Text -- Hebrews 10:27 (NET)

10:27 but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 10:27

Expectation ( ekdochē ).

Usually reception or interpretation from ekdechomai (Heb 11:10), only here in N.T. and in unusual sense like prosdokia , like apekdechomai (Rom 8:19, Rom 8:23, Rom 8:25), this sense apparently "coined by the writer"(Moffatt) from his use of ekdechomai in Heb 10:13. The papyri have it in the sense of interpretation.

Robertson: Heb 10:27

A fierceness of fire ( puros zēlos ).

An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isa 26:11; Zep 1:18; Psa 79:5. See also 2Th 1:8-10 for a like picture of destined doom.

Robertson: Heb 10:27

Devour ( esthiein ).

"To eat"(figuratively), present active infinitive.

Robertson: Heb 10:27

The adversaries ( tous hupenantious ).

Old double compound adjective (hupo ,en ,antios ), in N.T. only here and Col 2:14. Those directly opposite.

Vincent: Heb 10:27

But a certain fearful looking for ( φοβερὰ δέ τις ἐκδοχὴ )

Rend. " a kind of fearful expectation." Ἐκδοχὴ N.T.o , o lxx.

Vincent: Heb 10:27

Fiery indignation ( πυρὸς ζῆλος )

For ζῆλος see on Jam 3:14. The radical idea of the word is ferment of spirit (ζεῖν to boil ; see Act 18:25; Rom 12:11). This idea takes on different aspects in ζῆλος , as indignation , Act 5:17; zeal , Joh 2:17; Rom 10:2; 2Co 7:7; 2Co 11:2; Phi 3:6; envy , Rom 13:13; 1Co 3:3; Gal 5:20. In the last sense often with ἔπις strife . The phrase fiery indignation , lit. indignation of fire (N.T.o ) is an adaptation from Isa 26:11.

Vincent: Heb 10:27

The adversaries ( τοὺς ὑπεναντίους )

Only here and Col 2:14. Often in lxx.

JFB: Heb 10:27

An extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek, Jam 1:18).

JFB: Heb 10:27

"expectation": a later sense of the Greek. ALFORD strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), Heb 10:13, which refutes ALFORD.

JFB: Heb 10:27

Literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire."

JFB: Heb 10:27

Continually.

Clarke: Heb 10:27

A certain fearful looking for of judgment - From this it is evident that God will pardon no man without a sacrifice for sin; for otherwise, as Dr. Macknight argues, it would not follow, from there remaining to apostates no more sacrifice for sin, that there must remain to them a dreadful expectation of judgment

Clarke: Heb 10:27

And fiery indignation - Και πυρος ζηλος· A zeal, or fervor of fire; something similar to the fire that came down from heaven and destroyed Korah and his company; Num 16:35

Probably the apostle here refers to the case of the unbelieving Jews in general, as in chap. 6 to the dreadful judgment that was coming upon them, and the burning up their temple and city with fire. These people had, by the preaching of Christ and his apostles, received the knowledge of the truth. It was impossible that they could have witnessed his miracles and heard his doctrine without being convinced that he was the Messiah, and that their own system was at an end; but they rejected this only sacrifice at a time when God abolished their own: to that nation, therefore, there remained no other sacrifice for sin; therefore the dreadful judgment came, the fiery indignation was poured out, and they, as adversaries, were devoured by it.

Calvin: Heb 10:27

27.But a certain fearful looking for, === etc. He means the torment of an evil conscience which the ungodly feel, who not only have no grace, but who also know that having tasted grace they have lost it forever through their own fault; such must not only be pricked and bitten, but also tormented and lacerated in a dreadful manner. Hence it is that they war rebelliously against God, for they cannot endure so strict a Judge. They indeed try in every way to remove the sense of God’s wrath, but all in vain; for when God allows them a short respite, he soon draws them before his tribunal, and harasses them with the torments which they especially shun.

He adds, fiery indignation, or the heat of fire; by which he means, as I think, a vehement impulse or a violent ardor. The word fire is a common metaphor; for as the ungodly are now in a heat through dread of divine wrath, so they shall then burn through the same feeling. Nor is it unknown to me, that the sophists have refinedly speculated as to this fire; but I have no regard of their glosses, since it is evident that it is the same mode of speaking as when Scripture connects fire with worm. (Isa 66:24.) But no man doubts but that worm is used metaphorically to designate that dreadful torment of conscience by which the ungodly are gnawed. ¹⁸¹

===Which shall devour the adversaries It shall so devour them as to destroy, but not to consume them; for it will be inextinguishable. And thus he reminds us, that they are all to be counted the enemies of Christ who have refused to hold the place granted them among the faithful; for there is no intermediate state, as they who depart from the Church give themselves up to Satan.

TSK: Heb 10:27

a certain : Heb 2:3, Heb 12:25; 1Sa 28:19, 1Sa 28:20; Isa 33:14; Dan 5:6; Hos 10:8; Mat 8:29; Luk 21:26, Luk 23:30; Rev 6:15-17

fiery : Heb 12:29; Num 16:35; Psa 21:9; Jer 4:4; Eze 36:5, Eze 38:19; Joe 2:30; Nah 1:5, Nah 1:6; Zep 1:18, Zep 3:8; Mal 4:1; Mat 3:10,Mat 3:12, Mat 13:42, Mat 13:50, Mat 25:41; Mar 9:43-49; Luk 16:24; 2Th 1:8; Jam 5:3; Rev 20:15

which : Deu 32:43; Psa 68:1, Psa 68:2; Nah 1:2, Nah 1:8-10; Luk 19:27; 1Th 2:15, 1Th 2:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 10:27

But a certain fearful looking for of judgment - The word "certain"here does not mean "fixed, sure, inevitable,"as our translation would seem to imply. The Greek is the same as "a ( τις tis ) fearful expectation,"etc. So it is rendered by Tyndale. The idea is, that if there was voluntary apostasy after having embraced the Christian religion, there could be nothing but an expectation of the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The "fearful apprehension"or expectation here does not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no realizing sense of all this, and still his situation be that of one who had nothing to expect but the terrors of the judgment to come.

