Text -- Hebrews 7:2 (NET)

7:2 To him also Abraham apportioned a tithe of everything. His name first means king of righteousness, then king of Salem, that is, king of peace.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 7:2

A tenth ( dekatēn ).

It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God.

Robertson: Heb 7:2

Divided ( emerisen ).

First aorist active of merizō , from meros (portion), to separate into parts. From this point till near the end of Heb 7:3 (the Son of God) is a long parenthesis with houtos of Heb 7:1 as the subject of menei (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. Heb 1:8) and Salem (peace).

Vincent: Heb 7:2

First being by interpretation King of righteousness ( πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης )

The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant . 1:10, 2: σημαίνει δε τοῦτο βασιλεὺς δίκαιος " and this (the name Melchisedec) signifies righteous king ."

Vincent: Heb 7:2

And after that also ( ἔπειτα δὲ καὶ )

Then follows a designation derived from his character, king of peace . Supply being ; not being interpreted .

Vincent: Heb 7:2

Salem

Commonly regarded as the site of Jerusalem. It has also been supposed to represent Σαλείμ Salim , mentioned in Joh 3:23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned.

Wesley: Heb 7:2

According to the meaning of his own name. King of righteousness, then - According to the name of his city.

Wesley: Heb 7:2

So in him, as in Christ, righteousness and peace were joined. And so they are in all that believe in him.

JFB: Heb 7:2

Greek, "apportioned"; assigned as his portion.

JFB: Heb 7:2

Namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see Heb 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king.

JFB: Heb 7:2

Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.

JFB: Heb 7:2

Not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness.

JFB: Heb 7:2

Not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.

Clarke: Heb 7:2

Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum , and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham’ s decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.

Defender: Heb 7:2

The name Melchisedec means "King of Righteousness" and Salem means "peace," so this mysterious person is identified as King of Peace and Righteousness, as well as "priest of the most high God" (Heb 7:1). A number of modern archaeologists have speculated that the name Salem was actually "Salim," a god of the Amorites, but this idea is entirely hypothetical and is explicitly contradicted by this verse. Similarly, it is commonly assumed that Salem was the original name of Jerusalem, but there is no other record of such a city at this time, either in archaeology or Scripture. Speculations as to the identity of Melchisedec have been many and varied. Certain writers, ancient and modern, have suggested that he was either Shem or Job, both of whom were probably living at that time. If that were the case, however, there could seem no reason why he would not be called by his actual name. Certain Seventh Day Adventists have speculated that he was the unfallen Adam from another planet, translated here to observe the process of redemption on this planet. This unorthodox notion must first overcome the hard fact that there is no valid evidence whatsoever, either in science or Scripture, that other inhabitable planets even exist at all - there are certainly none in the solar system. Most evangelicals say he was merely an obscure king of a small city state about whom neither history nor the Bible know anything other than the facts mentioned here. If that was his status, how did he get to be the founder of a priestly order greater than that of Aaron, one to whom even Abraham paid tithes? If anyone could be called "the priest of the most high God" (Gen 14:18) at this time in history, it would seem that it should be Abraham himself, or possibly Job, "none like him in the earth, a perfect and an upright man" (Job 2:3), or even the patriarch Shem, who was still alive at this time, assuming there are no significant gaps in the genealogies of Genesis 11. But all of these have already been ruled out. If Melchisedec were greater than Shem or Job or Abraham, he must have been more than mortal man. The next verse confirms this."

TSK: Heb 7:2

a tenth : Gen 28:22; Lev 27:32; Num 18:21; 1Sa 8:15, 1Sa 8:17

King of righteousness : 2Sa 8:15, 2Sa 23:3; 1Ki 4:24, 1Ki 4:25; 1Ch 22:9; Psa 45:4-7, Psa 72:1-3, Psa 72:7, Psa 85:10,Psa 85:11; Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2, Isa 45:22-25; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16; Mic 5:5; Luk 2:14; Rom 3:26, Rom 5:1, Rom 5:2; Eph 2:14-18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 7:2

To whom also Abraham gave a tenth part of all - That is, a tenth part of all the spoils which he had taken Gen 14:20, thus acknowledging that in dignity of office Melchizedek was greatly his superior; Heb 7:4, Heb 7:6, Heb 7:8. This does not appear to have been on the part of Abraham so much designed as a present to Melchizedek personally, as an act of pious thankfulness to God. He doubtless recognized in Melchizedek one who was a minister of God, and to him as such he devoted the tenth of all which he had taken, as a proper acknowledgment of the goodness of God and of his claims. From this it is evident that the propriety of devoting a tenth part of what was possessed to God, was regarded as a duty before the appointment of the Levitical law. "Some"expression of this kind is obviously demanded, and piety seems early to have fixed on the "tenth"part as being no more than a proper proportion to consecrate to the service of religion. For the propriety of the use which the apostle makes of this fact, see the notes on Heb 7:4, Heb 7:6, Heb 7:8.

First being - The "first"idea in the interpretation of his name and office, etc. First being mentioned as king of righteousness, and then as king of peace.

King of righteousness - The literal translation of the name Melchizedek; see the notes on ver. 1. The "argument"implied in this by the remarks of the apostle is, that he bore a name which made him a proper emblem of the Messiah. There was a propriety that one in whose "order"the Messiah was to be found, should have such a name. It would be exactly descriptive of him, and it was "worthy of observation"that he of whose "order"it was said the Messiah would be, should have had such a name. Paul does not say that this name was given to him with any such reference; or that it was "designed"to be symbolical of what the Messiah would be, but that there was a "remarkable coincidence;"that it was a fact which was worth at least "a passing thought."This is a kind of remark that might occur to anyone to make, and where the slight use which Paul makes of it would not be improper anywhere; but it cannot be denied that to one accustomed to the Jewish mode of reasoning - accustomed to dwell much on hidden meanings, and to trace out concealed analogies, it would be much more obvious and striking than it is with us.

We are to place ourselves in the situation of those to whom Paul wrote - trained up with Jewish feelings, and Jewish modes of thought, and to ask how this would strike "their"minds. And this is no more unreasonable than it would be in interpreting a Greek classic, or a work of a Hindu philosopher, that we should endeavor to place ourselves in the situation of the writer and of those for whom he wrote, and ascertain what ideas would be conveyed to them by certain expressions. It is not meant by these observations that there was really no intrinsic force in what Paul here said respecting the import of the "name."There was force; and all the use which he makes of it is proper. His meaning appears to be merely that it was a fact worthy of remark, that the "name"had a meaning which corresponded so entirely with the character of him who was to be a high priest of the same "order.""And after that."He is mentioned after that with another appellation equally significant.

King of peace - A literal translation of the appellation "king of Salem;"Heb 7:1. The idea of Paul is, that it was "worthy of remark"that the appellation which he bore was appropriate to one whose ministry it was said the priesthood of the Messiah would resemble.

Poole: Heb 7:2

To whom also Abraham gave a tenth part of all by which tithing to him. Abraham owns him to be God’ s priest. As he had received blessing from God by him, so he returns to God, through him, his acknowledgments; he divided, shared, and gave out his part to him, even the tenth part of all the spoils, Heb 7:4 . This is the first scripture, Gen 14:20 , that gives us any account of paying the tenths of goods to God in his priests; which custom afterwards obtained among most nations, to give the tenths of the spoils after victory to God. And this Abraham did, as due to the office by Divine institution, having received a blessing from it.

First being by interpretation King of righteousness: the mystery of his name, title, and descent, the Holy Ghost now opens to them. His name is a compound of Kym or yklm which signifieth a king or governor, or my king, and Kwu righteousness. A supreme governor, not only formally righteous in his own disposition, but efficiently by just and excellent laws making his subjects righteous; a king working righteousness in a Canaan, and in such a time of universal degeneracy from it. This God ordered for some special use, viz. to type out his own Son, God-man, the great gospel minister, to be the King of righteousness, who purchased it for, imputeth it to, and infuseth it into, sinners; who is so fully the Lord our righteousness, that we are made the righteousness of God in him, Isa 32:1 Jer 23:6 33:16 Zec 9:9 2Co 5:21 .

And after that also King of Salem, which is, King of peace: the mystery of his title of office, King of Salem. The due order of this is observable; he is first King of righteousness, and after that he is King of Salem, that is, of peace; the fruit of whose righteous government was peace. He kept this among his people, and round about him, while others were wasting and destroying their kingdoms by lusts and wars. This is eminently true of Christ The Prince of Peace, Isa 9:6,7 , who gave some signal of his government, and begun his priesthood, in the same Salem, or Jerusalem, where Melchisedec reigned, Mat 21:5,9,10 . He is eminently the royal purchaser, maker, and distributer of peace, reconciling all things to God, angels and men in heaven and in earth, and all persons, Jews and Gentiles, and the creation itself to recovered man, Col 1:20,21 ; compare Eph 2:13-17 . The Prince and price of our peace, setting peace within souls, giving it to them without, peace spiritual, temporal, and eternal: his kingdom aboundeth in it, Psa 72:1,3,7 Isa 54:10,13Jo 14:27 Jam 3:18 .

Haydock: Heb 7:2

King of justice, according to the signification of the word Melchisedech , and of peace, signified by the place Salem, of which he was king. By Salem is commonly expounded Jerusalem, though St. Jerome thinks it was a town in Samaria afterwards called Sichem. This king was also a priest of the Most High; i.e. of the true God. He blessed Abraham, after he had defeated Chodorlahomor and the other kings; (Genesis xiv.) and Abraham gave him the tithes of all things which he had taken from his enemies. He is said (ver. 3.) to have been without father, without mother, without any genealogy, without beginning of days or end of life, inasmuch as we have no account in the Scripture of these particulars. He is said in Genesis to have brought out, inasmuch as he was a priest, that is, to have offered up a sacrifice to God of bread and wine. The apostle here shews two things, that Melchisedech was greater than Abraham, and that he is a figure of Christ, who is a priest for ever, according to the order of Melchisedech. (Psalm cix. 4.) (Witham)

Gill: Heb 7:2

To whom also Abraham gave a tenth part of all,.... Or tithes, as in Gen 14:20. Philo the Jew ^b renders the Hebrew phrase, מעשר מכל, just as the apostle does δεκατην απο παντων, "a tenth part of all", or "out of all"; not of all that he brought back, as Lot's goods, or the king of Sodom's, or any others; only of the spoils of the enemy, as in Heb 7:4 which is no proof of any obligation on men to pay tithes now to any order of men; for this was a voluntary act, and not what any law obliged to; it was done but once, and not constantly, or every year; it was out of the spoils of the enemy, and not out of his own substance, or of the increase of the earth; nor was it for the maintenance of Melchizedek, as a priest, who also was a king, and was richly provided for; but to testify his gratitude to God, for the victory obtained, and his reverence of, and subjection to the priest of God.

First being by interpretation king of righteousness; or a "righteous king", as Melchizedek was; not the king of a righteous place, as Aben Ezra thought, a place wherein dwelt righteousness, or righteous persons; but it was his proper name, which so signifies, and in which he was a type of Christ; who is righteous, not only as God, and as man, and as Mediator, but particularly in the administration of his kingly office: his kingdom lies in righteousness, as well as peace; the subjects of it are righteous persons, and all his ways are just and true; his Gospel, by which he rules, is a declaration of righteousness; and he himself is the author of righteousness to all his people:

and after that also king of Salem, which is king of peace; and may respect his peaceable government; and is very applicable to Christ, the Prince of peace; whose kingdom is a kingdom of peace; his sceptre is a sceptre of peace; his royal proclamation is the Gospel of peace; and his subjects are the sons of peace; and he himself is the author of peace, not only between Jew and Gentile, but between God and his people; and he is the donor of peace, external, internal, and eternal. So Philo the Jew ^c interprets this name, "king of peace", just as the apostle does.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 7:2

¹ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Or “a tenth part.”

³ sn A quotation from Gen 14:20.

⁴ tn Grk “first being interpreted,” describing Melchizedek.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 7:1-28

1 Christ Jesus is a priest after the order of Melchisedec;

11 and so far more excellent than the priests of Aaron's order.

Combined Bible: Heb 7:1-3

  

(Hebrews 7:1-3)   

In Hebrews 2:17, the apostle announced that the Lord Jesus is "a merciful and faithful High Priest in things pertaining to God", while in Hebrews 3:1 he calls on those who are partakers of the heavenly calling to "Consider the Apostle and High Priest of our profession". Having shown in Hebrews chapters 3 and 4 the superiority of Christianity’ s Apostle over Judaism’ s, viz. Moses, whose work was completed by Joshua, Paul then declared that "We have a great High Priest, that is passed through the heavens, Jesus the Son of God", an High Priest who can be touched with the feeling of our infirmities, seeing that He also was tempted in all points like us (in His spirit, His soul, and His body), sin excepted; for which reason we are bidden to "Come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb. 4:14-16).  

In the opening verses of Hebrews 5 we are shown how Christ fulfilled the Aaronic type, and how that He possessed every necessary perfection to qualify Him for filling the sacerdotal office, see articles 19 to 21. But while the Holy Spirit there shows how Christ provided the substance of what was foreshadowed by the Levitical priests, He is also particular to exhibit how that Christ excelled them at every point. Finally, he declares that the Lord Jesus was, "Called of God an High Priest after the order of Melchizedek" (verse 10). We have previously called attention to it, but as this detail is so important and so little understood, we repeat: it is highly essential to observe that Christ is not there said to be "High Priest of the order of Melchizedek", but "alter the order of", etc. The difference between the two expressions is real and radical: "of" would have limited His priesthood to that particular order; "after" simply shows that there is a resemblance between them, as there also was between Aaron’ s and Christ’ s.  

At Hebrews 5:11 the apostle declared, "Of whom we have many things to say and hard to be uttered, seeing ye are dull of hearing". The difficulty lay in the strong disinclination of man to relinquish that which has long been cherished, which nowhere appears more evident than in connection with religious things. To say that Christ was a High Priest "after the order of Melchizedek" was tantamount to affirming that the Aaronic order was Divinely set aside, and with it, all the ordinances and ceremonies of the Mosaic law. "This", as we said in an earlier article, "was the hardest thing of all for a Hebrew, even a converted one, to bow to, for it meant repudiating everything that was seen, and cleaving to that which was altogether invisible. It meant forsaking that which their fathers had honored for fifteen hundred years, and espousing that which the great majority of their brethren according to the flesh denounced as Satanic.  

The Hebrews had become "dull of hearing". They were too slothful to make the effort needed for a proper understanding of the nature of Christ’ s priestly office and work. In Hebrews 3:1 the apostle had called on them to, "Consider the Apostle and High Priest of our profession", and in Hebrews 7:4 he again says, "Now consider". The Greek word means to "ponder intensely" to "behold diligently", to "weigh thoroughly" the things proposed unto us. It is at this point so many fail: they imagine all that is required of them is to hear the Word of God expounded, and if anything appears to them hard to understand, they conclude it is not for them; hence, they make little progress in Divine things and fail to "increase in the knowledge of God" (Col. 1:10). And this is not simply an "infirmity", it reveals a sad state of soul; it shows a lack of interest in spiritual things. This was the state of the Hebrews: they had gone back.  

The condition of soul in which a Christian is has very much to do with his spiritual receptivity. He may hear the best of preaching and read the soundest of books, yet if his heart be not right with God, he will not be profited. His head knowledge of Truth may be increased and his pride puffed up, but his soul is not fed, nor is his walk influenced Godwards. It was thus with the Corinthians, therefore we find the apostle writing to them, "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as babes in Christ" (1 Cor. 3:1). It was thus with the Hebrews: the spirit of the apostle was straitened. He longed to expound to them the excellency of the glories of Christ’ s priesthood, but he had to pause and address himself to their sorrowful state of heart. In this he has left an example which all teachers do well to weigh and imitate.  

As we have seen, at Hebrews 5:11 the apostle makes a digression, which is continued to the end of the 6th chapter. It is most instructive to observe the order he followed. The better to appreciate it, let us review the contents of this parenthetical section in their inverse order. In chapter 7, he sets forth the official glories of Christ. But what immediately precedes? This: at the close of Hebrews chapter 6 (verses 16-20) he presents the sure ground which true Christians occupy for having a "strong consolation". Thus, it is only as the heart is set at perfect rest before God, fully assured of His favor, of His unchanging grace, that the soul is in any condition to ponder, to appreciate, to revel in the glories of Christ. It is faith’ s realization of the unceasing and effectual intercession of our great High Priest within the veil, which keeps the heart in peace. The contemplation of the essential Holiness of God would fill the soul with despair, but it is turned into hope and joy by seeing Jesus at His right hand "for us". The secret of victory is to be, in spirit, where our Forerunner is.  

And what precedes the blessed assurance which the closing verses of Hebrews chapter 6 are designed to convey to the believer? This: a call to faithful perseverance in running the race set before us; a bidding of us "be not slothful, but followers of them who through faith and patience inherit the promises" (verses 9-15). We are not entitled to the comfort which comes from resting upon the immutability of the Divine counsels while we are following a course of self-will and self-pleasing. Only those who are really walking with God have any right to the joy of His salvation. To talk of our certainty of reaching Heaven while out of the path of obedience, is nothing but a carnal presumption.  

And what, in turn, precedes the call to a steady continuation in well-doing, to the exercise of faith and love? This: a solemn warning against the danger of apostasy (verses 4-7). The sluggards of Hebrews 5:11-14 must be aroused, the careless plainly told of what the final outcome would be were indifference to the righteous claims of God persisted in. There are some who refuse to allow that verses 4-7 contain a warning given to real Christians against the danger of apostasy. They say it would be quite inconsistent for the Holy Spirit to so warn them, while in verses 16-20 He gives the most absolute assurance of their security. Ah, but mark it well, the assurance in verses 16-20 is for "the heirs of promise", and not for all professing believers. The warning is to make us examine ourselves and make sure that we are "heirs". This, the truly regenerate will do; whereas the self-complacent and presumptuous will ignore it, to their own eternal undoing.  

In confirmation of what has been pointed out above, we quote the following from John Owen: "As the minds of men are to be greatly prepared for the communication of spiritual mysteries unto them, so the best preparation is by the cure of their sinful and corrupt affections, with the removal of their barrenness under what they have already heard and been instructed in. It is to no purpose, yea, it is but the putting of new wine into old bottles to the loss of all, to be daily leading men into the knowledge of higher mysteries, whilst they live in a neglect of the practice of what they have been taught already".  

At the close of his hortatory digression, the apostle returns to the precise point at which his orderly argument had been interrupted, as will immediately appear by comparing Hebrews 5:10 and Hebrews 6:20. Jesus was, and is for ever, High Priest. This was an entirely new doctrine for the Hebrews. Our Lord Himself had made no specific reference to it during the days of His earthly ministry, nor is there any record of it in the preaching of the apostles. Yet the teaching of both One and the others was based upon and assumed this fundamental fact. But now the Holy Spirit was pleased to give a clear unfolding of this precious truth. It was "hard" for even converted Jews to receive. Their chief objection would be that, to assert Christ was High Priest, yea, the only High Priest of His Church, was affirming something inconsistent with and contrary to the Law, for He did not (according to the flesh) belong to the Levitical tribe, He was not in the line of the priests.  

It is most important for us to take account of this difficulty which presented itself to the minds of the Hebrews, for unless we recognize that one of the chief objects before the apostle in chapter 7 was to remove this very difficulty, we are certain to err in our understanding of the details of his argument. It was not the design of the apostle to teach that the nature and functions of Christ’ s priesthood had no resemblance to that of the Aaronic. Far from it. He could not now contradict all that he has so explicitly set forth in Hebrews 5:1-9. There he had plainly shown that the Lord Jesus had fulfilled the Aaronic type by Himself offering to God a perfect and final Sacrifice for the sins of His people. To this he again returns in chapter 9, where he declares that Christ had (as Aaron foreshadowed) "by His own blood entered into the Holy Place, having obtained eternal redemption" (verse 12). Let it not be forgotten that the atoning ministry of Israel’ s high priest was consummated within the veil, Leviticus 16:12-14.  

In Hebrews 7 the apostle proves that so far from the priestly office and work of the Lord Jesus conflicting with what God had instituted through Moses, it was the fulfillment of His own counsels as made known in the Old Testament Scriptures. At the same time he takes occasion to submit the proof that the priesthood of Christ was far more glorious than that of Aaron’ s. This he does by an appeal to an ancient oracle, the mystical meaning of which had been hidden from the Jews, yea, the very letter of which appears to have been quite forgotten by them. We refer to the 110th Psalm, which will come before us in the course of examining our present chapter.  

"For this Melchizedek, king of Salem, priest of the most high God" (verse 1). At the close of chapter 6 the Holy Spirit directs our gaze into the Holiest, whither for us the Forerunner hath entered, even Jesus our great High Priest. He now proceeds to emphasize the dignity of His priesthood, showing that it is accompanied by royal majesty, that it is intransmissible, and that it abideth forever. Thus our confidence in Him should be complete and entire, unwavering and unceasing. Thus too we may perceive again the immeasurable superiority of Christianity over Judaism by the super-excellency of its Priest.  

"For this Melchizedek, king of Salem, priest of the most high God". The opening "For" has, we believe, a double connection. More immediately, it forms the closest possible link between what is declared in Hebrews 6:20, and what is to immediately follow. There it was affirmed that "Jesus is made an High Priest forever, after the order of Melchizedek"; here it will be shown that thus it was, mystically, with Melchizedek himself. This will be the more apparent if the second half of verse 2 and the whole of verse 3, saving its final clause, be placed in a parenthesis, reading it thus: "For this Melchizedek, king of Salem, priest of the most high God, abideth a priest continually". More remotely the opening "For" of the verse, looks back to Hebrews 5:10, 11: he now brings forth the "many things" he had to say to him.  

"For this Melchizedek, king of Salem, priest of the most high God". Two things are here affirmed of Melchizedek: be was king, and he was priest. Almost endless conjectures have been made as to the identity of Melchizedek. Questions have been raised as to what order of beings he belonged to. Some have insisted that he was a Divine person, others that he was an angel, still others that he was Christ Himself in theophanic manifestation — as when He appeared to Joshua (Josh. 5:14), or in Babylon’ s furnace (Dan. 3:25), etc. Others, allowing that he was only a man, have speculated as to his nationality, family connections, and so on. But as the Holy Spirit has not seen fit to give us any information on these points, we deem it irreverence (Deut. 29:29) to indulge in any surmises thereon.  

The first time Melchizedek is brought before us on the pages of Holy Writ is in Genesis 14. There he confronted Abraham, without introduction, in the land of Canaan. At that time all the world had fallen into the grossest of idolatry and the most awful immorality: Romans 1:19-31. Even the progenitors of Abraham worshipped false gods: Joshua 24:2. At that time Canaan was inhabited chiefly by the Sodomites on the one hand (Gen. 13), and by the Amorites (Gen. 15:16) on the other. Yet, in the very midst of these people who were sinners above others, God was pleased to raise up a man who was an illustrious type of Christ! A signal instance was this of the absolute sovereignty of God. He can raise up instruments for His service and unto His glory, when, where, and as it pleases Him. He can raise up the greatest light in the midst of the greatest darkness: Matthew 4:16.  

Melchizedek was "king of Salem": in the light of Psalm 76:2 there can be no doubt but what this was the earlier or original name for Jerusalem: "In Salem also is His tabernacle, and His dwelling-place in Zion". Only Jerusalem can there be intended. Further, Melchizedek was "priest of the most high God", and this in the days of Abraham! Thus, Jerusalem had a king many centuries before David, and God had a priest which He owned long ere Aaron was called! It has been rightly pointed out that, "The argument of the apostle, deducing and illustrating the superiority of Christ’ s priesthood over the Aaronic, from and by the relation of Melchizedek to the Levitical priesthood, is in some respects analogous to the argument of the apostle with regard to the law, and its parenthetical and inferior position, as compared with the Gospel.... the Jews were shocked when the apostle Paul taught that it was not necessary for the Gentiles to observe the law; that for the new covenant church the law of Moses was no longer the rule and form of life. And therefore the apostle in his epistle to the Galatians, tells them that the law was given four hundred years after the promise had been made unto Abraham, and that therefore there was no injustice, and no inconsistency, in the bringing in of a new dispensation, which was in fact only a return in a fuller and more perfect manner to that which was from the beginning in the mind of God" (Adolph Saphir).  

There is, indeed, a still closer analogy than has been pointed out by Mr. Saphir between Paul’ s argument in Hebrews 7 and that which he used to the Galatians. Melchizedek was the king-priest of Jerusalem. Now in Galatians 4:26, we are told that, "Jerusalem which is above, is free, which is the mother of us all". The word "above" there has misled almost all of the commentators. The primary reference is not to location, but to time, it is antithetical from "now is", not, from "below"! In the immediate context the apostle contrasts two covenants, each of which was associated with a city. Paul there calls attention to the fact that the "promise" which God made to Abraham both preceded and outlasted the law! so too does the "Jerusalem" of the promise. Melchizedek was connected with Jerusalem before the Law was first given, and it was a type of Heaven: Hebrews 11:10, etc.  

It is indeed striking to discover that God’ s first priest was this king of Salem— which signifies "peace", Jerusalem meaning "the foundation of peace". Jerusalem was to be the place where the incarnate Son of God was to begin the exercise of His sacerdotal office; moreover, it was to be the seat of His local church (Acts 1endash 15) until the significance of the type had been effected. In the history of that unique city we see the sovereign pleasure of God again exercised and exemplified, for He appoints various intervals of blessing unto places. Jerusalem was first privileged with the presence of this priest of the most high God. Afterwards, for a long season, it was given over to the idolatrous Jebusites: see Joshua 15:63, 2 Samuel 5:6, etc. Then, in process of time, it was again visited with Divine favor and made the headquarters of the solemn worship of Jehovah. Now, as for centuries past, it is "trodden down of the Gentiles" (Luke 21:24). But in the future it will again be the center of Divine blessing on earth: Isaiah 2:1-4. In like manner God hath dealt with many another place and city.  

"Who met Abraham returning from the slaughter of the kings, and blessed him" (verse 1). The historical reference is to Genesis 14:18,19. "Whether any intercourse had previously taken place between these two venerable men, or whether they afterwards continued to have occasional intercourse, we cannot tell; though the probability seems to be, that Melchizedek was not a stranger to Abraham when he came forth to meet him, and that, in an age when the worshippers of the true God were comparatively few, two such men as Abraham and Melchizedek did not live in the same district and country without forming a close intimacy" (Dr. J. Brown).  

"And blessed him". This was a part of the priestly office as we learn from Deuteronomy 21:5: "And the priests the sons of Levi shall come near for the Lord thy God hath chosen to minister unto Him, and to bless in the name of the Lord". The "blessing" Abraham received, is recorded in Genesis 14:19: "Blessed be Abraham of the most high God, Possessor of heaven and earth". Absolutely, only God can either bless or curse, for He only has sovereign power over all good and evil. This power He exercises directly (Gen. 12:3): yet by a gracious concession and by His institution, God also allows men to invoke blessings on others. In the Old Testament we find parents blessing their children (Gen. 9:26, 27:27, 48:20. etc.), and the priests blessing the people (Num. 6:24-26).  

In both instances it was Christ that was typically in view. "In the blessing of Abraham by Melchizedek, all believers are virtually blessed by Jesus Christ, — Melchizedek was a type of Christ, and represented Him in what He was and did, as our apostle declares. And Abraham in all these things, bare the person of, or represented, all his posterity according to the faith. Therefore doth our apostle in the foregoing chapter entitle all believers, unto the promises made unto him, and the inheritance of them. There is, therefore, more than a bare story in this matter. A blessing is in it conveyed unto all believers in the way of an ordinance forever" (John Owen). It deserves to be noticed that the final act of Christ ere leaving this earth was that "He led them out as far as to Bethany, and He lifted up His hands, and blessed them" (Luke 24:50).  

"To whom also Abraham gave a tenth part of all" (verse 2). Melchizedek’ s "blessing" of Abraham was the exercise of his priesthood; Abraham’ s paying him tithes was the recognition of it. Abraham had just obtained a most memorable victory over the kings of Canaan, and now in his making an offering to Melchizedek, he acknowledged that it was God who had given him the victory and owned that Melchizedek was His servant. Under the Mosaic dispensation we find the Levitical priests were supported by the tithes of the people: Numbers 18:24. In like manner, God’ s servants today ought to be so maintained: 1 Corinthians 9:9, 10. Melchizedek’ s receiving of Abraham’ s tithe was a sacerdotal act: it was given as to God, and received by His officer in this world. This comes out plainly in the apostle’ s reasoning thereon in the later verses.  

"First being by interpretation King of righteousness, and after that also King of Salem, which is King of peace" (verse 2). The Holy Spirit now gives us the mystical signification of the proper names used in the previous verse, which conveys more than a hint to us that there is nothing meaningless or superfluous in the perfect Word of God. Everything has an "interpretation". "In the Scripture everything is of importance; we cannot read and interpret the Scripture as any other book, since Scripture is not like any other book, even as no other book is like the Scripture. The Scripture is among books what the man Christ Jesus is among men.... These quotations and expositions of Scripture in Scripture are ‘ grapes of Eshcol’ , examples of, not exceptions to, the fruitful Carmel, whence they come. Thus who can fail to see the significance of the name Seth , who was given instead of Abel, one who was ‘ firm and enduring’ in the place of him who ‘ vanished’ ? or of the name of Joshua (God’ s Savior), who brought Israel into the promised land"? (Adolph Saphir).  

This 2nd verse of Hebrews 7 furnishes a clear and decisive proof of the verbal inspiration of the Scriptures. The revelation which God has given to us was not communicated in the rough, and then left to men to express it in their own words. No; so far from that being the case, every "jot and tittle" of the originals were given under the immediate superintendence of the Holy Spirit. "Hence the names of persons and places, the omissions of circumstances, the use of the singular or plural number, the application of a title— all things are under the control of the all-wise and gracious Spirit of God. Compare Paul’ s commentary on the word ‘ all’ in Psalm 8:7, and the important deductions from it in Hebrews 2:8 and 1 Corinthians 15:27; on the word ‘ new’ Jeremiah 31, Hebrews 8:13; the singular ‘ seed’ Galatians 3:16. What a wonderful superstructure is built on Psalm 110:4! Each word is full of most important and blessed meaning. In Psalm 32:1, 2 no mention is made of works, hence Romans 4:6’ (Adolph Saphir).  

Let us consider now the "interpretation" which is here given us. Melchizedek means "king of righteousness" and Salem "king of peace". But observe it well that the Holy Spirit has also emphasized the order of these two: "first" king of righteousness, "after that also" king of peace. This calls attention to another important and blessed detail in our type. Doubtless, the historical Melchizedek was both a righteous and peaceable king, but what the apostle here takes up is not the personal characteristics of this man, but how he represented Christ in His mediatorial office and work. Now the "King of righteousness" and "of peace" is the Author, Cause, and Dispenser of righteousness and peace. Christ is the Maker and Giver of peace because He is "the Lord our righteousness" (Jer. 23:6). Righteousness must go first, and then peace will follow after. This is the uniform order of Scripture wherever the two are mentioned together: peace never precedes righteousness. Mark well the following passages:  

"Surely His salvation is nigh them that fear Him; that glory may dwell in our land. Mercy and truth are met together: righteousness and peace have kissed" (Ps. 85:9, 10). "And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever" (Isa. 32:17). "In His days shall the righteous flourish; and abundance of peace so long as the moon endureth" (Ps. 72:7). Jesus Christ is "the Righteous" One (1 John 2:1). He came here to "fulfill all righteousness" (Matthew 3:15), to "magnify the law and make it honorable" (Isa. 42:21). He came here as the vicarious Representative of His people, being made under the law for them (Gal. 4:4), obeying the law for them (Matthew 5:17), and thus wrought out a perfect obedience for them (Rom. 5:19). Therefore are they made "the righteousness of God in Him" (2 Cor. 5:21). He also came here to pacify the wrath of God against His people’ s sins (Eph. 2:3) to be a propitiation (Rom. 3:25), to "make peace through the blood of His cross" (Col. 1:20). Hence we are told, "Therefore being justified by faith we have peace with God through our Lord Jesus Christ" (Rom. 5:1).  

How minutely accurate, then, how Divinely perfect was the type! The very word Melchizedek means "King of righteousness", while the name of his capitol signifies "peace". Well did John Owen remark: "I am persuaded that God Himself, by some providence of His, or other intimation of His mind, gave that name of ‘ peace’ first unto that city, because there He designed not only to rest in His typical worship for a season, but also in the fullness of time, there to accomplish the great work of peace-making between Himself and mankind.... Wherefore our apostle doth justly argue from the signification of those names which were given, both to the person and place, by divine authority and guidance, that they might teach and fore-signify the things whereunto by him they are applied".  

Christ is not only the Producer of righteousness and the Maker and Giver of peace, but He is also the King of both. All authority has been given to Him in heaven and in earth (Matthew 28:18). He is, even now, upholding all things by the word of His power (Heb. 1:3). He is expressly declared to be "the blessed and only Potentate, the King of kings and the Lord of lords" (1 Tim. 6:15). In the Millennium this will be openly demonstrated here upon earth. Then it will appear to all that He is a righteous Branch, for as King He shall "reign and prosper, and shall execute judgment and justice in the earth" (Jer. 23:5), and, as Isaiah 9:7 tells us, "Of the increase of His government and peace there shall be no end". Meanwhile, faith views Him today as King, King of righteousness and King of peace.  

"Without father, without mother, without pedigree, having neither beginning of days, nor end of life; but made like unto the Son of God" (verse 3). Up to this point everything has been plain and simple, but here, judging from the laborious strugglings of most expositors, we enter deep water. Yet, in reality, it is not so. Men, as usual, have created their own difficulty; and, as is generally the case, they have done so through ignoring the immediate context. Had these statements in verse 3 referred to him as a man, it would surely be quite impossible to understand them. But it is not as man he is referred to, but as priest. Once this is clearly seen and firmly grasped little or no difficulty remains.  

That Melchizedek was not a superhuman creature, a divine or angelic being, is unequivocally established by Hebrews 5:1, where we are expressly told, "For every high priest taken from among men is ordained for men in things pertaining to God". To be possessed of human nature is an essential prerequisite in order for one to occupy and exercise the sacerdotal office. The Son of God could not serve as Priest till He became incarnate. Observe carefully how that in verse 4 Melchizedek is expressly declared to be a "man". What, then, it may be asked, is the meaning of the strange statements about him in verse 3? We answer, their meaning is to be explained on the principle of the apostle’ s subject in this passage.  

"Without father, without mother, without descent". Now in connection with the Aaronic priesthood, personal genealogy was a vital prerequisite, hence the great care with which they preserved their pedigree: see Ezra 2:61,62. But, in contradistinction from them, Melchizedek was priest of an order where natural descent was not regarded, an order free from the restrictions of the Levitical, Numbers 3:10, etc; therefore was he an accurate type of Christ, who belonged not to the tribe of Levi. Neither the book of Genesis, nor any of the later scriptures, say a word about Melchizedek’ s parentage, and this silence was a part of the type.  

"Having neither beginning of days nor end of life" is to be explained on the same principle. The Jewish priests "began" their "days" as priests at the age of twenty-five, when they were permitted to wait upon their brethren: Numbers 8:24 and cf. 1 Chronicles 23:27, 28. At the age of thirty they began their regular priestly duties: Numbers 4:3. At the age of fifty their priestly "life" ended: "from the age of fifty years they shall cease waiting upon the service, and shall serve no more" (Num. 8:25). But no such restriction was placed upon the sacerdotal ministry of Melchizedek: so, in this too, he was an eminent type of Christ.  

"But made like unto the Son of God", or, more literally "but assimilated to the Son of God". It is very striking to note that it is not the Son of God who was "assimilated to Melchizedek", but vice versa. In the order of time Christ subsisted before Melchizedek; in the order of nature, Melchizedek was a priest before Christ was. The priesthood of the Son of God, ordained and appointed by the Eternal Three, was the original, and Melchizedek’ s priesthood furnished the copy, and a copy given in advance is the same thing as the type. Melchizedek was "assimilated to the Son of God" as a type. First, as priest of the most high God. Second, as being a royal priest, possessing personal majesty and authority. Third, as being the king of righteousness. Fourth, as king of peace. Fifth, as the one who "blessed Abraham". Sixth, as the one who received the grateful gifts of God’ s people represented by Abraham. Seventh, as not owing his priesthood to natural genealogy. Eighth, as abiding a priest beyond the bounds of the Levitical limitations.  

"Abideth a priest continually" (verse 3). Note carefully it is not that the natural life of Melchizedek had no end, but that his priestly life did not cease at the age of fifty; in other words, he continued a priest to the very end of his earthly existence, which shows he had no vicar or successor, deriving a priesthood from his. "The expression ‘ abideth a priest continually’ , therefore, is the equivalent to saying that he had a perpetual priesthood in contradistinction from those whose office terminated at a definite period, or whose office passed over into the hands of others" (A. Barnes). In the verses that follow, the apostle reasons from these facts and shows the superiority of Melchizedek as a priest to Aaron and his sons. This, D.V. will come before us in our next article.  

  

  

Maclaren: Heb 7:2

Righteousness First, Peace Second

First being, by interpretation, King of righteousness, and after that also King of Salem. which is, King of peace.'--Heb. 7:2.

THAT mysterious, shadowy figure of the priest-king Melchizedec has been singularly illuminated and solidified by recent discovery. You can see now in Berlin and London, letters written fourteen centuries before Christ, by a king of Jerusalem who describes himself almost in the very words which the Old and the New Testaments apply to Melchizedec. He says that he is a royal priest or a priestly king. He says that he derived his royalty neither from father nor mother, nor by genealogical descent; and he says that he owes it to the great King'--possibly an equivalent to the Most High God'; of whom Melchizedec is in Scripture said to have been a worshipper. The name of the letter-writer is not Melchizedec, but the fact that his royalty was not hereditary, like a Pharaoh's, may explain how each monarch bore his own personal appellation, and not one common to successive members of a dynasty.

And are not the names of King and city significant --King of righteousness … King of peace'? It sounds like a yearning, springing up untimely in those dim ages of oppression and strife, for a royalty founded on something better than the sword, and wielded for something higher than personal ambition. Such an ideal at such a date is like a summer day that has wandered into a cold March.

But the writer of the Epistle to the Hebrews imposes a meaning not only on the titles, but on their sequence. Of course therein he is letting a sanctified imagination play round a fact, and giving to it a meaning which is not in it. None the less in that emphatic expression first King of righteousness, and after that also King of peace,' he penetrated very deeply into the heart of Christ's reign and work, and echoed a sentiment that runs all through Scripture. Hearken to one psalmist: The mountains shall bring peace to the people, and the little hills, by righteousness.' Hearken to another: Righteousness and peace have kissed each other.' Hearken to a prophet: The work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever.' Hearken to the most Hebrais-tic of New Testament writers: The fruit of righteousness is sown in peace.' Hearken to the central teaching of the most Evangelical, if I may so say, of New Testament writers: Being justified'-- made righteous'by faith, we have peace with God.' So the first' and the after that' reveal to us the very depth of Christ's work, and carry in them not only important teaching as to that, but equally important directions and guides for Christian conduct; and it is to this aspect of my text, and this only, that I ask your attention now.

The order which we have here, first of all King of righteousness, and after that King of peace,' is the order which I shall try to illustrate in two ways. First, in reference to Christ's work on the individual soul; second, in reference to Christ's work on society and communities.

First, then, here we have laid down the sequence in which

I. Christ Comes With His Operations And His Gifts To The Soul That Clings To Him.

First righteousness, after, peace.' Now I need not do more than in a sentence remind you of the basis upon which the thoughts in the text, and all right understanding of Christ's work on an individual, repose, and that is that without righteousness no man can either be at peace with God or with himself. Not with God--for however shallow experience may talk effusively and gushingly about a God who is all mercy, and who loves and takes to His heart the sinner and the saint alike; such a God drapes the universe in darkness, and if there are no moral distinctions which determine whether a man is in amity or hostility with God, then the pillared firmament itself is rottenness, and earth's base built on stubble.' No, no, brethren; it sounds very tender and kindly; at bottom it is the cruellest thing that you can say, to say that without righteousness a man can please God. The sun is in the heavens, and whether there be mist and fog down here, or the bluest of summer skies, the sun is above. But its rays coming through the ethereal blue are warmth and blessedness, and its rays cut off by mists are dim, and itself turned into a lurid ball of fire. It cannot be--and thank God that it cannot--that it is all the same to Him whether a man is saint or sinner.

I do not need to remind you that in like manner righteousness must underlie peace with oneself. For it is true to-day, as it was long "generations ago, according to the prophet, that the wicked is like the troubled sea which cannot rest, whose waters throw up mire and dirt,' and, on the other hand, the promise is true still and for ever; O that thou hadst hearkened unto me, then had thy peace been like a river,' because thy righteousness' will be like the waves of the sea.' For ever and ever it stands true that for peace with God, and for a quiet heart, and a nature at harmony with itself, there must be righteousness.

Well, then, Jesus Christ comes to bring to a man the righteousness without which there can be no peace in his life. And that is the meaning of the great word which, having been taken for a shibboleth and test of a falling or a standing Church,' has been far too much ossified into a mere theological dogma, and has been weakened and misunderstood in the process. Justification by faith; that is the battle-cry of Protestant communities. And what does it mean? That I shall be treated as righteous, not being so? That I shall be forgiven and acquitted? Yes, thank God! But is that all that it means, or is that the main thing that it means? No, thank God! for the very heart of the Christian doctrine of righteousness is this, that if, and as soon as, a man puts his trembling trust in Jesus Christ as his Saviour, then he receives not merely pardon,which is the uninterrupted flow of the divine love in spite of his sin, nor an accrediting him with a righteousness which does not belong to him, but an imparting to him of that new life, a spark from the central fire of Christ's life, the new man which, after God, is created in righteousness and true holiness.' Do not suppose that the great message of the gospel is merely forgiveness. Do not suppose that its blessed gift is only that a man is acquitted because Christ has died. All that is true. But there is something more than that which is the basis of that other, and that is that by faith in Jesus Christ, I am so knit to Him--He that is joined to the Lord' being one spirit'--as that there passes into me, by His gift, a life which is created after His life, and is in fact cognate and kindred with it.

No doubt it is a mere germ, no doubt it needs cultivating, development, carefully guarding against gnawing insects and blighting frosts. But the seed which is implanted, though it be less than the least of all seeds, has in itself the promise and the potency of triumphant growth, when it will tower above all the poisonous shrubs and undergrowth of the forest, and have the light of heaven resting on its aspiring top. Here is the great blessing and distinctive characteristic of Christian morality, that it does not say to a man: First aim after good deeds and so grow up into goodness,' but it starts with a gift, and says,' Work from that, and by the power of that. "I make the tree good,"says Jesus to us, do you see to it that the fruit is good.' No doubt the vegetable metaphor is inadequate, because the leaf is wooed from out the bud, and grows green and broad, and takes no care,' but that effortless growth is not how righteousness increases in men. The germ is given them, and they have to cultivate it. First, there must be the impartation of righteousness, and then there comes to the man's heart the sweet assurance of peace with God, and he has within him a conscience like a sea at rest, imaginations calm and fair.' First, King of righteousness; after that, King of peace.'

Now if we keep firm hold of this sequence, a great many of the popular objections to the gospel, as if it were merely a means of forgiveness and escape, and a system of reconciliation by some kind of forensic expedient, fall away of themselves, and a great many of the popular blunders that Christian people make fall away too. For there are good folks to whom the great truth that God is in Christ reconciling the world to Himself, not imputing to them their trespasses,' and welcoming them to all the fulness of an overflowing love, has obscured the other truth thai; there is no peace for a Christian man continuous through his life, unless equally continuous through his life are his efforts to work out in acts the new nature which he has received.

Thus my text, by the order in which it places righteousness and peace, not only illuminates the work of Christ upon each individual soul, but comes with a very weighty and clear direction to Christian people as to their course of conduct. Are you looking for comfort? Is what you want to get out of your religion mainly the assurance that you will not go to hell? Is the great blessing that Christ brings to you only the blessing of pardon, which you degrade to mean immunity from punishment? You are wrong. First of all, King of righteousness'--let that which is first of all in His gifts be first of all in your efforts too; and do not seek so much for comfort as for grace to know and to do your duty, and strength to cast off the unfruitful works of darkness,' and to put on the armour of light.' The order which is laid down in my text was laid down with a different application, by our Lord Himself, and ought to be in both forms the motto for all Christian people. Seek ye first the Kingdom of God and His righteousness, and all these things'--comfort, sense of reconciliation, assurance of forgiveness, joyful hope, and the like, as well as needful material good--shall be added unto you.'

And now, secondly, my text gives the order of,

II. Christ's Work In The World, And Of His Servant's Work After Him.

Of course, our Lord's work in the world is simply the aggregate of His work on individual souls. But for the sake of clearness we may consider these two aspects of it somewhat apart. In regard to this second part of my subject, I would begin, as I began in the former section, by reminding you that the only basis on which harmonious relations between men in communities, great or small, can be built, is righteousness, in the narrowest sense of the word, meaning thereby justice, equal dealing as between man and man, without partiality or class favouritism. Wherever you get an unjustly treated section or order of men, there you get the beginnings of war and strife. A social order built upon injustice, just in the measure in which it is so built, is based upon a quicksand which will suck it down, or on a volcano which will blow it to pieces. Injustice is the grit in the machine; you may oil it as much as you like with philanthropy and benevolence, but until you get the grit out, it will not work smoothly. There is no harmony amongst men unless their association is based and bottomed upon righteousness.

Jesus Christ comes into the world to bring peace at the far end, but righteousness at the near end, and therefore strife. The herald angels sang peace upon earth. They were looking to the deepest and ultimate issues of His mission, but when He contemplated its immediate results He had to say, Suppose ye that I bring peace on earth? I tell you nay, but rather division.' He rode into Jerusalem the King, meek, and having salvation,' throned upon the beast of burden which symbolised peace. But He will come forth in the last fight, as He has been coming forth through all the ages, mounted on the white horse, with the sword girt upon His thigh in behalf of meekness and righteousness and truth. Christ, and Christianity when it keeps close to Christ, is a ferment, not an emollient. The full and honest application of Christ's teaching and principles to any society on the face of the earth at this day is bound to result in agitation and strife. There is no help for it. When a pure jet of water is discharged into a foul ditch, there will be much uprising of mud. Effervescence will always follow when Christ's principles are applied to existing institutions. And so it comes to pass that Christian men, in the measure in which they are true to their Master, turn the world upside down. There will follow, of course, the tranquillity that does follow on righteousness; but that is far ahead, and there is many a weary mile to be trod, and many a sore struggle to be undertaken, before the kingdoms of this world become the Kingdom of our Lord and of His Christ, and strife ends for ever.

Now, if this be so, then in this necessary characteristic of Christ's operation on the world, viz., disturbance arising from the endeavour to enthrone righteousness where its opposite has ruled- there results very plainly important teaching as to the duties of Christ's servants to take their full share in the fight, to be the knights of the Holy Ghost, the champions of righteousness. The Church ought to lead in the van of all assaults on hoary wrongs or modern forms of unrighteousness in municipal, political, national life. And it is the disgrace of the Church that so largely it leaves that contest to be waged by men who make no pretence to be Christians.

There is, unfortunately, a type of Christian thinking and life, of which in many respects one would speak with all sympathy and admiration, which warns the Christian Church against casting itself into this contest, in the alleged interest of a superior spirituality and a loftier conception of Evangelical truth. I believe, as heartily as any man can--and I venture to appeal to those who hear me Sunday by Sunday, and from year to year, whether it is not so--that the preaching of Jesus Christ is the cure for all the world's miseries, and the banishment of all the world's unrighteousness; but am I to be told that the endeavour to apply the person and the principles of Jesus Christ, in His life and death, to existing institutions and evils, is not preaching Christ? I believe that it is, and that the one thing that the Church wants to-day is not less of holding up the Cross and the Sacrifice, but more of pointing to the Cross and the Sacrifice as the cure of all the world's evils, and the pattern for all righteousness.

It is difficult to do, it is made difficult by our own desire to be what the prophet did not think a very reputable position, at ease in Zion.' It is also made difficult by the way in which, as is most natural, the world, meaning thereby godless, organised society, regards an active Church that desires to bring its practices to the test of Christ's word. Muzzled watchdogs that can neither bark nor bite are much admired by burglars. And a Church that confines itself to theory, to what it calls religion, and leaves the world to go to the devil as it likes, suits both the world and the devil. There was once a Prime Minister of England who came out of church one Sunday morning in a state of towering indignation because the clergyman had spoken about conduct. And that is exactly how the world feels about an intrusive Church that will push its finger into all social arrangements, and say about each of them, This must be as Christ commanded.'

Brethren! would God that all Christian men deserved the name of troublers of Israel.' There was once a prophet to whom the men of his day indignantly said, O sword of the Lord, how long will it be ere thou be quiet? Put up thyself in thy scabbard, rest and be still.' And the answer was the only possible one, How can it be quiet, seeing that the Lord hath appointed it?' If you and I are Christ's servants, we shall follow the sequence of His operations, and seek to establish righteousness first and then peace.

The true Salem is above.My soul, there is a countryAfar beyond the stars.'

There sweet peace sits crowned with smiles.' The swords will then be wreathed with laurel and men shall learn war no more,' for the King has fought the great fight, and of the increase of His government and peace there shall be no end … in righteousness and justice, from henceforth even for ever.' Let us take Him for the Lord our righteousness,' and we shall blessedly find that' this Man is our peace.' Let us take arms in the Holy War which He wages, and we shall have peace in our hearts whilst the fight is sorest. Let us labour to be found in Him … having the righteousness which is of God by faith,' and then we shall' be found in Him in peace, without spot, blameless'

MHCC: Heb 7:1-3

Melchisedec met Abraham when returning from the rescue of Lot. His name, " King of Righteousness," doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified " Peace;" and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.

Matthew Henry: Heb 7:1-10

The foregoing chapter ended with a repetition of what had been cited once and again before out of Psa 110:4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it.

I. The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen 14:18, etc., and in Psa 110:4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but,

1. The opinions concerning him that are best worthy our consideration are these three: - (1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, Joh 8:56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in Heb 7:3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such.

2. But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, Heb 7:1-3. (1.) Melchisedec was a king, and so is the Lord Jesus - a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king - rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity. (3.) He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker. (4.) He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin. (5.) He was without father, without mother, without descent, having neither beginning of days nor end of life, Heb 7:3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual. (6.) That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen 14:18, etc. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them. (7.) That Abraham gave him a tenth part of all (Heb 7:2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice. (8.) That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever.

II. Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (Heb 7:4, Heb 7:5, etc.): Now consider how great this man was, etc. The greatness of this man and his priesthood appears, 1. From Abraham's paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, Heb 7:9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away. 2. From Melchisedec's blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, Heb 7:6, Heb 7:7. Here observe, (1.) Abraham's great dignity and felicity - that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec's greater honour - in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, Heb 7:7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.

Barclay: Heb 7:1-3

As we have seen, the two passages on which the writer to the Hebrews founds his argument are Psa 110:4and Gen 14:18-20. In the old Genesis story Melchizedek is a strange and almost eerie figure. He arrives out of the blue; there is nothing about his life, his birth, his death or his descent. He simply arrives. He gives Abraham bread and wine which to us, reading the passage in the light of what we know, sounds so sacramental. He blesses Abraham. And then he vanishes from the stage of history with the same unexplained suddenness as he arrived. There is little wonder that in the mystery of this story the writer to the Hebrews found a symbol of Christ.

Melchizedek from his name was King of Righteousness and from his realm King of Peace. The order is at once significant and inevitable. Righteousness must always come before peace. Without righteousness there can be no such thing as peace. As Paul has it in Rom 5:1: "Therefore since we are justified by faith, we have peace with God." As he has it again in Rom 14:17: "The kingdom of God is...righteousness, peace and joy." The order is always the same--first righteousness and then peace.

It may well be said that all life is a search for peace, and also that men persist in looking for it in the wrong place.

(i) Men look for peace in escape. But the trouble about escape is that it is always necessary to return. A. J. Gossip draws a picture of a slatternly woman who lived in a slatternly house. She leaves her home one afternoon and goes to a cinema. For an hour or two she escapes into the glamour and the luxury of the world of the film--and then she must go back home. It is escape all right--but there is the inevitable return. W. M. Macgregor tells of an old woman who lived in a terrible slum in Edinburgh called the Pans. Every now and again she would grow disgusted with the surroundings in which she lived and would make a tour of her friends, extracting a penny or two from each. With the proceeds she would get helplessly drunk. When others remonstrated with her she would answer: "Do you grudge me my one chance to get out of the Pans with a sup of whisky?" Again it was escape--but she, too, had to return. It is always possible to find some kind of peace by the route of escape, but it is never a lasting peace. Dr. Johnson used to insist that a man should have a hobby, for he held that a man should have as many retreats for his mind as possible. But even there there is the necessity to return. Escape is not wrong; sometimes it is necessary if health and sanity are to be preserved; but it is always a palliative and never a cure.

(ii) There is the peace of evasion. Many a man seeks peace by refusing to face his problems--he pushes them into the back of his mind and seeks to draw down the blind on them. There are two things to be said about that. The first is that no one ever solved a problem by refusing to look at it. However much we evade it, it is still there. And problems are like diseases--the longer we refuse to face them the worse they get. We may well come to a stage when the disease is incurable and the problem insoluble. The second thing is maybe even more serious. Psychology tells us that there is a part of the mind which never stops thinking. With our conscious minds we may be evading a problem but our subconscious mind is teasing away at it. The thing is there like a piece of hidden shrapnel in the body; and it can ruin life. So far from bringing peace, evasion is most destructive of peace.

(iii) There is the way of compromise. It is possible to arrive at some kind of peace by arriving at some kind of compromise. It is in fact one of the commonest methods of the world. We can seek peace by toning down some principle or by an uneasy agreement in which neither party is fully satisfied. Kermit Eby says that we may compromise for long enough but the time comes when a man must stand up and be counted if be wants to sleep at nights. Compromise means the loose ends of things unsolved. Compromise, therefore, inevitably means tension, even if a more or less hidden tension; tension inevitably means a gnawing worry; and therefore compromise really is the enemy of peace.

(iv) There is the way of righteousness, or, to put it otherwise, the way of the will o God There is no real peace for any man until he has said: "Thy will be done." But once he has said that, peace floods his soul. It happened even to Jesus. He went into the Garden with a soul under such tension that he sweated blood. In the Garden he accepted God's will and came out at peace. To take the way of righteousness, to accept God's will is to remove the root of dispeace and find the way to lasting peace.

The writer to the Hebrews piles up words to show that Melchizedek has no descent. He does this to contrast the new priesthood of Jesus Christ with the old Aaronic priesthood. A Jew could not be a priest unless he could trace an unbroken descent from Aaron; but if he could trace such a descent nothing could stop him being a priest. If a priest married and his bride-to-be was the daughter of a priest, she must produce her pedigree for four generations back; if she was not the daughter of a priest, she must produce her pedigree for five generations back. It is the odd and almost incredible fact that the whole Jewish priesthood was founded on genealogy. Personal qualities did not enter into it at all. But Jesus Christ was the true priest, not because of what he inherited but because of what he was.

Some of the words Hebrews piles up here are amazing. He says that Jesus was without descent (agenealogetos, 35). That is a word that, so far as we know, no Greek writer ever used before. It may well be that in his eagerness to stress the fact that Jesus' power did not depend on descent, he invented it. It is very likely a new word to describe a new thing. He says that Melchizedek was without father (apator, 540) and without mother (ametor, 282). These words are very interesting. They have certain uses in secular Greek. They are the regular description of waifs and strays and of people of low pedigree. They contemptuously dismiss a man as having no ancestry. More, apator (540) has a technical legal use in the contemporary Greek of the papyri. It is the word which is used on legal documents, especially on birth certificates, for father unknown and, therefore, illegitimate. So, for instance, there is a papyrus which speaks of--"Chairemon, apator (540), father unknown, whose mother is Thases." It is amazing that the writer to the Hebrews took words like this to stress his meaning. The Christian writers had a strange way of redeeming words as well as men and women. No phrase seemed too strong to the writer to the Hebrews to insist upon the fact that Jesus' authority was in himself and came from no man.

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 7:1-28

1. The person of our high priest ch. 7

"For the Jews of his day, it would have been axiomatic that there was no priesthood other than the Aaronic. We are now shown that the Law itself proves that there is a higher priesthood than that."²¹²

Constable: Heb 7:1-10

The significance of Melchizedek 7:1-10

The writer began by explaining the significance of Melchizedek since understanding him is foundational to appreciating Jesus Christ's high priestly ministry.²¹³

"The dominant text in 7:1-10 is Gen 14:17-20, but in chap. 7 as a whole Gen 14:17-20 is subordinated to Ps 110:4 . . .

"The limits of the first section are confirmed literarily by an inclusio established between vv 1 and 10 by the repeated statement that Melchizedek met Abraham."²¹⁴

Constable: Heb 7:1-3

The particulars of Melchizedek's significance 7:1-3

7:1-2 The writer referred to Melchizedek (lit. righteous king, probably a title rather than a proper name) as the head of a priestly order. It was not uncommon for one individual to combine the roles of priest and king in antiquity.²¹⁵ Aaron was also the head of a priestly order. The writer explained that Jesus Christ was a member of Melchizedek's order, not Aaron's (6:20). Melchizedek was a prototype of Jesus Christ in two respects. He was both a king and a priest, and what characterized him was righteousness and peace (cf. 12:10-11; Ps. 85:10; Isa. 32:17; Rom. 5:1; James 3:17-18). The fact that Melchizedek was a priest is clear from two facts: he blessed Abraham, and Abraham paid tithes to him of all the spoils that he had taken in war (v. 4; cf. Gen. 14:23-24).

These verses point out four important facts about Melchizedek: (1) he was a king-priest, (2) he was a blesser, (3) he received tithes, and (4) he had a significant name.

7:3 A literal interpretation of this verse might lead one to conclude that Melchizedek was an angelic being, but there is no indication elsewhere in Scripture that he was anything but a human being. Consequently most commentators have adopted a metaphorical interpretation of what the writer said of him here. Limiting our knowledge of Melchizedek to what Moses specifically stated, this first priest mentioned in Scripture had no parents or children and no birth or death. In this, too, he represented the eternal Son of God. It was essential that the Levitical priests be able to prove their ancestry (cf. Ezra 2:61-63; Neh. 7:63-65). Since Moses did not record Melchizedek's death, this writer could say that he continued as a priest forever, another respect in which he was like Jesus Christ.

"When nothing is recorded of the parentage of this man, it is not necessarily to be assumed that he had no parents but simply that the absence of the record is significant.

"What was true of Melchizedek simply as a matter of record was true of Christ in a fuller and more literal sense. So the silence of the Scripture points to an important theological truth. . . . Thus it is not that Melchizedek sets the pattern and Jesus follows it. Rather, the record about Melchizedek is so arranged that it brings out certain truths, that apply far more fully to Jesus than they do to Melchizedek. With the latter, these truths are simply a matter of record; but with Jesus they are not only historically true, they also have significant spiritual dimensions."²¹⁶

This verse highlights a fifth important fact about Melchizedek: he had a significant family history.

College: Heb 7:1-28

HEBREWS 7

E. MELCHIZEDEK LIKE THE SON OF GOD (7:1-3)

Having returned to the subject, our writer will now complete his description of the priestly ministry of Jesus. His climactic discussion of the nature of the new covenant in chapter 8 will tie together the preceding discussion about Jesus' priesthood (chapters 5-7) and the subsequent discussion about Jesus' sacrifice (chapters 9-10) as integral components of the covenant, both of which demonstrate its superiority to "that first covenant" (8:7). The present chapter builds on what was introduced in chapters five and six to provide the doctrinal substance of this unique dimension of New Testament Christology.

Others have referred to the awkwardness of introducing the figure of Melchizedek into the line of argument, suggesting that it is an unnecessary complication of the contrast between the old and new priesthoods. We could argue, however, that quite the opposite is true, for the figure of Melchizedek plays an essential role in the argument of our writer. The messianic application of Psalm 110:4 (5:6; 6:20; 7:17, 21) serves as important textual grounding for the legitimacy and superiority of Jesus' ministry as high priest. 7:13-16 suggest the need to defend the legitimacy of viewing Jesus as the messianic high priest in light of his ancestry and "the order of Melchizedek" provides a transcendent standard to which our writer appeals. Further, our author sees even greater significance in the specific parallels which introduce the issues of resurrection and oath. Hence, Melchizedek plays a key role in our writer's argument, offering scriptural grounds both for (1) the legitimacy of viewing Jesus as messianic high priest and (2) the two key themes which demonstrate the superiority of his "permanent priesthood" (7:24).

These first three verses identify several key characteristics in which "this Melchizedek" (v. 1) is "like the Son of God" (v. 3). The foundational similarity is that "he remains a priest forever." In the Greek text, these three verses represent a single, complex sentence in which "remains" (v. 3) serves as the main verb and "Melchizedek" is qualified by several descriptive phrases organized around a series of participles. Each of these characteristics introduces a theme which will be elaborated upon at some later point in the chapter and collectively they progress from historical description (v. 1) to messianic interpretation (v. 2) to that specific parallel which forms the heart of the chapter (v. 3).

¹ This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, ² and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace." ³ Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

7:1 This Melchizedek was king of Salem and priest of God Most High.

Having alluded again to Psalm 110:4, our writer turns to the account in Genesis 14:17-20 to suggest more specific parallels between Melchizedek and Jesus. These passages, together with the middle chapters of Hebrews, represent the only references to Melchizedek in Scripture. According to the Genesis narrative, Abraham recognized Melchizedek as serving the same God as he by (1) giving him a "tenth of everything" (14:20) and (2) referring to the Lord by the same title ("God Most High," 14:22).

His status as both king and priest was not unique in antiquity. As to their possible significance here, we can observe that (1) elements of both kingship and priesthood are present in Psalm 110:1-4 (v. 1 having already been cited in 1:12), (2) v. 14 of the present chapter reminds readers that Jesus descended from the tribe of Judah, as any successor to the royal line of David would have been, and (3) Jesus is described as both priest and king within the broad scope of NT Christology. In the verses that follow, however, our writer shows little interest in expounding upon the significance of the dual role, choosing to focus on Jesus' ministry as high priest. Even in v. 2 he is less concerned with the office of king than with the messianic significance of "righteousness" and "peace" (see notes below). Probably, then, the title occurs here simply because it is extracted from the Genesis passage.

Salem is probably a shortened form of Jerusalem (cf. Ps 76:2), although its exact identification has been debated. This was c.1000 years prior to David's conquest of the city (2 Sam 5:6-10). Our writer, however, is more interested in its typological significance than in its historical identity (v. 2).

He met Abraham returning from the defeat of the kings and blessed him,

When the kings of Sodom and Gomorrah rebelled against their subjection to the king of Elam, Lot was seized and carried away during the battle in the Valley of Siddim (Gen 14:1-12). Abraham (then Abram) learned of this and led his own trained men in attack of the captors, rescuing Lot along with the others and their possessions (Gen 14:13-16). Upon Abraham's return, he was met by the king of Sodom and by Melchizedek, although there is no previous reference to indicate that Melchizedek was involved in the conflict (Gen 14:17-18). Melchizedek brought out bread and wine, pronounced a blessing upon Abraham, and received from him "a tenth of everything" (Gen 14:19-20). Our writer glosses over some of these details in order to foreground his similarities with Jesus. He will return to the act of "blessing" in vv. 6-7.

7:2 and Abraham gave him a tenth of everything.

Genesis 14:20 is the first reference to the tithe in the Bible, indicating that it existed as a practice even before it was commanded in the Law given through Moses. In Egyptian, Syrian, and Babylonian cultures of antiquity, tithes were both political (taxes imposed by rulers) and religious (presented as offerings) and could consist of produce, property or the spoils of war. In Abraham's case, it is clear from the Genesis narrative that his gift was intended to honor and praise God as his provider and protector since, apart from the tithe offered to the priest, his share in the spoils was refused (Gen 14:22-24).

The word here translated "gave" (merivzw , merizô ) is not the same word employed in v. 4 (divdwmi , didômi ) and is supplied by the author rather than the text of the LXX (which employs didômi ). It often includes the idea of "division" (merivsmo" , merismos is used in 4:12 to describe the division between soul and spirit wrought by the word of God) or "distribution" (of the gifts of the Holy Spirit in 2:4). It is the same word which, outside of Hebrews, is used to describe the sharing of possessions within the early church (Acts 2:45, diamerizô ), the distribution of the two fish among the more than 5,000 people miraculously fed by Jesus (Mark 6:41), and in Jesus' description of a kingdom or house against itself (Matt 12:25-26; Mark 3:24-26). Although "to give a part of" is probably the best translation in relationship to the tithe, Ellingworth is thus probably correct in suggesting that the word is more specific than didômi and "heightens the idea of sharing a tenth."

First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace."

The significance accorded to name changes and to etymological interpretations of names throughout the OT suggests the possible import of a name to Jewish readers. Guthrie suggests that "names denoted the nature as well as the identity of the person." Here our writer engages in a combination of etymological and "typological exegesis" to describe the Messianic significance of the "type" or pattern to be found in the person and priesthood of Melchizedek.

The name "Melchizedek" is composed of the Hebrew word for king ( melek ) to which is added a pronoun suffix ( melki , "my king") and the word for righteous or righteousness ( zedek ). A literal etymology, then, is "my king is righteous" but our writer offers an interpretive rendering,"king of righteousness." The word for Salem ( shalem ) is a cognate of the Hebrew word for "completeness, soundness, welfare, [or] peace" ( shalom ). Morris observes that the Greek word which our writer employs here (eijrhvnh , eirçnç ) conveys a negative idea ("absence of war") but that in both the NT and in the LXX (where it regularly translates shalom ) it picks up the notion of "positive blessing." Both righteousness and peace were part of the Jewish expectation for the Messianic kingdom (Isa 9:6-7) and in the NT it is clear that Jesus is both our righteousness (Rom 3:21-2; 2 Cor 5:21) and our peace (Eph 2:14-18; Col 1:19-20). Although our writer does not elaborated upon these specific themes, they are certainly the purpose of the sacrifice presented by Jesus the high priest (7:27; 9:14, 17-28).

7:3 Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

A priest's genealogy was of great significance because of the commandments of the law (which limited the high priesthood to descendants of Aaron - Exod 28-29 - and the priesthood to the Levites - Num 3, 8, cf. Heb 7:11) and the precedent of history (when, following the exile, those who could not produce their family records were excluded from the priesthood, Neh 7:64). Because Jesus was not of priestly lineage according to the law (7:14), this dimension of the Melchizedek "type" is important for establishing a pattern which transcends those legal requirements and demonstrates Jesus to be "another priest like Melchizedek" (7:11, 15). That our writer probably has the question of genealogy in mind is suggested by his use of the word ajgenealovghto" (agenealogçtos , "without genealogy"). Whereas ajpavtwr ( apatôr , "without father") and ajmhvtwr (amçtôr , "without mother") were commonly used for children whose parents had died or were unknown, there is no other evidence of any use of this word in Greek literature. Moulton and Milligan note that it is "a good sample of a class of words which any author might coin for a special purpose."

Our writer refers here not to historical facts about Melchizedek but to what Scripture fails to record about him, employing an argument from silence which, Bruce notes, played "an important part in rabbinical interpretation of scripture." As with the etymology employed in v. 2, the method is employed to offer a typological interpretation which anticipates the resurrection of Jesus - "like the Son of God he remains a priest forever." The use of a passive form in the Greek (possibly "being compared to") may reflect the fact that Jesus is the point of comparison, rather than Melchizedek. In other words, we recognize the ways in which Melchizedek's priesthood foreshadowed that of Jesus only after we see the realities in Jesus himself.

Jesus is first introduced to us as God's "Son" in the second verse of the letter and our writer's first use of the title "Son of God" is when he introduced his discussion of our "great high priest" (4:14), although a title which alludes to his divine identity could be part of the focus on his eternal nature both here and later in the chapter (7:16-17, 21, 23-24). His ability to serve as a permanent priest as a result of his resurrection becomes the main point of the comparison with Melchizedek ("forever" is the repeated element - 5:6; 6:10; 7:17, 21, 24) and, together with the sufficiency of his sacrifice, will serve as the main proof of the superiority of his priesthood.

F. MELCHIZEDEK GREATER THAN ABRAHAM (7:4-10)

⁴ Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! ⁵ Now the law requires the descendants of Levi who become priests to collect a tenth from the people - that is, their brothers - even though their brothers are descended from Abraham. ⁶ This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. ⁷ And without doubt the lesser person is blessed by the greater. ⁸ In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. ⁹ One might even say that Levi, who collects the tenth, paid the tenth through Abraham, ¹⁰ because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

7:4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!

Although the NIV translates "how great he was," the Greek syntax is more naturally read as present tense, parallel to mevnei ( menei ) in v. 4. For the sake of the parallel with Christ, neither the priesthood nor the greatness of the priest are confined by time. Although the verb think could be taken as either indicative or imperative, the context probably justifies Lane's suggestion that it is an "oratorical imperative" by which the main theme of the section "is announced homiletically." Here we find the main claim in the argument of vv. 4-10: the surpassing greatness of Melchizedek. The initial phase consists of a lesser to greater argument which proceeds from Abraham to Melchizedek. Eventually, Abraham will be treated as a representative figure of the entire Levitical priesthood in order to demonstrate the surpassing greatness of Melchizedek's priesthood as well. The two main "proofs" of Melchizedek's greatness are the tithe (which Abraham gave to Melchizedek) and the blessing (which Melchizedek gave to Abraham).

The force of the argument, then, depends upon "how great" Abraham was in the eyes of the readers. Just how great he was is suggested by the syntax of the sentence. Although English syntax forces us to render "the patriarch Abraham" or "Abraham the patriarch," Greek syntax permits a separation of the name from the title. The actual order of words is as follows:

to whom - also - a tenth - Abraham - gave -

of the plunder - the patriarch

It is worth noting which terms occupy the prominent positions. The word "tenth" occupies the initial place, frequently a position which foregrounds the primary focus of the sentence - as, in fact, the tenth serves as the dominant subject of vv. 4-10. The other position of emphasis is the final position which our author, by choice rather than necessity, gives to the title "the patriarch." The title itself is rare in the NT, occurring elsewhere only in Acts 2:29 (of David) and 7:8 (of the twelve sons of Jacob). By choice of both term and syntax our author seems to be using the linguistic alternatives available to give the strongest possible presence to the ethos of Abraham, the great father of the nation of Israel. Jesus' confrontations with Jewish leaders suggest the great significance they attached to being "children of Abraham" (Matt 3:9; John 8:33ff). When Jesus suggested his own superiority to Abraham, their response was "Who do you think you are?" (John 8:53). Yet this is exactly the point which the author of Hebrews is about to make.

=Akroqivnion ( akrothinion , "plunder") occurs only here in the NT. A literal etymology suggests "top of the heap" (a[kro" , "highest" and qiv" , qivno" , "heap"), hence the suggestion "first fruits" or "best part" of the booty. Our author, however, does not seem as concerned with what Abraham gave or why but with the simple fact that he gave the tenth.

7:5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people - that is, their brothers - even though their brothers are descended from Abraham.

This verse serves two purposes. First, it introduces the descendants of Levi, extending the argument from Abraham to the Levitical priesthood and anticipating the shift in focus which will begin in v. 11. Second, it adds a further measure of the greatness of Melchizedek - the authority by which the tenth is collected.

The "descendants of Levi" are described, at the same time, as one in nature with their fellow descendants of Abraham and yet exalted in stature. Their identity with their fellow descendants is stressed by the progression from "people" to "brothers." Since all Israelites were descended from Abraham, the Levites possessed no inherent superiority. The collected tithes "even though" - concessive condition - they were from "the loins of Abraham" (KJV), a more literal translation which the NIV replaces with a second instance of the word "brothers."

Their authority for collecting tithes is derived. The NIV simply renders "the law requires" which fails to indicate the presence of both the words ejntolhΙ (entolç , "commandment") and novmo" ( nomos , "law") in the text. One might render the phrase: they "have the commandment to collect tithes from the people according to the law." Entolç is never used in the letter apart from nomos which itself appears no less than fourteen times in the letter. Whereas nomos appears to refer primarily to the whole law of Moses (as in 9:19 and 10:28), entolç seems to refer to a specific commandment - in this case the commandment found in Numbers 18:21, 24. Though like their brothers in their descent from Abraham, the Levites were authorized by the law of Moses to receive the tithe from their brothers.

7:6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. 7:7 And without doubt the lesser person is blessed by the greater.

This verse completes the contrast anticipated in v. 5 yet the participle gevnealogouvmeno" ( genealogoumenos , "trace descent") echos the adjective ajgenealovghto" (agenealogçtos , "without genealogy) in v. 3 as well. The point of the first part of this verse is that Melchizedek lacked the authorization to receive a tithe which the Levites derived from the law of Moses. The questions as to whence Melchizedek derived his authority and/or whether his authority was derived in its nature are left unanswered at this point. But the fact that he received it from Abraham suggests that it was possible to have such authority apart from the Law of Moses.

The other sign of Melchizedek's greatness is the blessing he bestowed upon Abraham when he said,

"Blessed be Abram by God Most High,

Creator of heaven and earth.

And blessed be God Most High,

who delivered your enemies into your hand"

(Gen 14:19-20).

Our writer draws the conclusion for his readers: the facts that (1) Abraham gave tithes to Melchizedek and (2) Abraham received a blessing from Melchizedek suggest that even the great patriarch recognized the surpassing greatness of the one who was priest of God Most High. This is true even though Abraham already "had the promises" before he encountered Melchizedek (see notes on 6:12, 13, 15, 17).

Our author returns to the forensic terminology of 6:16 (cwriΙ" deΙ pavsh" ajntilogiva" [chôris de pasçs antilogias ], "without doubt" or "without any argument") to express his conclusion with a high degree of certainty. The word translated "greater" here, however, is not the same word translated "great" in v. 4. Here our writer employs kreivttwn (kreittôn ), elsewhere translated "better" or "superior," a word which he uses no less than twelve times in this letter. It was used in 1:4 to describe the Son's superiority to the angels and will be the key word used to describe the myriad ways in which the new covenant is superior to the old (see 7:19, 22; 8:6; 9:23; 11:40). Melchizedek's superiority to Abraham and the Levites sets the stage for our writer's description of the superiority of the Son's priesthood and covenant.

7:8 In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living.

Here our author employs the same construction used to create the contrast of vv. 6-7 to point out the key difference between Melchizedek and the Levites. We learn two important truths about his qualification to receive the tithe: (1) it is based on life rather than law and (2) it is inherent rather than derived.

The key contrast here is between life and death. The phrase "men who die" renders a present tense adjectival participle which could easily be translated "men who are dying" or "men who are in the process of dying" (or even "mortal men," NASB). Even as they serve in their priestly office, the mortal Levites are dying. But in the "other case," the priest lives (also a present tense). From the permanence of his life his greatness is derived and by virtue of the fact that "he remains a priest forever" (7:3) he is worthy to receive the tithe.

The description of Melchizedek here anticipates the greater point about Jesus "who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life" (7:16) and who therefore "has a permanent priesthood" (7:24), superior to that of other priests. In neither case is it necessary for the law to authorize their priesthood. Their own permanence of life exalts them. Yet the life is not without a witness (marturevw , martyreô , "declare" or "bear witness"). This is the same term used regularly in Acts to describe the "witness" or firsthand "testimony" which the apostles bore to the resurrection of Jesus (1:8; 2:32; 3:15; 4:33; 20:21, 24). Yet, if the occurrences of the term in chapter 11 are taken as references to Scripture, then the author of Hebrews almost always uses the word in reference to Scripture and in the immediate context the allusion would appear to be to Psalm 110:4 which is introduced with the same word (martyreô , "it is declared").

7:9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 7:10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

These last verses complete the transition from Abraham to Levi and the comparative worth of the Levitical priesthood will figure prominently into the remainder of the chapter. The argument is extended from Abraham to the Levites via the genealogical connection through which Abraham is treated as a representative figure of his future ancestors. The point is that if Melchizedek is greater than Abraham, then he is also greater than the Levites.

There is some disagreement as to whether this verse represents an additional "afterthought" or the actual climax of the writer's argument. Since the comparison between the priesthood of Jesus and that of the Levites is the core of the rest of the chapter, treating these verses as a mere afterthough seems to understate their significance. Yet vv. 7-8 would seem to best express the climactic point of the section. Westcott's suggestion that the opening phrase (translated "one might even say") "serves to introduce a statement which may startle a reader, and which requires to be guarded from misinterpretation" thus seems more appropriate to the context. Though the point is not anticlimactic, our writer nevertheless attaches a lesser degree of certainty to it than he did to the conclusion advanced in v. 7, introduced by the phrase "without doubt" in v. 7. Our writer draws this portion of his discussion to a close by framing it with an inclusio ("met Abraham" as in 7:1 and "Melchizedek" is the last word in the Greek sentence whereas "This Melchizedek" opens 7:1).

G. JESUS IS HIGH PRIEST BASED ON HIS RESURRECTION WHICH INTRODUCES A BETTER HOPE (7:11-19)

¹¹ If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come - one in the order of Melchizedek, not in the order of Aaron? ¹² For when there is a change of the priesthood, there must also be a change of the law. ¹³ He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. ¹⁴ For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. ¹⁵ And what we have said is even more clear if another priest like Melchizedek appears, ¹⁶ one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. ¹⁷ For it is declared:

"You are a priest forever,

in the order of Melchizedek." ^a

¹⁸ The former regulation is set aside because it was weak and useless ¹⁹ (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

^a 17,21 Psalm 110:4

This section introduces the running theme of the remainder of the chapter - "perfection." Just as vv. 1-10 are set apart by inclusio ("met Abraham," v. 1 and v. 10) so are vv. 11-19 which open with the question as to whether "perfection" could have been attained through the Levitical priesthood (v. 11) and close with the affirmation that the Son "has been made perfect forever" (v. 28). Similarly, a reference to the inability of the law to make anything "perfect" frames the first phase of the discussion.

Our writer begins the present section by turning his attention to the Levitical priesthood but before he is finished he will introduce Jesus into the fuller discussion of Melchizedek for the first time (v. 14, the first reference to him since 6:20). The climax of the section is the "better hope" which is introduced by his priesthood (v. 19). In subsequent sections, we will read of the "better covenant" guaranteed by the oath (vv. 20-22) as well as those aspects of the priesthood of Christ which enable it to accomplish what the Levitical priesthood could not - the permanency of his priesthood (vv. 23-25) and the sufficiency of his sacrifice (vv. 26-28).

7:11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come - one in the order of Melchizedek, not in the order of Aaron?

To begin his demonstration of the superiority of Christ's priesthood, our writer introduces a sign argument: the fact that the Scriptures confer a priestly identity upon the Messiah is a sign that the perfection of believers demanded more than the Levitical priesthood could accomplish and that this priesthood was never intended by God to exhaust the priestly functions. The argument is cast in a first class conditional sentence. The protasis ("if" clause) assumes the condition to be true (for the sake of argument, apart from its objective truth or falsity) and the apodosis (the second part) expresses the conclusion. It is common for the apodosis to take the form of a rhetorical question (i.e., one which presents the conclusion by suggesting its own answer) as it does here (cf. Matt 12:27).

The "perfection" of Christ, believers and the interconnection between the two "perfections" comprise one of the central themes of the letter (2:10; 5:9; 6:1; 7:11, 19, 28; 9:9; 10:1, 14; 11:40; 12:2, 23) and are an integral aspect of its theology of salvation (including the vocation of Christ as Savior and Priest as well as the salvation of believers as it consists of their justification, sanctification and glorification). Given the variety of objects and dimensions associated with the theme of perfection, the significance of each reference must be carefully considered in its own immediate context as well as within the broader context of the letter.

To this point in the letter, we have learned that Christ's suffering made him "perfect" as the author of our salvation (2:10), as both the source of our salvation and our high priest (5:9-10). The context of chapter 5 was suggestive as to at least one dimension of how Christ's suffering "perfected" him for his role as our priest - he is able to "sympathize with our weaknesses" (4:15) and thus able to "deal gently with those who are ignorant and going astray" (5:2) - although the cross, which made him "perfect" as our Savior, was probably not far from view (see notes on 5:9-10). 5:14 and 6:1 introduced us to the "perfection" of believers - in these contexts, the "present" dimension of their salvation, the ongoing process of their sanctification or growth toward "maturity" (as the NIV translates cognates of the same Greek word; see comments on 5:14).

It is probably the "perfection" of believers which our writer has in mind in the present verse - and the inability of the Levitical priesthood to attain it (in any of its dimensions) - since the purpose of the sacrificial system which that priesthood oversaw was to deal with the sins of the people. The rest of the chapter progresses from the perfection of believers (here and v. 18), to the perfection of Christ and the connection between the two (vv. 24-28). In the intervening argument, the two ways in which Jesus "has been made perfect" (v. 28) - his death and resurrection - serve as the two proofs of the superiority of his priesthood.

Another important issue introduced in this verse is the connection between the priesthood and the law. The Greek grammar is not clear about the relationship and this has given rise to competing views about two aspects of this verse. First, there is ambiguity as to the antecedent of the pronoun ("on the basis of it"). Technically, Greek syntax would permit either "perfection" or "Levitical priesthood" as the antecedent. The latter would seem the better choice since (1) it is difficult to make sense of "perfection" as the genitive case object of the preposition which precedes the pronoun and (2) the context seems to favor the connection between law and priesthood (v. 12, see also v. 5, 28).

Second, the meaning of the preposition ejpi ( epi ) followed by the genitive is still difficult to construe with precision in this context ("on the basis of," NIV and NASB; "under," KJV, RSV, and NRSV). The verb in this case (nenomoqevthtai , nenomothetçtai , "receive law(s)") is rare in the NT but Lane notes that it occurs elsewhere with epi followed by the genitive in a manner which supports the rendering "in the case of" or "concerning." This also seems more natural in a context which stresses that the law authorized the priesthood rather than vice versa (v. 5, v. 28). Either way, what seems most important to our author is that what is true of one is also true of the other (cf. v. 11 and v. 19) and what affects the one affects the other as well (v. 12).

Aaron was last mentioned in 5:4. Here our writer mentions him again, perhaps because it is more appropriate to connect his name (rather than that of Levi) with the "order" (tavxi" , taxis ). Outside of this verse, this term is used only in relation to Melchizedek and it may well be that our writer has in mind 5:4-6 when his first appeal to Psalm 110:4 was introduced by the comparison of Christ to Aaron. The Son, after all, is not merely another priest but "high priest" (4:14; 5:10; 7:26-28).

7:12 For when there is a change of the priesthood, there must also be a change of the law. 7:13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. 7:14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.

The sign argument for the need of another priesthood, coupled with the parenthetical acknowledgment of the legal basis for the Levitical priesthood, permits our writer to address directly an issue anticipated in vv. 5-8: the relationship between the law of Moses and the priesthood after the order of Melchizedek. It would have been natural and quite probable for Jewish readers to question our writer's claim that Jesus was a priest on the basis of his known ancestry. This verse and Revelation 5:5 are the only verses outside of the Gospels to confirm the royal lineage of Jesus, but the fact that they do suggests that it was well known within early Christian communities. Our writer was confident that it was "clear" (the pro- in prodhΙlo" (prodçlos ) is intensive, hence "perfectly clear," NASB) to his readers.

Our author draws upon two established premises to resolve this issue. The first is the close tie between the Levitical priesthood and the law which authorized it. The second is what is known to be true about Jesus.

Verses 5 and 11 have both argued the close relationship between the Mosaic law and the Levitical priesthood, and now our writer advances a conclusion: they are so closely bound together that a change in one demands a change in the other. The law authorized that priesthood (v. 5) and the bulk of its regulations pertained to its function (v. 12). Any significant change in either the law or priesthood would necessitate (ajnagkhΙ , anangkç , from ajnagkavzw , anangkazô , "to compel, to force") corresponding changes in the other. Metativqhmi (metatithçmi, "change") can literally mean "transfer" or "convey to another place" and this would seem to support a reading similar to that of ajqevthsi" (athetçsis , "set aside) in v. 18. However, this literal sense of the term depends upon a spatial context clearly lacking here and the relationship between novmo" ( nomos , v. 12) and e[ntolh (entolç , v. 10) (see comments on 7:5) could easily justify a distinction between metatithçmi (v. 12) and athetçsis (v. 18) as well. Hence, the idea is probably not that law and priesthood are "removed" but that they have changed from one state to another.

The second working premise of our writer consists of what is known to be true about Jesus. Each of these three verses is introduced by an explanatory gavr ( gar , "for," omitted from v. 13 in the NIV) and in each case the progression in thought is from a known truth about Jesus to some consequence pertaining to the law.

The syntax of v. 12 is that of the elliptical condition. The "when" phrase translates a present tense participle which describes the set of circumstances or conditions which prompt the subsequent action. Since the law authorized (v. 5) and instructed (v. 11) the priesthood, we would expect a change in the law to affect a change in the priesthood. Instead, we read the reverse. Similarly, vv. 13-14 each proceed from what is known about "the one of whom these things are spoken" (he "belonged to a different tribe") and "our Lord" (he "descended from Judah") to their obvious import in view of the law ("no one from that tribe has ever served at the altar . . . in regard to that tribe Moses said nothing about priests"). What is true about our Lord determines what can be said to be true of the law - not vice versa. As subsequent verses make clear, his greatness so transcends that of the Levitical priests that the old legal requirements are no longer relevant.

7:15 And what we have said is even more clear if another priest like Melchizedek appears,

"What we have said" includes the main line of argument introduced in v. 11 and now further proof is offered to make the case "even more clear." Not only does Scripture anticipate "another priest" (vv. 11, 15) but he has, in fact, appeared. Again our author uses ajnivsthmi (anistçmi , "appears"), the same word translated "to come" in v. 11, indicating that what was predicted has now come to pass.

This priest is "like Melchizedek" (lit., "in the likeness of," the same syntax rendered "in the order of" in v. 11). Although cognates of oJmoiovth" (homoiotçs , "likeness") are frequent in the parabolic language of the Gospels and the typological exegesis of our author is reminiscent of similitude, he has not shown any inclination to employ the word in this sense. It is perhaps best taken as a stylistic variation which means no more than "in the same way as."

7:16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 7:17 For it is declared: "You are a priest forever, in the order of Melchizedek."

Yet the key similarity between Jesus and Melchizedek is by no means insignificant for it is the ultimate proof that he has appeared as the Messianic High Priest. In v. 8 we learned that Melchizedek's right to receive the tithe (and thus to serve as priest) was based on life rather than law and was inherent rather than derived (see comments there). Here we see that the same is true of Jesus' qualifications to serve as our great high priest. It is on the basis of "the power of an indestructible life" rather than "a regulation as to his ancestry" (lit., "law of a fleshly commandment"). Our writer employs rare terms and structures his sentence in a manner that heightens the contrast:

not according to - law - of - commandment - fleshly

but according to - power - of - life - indestructible

Aside from this verse, the form savrkino" ( sarkinos ) is rare in the NT. A variant in v. 16 substitutes the more common sarkikov" ( sarkikos ) but the textual evidence strongly favors sarkinos ; and ajkataluvtou ( akatalytou ) does not appear elsewhere in the NT. Yet both are employed here in an epistrophic style which foregrounds their presence. Just as the mortal priests are already in the process of dying (see comments on v. 8) as they serve, so the law which authorizes and regulates their priesthood partakes of that same temporary, fleshly existence which is doomed to pass away. Jesus, on the other hand, has been raised to a life which cannot be destroyed and is thus "endless."

It is this "forever" dimension of his high priesthood to which Psalm 110:4 bears "witness" (marturevw , martyreô , translated "declare" both here and in v. 8) as in 5:6 (as a result of which he is the source of "eternal" salvation), 6:20 and 7:3. By virtue of his resurrection, Jesus is clearly proven to be the Messianic High Priest by a standard which transcends the Mosaic covenant, outlasts its law and is derived from no authority external to its own.

7:18 The former regulation is set aside because it was weak and useless 7:19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

The dawning of the Messianic High Priesthood has significant and specific consequences for the believer, some of which are described here as our "better hope." When the topic of "hope" has arisen previously in the epistle (3:6; 6:11, 18), our writer has focused on its benefits for and demands upon the believers' life in the present. Here, however, he describes qualities of the hope itself (for ejlpiv" [ elpis ] in Hebrews see comments on 6:11).

First, it is a "better" hope. kreivttono" ( kreittonos , "better") is a key word in the letter. It first appeared in 1:4 when the Son was contrasted with angels, later in 6:9 to express our author's confidence in his readers and then in 7:7 to distinguish the greater stature of the one who pronounces blessing upon another (thus of Melchizedek in relation to Abraham). Here, however, is the first in a significant series of comparisons designed to demonstrate the superiority of the new covenant (cf. 7:22; 8:6; 9:23; 11:40; 12:24).

In this case, the hope introduced by Christ's eternal priesthood is better than that regulation which has been "set aside." =Aqevthsi" (athetçsis , "annulment") probably carries a legal force in this context as suggested by its use in technical legal formula in the papyri. It has been set aside because it is "weak" (or "ineffective," see comments in 5:2 on asthençs ) and "useless" in bringing about that for which believers hope. There is little difference between the meaning of the two terms but the anaphora (ajuth'" asqeneΙ" kaiΙ ajnwfelev" , autçs asthenes kai anôpheles ) creates a strong presence for the idea. We hope to be "perfect" and to "draw near to God." Neither the law nor the Levitical priesthood could accomplish our perfection - past, present, or future (see comments on v. 11) - nor consequently secure our ability to draw near to God himself (which requires the removal of our sins as 10:1-4 will explain in more detail) since it is by (or "through") this hope that we do so.

This reference to the running theme of the chapter ("perfection," v. 11) also marks a transition to the second of the two main proofs for the superiority of Christ's priesthood (resurrection and oath) which will subsequently be brought together to explain how his perfection makes ours possible as well (v. 28).

H. JESUS IS HIGH PRIEST BASED ON GOD'S OATH WHICH PRODUCES A BETTER COVENANT (7:20-22)

²⁰ And it was not without an oath! Others became priests without any oath, ²¹ but he became a priest with an oath when God said to him:

"The Lord has sworn and will not change his mind:

'You are a priest forever.'" ^a

²² Because of this oath, Jesus has become the guarantee of a better covenant.

^a 17,21 Psalm 110:4

Our author now returns to a theme introduced earlier (6:13-18) and also drawn from Psalm 110:4 (7:21) for a second major proof of the superiority of Christ's priesthood: the oath which God swore. Like the first proof, this one also has a significant consequence for the believer: a "better covenant."

The syntax of these verses suggests that they represent a single unit of thought. Verse 20 is introduced by kaq= o{son ( kath' hoson , "to the degree that") which is completed by the phrase kataΙ tosou'to ( kata tosouto , "to the same degree") in verse 22. Hence, the conclusion is announced in v. 22 ("Jesus has become the guarantee of a better covenant") and the grounds offered in v. 20a ("it was not without an oath" that he became priest). The parenthesis of 20b-21 provides the specific data.

7:20 And it was not without an oath!

Ellingworth suggests that the double negative is equivalent to a strong positive statement such as the one in the NEB: "How great a difference it makes that an oath was sworn!" In the NT, oJrkwmosiva (horkômosia , "oath") appears only in this chapter and is a compound of the usual word for "oath" (o{rko" , horkos ) and the verb for "swear" (o[mnumi , omnymi ) - used separately in 6:16 - suggesting that the term foregrounds the act of taking the oath rather than the oath itself. Horkos is a cognate of e{ko" ( hekos , "fence") from which it probably draws its meaning ("something that shuts you in").

6:13-18 form the background to this statement and have informed us of the significance of the oath (see comments on 6:16). Adding an oath to a promise was considered additional confirmation, sufficient evidence to establish someone in their belief, ending the need for doubt or debate. God did it to confirm his promise to Abraham and now we learn that he has done the same in appointing Jesus as priest.

Others became priests without any oath,

What is true of Jesus was never the case for the others. They did not take the honor upon themselves but were called and appointed by God (5:1, 4). In this, Jesus was like them (5:5). But their call and appointment did not include an oath. The oath demonstrates the uniqueness and superiority of Jesus' priesthood.

7:21 but he became a priest with an oath when God said to him: "The Lord has sworn and will not change his mind: 'You are a priest forever.'"

Our writer returns to Psalm 110:4 for scriptural evidence of the oath. It has been cited previously in 5:6 and 7:17, and alluded to in 5:10; 6:20; 7:3, 11 and 15. But the use here is unique. The key phrase which occurs in all three citations - "You are a priest forever" - is retained but the phrase which follows - "in the order of Melchizedek" - is omitted while the preceding phrase - "The Lord has sworn and will not change his mind" - is now included. The focus is no longer on Christ's similarity to Melchizedek but on the oath of God, a dimension of his priesthood which is unique even in relation to Melchizedek. Both similarities and uniqueness have now been drawn from this messianic psalm.

Omnymi ("sworn") was part of the compound word translated "oath" in vv. 20-21 (horkômosia , see comments on v. 20) and is the direct link between the psalm and our author's conclusion. Because he has sworn, we can know that the Lord will never "change his mind." Metamelomai often carries the force of "regret," but the context here (and in Psalm 110) justifies the rendering of the NIV which follows Bauer's recommendation. The focus is on the permanency of Christ's priesthood (v. 24) and the certainty we can attach to it.

7:22 Because of this oath, Jesus has become the guarantee of a better covenant.

The NIV renders "because" to suggest the concluding force of kata tosouto which completes kath' hoson in v. 20 (see comments on v. 20). The argument has progressed to its climax. Not only does the oath demonstrate the uniqueness and superiority of Christ's priesthood, it also demonstrates the superiority of the "covenant" of which he is the "guarantee."

This is but the first of 17 instances of diaqhvkh (diathçkç , "covenant") in the letter, and it will become the climactic theme of the letter in chapters 8 and 9 where we find 12 of its 17 occurrences. The full discussion of "superior" ( kreittonos , the same word translated "better" in this verse) will begin in 8:6 but the remainder of chapter 7 provides an approach to this summit.

"Egguo" ( engyos , "guarantee") occurs only here in the NT and only three times in the LXX but was otherwise common in legal and other documents of the period in connection with down payments on debts and purchases or even a prisoner's bail or a bride's dowry. Moulton and Milligan point out that it was probably derived from an old word for "hand" (i.e., "what is put in hand"). Jesus himself, as the high priest appointed by God's oath, is our guarantee that the new covenant is better than the old. Verses 23-28 will explain in what ways this is true.

I. JESUS' RESURRECTION CREATES A PERMANENT PRIESTHOOD (7:23-25)

²³ Now there have been many of those priests, since death prevented them from continuing in office; ²⁴ but because Jesus lives forever, he has a permanent priesthood. ²⁵ Therefore he is able to save completely ^a those who come to God through him, because he always lives to intercede for them.

^a 25 Or forever

The next two sections (vv. 23-25, vv. 26-28) explain how the priesthood of Jesus accomplishes what the Levitical priesthood could not (v. 11) - the perfection of believers. The key to our salvific perfection is the perfection of Jesus in his priestly vocation ("perfect" in v. 28 completes the inclusio). Each of these sections (1) connects a kerygmatic event in the incarnate life of Christ to (2) his perfection for his ministry as high priest and (3) a consequence of his perfection which enables ours.

7:23 Now there have been many of those priests, since death prevented them from continuing in office; 7:24 but because Jesus lives forever, he has a permanent priesthood.

This first section proceeds from Jesus' resurrection. The structural contrast here is identical to that in vv. 20-21 (oiJ men . . . oJ de . . . [ hoi men . . . ho de . . . ], i.e., many to one) but the thematic contrast is more significant. The "death" of those many priests anticipates the statement that Jesus "always lives" in v. 25. Another parallel which heightens the contrast is more explicit in the Greek text. Death prevented those priests from "continuing in office" (the compound verb paramevnw , paramenô , "remain with") whereas Christ "lives" (the simple form of the same verb, mevnw , "remain"). Although "forever" sometimes translates a stylistic variation (as in 7:3, eij" toΙ dihnekev" , eis to diçnekes ), here our author repeats the exact phrase in Psalm 110:4 (eij" toΙ aijw'na , eis to aiôna ), perhaps to reinforce the connection to the passage just cited.

Jesus' resurrection makes him perfect for his priestly vocation because it makes his priesthood "permanent." =Aparavbato" ( aparabatos ) occurs only here in the NT and conveys the sense of "unchangeable.'' Both legal and literary use outside of the NT suggest "inviolable" which reflects the term's etymology (aj , "not" + parav , "beyond" + baivnw [bainô ], "go, walk"). Because Jesus lives forever, there is no change in the office and no successor will ever step into his role.

7:25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.

"Therefore" identifies the consequence for believers. Jesus is thus able to "save completely." Sw/'zw (sôzô , "save, rescue") is the common term for salvation in the NT. Our author uses it occasionally and employs "perfection" terminology to articulate his theology of salvation (see comments on 5:9-10, 13-14 and 7:11; 6:1-8 contextualizes one dimension of our perfection - sanctification - in the covenant nature of salvation). Here the phrase rendered "completely" (eij" toΙ pantelev" , eis to panteles ) does not represent the exact same terminology but in the context of the inclusio (v. 11, 19, 28) suggests the connection. Jesus is able to secure for us the perfection of which our salvation consists.

One means of this salvation is Jesus' intercessory ministry as high priest which pertains to the present, continuing dimension of our salvation. During this time when we "grow up in" our salvation (1 Pet 2:2; cf. also Phil 2:12) - i.e., grow to become sinless in the actual state of our lives after having received a sinless standing in the sight of God (Heb 10:14) - we still need a priest who can mediate our continuing relationship with God, one who can not only identify with our weaknesses and deal with us gently (see 4:14; 5:1-2) but who can also appeal to God on our behalf and enable us to receive the mercy and grace necessary for remaining in God's presence (4:15). Because Jesus "always lives" (pavntote [ pantote ] with the present tense zw'n [zôn ] strongly expresses the curative sense), he is always able to "intercede" for us. =Entugcavnw (entyngchanô ) was common in legal contexts for the "appeal" one might make to an authority or on behalf of a client and it is so used in the NT (Acts 25:24). Paul uses this same word in Romans 8:34 to describe how the risen Jesus, who is now at the right hand of God, intercedes for us. As a result, no one can condemn us and nothing can separate us from his love.

J. JESUS' DEATH PROVIDES THE PERFECT SACRIFICE (7:26-28)

²⁶ Such a high priest meets our need - one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. ²⁷ Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. ²⁸ For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

In these last verses of the chapter, the author turns from the resurrection to the cross to describe the second way in which the Son "has been made perfect forever" in his vocation as priest. As with the resurrection discussed in vv. 23-25, he again describes how this event has made Jesus a perfect priest and the consequence for believers.

7:26 Such a high priest meets our need - one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.

That Jesus can meet our need is the climactic conclusion not only of this chapter but of the entire section on his priestly ministry (extending as far back as 4:14). In fact, it is quite possible that our author had these next verses in view when he first introduced the themes of suffering, perfection and priesthood in chapter 2, for the wording here mirrors that in 2:10 (e[prepen , eprepen , translated "is fitting" in 2:10 but "meets our need" here).

To present Jesus as the perfect sacrifice, our writer first reminds us of his sinless life. Under the Mosaic covenant it had been required that sin and guilt offerings be "without defect" (Lev 1:3, 10; 4:3, 23, 28, 32; and 5:15, 18; 22:17-25 specify those defects which made a sacrifice unacceptable).

The five descriptors in this verse progress from Jesus' character (three adjectives) to his station following his ascension in which he serves as our high priest (two participles). There is little to distinguish between the meanings of the three adjectives but their cumulative sense is clear: what other priests were only by ritual, Jesus was by nature ("without sin," 4:15). The two participles suggest a different idea, however. The passive use of cwrivzw (chôrizô , "separate") followed by ajpoΙ ( apo , "from") suggests separation of location. Morris notes that the Levitical high priest was required to leave home for a period of seven days prior to the Day of Atonement in order to avoid ritual defilement. However, Jesus maintained his purity while among us and was not "separated from sinners" until his ascension, following his sacrifice and resurrection. As a result, he is "exalted above the heavens" where he is now able to intercede for us with our heavenly Father (Rom 8:34).

7:27 Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.

The first part of this verse continues the sentence which began in v. 26, adding a sixth descriptor which (1) is a consequence of Jesus' sinlessness and (2) explains why he is able to enter the presence of God ("exalted above the heavens") on our behalf. In 5:3, we were reminded that other priests had to offer sacrifices for their own sins as well as for those of the people (for themselves first on the Day of Atonement, that they might enter the presence of God purified, to then offer sacrifice for the people; Leviticus 16).

This, then, is ultimately why Jesus is a "fitting" high priest: he needs not a sacrifice for himself but alone was able to offer a sacrifice of himself. The deaths of the other high priests prevented them from continuing in office. His death executed his office and his resurrection enabled him to continue to serve as our intercessor. Their need to sacrifice both for themselves and for the people arose "day after day." His sacrifice was "once for all" for both the priest and the sacrifice were perfectly without defect. They offered sacrifices for themselves and for others. He offered a sacrifice of himself for others. Because of what he did not need, he could provide what we do.

Qusiva" ( thysias , "sacrifice") appeared first in 5:1 but will now become a key point of comparison between the old and new covenants in chapters 8-10 and occurs more often in Hebrews than in the entire rest of the NT. On its use in the letter, see comments on 5:1.

7:28 For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

The parallelism in this verse sums up the entire chapter around pairs of opposite terms. The law appoints men who are weak, whereas the oath appoints the Son who has been made perfect. The initial positions are occupied by that which appointed each priesthood (the law, 7:5, 11; God's oath, 7:20-22), the middle positions by those appointed (men who are dying, 7:8; the Son who lives forever, 7:16, 24), and the final positions by their fitness for the task (weak, 5:2; perfect, cf. the blamelessness of Jesus in 7:26 with the comments on ajsqenhv" [asthençs ] in 5:2).

This verse actually ends with the word "perfect," framing an inclusio with v. 11 which begins with the same term. What the Levitical priesthood could not attain for us, Jesus does because he is the perfect high priest. His death was a perfect sacrifice which "once for all" provided for our atonement. His endless life enables him to intercede for us forever. He is thus able to "save completely" (v. 25). A summary of how his perfection leads to ours, according to vv. 23-28, might be as follows:

Event Perfect Priest Perfected Believers resurrection permanent priesthood continuing intercessor cross perfect sacrifice once for all forgiveness -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 7 (Chapter Introduction)

Overview

Heb 7:1, Christ Jesus is a priest after the order of Melchisedec; Heb 7:11, and so far more excellent than the priests of Aaron’s order.

Poole: Hebrews 7 (Chapter Introduction)

CHAPTER 7

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 7 (Chapter Introduction)

(Heb 7:1-3) A comparison between the priesthood of Melchisedec and that of Christ.

(Heb 7:4-10) The excellence of Christ's priesthood above the Levitical priesthood is shown.

(Heb 7:11-25) This is applied to Christ.

(Heb 7:26-28) The faith and hope of the church encouraged from this.

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 7 (Chapter Introduction)

The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos 3:4), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter, where, I. We have a more particular account of Melchisedec (Heb 7:1-3). II. The superiority of his priesthood to that of Aaron (Heb 7:4-10). III. An accommodation of all to Christ, to show the superior excellency of his person, office, and covenant (Heb 7:11 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 7 (Chapter Introduction)

A Priest After The Order Of Melchizedek (Heb_7:1-28)

We come now to a passage of such paramount importance for the writer to the Hebrews and in itself so difficult to understand that we must deal with it in a special way. Heb 6, (Heb_6:20), ended with the statement that Jesus had been made a priest forever after the order of Melchizedek. This priesthood after the order of Melchizedek is the most characteristic thought of Hebrews. Behind it lie ways of thinking and of arguing and of using scripture which are quite strange to us and which we must yet try to understand. It will be best first to collect together all that the writer to the Hebrews has to say about the priesthood after the order of Melchizedek and to read that as a whole before we divide it into shorter passages to study in detail. We shall then try to understand what the writer to the Hebrews was getting at before we study this chapter in detail. So then, we first collect the passages which deal with this idea. The first is Heb_5:1-10 .

7:1-28 Every high priest who is chosen from among men, is appointed on men's behalf to deal with the things which concern God. His task is to offer gifts and sacrifices for sins, in that he himself is able to feel gently to the ignorant and to the wandering, because he himself wears the garment of human weakness. By reason of this very weakness it is incumbent upon him, just as he makes sacrifice for the people, so to make sacrifice for sins on his own behalf also. No one takes this honourable position to himself, but he is called by God to it, just as Aaron was. So it was not Christ who gave himself the glory of becoming high priest; but it was he who said to him: "You are my beloved Son; today I have begotten you." "You are a priest for ever according to the order of Melchizedek." In the days when he lived this human life of ours, he offered prayers and entreaties to him who was able to bring him safely through death, with strong crying and with tears. And when he had been heard because of his reverence, although he was a Son he teamed obedience from the sufferings through which he passed. When he had been made fully fit for his appointed task, he became the author of eternal salvation to all who obey him, for he had been designated by God a high priest after the order of Melchizedek.

The second passage, which deals with this idea is the whole of Heb 7. So then, first, let us set it down as a whole, remembering that the last verse of Heb 6 has already said that Jesus had become a high priest for ever after the order of Melchizedek.

Now this Melchizedek was King of Salem and priest of the most high God. He met Abraham when he was returning from the smiting of the kings and blessed him and set apart for him a tenth part of the spoils. In the first place, the interpretation of his own name means King of Righteousness and, in the second place, King of Salem means King of Peace. His father is never mentioned nor his mother; nor is there any record of his descent; there is no mention of the beginning of his days, nor any of the end of his life; he is exactly like the Son of God; and he remains a priest for ever. Just see how great this man was--Abraham gave him the tenth part of the spoils of victory--and Abraham was no less than the founder of our nation. Now look at the difference--when the sons of Levi receive their priesthood, they receive an injunction laid down by the law to exact tithes from the people. That i& to say, they exact tithes from their own brothers, even although they are descendants of Abraham. But this man, whose descent is not traced from them at all, exacted tithes from Abraham and actually blessed the man who had received the promises. Beyond all argument, the lesser is blessed by the greater. Just so, in the one instance, it is a case of men who die receiving tithes; but in this instance it is the case of a man whom the evidence proves to live. Still further--if I may put it this way--through Abraham, Levi, too, the very man who receives the tithes, had tithes exacted from him, for he was in his father's body when Melchizedek met him. If then the desired effect could have been achieved by the Levitical priesthood--for it was on the basis of that priesthood that the people became a people of the law--what further need was there to set up another priest and to call him a priest after the order of Melchizedek, and not to call him a priest after the order of Aaron? Once the priesthood was altered, of necessity there follows an alteration of the law too, for the person of whom the statements are made belongs to another tribe altogether, from which no one ever served at the altar. It is obvious that it was from Judah that our Lord sprang and, with regard to that tribe, Moses said nothing about priests. And certain things are still more abundantly clear--if a different priest is set up, a priest after the order of Melchizedek, a priest who became so, not according to the law of a mere human injunction but according to the power of a life that is indestructible--for the witness of scripture in regard to this is: "You are a priest for ever after the order of Melchizedek"--if all that is so, two things emerge. On the one hand there emerges the cancellation of the previous injunction because of its own weakness and uselessness (for the law never achieved the effect which it was designed to produce) and, on the other hand, them emerges the introduction of a better hope through which we can come near to God. And inasmuch as it happened with an oath--for the Levitical priests are made priests without an oath but he with an oath, because scripture says of him: "The Lord swore and will not repent of it, 'You are a priest forever'"--in so far Jesus has become the surety of a better covenant. Further, of the Levitical priests more and more were made priests because they were prevented from continuing permanently by death, whereas he has a priesthood which will never pass away because he remains for ever. For that very reason it is in every possible way and for all time that he, who is for ever alive, can save those who come to God through him. We needed such a high priest--one who is holy, one who has never hurt any man, one who is stainless, one who is different from sinners, one who has become higher than the heavens. He does not need, as the high priests do, daily first to offer sacrifices for his own sins and then thereafter for the sins of the people. For he did this once and for all when he offered himself. For the law appointed as high priests men subject to weakness; but the word of the oath, which came after the law, appointed one who is a Son who is fully equipped to carry out his office for ever.

These are the passages in which the writer to the Hebrews describes Jesus as a priest after the order of Melchizedek. Now let us see just what he is trying to say when he uses that conception. We must begin by understanding the general position from which he starts. He starts with the basic idea that religion is access to God. It was to make that access to God possible that two things existed. First, the law. The basic idea of the law is that so long as a man faithfully observes its commandments he is in a position of friendship with God and the door to his presence is open to him. But men cannot keep the law and therefore their fellowship with God and their access to his presence are interrupted. It was exactly to deal with that situation of estrangement that the second thing existed, the priesthood and the whole sacrificial system. The Latin word for priest is pontifex which means a bridge-builder; the priest was a man whose function was to build a bridge between men and God by means of the sacrificial system. A man broke the law; his fellowship with God was interrupted and his access to God was barred; by the offering of the correct sacrifice that breach of the law was atoned for and so the fellowship was restored and the barrier removed. That was the theory of the matter. But in practice life showed that that was precisely what the priesthood and the sacrificial system could not do. There was no escaping the human estrangement from God which followed sin; and the problem was that not all the efforts of the priesthood and not all the sacrifices could restore that lost relationship. It is therefore the argument of the writer to the Hebrews that what is needed is a new and a different priesthood and a new and effective sacrifice. He sees in Jesus Christ the only High Priest who can open the way to God; and he calls the priesthood of Jesus a priesthood after the order of Melchizedek. He got that idea from two passages in the Old Testament. The first was Psa_110:4 where it is written:

"The Lord has sworn and will not change his mind, 'You are a priest for ever after the order of Melchizedek'."

The second is Gen_14:17-20 where the story of the original Melchizedek is told.

And the king of Sodom went out to meet him (Abram) at the Valley of Shaveh (that is, the King's Valley). And Melchizedek king of Salem brought out bread and wine; he was priest of God most High. And he blessed him and said, "Blessed be Abram by God Most High, maker of heaven and earth, and blessed be God most High, who has delivered your enemies into your hand!" And Abram gave him a tenth of everything.

The writer to the Hebrews is here doing what any skilled Jewish Rabbi might do and following the rabbinic method of interpretation. To understand that method we must understand two things. (i) To the scholarly Jew any passage of scripture had four meanings to which he gave four different names: (a) First, there was Peshat (compare H6584), which is the literal and factual meaning. (b) Second, there was Remaz, which is the suggested meaning. (c) Third, there was Derush (compare H1875), which is the meaning arrived at after long and careful investigation. (d) Fourth, there was Sod, which is the allegorical or inner meaning. To the Jew the most important meaning by far was Sod, the inner meaning. He was not nearly so much interested in the factual meaning of a passage as in the allegorical and mystical meaning which could be extracted from it, even although it might have no connection whatever with the literal meaning. It was quite permissible, and in fact the regular practice, to take things right out of their context and read into them meanings which we would consider fantastic and quite unjustified. That is what the writer to the Hebrews is doing here. (ii) Second, it is essential to note that the Jewish interpreters considered themselves completely justified in arguing not only from the utterances but also from the silences of scripture. An argument could be built, not only on what scripture said but also on what it did not say. In fact the writer to the Hebrews bases his argument in this passage at least as much on what scripture did not say about Melchizedek as on what it did. Now let us see how the quality of the priesthood after the order of Melchizedek differs from the quality of the ordinary Aaronic priesthood. (i) Melchizedek has no genealogy; he is without father and without mother (Heb_7:3). Note straight away that this is one of the arguments drawn from the silence of scripture which does not provide Melchizedek with any genealogy. This was unusual for two reasons. (a) It is the reverse of the habitual practice of Genesis. Genealogies are a feature of Genesis where long lists of a man's ancestors constantly occur. But Melchizedek arrives on the scene, as it were, from nowhere. (b) Far more important--it is the reverse of the rules which governed the Aaronic priesthood which depended entirely on descent. Under Jewish law a man could not under any circumstances become a priest unless he could produce a certificated pedigree going back to Aaron. Character and ability had nothing to do with it; the one essential was that pedigree. When the Jews came back to Jerusalem from exile certain priestly families could not produce their genealogical records and were therefore debarred from the priesthood for ever (Ezr_2:61-63; Neh_7:63-65). On the other hand, if a man could produce a pedigree reaching back to Aaron, apart only from certain specified physical blemishes nothing on earth could stop him being a priest. Genealogy was literally everything. So then, the first difference between the two priesthoods was this--the Aaronic priesthood depended on genealogical descent; the priesthood of Melchizedek depended on personal qualification alone. Melchizedek's priesthood was based on what he was, not on what he had inherited. As one scholar puts it--the difference was between a claim based on legality and a claim based on personality. (ii) Heb_7:1-3 collects further qualities about Melchizedek. The name Melchizedek literally means King of righteousness. The word Salem (H8004) means peace; therefore he was also King of Peace. We have seen that he has no genealogy. Again the writer to the Hebrews draws on the silence of scripture. We are told of no time when Melchizedek began or ended his priesthood; we are told of no time when he was born or died. Therefore he had no beginning and has no end; and his priesthood lasts for ever. From this we gather five great qualities in the priesthood of Melchizedek. (a) It is a priesthood of righteousness. (b) It is a priesthood of peace. (c) It is a royal priesthood, for Melchizedek was a king. (d) It is personal and not inherited because he has no genealogy. (e) It is eternal, because he has no birth or death, and his priesthood has no beginning or end. (iii) Supposing all this to be true, how can it be proved that the priesthood of Melchizedek is superior to the Aaronic? The Hebrews seizes on two points in the Genesis story about Melchizedek. First, there is the saying that Abraham gave Melchizedek tithes of all. The priests also exact tithes; but there are two differences. The priests tithe their brethren, their fellow Jews; and they tithe them as a result of legal enactment. But Melchizedek tithed Abraham who had no racial connection with him whatsoever and was in fact the founder of the Jewish nation; further, he exacted the tithes not because the law gave him the right to do so but because of an unquestionable personal right. Obviously that set him far above the ordinary priesthood. Second, there is the saying that Melchizedek blessed Abraham. It is always the superior who blesses the inferior; therefore Melchizedek was superior to Abraham although Abraham was the founder of the Jewish race and the unique recipient of the promises of God. That indeed gives Melchizedek a place than which none could be higher. A. B. Bruce thus sums up the points in which Melchizedek was superior to the ordinary Levitical priesthood. (a) He tithed Abraham and was therefore superior to him. Abraham was one of the patriarchs; the patriarchs are superior to their descendants; therefore Melchizedek is greater than the descendants of Abraham; the ordinary priests are the descendants of Abraham; therefore Melchizedek is greater than they. (b) Melchizedek is greater than the sons of Levi because they exacted tithes by legal enactment but he did it as a right he personally possessed given to him by no man. (c) The Levites received tithes as mortal men; he received them as one who lives for ever (Heb_7:8). (d) Levi, to whom the Israelites paid tithes, may be said to have paid tithes to Melchizedek, because he was Abraham's grandson and was therefore in Abraham's body at the time Abraham paid tithes. (iv) Heb_7:11 onwards shows wherein the superiority of the nets, priesthood lay. (a) The very fact that a new priesthood was promised (Heb_7:11) shows that the old one was inadequate. If the old priesthood had fulfilled the function of bringing men to the presence of God there would have been no need for any other. Further, the introduction of the new priesthood was a revolution. According to the law, all priests must belong to the tribe of Levi; but Jesus was from the tribe of Judah. This shows that the whole old system was superseded. Something greater than the law had come. (b) The new priesthood was for ever (Heb_7:15-19). Under the old system the priests died and there was no permanency; but now there had come a priest who lives for ever. (c) The new priesthood was introduced by an oath of God Psa_110:4 says: "The Lord has sworn and will not change his mind 'You are a priest for ever after the order of Melchizedek'." Clearly God does not swear lightly. He never introduced the ordinary priesthood like that. This was something new. (d) The new priest offered no sacrifice for himself (Heb_7:27). The ordinary priest always had to make sacrifice for his own sin before he could do so for the sins of the people. But Jesus Christ, the new High Priest, was sinless and needed no sacrifice for himself. (e) The new priest did not need endlessly to repeat sacrifices (Heb_7:27). He made the one perfect sacrifice, which never needs to be made again because it has for ever opened the way to the presence of God. We now sum up briefly the ideas in the mind of the writer to the Hebrews when he thinks of Jesus in terms of the High Priest after the order of Melchizedek. To make it clearer we set out only the great salient ideas without the side-lines. (i) Jesus is the High Priest, whose priesthood depends not on any genealogy but on himself alone. (ii) Jesus is the High Priest who lives for ever. (iii) Jesus is the High Priest who himself is sinless and never needs to offer any sacrifice for his own sin. (iv) Jesus is the High Priest who in the offering of himself made the perfect sacrifice which once and for all opened the way to God. No more sacrifice need be made. Having seen the general ideas in the mind of the writer to the Hebrews concerning Jesus as a priest after the order of Melchizedek, we now turn to this passage in detail and study it in sections.

The True King And The True Priest (Heb_7:1-3)

The Greatness Of Melchizedek (Heb_7:4-10)

The New Priest And The New Way (Heb_7:11-20)

The Greater Priesthood (Heb_7:21-25)

The High Priest We Need (Heb_7:26-28)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Outline¹⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

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

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

1. The person of our high priest ch. 7

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

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

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

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

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

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

A. Perseverance in faith ch. 11

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

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

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

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

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

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

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

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

1. The goal of peace 12:14-17

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

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

_____. Hebrews. Chicago: Moody Press, 1983.

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

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

Review 168 (1967):325-38.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

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

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

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

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

Gill: Hebrews 7 (Chapter Introduction)

INTRODUCTION TO HEBREWS 7

The apostle having made mention of Melchizedek in the latter part of the preceding chapter, proceeds in this to give some account of him, and of the excellency of his priesthood, and to show that Christ is a priest of his order, and is superior to Aaron and his sons. He first declares what Melchizedek was, that he was both king and priest; he names the place he was king of, and tells whose priest he was, even the priest of the most high God; and goes on to observe what he did, that he met Abraham returning from the slaughter of the kings, that he blessed him, and took tithes of him, Heb 7:1 and then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for anything that can be learned from the Scriptures, it is not known who was his father or his mother; what his lineage and descent; when he was born, or when he died; and that he is like to the Son of God, and continues a priest, Heb 7:2 upon which the apostle calls upon the Hebrews to consider the greatness of his person; and as it appears from that single instance of his receiving tithes from the patriarch Abraham, Heb 7:4 by which it is evident, that he is greater than the Levites; and which is demonstrated in the following particulars: the Levites received tithes of their brethren that came out of Abraham's loins, as they did, but Melchizedek, whose descent was not from them, received tithes from Abraham himself, and besides blessed him; and it is a clear case, that the lesser is blessed of the greater, Heb 7:5 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Heb 6:8 yea, Levi himself paid tithes to Melchizedek, since he was in the loins of his father Abraham when Melchizedek met him, and took tithes of him; and therefore must be greater than Levi, Heb 7:9. And next the apostle proves the imperfection of the Levitical priesthood from this consideration, that there is another priest risen up, not of the order of Aaron, but of the order of Melchizedek, of which there would have been no need, if the Levitical priesthood had been perfect; nor would it have been changed, as it is, and which has also made a change of the law, by which it is established, necessary, Heb 7:11 that the priest that is risen up is not of the order of Aaron, is clear, because he is of another tribe, even of the tribe of Judah, to which the priesthood did not belong, Heb 7:13, and that he is of the order of Melchizedek, and so not according to the ceremonial law, but after the power of an endless life, is manifest from the testimony of the sacred Scripture, Heb 7:15 which lies in Psa 110:4 and that the ceremonial law, on which the Levitical priesthood stood, is changed and abrogated, is strongly asserted, and the reasons of it given, because it was weak and unprofitable, and made nothing perfect; and this was disannulled by Christ, the better hope brought in, who has made something perfect, and through whom we have access to God, Heb 7:18. Moreover, the superior excellency of Christ's priesthood to the Levitical one is shown in several particulars; the priests of Aaron's order were made without an oath; Christ was made with one, as is evident from the above cited testimony, Heb 7:20 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23 wherefore, as they were not suffered to continue by reason of death, their priesthood was ineffectual; they could not take away sin, and save sinners; but Christ is able to save to the uttermost all that draw nigh to God by him, as a priest, and that because he ever lives to complete his office by intercession, Heb 7:25 wherefore such an high priest as he is, must become men, and be suitable to them, especially since he is pure and holy, and in such an exalted state, Heb 7:26 and this is another difference between him and the priests under the law; they were men that had infirmity, and were guilty of sins themselves, and so had need to offer for their own sins, and then for the sins of others; but Christ, the Son of God, who was consecrated a priest for evermore, by the word of the oath, had no sin of his own to offer sacrifice for, only the sins of his people, which he did once, when he offered himself, Heb 7:27.

College: Hebrews (Book Introduction)

INTRODUCTION

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

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

AUTHORSHIP

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

Did Paul write the Letter to the Hebrews?

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

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

Who else could have written the letter to the Hebrews?

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

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

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

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

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

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

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

What do we know about the author?

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

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

DATE, DESTINATION AND PURPOSE

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

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

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

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

Passage Exhortation End in View

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

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

3:6 hold on to our courage and the

3:6 hope of which we boast

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

. . . heart that turns away from the

living God

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

may be hardened by

sin's deceitfulness

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

confidence we had at first share in Christ . . .

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

found to have fallen

short of it [rest]

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

that rest fall

4:14 let us hold firmly to the faith we

profess

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

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

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

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

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

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

opposition from sinful men grow weary and lose

heart

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

FORM AND STRUCTURE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

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

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

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

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

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

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

II. JESUS RESCUES MAN - 2:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Practical Actions - 12:12-17

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

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

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

IX. CONCLUDING EXHORTATIONS - 13:1-25

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

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

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

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

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

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV