However, the intensity is probably not lacking and so our writer is probably encouraging his readers to take strong action to see that the results in mind are obtained.

Two ends, or results, are specified for this act of "spurring on." One is love. The other is "good works." The two are not unrelated, however. =Agavph (agapç , "love") appears only one other time in the letter - in 6:10 when our readers were offered this assurance: "God . . . will not forget your work and the love you have shown him as you have helped his people and continue to help them." Works which help God's people are the expression of love - love for them and love for God. Our writer will soon refer to some of those works performed by the readers (vv. 32-34). They may be described as "good works" (kalw'n e[rgwn , kalôn ergôn ) to contrast them with the "acts that lead to death" (nekrw'n e[rgwn , nekrôn ergôn , lit., "dead works") referred to previously (6:1; 9:14).

What the NIV renders as a separate exhortation is actually a modal participle, i.e., one which describes the means by which the "spurring on" is carried out. Verse 25 might well begin, "by not giving up meeting together." Although the present tense of the participle need not carry the continual aspect, some see it here - i.e., "don't ever give up meeting together." =Episunagwghv (episynagogç ) is "scarcely to be differentiated from sunagwghv ." The latter was the technical term for the Jewish assembly (synagogue) and never appears in Hebrews. Perhaps our writer, in his effort to dissuade his readers from reverting to Judaism, avoids this term purposely. Even so, assembling with others of like faith had enabled the Jewish faith to survive the dispersion and the importance of the public assembly would have been deeply embedded in their heritage. Nevertheless "some were in the habit of" neglecting meeting together. We are not told why. Perhaps it was for many of the same reasons that people in our own day fail to make and/or keep the same commitment.

What is stated negatively is then repeated in an affirmative manner. Instead, we are to encourage each other ("let us encourage" translates another modal participle which parallels the first). If people today fail to make or keep commitments to the public assembly for reasons similar to those of "some" in the early church, it is also true that the reasons identified here for making and keeping that commitment are also valid today. It is God's plan for "spurring his people on" to love and good works. It is God's plan for providing the encouragement that his people need to remain faithful in a world which not only often fails to provide such encouragement but aggressively seeks to discourage it.

And there is one more reason that should be as important to us as it was to the first readers. We should do it "all the more" as we "see the Day drawing near." In the NT, "the Day" often refers to "the day of God's final judgment." The reference to judgment and raging fire which will consume the enemies of God in v. 27 justifies understanding the term in an eschatological sense. On that day when Jesus appears a second time he will "bring salvation to those who are waiting for him" (9:28). But for those who "keep on sinning" he will bring judgment (10:26-27). How will we be found when Jesus returns? Whether we choose to avail ourselves of the encouragement of the assembly in the present will be a significant factor in whether we will remain faithful until that Day.

K. THE JUDGMENT OF GOD ON THOSE

WHO KEEP SINNING (10:26-31)

²⁶ If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, ²⁷ but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. ²⁸ Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. ²⁹ How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? ³⁰ For we know him who said, "It is mine to avenge; I will repay," ^a and again, "The Lord will judge his people." ^{b 31} It is a dreadful thing to fall into the hands of the living God.

^a 30 Deut. 32:35 ^b 30 Deut. 32:36; Psalm 135:14

10:26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left,

Having exhorted his readers to (1) draw near to God, (2) hold unswervingly to their hope and (3) spur one another on, our author now contemplates the alternative possibility. His description of the alternative includes two elements. First, "we deliberately keep on sinning." The NIV attributes the durative sense to the present tense participle here (just as some suggest the present participle in v. 25 should be translated; see comments on 10:25 above). As a result, it is not simply "sin" that threatens to disrupt our covenant relationship with God - forgiveness deals with this contingency. As shown by the context of 10:25, the author does not have in mind the Christian who becomes guilty of this or that particular sin. The person in view is the apostate who "gives up meeting" with the church and "deliberately keeps on sinning." Having abandoned the church, having purposely chosen a lifestyle of continual sin, the apostate spurns Jesus and his blood (10:29). Thus the apostate willfully forfeits the only source of salvation. As before, our writer may have in mind the same kind of "defiant sin" described in Numbers 15:30, which, in the case of the old covenant, caused one to be "cut off" from the covenant community.

As to the second element, this purposeful choice has been made "after we have received the knowledge of the truth." Bauer suggests that the word is to be understood in the definite sense here, as "the content of Christianity as the absolute truth." This is what makes the deliberate and continual choice of sin so tragic - that it comes after our having understood and embraced what Christ has done for us. Calvin characterizes this as anyone who "knowingly and willingly throws away the grace which he had received." This verse is quite reminiscent of the more extended warning of 6:4-8 in which we read of those "who have tasted the word of God" but fall away and refuse to repent, crucifying the Son of God all over again to their own loss.

Our writer is specific about the consequences of this purposeful choice of a lifestyle of deliberate and continuous sin. His first description pertains to what is lost: "no sacrifice for sins is left." This statement is a stark contrast to that in v. 18: "there is no longer any sacrifice for sin." The statement of v. 18 means that no additional sacrifices are necessary because Christ's sacrifice has made forgiveness available. The statement in the present verse, however, means that the forgiveness once possessed is now unavailable - "without the shedding of blood there is no forgiveness" (9:22). As Calvin noted, "If no salvation is to be found apart from Him, we should not be surprised that those who let go of Him of their own accord are deprived of every hope of pardon."

The condition is not inherently irreversible, however. As in 6:6, the condition ("keep on sinning") is described by a present tense adverbial participle which places it in a coordinate time relationship to the main verb ("no sacrifice is left"). "If" does not represent the presence of such a participle in the Greek text but an interpretation of the relationship between the participle and the main verb. Here, also, the verse could just as well read, "so long as we keep on sinning," suggesting the possibility of repentance and a restoration of the covenant relationship. So long as we persist in this choice of deliberate and continual sin, however, no fate but the one described can be expected. There is no "middle ground" in our standing before God.

10:27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.

His second description pertains to what can be expected in its place. The expectation is "fearful." Foberov" ( phoberos ) could even be translated "terrible" or "frightful." The NIV renders the same word "terrifying" in 12:21 when describing how Moses trembled with fear when he saw the mountain burning with fire and when the people of Israel begged that God no longer speak to them for fear of their very lives (cf. Exod 20:19). What such people can expect is first described literally and then figuratively. In Hebrews, krivsi" ( krisis , "judgment") appears elsewhere only in 9:27 where the term seems to refer of God's final judgment of all people (cf. 12:23 where God is described as "the judge [krivth , kritç ] of all men"). Here, however, it carries the more frequent unfavorable sense of "sentence of condemnation . . . and the subsequent punishment."

Figuratively, that judgment is described as a "raging fire." In 12:29 our writer will describe God himself as "a consuming fire." Jesus regularly spoke of final judgment and punishment in terms of "fire," "the fire of hell," a "fiery furnace," "eternal fire" and "the fire that never goes out." Paul associates the second appearance of Jesus with "blazing fire" and the punishment of those who do not know God or obey the gospel (2 Thess 1:8). Peter observes that "the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men" (2 Pet 3:7). Jude cites the fate of Sodom and Gomorrah "as an example of those who suffer the punishment of eternal fire" (7) and encourages his readers to "snatch others from the fire and save them" (23). In the book of Revelation, those who worship the beast "will be tormented with burning sulfur" (14:10) while the beast, the devil, death, and Hades are all thrown into "the lake of burning sulfur" (19:20; 20:9, 10, 14, 15) - it is the "second death" (21:8). Such will be the inescapable fate of all of those who are found to be "the enemies of God." And such will any of us be should we persist in a purposeful choice of deliberate and continual sin.

10:28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. 10:29 How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?

Lest his readers doubt the absolute truth of his warning, the author offers a lesser to greater argument ("how much more") to further support the claim of vv. 26-27. The imposition of the death penalty on the testimony of at least two witnesses is recorded both in Numbers 35:30 (as punishment for murder) and in Deuteronomy 17:6 (as punishment for idolatry). These are particularly heinous acts but the purposeful choice of deliberate and continual sin is also described in the most horrific terms.

First, such people have "trampled the Son of God under foot." Jesus employed this same term (katapatevw , katapateô ) to describe the fate of salt which has lost its saltiness: "It is no longer good for anything, except to be thrown out and trampled by men" (Matt 5:13). On another occasion he warned his disciples not to "throw your pearls to pigs. If you do, they may trample them under their feet" (Matt 7:6). Those who "deliberately keep on sinning" evidence the same attitude toward the Son of God. They regard him as not good for anything and life in complete disregard for his worth.

Second, such people have "treated as an unholy thing the blood of the covenant." Koinov" ( koinos , "unholy") was used of that which was "common," that is "unclean" (Mark 7:2; Acts 10:14, 28; 11:8; Rom 14:14). This is the exact opposite of what should be the case for that blood had "sanctified" (aJgiavzw , hagiazô , translated "make holy" in 10:10, 14) and "cleansed" him (kaqarivzw , katharizô , 9:14, 22, 23).

Finally, such people have "insulted the Spirit of grace." =Enubrivzw (enybrizô , "insult") is capable of a stronger translation such as "outrage." It appears only here in the NT. The cognate uJbrivzw (hybrizô ) was used by Luke to describe Jesus' scathing rebuke of the scribes and Pharisees (Luke 11:45) and is elsewhere associated with violent behavior. The servants were "mistreated" and killed in Jesus' parable of the wedding banquet (Matt 22:6). Jesus predicted that he would be mocked, "insulted," spit on, flogged and killed when he went to Jerusalem (Luke 18:32). Leading Jews and Gentiles in Iconium plotted to "mistreat" and stone Paul and Barnabas (Acts 14:5). And Paul was "insulted" in Philippi (1 Thess 2:2) where he was attacked by a crowd, stripped, flogged and thrown into prison (Acts 16:22-23). Bruce and Kistemaker see here a reference to the blasphemy of the Holy Spirit, a sin which Jesus said would not be forgiven (Matt 12:32; Mark 3:29). As strong as the vocabulary of our writer here may be, both the use of the present participle in v. 26 (see comments above) and the specific blasphemous event in the Gospels to which Jesus made reference (attributing the work of the Holy Spirit to Satan) may not fit well into this view. It may be that our writer (1) focuses on the Son, his blood, and the Spirit since they are the essential and defining features of the new covenant and/or (2) has in mind the language of 9:14 ("How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death").

The "greater" part of this lesser to greater argument is twofold. When the most extreme punishment under the old covenant is considered and compared to what people do to the Son, his blood and the Spirit when they "deliberately keep on sinning," it is clear that (1) they are even more deserving of punishment and (2) their punishment itself should be more severe. The syntax of v. 29 brings this out clearly. Quite literally, it might be translated, "by how much [more] do think they will be thought worthy of a worse punishment?" Since the "lesser" punishment was death, it is frightening to consider what punishment could possibly be worse than death itself (see "raging fire," v. 27). Again, the resemblance to 6:4-8 is striking.

10:30 For we know him who said, "It is mine to avenge; I will repay," and again, "The Lord will judge his people." 10:31 It is a dreadful thing to fall into the hands of the living God.

The lesser to greater argument is supplemented by an appeal to Scripture: Deuteronomy 32:35-36. These verses are not quoted in their entirety. Only the relevant phrases are cited. They amount to a promise of judgment which includes the punishment of evil. God himself claims the sole right to judge and our writer later refers to him as "the judge of all men" (12:23). And God himself will do the avenging and repaying.

The word translated "dreadful" is the same word translated "fearful" in v. 27 (see comments above). The terse statement of v. 31 is intimidating both because of what it conveys and the abruptness of the expression.

L. REMINDER OF EARLIER SUFFERING (10:32-34)

³² Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. ³³ Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated. ³⁴ You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.

10:32 Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering.

The persecutions faced by his readers are now introduced into the discussion and thus are set in the eschatological context of vv. 25-31. Christians may often wonder whether the present persecutions they endure for Christ's sake are a price they are willing to pay to remain faithful. However, evaluating the options requires an eternal frame of reference within which both the true rewards of perseverance and the frightening alternative can be considered. The readers must have had such a perspective on their sufferings for they accepted them "joyfully" (v. 34).

The author asks them to recall "those earlier days after [they] had received the light." The same word (fwtivzw , phôtizô ) appeared in 6:4 when our writer referred to those "who have once been enlightened." Here, as there, it probably refers to "instruction" or an "intellectual illumination that removes ignorance through . . . the preaching of the gospel" since it parallels the phrase "after we have received the knowledge of the truth" in v. 26 (see n. 36 on 6:4-8 regarding the KJV rendering "illumination").

Our writer provides his own summary description of their sufferings. It was a "great contest" (a[qlhsi" , athlçsis , which appears only here in the NT). The cognate ajqlhthv" (athlçtçs ) refers to a "contender" or "athlete" and the verb ajqlevw (athleô ) appears in 2 Timothy 2:5 when Paul encourages his readers to endure hardship and compares the believer to one "who competes as an athlete" to receive the victor's crown. The readers of Hebrews, just as all who endure suffering for the sake of Christ until his return, compete in the cosmic struggle which has already been decided. Whether we receive the victor's crown is conditioned only upon our ability to persevere in the struggle.

10:33 Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated.

Their sufferings included "insult" (ojneidismov" , oneidismos ). This is the same word used in 13:13 to the "disgrace" which Jesus bore as a result of his crucifixion. Yet Jesus had warned his disciples, "If the world hates you, keep in mind that it hated me first . . . If they persecuted me, they will persecute you also" (John 15:18-20). Yet we will soon read that Jesus "endured the cross, scorning its shame, and sat down at the right hand of God" (12:2-3). Only from such a standpoint can such "insults" be regarded as the compliments they in fact are. And no example can offer greater encouragement to endure than that of Jesus himself.

They also endured "persecution." Qlivyi" ( thlipsis ) literally means "pressing" or "pressure" - Morris suggests "severe pressure." How severe may be suggested by the fact that they were "publicly exposed" to both insult and persecution. The verb here is qeatrivzw (theatrizô ), a cognate of qevatron ( theatron , "theater") used for the place where public assemblies gathered. While 12:4 ("you have not yet resisted to the point of shedding your blood") suggests that the readers had yet to endure the most severe of Nero's persecutions, they were probably experiencing the harbingers. Bruce draws from Tacitus' Annals and I Clement to describe the public persecutions which were on the horizon:

Their death . . . was made a matter of sport: they were covered in wild beasts' skins and torn to pieces by dogs; or were fastened to crosses and set on fire in order to serve as torches by night when daylight failed (Tacitus, Annals , xv.44).

[Christian women had to] enact the parts of Dirce and Danaus (I Clement 6:2).

10:34 You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.

Lane cites several ancient sources which tell of false accusations of crime and vice, the impositions of heavy fines, confiscation of property and the looting of homes after their owners had been imprisoned or removed. None of these forms of persecution seem far removed from what we read in these verses.

The cause of his reader's joy was that they knew they had "better and lasting possessions" (v. 34). Their true, eternal inheritance which God had promised them (9:15) yet awaited them. No earthly power or authority could take it away from them. They had learned not to "be afraid of those who kill the body but cannot kill the soul" and remained faithful to "the One who can destroy both soul and body in hell" (Matt 10:28). Their treasure was in heaven, not on earth "where moth and rust destroy and where thieves break in and steal" (Matt 6:19-20).

M. THE NEED TO PERSEVERE (10:35-39)

³⁵ So do not throw away your confidence; it will be richly rewarded. ³⁶ You need to persevere so that when you have done the will of God, you will receive what he has promised. ³⁷ For in just a very little while,

"He who is coming will come and will not delay.

³⁸ But my righteous one ^a will live by faith.

And if he shrinks back,

I will not be pleased with him." ^b

³⁹ But we are not of those who shrink back and are destroyed, but of those who believe and are saved.

^a 38 One early manuscript But the righteous ^b 38 Hab. 2:3,4

10:35 So do not throw away your confidence; it will be richly rewarded.

"So" (ou , oun) could be translated "therefore" to convey what is probably a stronger connective. Because they "had better and lasting possessions" (10:35), "therefore" they are commanded not to "throw away" their confidence. =Apobavllw (apoballô ) may denote either "the (vigorous) action of throwing something away" or "a more passive process, as of a tree losing its leaves." A case could be made for either sense in the present context, although on three separate occasions our writer has issued lengthy warnings against either a hardening of heart (3:7-4:11) or a decisive turn away from Christ (6:4-8; 10:26-31).

The word translated "confidence" (parrhsiva , parrçsia ) was translated "courage" in 3:6, when the author encouraged his readers to "hold on to" (vs. "throw away" here) their courage and hope. It also appeared in 4:16 and 10:19 of the "confidence" or "boldness" (KJV) with which we can now enter into God's presence as a result of Christ's sacrifice. Thus the word does not so much convey the idea of "trust" - although their faith in God's faithfulness to his promise must certainly have been the source of their confidence - so much as it conveys the idea of "courage," "boldness" or even "fearlessness" in the face of the threats against them.

This "confidence" is the key to receiving the "rich reward" that has been promised. The Greek syntax actually suggests a stronger tie between the two for it contains not future tense language but that of the present tense (lit., "your confidence which has a great reward"). misqapodosiva ("reward") can be used in reference to "payment of wages." It was used earlier of the "just punishment" for violation and disobedience of that message spoken by angels (2:2). Whether the believer remains faithful or not, he will in either case receive his "just reward." It will be punishment for some and salvation for others.

10:36 You need to persevere so that when you have done the will of God, you will receive what he has promised.

"Perseverance" is needed to obtain the rich reward, however, and this is what the confidence enables. The use of the aorist participle ("when you have done the will of God") suggests a completion of this act - i.e., when one has persevered to the end in their obedience to the will of God. This is very similar to the lengthier discussion in chapter six pertaining to the relationship between our faith in God's promise, the patience with which we wait for it and the diligence which we must show to the very end to make our hope sure (6:11ff.).

10:37 For in just a very little while, "He who is coming will come and will not delay. 10:38 But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him."

As he has done on more than one occasion, the author ends his appeal by turning to Scripture. The essence of this quote is taken from Habbakuk 2:3-4 in the LXX but the author has done some rearranging and interpreting. Most significantly, the addition of a definite article before the participle "coming" offers a messianic reading of the passage (which now reads " He who is coming"). This was not a new idea. Morris mentions a rabbinic tradition which interpreted the passage messianically. Our writer merely makes the connection more explicit. Also, the order of the wording has been altered so that the citation ends with that part of the passage which the author will apply to his readers ("shrink back"). The use of a single key word in the passage to establish a point of application for his readers is one of the author's prominent hermeneutical strategies (see Introduction).

10:39 But we are not of those who shrink back and are destroyed, but of those who believe and are saved.

The thrust of the citation is that (1) his (second) coming is certain and (2) two alternatives are available to those who wait. One can "live by faith" or "shrink back" (and be destroyed, v. 39). As in 6:9, our writer gives his readers a vote of confidence for their encouragement. =Apwvleia (apôleia , "destruction") appears only here in Hebrews and might also be translated "annihilation" or "ruin." The word also appears in Revelation of the "destruction" of the beast (Rev 117:8, 11). The temptation to offer this verse in support an annihilation theory must be balanced against the use of "eternal" language to speak of the final punishment (see comments on 10:27).

-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 10 (Chapter Introduction)

Overview

Heb 10:1, The weakness of the law sacrifices; Heb 10:10, The sacrifice of Christ’s body once offered, Heb 10:14. for ever hath taken away sins; Heb 10:19, An exhortation to hold fast the faith with patience and thanksgiving.

Poole: Hebrews 10 (Chapter Introduction)

CHAPTER 10

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 10 (Chapter Introduction)

(v. 1-18) The insufficiency of sacrifices for taking away sin, The necessity and power of the sacrifice of Christ for that purpose.

(Heb 10:19-25) An argument for holy boldness in the believer's access to God through Jesus Christ, And for steadfastness in faith, and mutual love and duty.

(Heb 10:26-31) The danger of apostacy.

(Heb 10:32-39) The sufferings of believers, and encouragement to maintain their holy profession.

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 10 (Chapter Introduction)

The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice (Heb 10:1-6). II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them (Heb 10:7-18). III. He shows to believers the honours and dignities of their state, and calls them to suitable duties (Heb 10:19 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 10 (Chapter Introduction)

The Only True Sacrifice (Heb_10:1-10)

The Finality Of Christ (Heb_10:11-18)

The Meaning Of Christ For Us (Heb_10:19-25)

The Threat At The Heart Of Things (Heb_10:26-31)

The Danger Of Drift (Heb_10:32-39)

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

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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.)

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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 10 (Chapter Introduction)

INTRODUCTION TO HEBREWS 10

In this chapter the apostle pursues his argument, showing the weakness and imperfection of the Levitical priesthood, and the superior excellency of Christ's, which he closes with suitable exhortations to faith on Christ, as the alone high priest, and to a constant profession of him. The imperfection of the Levitical priesthood is proved, from the law by which it was established, being only a shadow of good things to come; from the insufficiency of annual sacrifices to perfect the comers to them, or to purge the consciences of the worshippers from sin; and from the non-cessation of these sacrifices which would have been, if the above ends could have been answered by them, Heb 10:1, but on the contrary, by the annual return of these sacrifices, sins are afresh remembered, and very good reason there is for it, since it is an impossible thing that the blood of slain beasts should take away sin, Heb 10:3 moreover, the apostle proves the insufficiency of such sacrifices, by a divine testimony, out of Psa 40:6 by which it appears, that they are not agreeable to the will of God, and are rejected by him as useless, Heb 10:5 and this leads the apostle to discourse of the excellency of Christ's sacrifice above them; that they are taken away, and his is substituted in their room; that as they are not agreeable to the will of God, his is a fulfilment of it; that though they could not expiate sin, yet by the offering up of the body of Christ, once for all, his people are sanctified, or their sins are expiated, Heb 10:9 and this is further illustrated by a comparison between the priests under the law, and Christ; they were many, he but one; they daily offered the same sacrifices, he offered but one sacrifice; theirs could not take away sin, by his offering he has perfectly expiated the sins of his people; they stood daily ministering, their work being never at an end; he is set down at the right hand of God, expecting his enemies to be made his footstool, having done his work to perfection, Heb 10:11 and that legal sacrifices are ceased, and no more to be used, is proved by a testimony of the Holy Ghost, out of Jer 31:33 relating to the covenant of grace, among the promises of which stands that of the forgiveness of sin; from whence the apostle justly concludes, that where remission of sin is, there is, and there needs no more offering for it, Heb 10:15 and from hence, the apostle passes to exhortations to the exercise of grace, and discharge of duty, which he strongly urges from the consideration of Christ's priesthood, and the efficacy of it: and first, he presses them to the duty of prayer, to draw nigh to God to the throne of his grace. The manner in which he would have them approach to God, is in the sincerity of their hearts, in a plerophory of faith, an high and full exercise of it, and impurity of soul and body: the motives or encouragements to it are taken from their having boldness and liberty to enter by faith into heaven itself with their prayers, through the blood of Jesus; from there being a new and living way opened for them through, the flesh of Christ; and from their having such an high priest over the house of God as he is, Heb 10:19, and next he exhorts them to a constant and steadfast profession of their faith, to which he animates them by the faithfulness of a promising God, who will never leave nor forsake his people, Heb 10:23 and then to consider one another in their church relation, and to stir up one another to the exercise of the grace of love, and to the performance of good works, Heb 10:24, and also not to forsake their public assemblies, as was the custom of some, but to exhort each other to greater diligence in attending there, especially since they might observe that a time of great tribulation was at hand, Heb 10:25 and in order to deter from apostasy, which is expressed by a sinning wilfully, after a man has received and professed the knowledge of the truth, the apostle observes that the destruction of such is inevitable; since there never will be another propitiatory sacrifice offered up, and therefore there can be no other than a dreadful expectation of an awful judgment, and of the wrath of God, which, like a consuming fire, will destroy such adversaries of Christ, Heb 10:26 the justice of which is argued from the less to the greater; that if the transgressors of the law of Moses had no mercy shown them, but died when there were proper and sufficient witnesses of their crimes, then such must be deserving of a far greater punishment, who treat with the greatest rudeness the person of the Son of God, and his precious blood, and with the greatest contempt the person and grace of the Holy Spirit, Heb 10:28, and such persons have reason to expect the vengeance of God will fall on them, since it is threatened them in the word of God, Deu 32:35 and a dreadful thing it is to fall into his hands, Heb 10:30. But in order to encourage these believing Hebrews to hold on and out unto the end, the apostle puts them in mind of their good beginning, how well they set out, and how bravely they behaved, by bearing afflictions and reproaches themselves; by being the companions of those that were afflicted and reproached; by having compassion on the apostle when in bonds; and by cheerfully suffering the loss of their goods upon this consideration, that they had in heaven a better and a more enduring substance, Heb 10:32 wherefore it would be exceeding wrong and very unbecoming, after all this, to drop their faith and a profession of it, which otherwise would issue in the enjoyment of the great recompense of reward, Heb 10:35 and as patience is necessary, it is right to exercise it under sufferings for Christ's sake, partly because it is doing the will of God, and partly because that after that is done, such shall receive the promised happiness; and what may serve the more to engage to the exercise of it is, it is but a little while and Christ will come and put an end to all the sufferings of his people, Heb 10:36 and that faith should be in exercise, is proved from a divine testimony, Hab 2:4 and so must be pleasing to God, when the contrary is highly resented by him, Heb 10:38 and now, lest the believing Hebrews should conclude from all this that the apostle suspected them as going into apostasy, he declares his belief, that he and they were not in the number of apostates, but of believers, whose souls would be saved, Heb 10:39.

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

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-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