And fiery indignation - Fire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect nothing but the wrath of God.

Which shall devour the adversaries - All who become the adversaries or enemies of the Lord. Fire is often said to devour, or consume, and the meaning here is, that those who should thus become the enemies of the Lord must perish.

Poole: Heb 10:27

But a certain fearful looking for of judgment: But, is introducing the terrible evil asserted to be expected when sacrifice cannot hetp such sinners, especial and certain, terrible and dreadful (such as fills the soul with fears and horrors) expectation of judgment by their awakened consciences, not knowing how soon it may come; as a malefactor under sentence, in daily expectation of execution, how doth he suffer it over and over! So will this worm gnaw them: to which is synonymous, Mar 9:44 . How must the execution of the sentence of the just Judge terrify them!

And fiery indignation when it must be by burning, or heat of fire; wrath of fire proceeding from an injured and wronged God, Eze 36:5 38:19 Zep 1:18 3:8 . As in execution of just vengeance, which like fire devours and eateth them up, not putting an end to their being by consumption, but perpetual piercing, searching, torturing, and this for eternity.

Which shall devour the adversaries these underhand adversaries, utenantiouv , who are the most bitter enemies of Christ and his church, because secret ones, and seem to be by profession otherwise, Mat 25:41 Mar 9:43,44 2Th 1:8,9 .

Haydock: Heb 10:27

[BIBLIOGRAPHY]

Ignis æmulatio, Greek: puros zelos, thus attibuting zeal and rage to an inanimate thing.

Gill: Heb 10:27

But a certain fearful looking for of judgment,.... Either of some outward visible judgment in this life, which sometimes falls on such persons; or of the particular judgment which immediately follows after death; or of the universal judgment, after the resurrection, and the dreadful sentence of condemnation which will then pass, and be immediately executed; and which will be done by Christ, and according to truth, and in strict justice; it is certain, and there will be no escaping it, for it will be general. Now there is in this life an expectation in men of a future judgment, and in wicked men it is a fearful one; it is dreaded by them, and more especially in such men before described, when their consciences are awakened; it is a very dreadful one, inexpressibly so:

and fiery indignation, which shall devour the adversaries; which is to be understood, not of the fire of purgatory, for this is after judgment, that is pretended to be before it; this devours, that only purges, according to the Papists; this is for adversaries, that, as is supposed, is for friends: but perhaps some fiery judgment, expressive of the wrath and indignation of God, such as befell Sodom and Gomorrah, the two sons of Aaron, Nadab, and Abihu, and the men that rose up with Korah against Moses and Aaron: or rather the fire of hell, which is not corporeal and material, but is the wrath of God let down into the conscience; which shows the vile nature of sin, the strictness of God's justice, and the intolerableness of future punishment: and this is said to "devour the adversaries"; not only open ones, but secret, underhanded enemies, as the word here signifies; as such apostates are, before described, to God, and Christ, and the Spirit; to the Gospel, its doctrine, discipline, and ordinances; and to the children of God, and to the power of godliness in them: and with the fire of God's wrath they shall be devoured; not so as to be annihilated, but shall be eternally destroyed, both soul and body; that is, everlastingly punished, or punished with everlasting destruction.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 10:27

¹ tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).

sn An allusion to Zeph 1:18.

² tn Grk “the enemies.”

sn An allusion to Isa 26:11.

Geneva Bible: Heb 10:27

But a certain fearful looking for of judgment and fiery indignation, which shall devour the ^{( n )} adversaries.

^{( n )} For it is another matter to sin through the frailty of man's nature, and another thing to proclaim war on God as on an enemy.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 10:1-39

1 The weakness of the law sacrifices.

10 The sacrifice of Christ's body once offered,

14 for ever hath taken away sins.

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

Combined Bible: Heb 10:25-27

  

(Hebrews 10:25-27)   

We have now reached one of the most solemn and fear-inspiring passages to be found not only in this epistle, but in all the Word of God. May the Holy Spirit fit each of our hearts to approach it in that godly trembling which becomes those who have within their own hearts the seeds of apostasy. Let it be duly considered at the outset that the verses which are now to be before us were addressed not to those who made no profession of being genuine Christians, but instead, unto them whom the Spirit of truth owned as "holy brethren, partakers of the heavenly calling" (Heb. 3:1). Nevertheless, He now dehorts them from stepping over the brink of that awful precipice which was before them, and faithfully warns of the certain destruction which would follow did they do so. Instead of replying to this with arguments drawn from the eternal security of God’ s saints, let us seek grace to honestly face the terrible danger which menaces each of us while we remain in this world of sin, and to use all necessary means to avoid so fearful and fatal a calamity.  

In the past, dear reader, there have been thousands who were just as confident that they had been genuinely saved and were truly trusting in the merits of the finished work of Christ to take them safely through to Heaven, as you may be; nevertheless, they are now in the torments of Hell. Their confidence was a carnal one; their "faith," no better than that which the demons have. Their faith was but a natural one which rested on the bare letter of Scripture. It was not a supernatural one, wrought in the heart by God. They were too confident that their faith was a saving one, to thoroughly, searchingly, frequently, test it by the Scriptures, to discover whether or no it was brining forth those fruits which are inseparable from the faith of God’ s elect. If they read an article like this, they proudly concluded that it belonged to some one else. So cocksure were they that they were born again so many years ago, they refused to heed the command of 2 Corinthians 13:5 "Prove your own selves." And now it is too late. They wasted their day of opportunity, and the "blackness of darkness" is their portion forever.  

In view of this solemn and awful fact, the writer earnestly calls upon himself and each reader to get down before God and sincerely cry, "Search me, O God: reveal me to myself. If I am deceived, undeceive me ere it be eternally too late. Enable me to measure myself faithfully by Thy Word, so that I may discover whether or no my heart has been renewed, whether I have abandoned every course of self-will and truly surrendered to Thee; whether I have so repented that I hate all sin, and fervently long to be free from its power, loathe myself and seek diligently to deny myself; whether my faith is that which overcomes the world (1 John 5:4), or whether it be only a mere notional thing which produces no godly living; whether I am a fruitful branch of the vine, or only a cumberer of the ground; in short, whether I be a new creature in Christ, or only a painted hypocrite." If I have an honest heart, then I am willing, yea anxious to face and know the real truth about myself.  

Perhaps some readers are ready to say, I already know the truth about myself: I believe what God’ s Word tells me: I am a sinner, with no good thing dwelling in me; my only hope is in Christ. Yes, dear friend, but Christ saves His people from their sins. Christ sends His Holy Spirit into their hearts, so that they are radically changed from what they were previously. The Holy Spirit sheds abroad the love of God in the hearts of those He regenerates, and that love is manifested by a deep desire and sincere determination to please Him who loves me. When Christ saves a soul, He saves not only from Hell, but from the power of sin; He delivers him from the dominion of Satan, and from the love of the world; He delivers him from the fear of man, the lusts of the flesh, the love of self. True He has not yet completed this blessed work. True, the sinful nature is not yet eradicated, but one who is saved has been delivered from the dominion of sin (Rom. 6:14). Salvation is a supernatural thing, which changes the heart, renews the will, transforms the life, so that it is evident to all around that a miracle of grace has been wrought.  

Thus, it is not sufficient for me to ask have I repudiated my own righteousness, have I renounced all my good works to fit me for heaven, am I trusting alone to Christ? Many will earnestly and sincerely affirm these things, who yet give no evidence that they have passed from death unto life. Then what more is necessary for me to ascertain whether or no my faith be a truly saving one? This, there are certain things which "accompany salvation" (Heb. 6:9), things which are inseparable from it; and for these I must look, and be sure I have them. A bundle of wood that sends forth neither heat nor smoke, has no fire under it. A tree, which in summer, bears neither fruit nor leaves, is dead. So a faith which does not issue in godly living, in an obedient walk, in spiritual fruit, is not the faith of God’ s elect. O my reader, I beg you to diligently and faithfully examine yourself by the light of God’ s unerring Word. Claim not to be a child of Abraham, unless you do the works of Abraham (John 8:39).  

What is apostasy? It is a making shipwreck of the faith (1 Tim. 1:19). It is the heart’ s departure from the living God (Heb. 3:12). It is a returning to and being overcome by the world, after a previous escape from its pollutions through the knowledge of the Lord and Savior Jesus Christ (2 Pet. 2:20). There are various steps which precede it. First, there is a looking back (Luke 9:62), like Lot’ s wife, who though she had outwardly left Sodom, yet her heart was still there. Second, there is a drawing back (Heb. 10:38): the requirements of Christ are too exacting to any longer appeal to the heart. Third, there is a turning back (John 6:66): the path of godliness is too narrow to suit the lustings of the flesh. Fourth, there is a falling back, which is fatal: "that they might go and fall backward, and be broken" (Isa. 28:13).  

"Not forsaking the assembling of ourselves together, as the manner of some, but exhorting; and so much the more, as ye see the day approaching" (verse 25). This verse forms the transition between the subject of Christian perseverance, treated of in verses 23, 24, and that of apostasy, which is developed in verse 26 and onwards, though it is much more closely related to the latter than to the former. Most of the commentators are astray on this point, through failing to observe the absence of the word "And" at the beginning of it, and because they perceive not the significance of the word "forsake." In reality, the contents of this verse form a faithful warning against apostasy. First, the Hebrews are cautioned against forsaking public worship. Second, it is pointed out that "some" had already done so. Third, they are bidden to exhort one another with increased diligence.  

"Not forsaking the assembling of ourselves together." Before attempting exposition of these words, let us first relieve them of a false application which some seek to make of them today. Just as of old Satan made a wrong use of Psalm 91:11, 12 in his tempting of the Savior (Matthew 4:6), so he does with the verse before us. Few are aware of how often the Devil brings a Scripture before our minds. When a Christian is seeking to be out and out for Christ, the Devil will quote to him "Be not righteous overmuch" (Ecclesiastes 7:16); likewise when a child of God resolves to obey 2 Timothy 3:5 and Hebrews 13:13 and separate from all who do not live godly, the Enemy reminds him of "not forsaking the assembling of ourselves together." Romanists used the same text in the early days of the Reformation, and charged Luther and his friends with disobeying this Divine command. But God’ s Word does not contradict itself: it does not tell us in one place "Be ye not unequally yoked together with unbelievers" (2 Cor. 6:14), and here bid the "sheep" to fraternize with "goats." When rightly understood, this verse affords no handle to those who seek to discourage faithfulness to Christ.  

"Not forsaking the assembling of ourselves together." John Owen rightly pointed out that, "There is a synecdoche (a part put for the whole) in the word ‘ assembling,’ and it is put for the whole worship of Christ, because worship was performed in their assemblies; and he that forsakes the assemblies, forsakes the worship of Christ, as some of them did when exposed to danger." What is here dehorted is the total relinquishment of Christianity. It is not "Cease not to attend the assembly," but "forsake not," abandon not the assembling of yourselves together. It is not the sin of sloth or of schism which is here considered, but that of apostasy. If a professing Christian forsook the Christian churches and became a Mohammedan he would disobey this verse; but for one who puts the honor of Christ before everything else, to turn his back upon the so-called churches where He is now so grievously dishonored, is not a failure to comply with its terms.  

The Greek word for "Forsake not" is a very strong and emphatic one, being a double compound, and signifies "to abandon in time of danger." It is the word used by the agonizing Redeemer on the Cross, when He cried, "My God, My God, why hast Thou forsaken Me?" It was used by Him again when He declared, "Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption" (Acts 2:27). It is the word employed by Paul in 2 Timothy 4:10, "Demas hath forsaken me, having loved this present world." It is found in only one other place in this epistle, where it is in obvious antithesis from the verse now before us: "He hath said, I will never leave thee, nor forsake thee" (Heb. 13:5). Thus it will appear that a total and final abandonment of the public profession of Christianity is what is here warned against.  

One may therefore discern how that verse 25 supplies a most appropriate link between verses 23, 24 and verse 26. Verse 25 prescribes another means to enable the wavering Hebrews to remain constant in the Christian faith. If they were to "hold fast the confession of faith without wavering," and if they were to "consider one another to provoke unto love and to good works," then they must not "forsake the assembling" of themselves together. The word for "assembling together" is a double compound, and occurs elsewhere in the New Testament only in 2 Thessalonians 2:1: "our gathering together unto Him," that is unto Christ; this also shows that the "assembling together" here is under one Head, and that the "forsaking" is because He has been turned away from.  

To enforce the above caution, the apostle adds, "as the manner of some is." The Greek word for "manner" signifies "custom," and is so translated in Luke 2:42. This supplies additional confirmation that the evil against which the Hebrews were dehorted was no mere occasionally absenting themselves from the Christian churches, but a deliberate, fixed and final departure from them. In John 6:66 we read that "From that time many of His disciples went back, and walked no more with Him"; John also wrote of those who "went out from us, but they were not of us" (1 John 2:19); whilst at the close of his labors Paul had to say "All they which are in Asia be turned away from me" (2 Tim. 1:15). So here, some who had made a profession of the Christian faith had now abandoned the same and gone back to Judaism. It was to warn the others against this fatal step that the apostle now wrote as he did— compare 1 Corinthians 10:12, Romans 11:20.  

"But exhorting one another: and so much the more, as ye see the day approaching." Here is the positive side of our verse. This is another of the means appointed by God to confirm Christians in their holy confession. To "exhort one another" is a duty to which all Christians are called; alas, how rarely is it performed these evil days. Yet, from the human side, such failure is hardly to be wondered at. The vast majority of professing Christians wish to be petted and flattered, rather than exhorted and cautioned. Most of them are so hypersensitive that the slightest criticism offends them. One who seeks grace to be faithful and to act in true "love" to those whom he supposes are his brethren and sisters in Christ, has a thankless task before him, so far as man is concerned— he will soon lose nearly all his "friends" (?) and sever the "fellowship" (?) which exists between him and them. But this will only give a little taste of "the fellowship of His sufferings." Hebrews 3:13 is still God’ s command!  

"And so much the more, as ye see the day approaching." There seems little room for doubt that the first reference here is to the destruction of the Jewish commonwealth, which was now very nigh, for this epistle was written within less than eight years before Jerusalem was captured by Titus. That terrible catastrophe had been foretold, again and again, by Israel’ s prophets, and was plainly announced by the Lord Jesus in Luke 21. The approach of that dreadful "day" could be plainly seen or perceived by those possessing spiritual discernment: the continued refusal of the Nation to repent of their murder of Christ, and the abandoning of Christianity for an apostate Judaism by such large numbers, clearly presaged the bursting of the storm of God’ s judgment. This very fact supplied an additional motive for genuine Christians to remain faithful. The Lord Jesus promised that His followers should be preserved from the destruction of Jerusalem, but only as they attended to His cautions in Luke 21:8, 19, 34, etc., only as they persevered in faith and holiness, Matthew 24:13. The particular motive unto diligence here set before the Hebrews is applicable to other Christians just to the extent that they find themselves in similar circumstances.  

"For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins" (verse 26). The general truth here set forth is that, Should those who have been converted and become Christians apostatize from Christ their state would be hopeless. This is presented under the following details. First, because of the nature of this sin, namely, a deliberate and final abandonment of the Christian faith. Second, the ones warned against the committal of it. Third, the terrible aggravation of it did such commit it. Fourth, the unpardonableness of it.  

"For if we sin willfully." The causal particle whereby this verse is premised has at least a threefold force. First and more immediately, it points the plain and inevitable conclusion from what has just been said in verse 25: they who "forsake" and abandon the Christian assemblies with all that they stand for, commit a sin for which the sacrifice of Christ avails not. Should it be said that Scripture declares "the blood of Christ cleanseth from all sin," the reply is, that it only says "the blood of Jesus Christ His Son cleanseth us from all sin," and none of those spoken of throughout that verse (1 John 1:7) ever commit this sin! Moreover, that very same epistle plainly teaches there is a sin for which the blood of Christ does not avail: see 1 John 5:16. Second, and more generally, a reason is here adduced as to why Christians need to heed the exhortations given in verses 22-25: the duties therein prescribed are the means which God has appointed for preserving His people against this unpardonable crime. Third and more remotely, a solemn warning is here given against a wrong use being made of the precious promise recorded in Hebrews 10:17— that blessed declaration is not designed to encourage a course of carelessness and recklessness.  

"For if we sin willfully." "The word sin here is plainly used in a somewhat peculiar sense. It is descriptive not of sin generally, but of a particular kind of sin,— apostasy from the faith and profession of the truth, once known and professed. ‘ The angels that sinned’ are the apostate angels. The apostasy described is not so much an act of apostasy as a state of apostasy. It is not, ‘ If we have sinned, if we have apostatized’ ; but ‘ If we sin, if we apostatize, if we continue in apostasy’ " (John Brown). English translators prior to the A.V. read "If we sin willingly," the change being made in 1611, to avoid giving countenance to the supposition that there is no recovery after any voluntary sin. The Greek word will not permit of this change: the only other occurrence of it in 1 Peter 5:2, clearly gives its scope: "Taking the oversight not by constraint, but willingly."  

"For if we sin willingly," that is voluntarily, of our own accord, where no constraint is used. The reference is to a definite decision, where an individual deliberately determines to abandon Christ and turn away from God. "In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance (Lev. 4:2, 13, 22; 5:15; Numbers 15:24, 27-29: compare Acts 3:17, 17:30), and sins of presumption, sins that are deliberately and intentionally committed: see Exodus 21:14, Numbers 15:30, Deuteronomy 17:12, Psalm 19:13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion" (A. Barnes).  

"For if we sin willingly," etc. Who are the ones that are here warned against this terrible sin? Who are they that are in danger of committing it? The answer is, all who make a profession of faith in the Lord Jesus. But are genuine Christians in any such danger? Looked at from the standpoint of God’ s everlasting covenant, which He made with them in the person of their Sponsor, which covenant is "ordered in all things and sure;"— no. Looked at according to their standing and state in Christ, as those who have been "perfected forever" (Heb. 10:14);— no. But considered as they are in themselves, mutable creatures (as was un-fallen Adam), without any strength of their own;— yes. Viewed as those who still have the sinful nature within them,— yes. Contemplated as those who are yet the objects of Satan’ s relentless attacks,— yes. But it may be said, "God sees His people only in Christ." Not so, is the reply. Were that the case, He would never chasten (Heb. 12:5-10) us! God views the Christian both in Christ legally and in this world actually. He addresses us as responsible beings (2 Pet. 1:10) and regulates the manifestations of His love for us according to our conduct (John 14:23).  

It is to be carefully noted that the apostle Paul did not say, "If ye sin willingly," but "if we," thus including himself. Two reasons may be suggested for this. First, to soften a little the severity of this terrible warning. He shows there is no respect of persons in this matter: were he to commit this dreadful sin himself, he too would suffer the same un-mitigable doom. Hereby he sets all preachers and teachers a godly example. Such was his general custom: compare the "we" in Hebrews 2:3; 3:6, 14; 12:25; and the "us" in Hebrews 4:1, 11! Second, to emphasize the unvarying outworking of this law: no exceptions are made. The apostle includes himself to show that even he himself could not look to escape the Divine vengeance here denounced, if he fell into the sin here described.  

"After that we have received the knowledge of the truth." These words not only serve to identify the ones who are cautioned against apostasy, but are added to emphasize the enormity of the sin. It would not be through ignorance or lack of knowledge, but after being enlightened, they abandoned Christianity. The "Truth" rather than the "Gospel" is here specifically mentioned, so as to heighten the contrast— it is for a lie that Christ is rejected. The word "knowledge" here is a compound and signifies "acknowledgement," and is so rendered in Titus 1:1, Philemon 6. Owen says, "the word is not used any where to express the mere conceptions or notions of the mind about this, but such acknowledgement of it as arises from some sense of its power and excellency." To "receive" this acknowledgement of the truth includes an act of the mind in understanding it, an act of the will in consenting, and an act of the heart in embracing it.  

"Wherefore the sin here intended, is plainly a relinquishment and renunciation of the truth of the gospel, and the promises thereof, with all duty thereunto belonging, after we have been convinced of its truth, and avowed its power and excellency. There is no more required but that this be ‘ willingly’ : not upon a sudden surprisal and temptation, as Peter denied Christ; not on those compulsions and fears which may work a present dissimulation, without an internal rejection of the Gospel; not through darkness, ignorance making an impression for a season on the minds and reasonings of men: which things, though exceedingly evil and dangerous, may befall them who yet contract not the guilt of this crime. But it is required thereunto, that men who thus sin, do it by choice, and of their own accord, from the internal depravity of their own mind, and an evil heart of unbelief to depart from the living God; that they do it by, and with the preference of another way of religion, and a resting therein before or above the Gospel" (John Owen).  

The un-pardonableness of this sin is affirmed in the words "there remaineth no more sacrifice for sins." A similar passage, which throws light on our present verse, is found in 1 Samuel 3:14, "And therefore I have sworn unto the house of Eli, that the iniquity of Eli’ s house shall not be purged with sacrifice or offering forever." As there were certain sins which, in O.T. times, from their heinousness and the high-handed rebellion of their perpetrators, had no sacrifice allowed them, but "died without mercy" (verse 29); so it is now with those who apostatize from Christ: there is no relief appointed for them, no means for the expiation of their sin. They voluntarily and finally reject the Gospel, forfeit all interest in the sacrifice of Christ.  

Ere leaving this verse, let it be said emphatically that there is nothing in it which in anywise conflicts with the blessed truth of the eternal security of God’ s saints. The apostle did not here say the Hebrews had apostatized, nor did he affirm they would do so. No, instead, he faithfully points out the sure, dreadful, and eternal consequences did they do so. "For IF we sin willingly." It was to keep them from it that he here sets it down by way of supposition, just as in Romans 8:13 he says, "For if ye live after the flesh, ye shall die." As to how far a person may go in the taking up of Christianity, and as to what the Spirit may work in him short of actual regeneration, and then that one apostatize, only God knows. And, as to how close a real Christian may come to presumptuous (Ps. 19:13) sinning, and yet remain innocent of "the great transgression," only God can decide. We are only in the place of safety while we maintain the attitude of complete dependency upon the Lord and of unreserved subjection to Him. To indulge the flesh is dangerous; to persist in the course of self-gratification is highly dangerous; and to remain therein unto the end, would be fatal.  

"But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries" (verse 27). The positive punishment of apostates is here announced. "When a man under the law had contracted the guilt of any such sin, as was indispensably capital in its punishment, for the legal expiation thereof no sacrifice was appointed or allowed, such as murder, adultery, blasphemy, he had nothing remaining but a fearful expectation of the execution of the sentence of the law against him. And it is evident that in this context, the apostle argues from the less unto the greater; if it was so, that this was the case of him who so sinned against Moses’ law, how much more must it be so with them that sin against the gospel, whose sin is incomparably greater, and the punishment more severe?" (John Owen.)  

The Divine punishment which shall be visited upon apostates is first spoken of under the general term "judgment," as in Hebrews 9:27. This signifies that it will be a righteous sentence proportioned unto their awful crime: there will be a full and open trial, with an impartial judicial condemnation of them. The term is also used to express the punishment itself (James 2:13, 2 Peter 2:3): both meanings are probably included here. There is no mean between pardon and damnation. The sure approach of this judgment is referred to as "a certain fearful looking-for of" it. The word "certain" here signifies something which is not fully defined, as in "a certain woman" (Mark 5:25), "a certain nobleman" (John 4:46): it therefore denotes the "judgment" is inexpressible, such as no human heart can conceive or tongue portray. "Fearful" intimates the punishment will be so dreadful that when men come to apprehend it they are filled with horror and dismay. "Looking-for" shows that the apostates already have an earnest of God’ s wrath in their consciences even now.  

"And fiery indignation," or "fierceness of fire" as in the American R.V., or more literally, "of fire fervor" (Bag. Inter.). This describes more closely the nature of the "judgment" awaiting them. The terms used denote the resistless, tormenting, destroying efficacy of God’ s terrible wrath, and emphasizes its dreadful fierceness. God is highly incensed against the apostates, and inconceivably and indescribably dreadful will be His dealings with them: it will express and answer to His infinite justice, holiness, and power. "For, behold, the Lord will come with fire and with His chariots, like a whirlwind, to render His anger against the earth, and His rebuke with flames of fire" (Isa. 66:15). No doubt the reference in our verse is to the final judgment at the last day, and the eternal destruction of God’ s enemies. A solemn and graphic shadowing forth of this was given by God when His sword and fiery judgment fell upon the Jews in A.D. 70, destroying their church-state by fire and sword.  

"Which shall devour the adversaries." There is probably an allusion here to the dreadful fate which overtook Nadab and Abihu, concerning whom it is written "there went out fire from the Lord, and devoured them (Lev. 10:2), and also the judgment visited upon Korah, Dathan and Abiram, when "the ground clave asunder that was under them, and the earth opened her mouth, and swallowed them up," so that they went down "alive into the Pit" (Num. 16:30-33). The "adversaries" are those who are actuated by a principle of hostile opposition to Christ and Christianity. They are enemies of God, and God will show Himself to be their Enemy. God’ s wrath shall "devour them as to all happiness, all blessedness, all hopes, comfort and relief at once; but it shall not consume their being. This is that which this fire shall ever prey upon them, and never utterly consume them" (John Owen). From such a doom may Divine grace deliver both wr

MHCC: Heb 10:26-31

The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.

Matthew Henry: Heb 10:19-39

I. Here the apostle sets forth the dignities of the gospel state. It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven. 2. A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter.

II. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, Heb 10:20. As, 1. It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima - the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious.

III. He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, Heb 10:22, Heb 10:23, etc.

1. They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness. (2.) In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And, (3.) Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin. (4.) Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God.

2. The apostle exhorts believers to hold fast the profession of their faith, Heb 10:23. Here observe, (1.) The duty itself - to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. (2.) The manner in which we must do this - without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away. (3.) The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.

IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, Heb 10:24, Heb 10:25, etc. He mentions several; as, 1. That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works. 2. Not to forsake the assembling of ourselves together, Heb 10:25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles' times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened. 3. To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship. 4. That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.

V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, Heb 10:26, Heb 10:27, etc.

1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour, - despise and resist the Spirit, the only sanctifier, - and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num 15:30, Num 15:31. They were to be cut off.

2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, Heb 10:27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.

3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation - to trample upon his person, denying him to be the Messiah - to trample upon his authority, and undermine his kingdom - to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is, - the Spirit of grace, that should be regarded and attended to with the greatest care, - this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance!

4. From the description we have in the scripture of the nature of God's vindictive justice, Heb 10:30. We know that he has said, Vengeance is mine. This is taken out of Psa 94:1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deu 32:36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (Heb 10:31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God's own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God's hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.

5. He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, Heb 10:32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember,

(1.) When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution.

(2.) What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, 1Co 4:9. In their names and reputations (v. 33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (Heb 10:34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions.

(3.) How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col 1:11.

(4.) What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe, [1.] The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods. [4.] This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better. [5.] Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.

6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians (Heb 10:35): Cast not away therefore your confidence, which hath great recompense of reward. Here, (1.) He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God's presence and his power resting upon them; and it shall have a great recompense of reward hereafter. (3.) He shows them how necessary a grace the grace of patience is in our present state (Heb 10:36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them (Heb 10:37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab 2:3. The Christian's present conflict may be sharp, but it will be soon over.

7. He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (Heb 10:38, Heb 10:39): Now the just shall live by faith, etc. (1.) It is the honourable character of just men that in times of the greatest affliction they can live by faith; they can live upon the assured persuasion they have of the truth of God's promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God's severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (Heb 10:39): But we are not, etc.; as if he had said, "I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation."Observe, [1.] Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin. [2.] Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.

Barclay: Heb 10:26-31

Every now and again the writer to the Hebrews speaks with a sternness that is almost without parallel in the New Testament. Few writers have such a sense of the sheer horror of sin. In this passage his thoughts are going back to the grim instruction in Deu 17:2-7. it is there laid down that, if any person shall be proved to have gone after strange gods and to have worshipped them, "you shall bring forth to your gates that man or woman who has done this evil thing, and you shall stone that man or woman to death with stones. On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness. The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge the evil from the midst of you."

The writer to the Hebrews has this horror of sin for two reasons.

First, he lived in a day when the Church had been under attack and would be under attack again. Its greatest peril was from the possible evil living and apostasy of its members. A Church in such circumstances could not afford to carry members who were a bad advertisement for the Christian faith. Its members must be loyal or nothing. That is still true. Dick Sheppard spent much of his life preaching in the open air to people who were either hostile or indifferent to the Church. From their questions and their arguments and their criticisms he said that he had learned that "the greatest handicap the Church has is the unsatisfactory lives of professing Christians." The unsatisfactory Christian undermines the very foundations of the Church.

Second, he was sure that sin had become doubly serious because of the new knowledge of God and of God's will which Jesus had brought. One of the old divines wrote a kind of catechism. He ends by asking what happens if men disregard the offer of Jesus Christ. His answer is that condemnation must necessarily follow, "and so much the more because thou hast read this book." The greater the knowledge, the greater the sin. The conviction of the writer to the Hebrews was that, if under the old law, apostasy was a terrible thing, it had become doubly terrible now that Christ had come.

He gives us three definitions of sin.

(i) Sin is to trample Christ under foot. It is not mere rebelliousness against law; it is the wounding of love. A man can stand almost any attack on his body; the thing that beats him is a broken heart. It is told that in the days of the Hitler terror there was a man in Germany who was arrested, tried, tortured and put into a concentration camp. He faced it all with gallantry and emerged erect and unbroken. Then by accident he discovered who it was who had laid information against him--it was his own son. The discovery broke him and he died. Attack by an enemy he could bear; attack by one whom he loved killed him. When Caesar was murdered he faced his assassins with almost disdainful courage. But when he saw the hand of his friend Brutus raised to strike, he wrapped his head in his mantle and died. Once Christ had come, the awfulness of sin lay not in its breaking of the law but in its trampling of the love of Christ under foot.

(ii) Sin is the failure to see the sacredness of sacred things. Nothing produces a shudder like sacrilege. The writer to the Hebrews says in effect: "Look at what has been done for you; look at the shed blood and the broken body of Christ; look at what your new relationship to God cost; can you treat it as if it did not matter? Don't you see what a sacred thing it is?" Sin is the failure to realize the sacredness of that sacrifice upon the Cross.

(iii) Sin is the insult to the Holy Spirit. The Holy Spirit speaks within us, telling us what is right and wrong, seeking to check us when we are on the way to sin and to spur us on when we are drifting into lethargy. To disregard these voices is to insult the Spirit and to grieve the heart of God.

All through this, one thing comes out. Sin is not disobedience to an impersonal law; it is the wrecking of a personal relationship and the wounding of the heart of the God whose name is Father.

The writer to the Hebrews finishes his appeal with a threat. He quotes Deu 32:35-36where the sternness of God is clearly seen. At the heart of Christianity there remains for ever a threat. To remove that threat is to emasculate the faith. At the end of the day it is not all one for the good and the bad man alike. No man can evade the fact that in the end judgment comes.

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 10:19-39

D. The Danger of Willful Sinning (The Fourth Warning) 10:19-39

From this point on in the epistle the writer made application from the great truths concerning Jesus Christ that he had now finished explaining. He followed his exposition of Jesus Christ's superior high priestly ministry (6:13-10:18) with exhortation, another stern warning against apostatizing and an encouragement to remain faithful to the Lord (10:19-39).³⁰⁴ The Greek word parresia, which appears in verse 19 ("confidence") and in verse 35 ("confidence"), frames the section and forms an inclusio tying the thought together.

"With 10:19-39 the great central division of the sermon (5:11-10:39) is drawn to a conclusion. Viewed from the perspective of the homiletical and literary structure of Hebrews, this concluding exhortation is symmetrical with the preliminary exhortation found in 5:11-6:20 . . . . The great exposition of Christ as priest and sacrifice is thus framed by parallel parenetic units . . ."³⁰⁵

This warning passage is in a sense central to all the hortatory passages in Hebrews. It echoes former warnings (cf. 2:1-4 and 10:28-31; and 6:4-8 and 10:26-31) and repeats characteristic expressions (cf. 3:6b and 10:23; and 3:17 and 10:26). Yet it also anticipates what is to come by introducing the triad of Christian virtues, which the writer developed in chapters 11-13 (cf. 6:10-12). He spoke of faith in 10:22 and developed it in chapter 11, hope in 10:23 and developed it in 12:1-13, and love in 10:24 and developed it in 12:14-13:21.

Constable: Heb 10:26-31

2. The warning of judgment 10:26-31

The writer turned from positive admonition to negative warning to highlight the seriousness of departing from the Lord.

"Between the imperatives of vv. 22-25 and 32, 35, the author describes, more fully than in 2:2f.; 6:4-6, the nature and consequences of apostasy, previously described as falling away from the living God' (3:12)."³¹⁵

10:26-27 "The word we' cannot refer to any other group of people than his readers and himself [cf. 2:1]."³¹⁶

Willful sin in the context of Hebrews is deliberate apostasy, turning away from God (2:1; 3:12; 6:4-8). If an apostate rejects Jesus Christ's sacrifice, there is nothing else that can protect him or her from God's judgment (cf. 6:6). The judgment in view will take place at the judgment seat of Christ, not the great white throne. It is the judgment of believers (cf. 2 Cor. 5:10), not of unbelievers (cf. Rev. 20:11-15). It will result in loss of reward, not loss of salvation. The same fire (judgment) that will test believers will also consume unbelievers.³¹⁷

"The motif of inescapable judgment is developed with an allusion to Isa 26:11. The imagery of raging fire ready to consume God's adversaries' is vividly suggestive of the prospect awaiting the person who turns away from God's gracious provision through Christ. The apostate is regarded as the adversary of God. The description of judgment as a fire that devours and utterly destroys recalls the actual experience of the followers of Korah who were consumed by fire because they had shown contempt for God (Num 16:35; 26:10). The consequence of apostasy is terrifying, irrevocable judgment."³¹⁸

"Knowledge" (v. 26) is full knowledge (Gr. epignosis).

10:28-29 The point of these verses is this. Since an Israelite who spurned the Old Covenant suffered a severe penalty, we will suffer a greater penalty if we spurn the superior New Covenant. Apostasy under the New Covenant has the effect of walking roughshod over the Son of God by despising Him. Also it involves despising the superior blood of Jesus Christ that "sanctified" the apostate (who is a Christian; cf. vv. 10, 14). Furthermore the apostate insults the Holy Spirit who graciously brought him or her to faith in Christ. These three parallel participial clauses in the Greek text stress the serious effect of apostasy.

"Taken cumulatively, the three clauses in v 29 define persistent sin (v 26a) as an attitude of contempt for the salvation secured through the priestly sacrifice of Christ. Nothing less than a complete rejection of the Christian faith satisfies the descriptive clauses in which the effects of the offense are sketched."³¹⁹

Willful rebels under the Old Covenant only lost their lives (cf. Deut. 17:2-7; 13:8), but willful rebels under the New Covenant lose an eternal reward. Not only so but God often begins to punish modern apostates in this life.

"It was commonly inferred [incorrectly] in the Early Church from this and other passages in the epistle that forgiveness for all kinds of post-baptismal sin, inadvertent as well as deliberate, was ruled out."³²⁰

10:30-31 In Deuteronomy 32, which the writer quoted here twice (Deut. 32:35-36, 40-41), Moses warned the Israelites against apostatizing. That was this writer's point here as well. It is a terrifying prospect for a believer who has renounced his or her faith to fall under God's hand of chastisement. Note that the writer addressed this warning to believers, though many interpreters have applied it to unbelievers.³²¹

"Actually, Heb. 10:30, 31 forms a parallel reference to II Cor. 5:10, 11, and the preceding verses (vv. 26-29) provide additional information concerning that facet of the judgment seat associated with the terror of the Lord.'"³²²

Verse 31 is not so much a logical conclusion from what precedes as it is a summary recalling the context of the Deuteronomy quotations.³²³

College: Heb 10:1-39

HEBREWS 10

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"Sacrifice and offering you did not desire,

but a body you prepared for me;

⁶ with burnt offerings and sin offerings

you were not pleased.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. THE WITNESS OF THE HOLY SPIRIT

THROUGH JEREMIAH (10:15-18)

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

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

I will put my laws in their hearts,

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

¹⁷ Then he adds:

"Their sins and lawless acts

I will remember no more." ^b

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

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

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

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

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

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

J. LET US DRAW NEAR TO GOD AND

SPUR ONE ANOTHER ON (10:19-25)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

K. THE JUDGMENT OF GOD ON THOSE

WHO KEEP SINNING (10:26-31)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And if he shrinks back,

I will not be pleased with him." ^b

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Heb 10:27

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

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

The Picture of Christ

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

The Style

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

The Author

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

The Recipients

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

The Date

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

The Purpose

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

JFB: Hebrews (Book Introduction)

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

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

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

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

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

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

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

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

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

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

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

JFB: Hebrews (Outline)

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

TSK: Hebrews 10 (Chapter Introduction)

Overview

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

Poole: Hebrews 10 (Chapter Introduction)

CHAPTER 10

MHCC: Hebrews (Book Introduction)

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

MHCC: Hebrews 10 (Chapter Introduction)

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

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

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

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

Matthew Henry: Hebrews (Book Introduction)

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

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

Matthew Henry: Hebrews 10 (Chapter Introduction)

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

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

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

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

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

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

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

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

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

The Double Background

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

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

The Hebrew Background

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

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

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

The Perfect Priest And The Perfect Sacrifice

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

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

The Riddle Of The New Testament

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

When Was It Written?

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

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

To Whom Was It Written?

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

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

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

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

By Whom Was It Written?

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

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

The Author Of Hebrews

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

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

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

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

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

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

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

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 10 (Chapter Introduction)

The Only True Sacrifice (Heb_10:1-10)

The Finality Of Christ (Heb_10:11-18)

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

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

The Danger Of Drift (Heb_10:32-39)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Outline¹⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

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

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

1. The person of our high priest ch. 7

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

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

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

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

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

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

A. Perseverance in faith ch. 11

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

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

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

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

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

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

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

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

1. The goal of peace 12:14-17

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

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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_____. "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.

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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.

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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.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

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

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Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

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

Gill: Hebrews 10 (Chapter Introduction)

INTRODUCTION TO HEBREWS 10

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

College: Hebrews (Book Introduction)

INTRODUCTION

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

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

AUTHORSHIP

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

Did Paul write the Letter to the Hebrews?

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

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

Who else could have written the letter to the Hebrews?

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

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

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

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

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

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

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

What do we know about the author?

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

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

DATE, DESTINATION AND PURPOSE

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

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

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

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

Passage Exhortation End in View

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

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

3:6 hold on to our courage and the

3:6 hope of which we boast

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

. . . heart that turns away from the

living God

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

may be hardened by

sin's deceitfulness

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

confidence we had at first share in Christ . . .

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

found to have fallen

short of it [rest]

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

that rest fall

4:14 let us hold firmly to the faith we

profess

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

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

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

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

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

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

opposition from sinful men grow weary and lose

heart

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

FORM AND STRUCTURE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

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

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

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

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

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

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

II. JESUS RESCUES MAN - 2:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Practical Actions - 12:12-17

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

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

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

IX. CONCLUDING EXHORTATIONS - 13:1-25

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

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

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

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

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

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV