Text -- Hebrews 10:39 (NET)

10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 10:39

But we ( hēmeis de ).

In contrast to renegades who do flicker and turn back from Christ.

Robertson: Heb 10:39

Of them that shrink back unto perdition ( hupostolēs eis apōleian ).

Predicate genitive of hupostolē , as in Heb 12:11, from hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T.

Robertson: Heb 10:39

Unto the saving of the soul ( eis peripoiēsin psuchēs ).

Old word from peripoieō , to reserve, to preserve (Luk 17:33) to purchase (Act 20:28). So here preserving or saving one’ s life as in Plato, but possession in Eph 1:14, obtaining in 1Th 4:9. Papyri have it in sense of preservation.

Vincent: Heb 10:39

But we are not of them who draw back ( ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς )

Lit. we are not of shrinking back . Ὑποστολὴ N.T.o , o lxx, o Class. Ἒιναι with genitive marks the quality or peculiarity of a person or thing. Comp. Heb 12:11 χαρᾶς εἶναι to be of joy , joyful . We do not partake of drawing back, which is characteristic of recreants.

Vincent: Heb 10:39

Unto perdition ( εἰς ἀπώλειαν )

Or destruction . Drawing back makes for and terminates in (εἰς ) destruction .

Vincent: Heb 10:39

Of them that believe ( πίστεως )

Rend. of faith . The phrase εἶναι πίστεως to be of faith , N.T.o .

Vincent: Heb 10:39

Saving ( περιποίησιν )

See on 1Th 5:9.

Wesley: Heb 10:39

Like him mentioned Heb 10:38.

Wesley: Heb 10:39

To the end, so as to attain eternal life.

JFB: Heb 10:39

A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers (Rom 8:12).

JFB: Heb 10:39

Literally, "acquisition (or obtaining) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood (Act 20:28). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshedding. "The unbelieving man loses his soul: for not being God's, neither is he his own [compare Mat 16:26, with Luk 9:25]: faith saves the soul by linking it to God" [DELITZSCH in ALFORD].

Clarke: Heb 10:39

But we are not of them who draw back - Ουκ εσμεν ὑποστολης - , αλλα πιστεως· "We are not the cowards, but the courageous."I have no doubt of this being the meaning of the apostle, and the form of speech requires such a translation; it occurs more than once in the New Testament. So, Gal 3:7 : Οἱ εκ πιστεως, they who are of the faith, rather the faithful, the believers; Rom 3:26 : Ὁ εκ πιστεως, the believer; Rom 2:8 : Οἱ εξ εριθειας, the contentious; in all which places the learned reader will find that the form of speech is the same. We are not cowards who slink away, and notwithstanding meet destruction; but we are faithful, and have our souls saved alive. The words περιποιησις ψυχης signify the preservation of the life. See the note, Eph 1:14. He intimates that, notwithstanding the persecution was hot, yet they should escape with their lives

1.    It is very remarkable, and I have more than once called the reader’ s attention to it, that not one Christian life was lost in the siege and destruction of Jerusalem. Every Jew perished, or was taken captive; all those who had apostatized, and slunk away from Christianity, perished with them: all the genuine Christians escaped with their lives. This very important information, which casts light on many passages in the New Testament, and manifests the grace and providence of God in a very conspicuous way, is given both by Eusebius and Epiphanius. I shall adduce their words: "When the whole congregation of the Church in Jerusalem, according to an oracle given by revelation to the approved persons among them before the war, κατα τινα χρησμον τοις αυτοθι δοκιμοις δι ’ αποκαλυψεως δοθεντα προ του πολεμου, μεταναστηναι της πολεως, και τινα της περαιας πολιν οικειν κεκελευσμενου, Πελλαν αυτην ονομαζουσιν, were commanded to depart from the city, and inhabit a certain city which they call Pella, beyond Jordan, to which, when all those who believed in Christ had removed from Jerusalem, and when the saints had totally abandoned the royal city which is the metropolis of the Jews; then the Divine vengeance seized them who had dealt so wickedly with Christ and his apostles, and utterly destroyed that wicked and abominable generation."Euseb. Hist. Eccles, l. iii. c. v. vol. i. p. 93. Edit. a Reading

    St. Epiphanius, in Haeres. Nazaren, c. 7, says: "The Christians who dwelt in Jerusalem, being forewarned by Christ of the approaching siege, removed to Pella.

    The same, in his book De Ponderibus et Mensuris, says: "The disciples of Christ being warned by an angel, removed to Pella; and afterwards, when Adrian rebuilt Jerusalem, and called it after his own name, Aelia Colonia, they returned thither."As those places in Epiphanius are of considerable importance, I shall subjoin the original: Εκειθεν γαρ ἡ αρχη γεγονε μετα την απο των Ἱεροσολυμων μεταστασιν, παντων των μαθητων των εν Πελλῃ ῳκηκοτων, Χριστου φησαντος καταλειψαι τα Ἱεροσολυμα, και αναχωρησαι, επειδη ημελλε πασχειν πολιορκιαν . Epiph. adver. Haeres., l. i. c. 7, vol. i. p. 123. Edit. Par. 1622. The other place is as follows: Ἡνικα γαρ εμελλεν ἡ πολις ἁλισκεσθαι ὑπο των Ῥωμαιων, προεχρηματισθησαν ὑπο Αγγελου παντες οἱ μαθηται μεταστηναι απο της πολεως, μελλουσης αρδην απολλυσθαι. Οἱ τινες και μετανασται γενομενοι ῳκησαν εν Πελλῃ - περαν του Ιορδανου, ἡ τις εκ Δεκαπολεως λεγεται ειναι . Ibid. De Pon. et Mens., vol. ii. p. 171

    These are remarkable testimonies, and should be carefully preserved. Pella, it appears, was a city of Coelesyria, beyond Jordan, in the district of Decapolis. Thus it is evident that these Christians held fast their faith, preserved their shields, and continued to believe to the saving of their lives as well as to the saving of their souls. As the apostle gives several hints of the approaching destruction of Jerusalem, it is likely that this is the true sense in which the words above are to be understood

2.    I have already said a little, from Heb 10:25, on the importance of social worship. Public worship is not of less consequence. Were it not for public, private worship would soon be at an end. To this, under God, the Church of Christ owes its being and its continuance. Where there is no public worship there is no religion. It is by this that God is acknowledged; and he is the universal Being; and by his bounty and providence all live; consequently, it is the duty of every intelligent creature publicly to acknowledge him, and offer him that worship which himself has prescribed in his word. The ancient Jews have some good maxims on this subject which may be seen in Schoettgen. I shall quote a few

    In Berachoth, fol. 8, it is written: "Rabbi Levi said, He who has a synagogue in his city, and does not go thither to pray, shall be esteemed a bad citizen,"or a bad neighbor. And to this they apply the words of the prophet, Jer 12:14 : Thus saith the Lord against all my evil neighbors - behold, I will pluck them out of their land

    In Mechilta, fol. 48: "Rabbi Eliezer, the son of Jacob, said,"speaking as from God, "If thou wilt come to my house, I will go to thy house; but if thou wilt not come to my house, I will not enter thy house. The place that my heart loveth, to that shall my feet go."We may safely add, that those who do not frequent the house of God can never expect his presence or blessing in their own

    In Taanith, fol. 11, it is said that "to him who separates himself from the congregation shall two angels come, and lay their hands upon his head and say, This man, who separates himself from the congregation, shall not see the comfort which God grants to his afflicted Church."The wisest and best of men have always felt it their duty and their interest to worship God in public. As there is nothing more necessary, so there is nothing more reasonable; he who acknowledges God in all his ways may expect all his steps to be directed. The public worship of God is one grand line of distinction between the atheist and the believer. He who uses not public worship has either no God, or has no right notion of his being; and such a person, according to the rabbins, is a bad neighbor; it is dangerous to live near him, for neither he nor his can be under the protection of God. No man should be forced to attend a particular place of worship, but every man should be obliged to attend some place; and he who has any fear of God will not find it difficult to get a place to his mind.

Calvin: Heb 10:39

39.=== But we are not of them which draw back, === etc. The Apostle made a free use of the Greek version, which was most suitable to the doctrine which he was discussing; and he now wisely applies it. He had before warned them, lest by forsaking the Church they should alienate themselves from the faith and the grace of Christ; he now teaches them that they had been called for this end, that they might not draw back. And he again sets faith and drawing back in opposition the one to the other, and also the preservation of the soul to its perdition.

Now let it be noticed that this truth belongs also to us, for we, whom God has favored with the light of the Gospel, ought to acknowledge that we have been called in order that we may advance more and more in our obedience to God, and strive constantly to draw nearer to him. This is the real preservation of the soul, for by so doing we shall escape eternal perdition.

Defender: Heb 10:39

"Believe" here is the same as "have faith." The emphasis throughout Hebrews 11 on "faith" is simply a recital of the outworking of the faith introduced into the discussion here in Heb 10:38, Heb 10:39 (there were no chapter divisions in the original manuscript). Thus the working faith of Hebrews 11 is the living faith of Heb 10:38 and the saving faith of Heb 10:39, and that faith must be exercised first of all on the creation as the work of God (Heb 11:3)."

TSK: Heb 10:39

we are : Heb 6:6-9; 1Sa 15:11; Psa 44:18; Pro 1:32, Pro 14:14; Luk 11:26; 1Jo 5:16; Jud 1:12, Jud 1:13

unto : Heb 10:26; Joh 17:12; 2Th 2:3; 1Ti 6:9; 2Pe 3:7; Rev 17:8, Rev 17:11

but : Heb 11:1; Mar 16:16; Joh 3:15, Joh 3:16, Joh 5:24, Joh 6:40, Joh 20:31; Act 16:30,Act 16:31; Rom 10:9, Rom 10:10; 1Th 5:9; 2Th 2:12-14; 1Pe 1:5; 1Jo 5:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 10:39

But we are not of them ... - We who are true Christians do not belong to such a class. In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what "must"happen if a sincere Christian should apostatize. But he did not mean to say that this "would"occur in regard to them. or in any case. He made a statement of a general principle under the divine administration, and he designed that this should be a means of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatize "he must inevitably perish forever?"See the sentiment in this verse illustrated at length in the notes on Heb 6:4-10.

Remarks

(1) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline - a dim and shadowy sketch of religion, as they had. We are not now required to go before a bloody altar every day, and lead up a victim to be slain. We may come to the altar of God feeling that the great sacrifice has been made, and that the last drop of blood to make atonement has been shed. A pure, glorious, holy body was prepared for the Great Victim, and in that body he did the will of God and died for our sins; Heb 10:1-10.

\caps1 (2) l\caps0 ike that Great Redeemer, let us do the will of God. It may lead us through sufferings, and we may he called to meet trials strongly resembling his. But the will of God is to be done alike in bearing trials, and in prayer and praise. "Obedience"is the great thing which he demands; which he has always sought. When his ancient people led up in faith, a lamb to the altar, still he preferred obedience to sacrifice; and when his Son came into the world to teach us how to live, and how to die, still the great thing was obedience. He came to illustrate the nature of perfect conformity to the will of God, and he did that by a most holy life, and by the most patient submission to all the trials appointed him in his purpose to make atonement for the sins of the world. Our model, alike in holy living and holy dying, is to be the Saviour; and like him we are required to exercise simple submission to the will of God; Heb 10:1-10.

\caps1 (3) t\caps0 he Redeemer looks calmly forward to the time when all his foes will be brought in submission to his feet; Heb 10:12, Heb 10:13. He is at the right hand of God. His great work on earth is done. He is to suffer no more. He is exalted beyond the possibility of pain and sorrow, and he is seated now on high looking to the period when all his foes shall be subdued and he will be acknowledged as universal Lord.

\caps1 (4) t\caps0 he Christian has exalted advantages. He has access to the mercy-seat of God. He may enter by faith into the "Holiest"- the very heavens where God dwells. Christ, his great High Priest, has entered there; has sprinkled over the mercy-seat with his blood, and ever lives there to plead his cause. There is no privilege granted to people like that of a near and constant access to the mercy-seat. This is the privilege not of a few; and not to be enjoyed but once in a year, or at distant intervals, but which the most humble Christian possesses, and which may be enjoyed at all times, and in all places. There is not a Christian so obscure, so poor, so ignorant that he may not come and speak to God; and there is not a situation of poverty, want, or wo, where he may not make his wants known with the assurance that his prayers will be heard through faith in the great Redeemer; Heb 10:19-20.

\caps1 (5) w\caps0 hen we come before God, let our hearts be pure; Heb 10:22. The body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit. Let the conscience be also pure. Let us lay aside every unholy thought. Our worship will not be acceptable; our prayers will not be heard, if it is not so. "If we regard iniquity in our hearts the Lord will not hear us."No matter though there be a great High Priest; no matter though he have offered a perfect sacrifice for sin, and no matter though the throne of God be accessible to people, yet if there is in the heart the love of sin; if the conscience is not pure, our prayers will not be heard. Is this not one great reason why our worship is so barren and unprofitable?

\caps1 (6) i\caps0 t is the duty of Christians to exhort one another to mutual fidelity; Heb 10:24. We should so far regard the interests of each other, as to strive to promote our mutual advance in piety. The church is one. All true Christians are brethren. Each one has an interest in the spiritual welfare of every one who loves the Lord Jesus, and should strive to increase his spiritual joy and usefulness. A Christian brother often goes astray and needs kind admonition to reclaim him; or he becomes disheartened and needs encouragement to cheer him or his Christian way.

(7) Christians should not neglect to assemble together for the worship of God; Heb 10:25. It is a duty which they owe to God to acknowledge him publicly, and their own growth in piety is essentially connected with public worship. It is impossible for a man to secure the advancement of religion in his soul who habitually neglects public worship, and religion will not flourish in any community where this duty is not performed. There are great benefits growing out of the worship of God, which can be secured in no other way. God has made us social beings, and he intends that the social principle shall be called into exercise in religion, as well as in other things. We have common wants, and it is proper to present them together before the mercy-seat. We have received common blessings in our creation, in the providence of God, and in redemption, and it is proper that we should assemble together and render united praise to our Maker for his goodness.

Besides, in any community, the public worship of God does more to promote intelligence, order, peace, harmony, friendship, neatness of apparel, and purity and propriety of contact between neighbors, than anything else can, and for which nothing else can be a compensation. Every Christian, and every other man, therefore, is bound to lend his influence in thus keeping up the worship of God, and should always be in his place in the sanctuary. The particular thing in the exhortation of the apostle is, that this should be done "even in the face of persecution."The early Christians felt so much the importance of this, that we are told they were accustomed to assemble at night. Forbidden to meet in public houses of worship, they met in caves, and even when threatened with death they continued to maintain the worship of God. It may be added, that so important is this, that it should be preserved even when the preaching of the gospel is not enjoyed. Let Christians assemble together. Let them pray and offer praise. Let them read the Word of God, and an appropriate sermon. Even this will exert an influence on them and on the community of incalculable importance, and will serve to keep the flame of piety burning on the altar of their own hearts, and in the community around them.

\caps1 (8) w\caps0 e may see the danger of indulging in any sin; Heb 10:26-27. None can tell to what it may lead. No matter how small and unimportant it may appear at the time, yet if indulged in it will prove that there is no true religion, and will lead on to those greater offences which make shipwreck of the Christian name, and ruin the soul. He that "wilfully"and deliberately sins "after he professes to have received the knowledge of the truth,"shows that his religion is but a name, and that he has never known any thing of its power.

\caps1 (9) w\caps0 e should guard with sacred vigilance against everything which might lead to apostasy; Heb 10:26-29. If a sincere Christian "should"apostatize from God, he could never be renewed and saved. There would remain no more sacrifice for sins; there is no other Saviour to be provided; there is no other Holy Spirit to be sent down to recover the apostate. Since, therefore; so fearful a punishment would follow apostasy from the true religion, we may see the guilt of everything which has a "tendency"to it. That guilt is to be measured by the fearful consequences which would ensue if it were followed out; and the Christian should, therefore, tremble when he is on the verge of committing any sin whose legitimate tendency would be such a result.

(10) we may learn from the views presented in this chapter Heb 10:26, Heb 10:29, the error of those who suppose that a true Christian may fall away and be renewed again and saved. If there is any principle clearly settled in the New Testament, it is, that if a sincere Christian should apostatize, "he must perish."There would be no possibility of renewing him. He would have tried the only religion which saves people, and it would in his case have failed; he would have applied to the only blood which purifies the soul, and it would have been found inefficacious; he would have been brought under the only influence which renews the soul, and that would not have been sufficient to save him. What hope could there be? What would then save him if these would not? To what would he apply to what Saviour, to what blood of atonement, to what renewing and sanctifying agent, if the gospel, and the Redeemer, and the Holy Spirit had all been tried in vain? There are few errors in the community more directly at variance with the express teachings of the Bible than the belief that a Christian may fall away and he again renewed.

(11) Christians, in their conflicts, their trials, and their temptations, should be strengthened by what is past; Heb 10:32-35. They should remember the days when they were afflicted and God sustained them, when they were persecuted and he brought them relief. It is proper also to remember for their own encouragement; now, the spirit of patience and submission which they were enabled to manifest in those times of trial, and the sacrifices which they were enabled to make. They may find in such things evidence that they are the children of God; and they should find in their past experience proof that he who has borne them through past trials, is able to keep them unto his everlasting kingdom.

(12) we need patience - but it is only for a little time; Heb 10:36-39. Soon all our conflicts will be over. "He that shall come will come and will not tarry."He will come to deliver his suffering people from all their trials. He will come to rescue the persecuted from the persecutor; the oppressed from the oppressor; the down-trodden from the tyrant; and the sorrowful and sad from their woes. The coming of the Saviour to each one of the afflicted is the signal of release from sorrow, and his advent at the end of the world will be proof that all the trials of the bleeding and persecuted church are at an end. The time too is short before he will appear. In each individual case it is to be but a brief period before he will come to relieve the sufferer from his woes, and in the case of the church at large the time is not far remote when the Great Deliverer shall appear to receive "the bride,"the church redeemed, to the "mansions"which he has gone to prepare.

Poole: Heb 10:39

The conclusion is a hopeful assertion of their condition, or a sweet intimation of what they ought to be, even like himself; and so the apostle removes all jealousy of his reflecting on them, as Heb 6:9 .

But we are not of them who draw back unto perdition the adversative, but, is an exception of them to whom he writes from the apostate state, and so joins himself with them, hoping they were such de facto as he was, and as they ought to be de jure; and so intimates their duty, and that of all Christians: We are not sons of defection, persons withdrawing and backsliding from Christ, his gospel, or duties; apostates from the truth, whose end is destruction, an utter separation from all good, life, and glory, and full subjection of body and soul to eternal torments in hell, by the righteous sentence of God, Mat 10:28 : who are sons of defection, are sons of perdition, Joh 17:12 2Th 2:3 .

But of them that believe to the saving of the soul sons of faith, true and sincere believers, cleaving to Christ and his body, rooted in his faith, and persevering in it to the end, Eph 3:17 Col 2:7 : which faith acquiring, purchasing, or obtaining, according to the gospel covenant, the soul for salvation, and glory for the soul, Joh 3:15,16,36 5:40 2Th 2:14 . Faith realizing, applying, and keeping fast the price which Christ himself paid to God for the purchasing of these for them on their souls.

Haydock: Heb 10:39

But we are not the children of withdrawing; [9] i.e. we are not such as withdraw ourselves in this manner from the true faith to perdition, but remain constant in the faith and law of Christ. (Witham)

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[BIBLIOGRAPHY]

Non sumus substractionis filii, Greek: ouk esmen upostoles, subaudi Greek: uioi.

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Gill: Heb 10:39

But we are not of them who draw back unto perdition,.... There is a drawing back which is not unto perdition; persons may be attended with much unbelief, may be very cold and indifferent to Gospel ordinances, may fall into great sins, and may greatly backslide, and yet be recovered, as David, Peter, and others: and there is a drawing back to perdition; when Christ is rejected as the alone Saviour; when he is not held to as the head; when false doctrines and damnable heresies are given into; and when men draw back, and never return, nor are they, nor can they be returned, and their apostasy is total, and final: but true believers do not, and cannot draw back in this sense; because they are held fast in the arms, and with the cords of everlasting love, are chosen of God unto salvation, are given unto Christ, and secured in him; they are redeemed and purchased by him; they are united to him, and built upon him; they are interested in his prayers and preparations, and are his jewels, and his portion; they are regenerated, sanctified, inhabited, and sealed by the Spirit of God, and have the promises and power of God, on their side.

But of them that believe to the saving of the soul; or "of faith, to the salvation of the soul"; not of faith of miracles, nor of an historical faith; but of that faith, which is the faith of God's elect, is the gift of God, and the operation of his Spirit; by which a soul sees Christ, goes to him, lays holds on him, commits all to him, and expects all from him: this stands opposed to drawing back; for by faith a man lives, walks, and stands; and with this is connected the salvation of the soul, as opposed to perdition; not as though it is a cause of salvation, but as a means of God's appointing to receive the blessings of salvation, and which is entirely consistent with the grace of God; and since salvation and faith are inseparably connected together, so that he that has the one shall have the other, it follows, that true believers can never perish. The nature and excellency of this grace is largely treated of in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 10:39

¹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

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 10:35-39

Saving of the Soul   

(Hebrews 10:35-39)   

As there is so much ground covered by the verses which are now to be before us, we shall dispense with our usual introductory paragraphs. In lieu of them, we present a brief analysis of the present passage. Verse 35 really belongs to the section which we took up in our last article. In verses 32-35 the apostle gives a persuasion unto perseverance in the Christian life. First, he bids the Hebrews call to remembrance what they had suffered for Christ’ s sake in days gone by: then let them not now renounce their faith and thereby render void their early witness— verses 32, 33. Second, he reminded them of the ground on which they had willingly suffered hardships and losses, namely, because they had the inward assurance and evidence that in Heaven they had a better and enduring substance: then, inasmuch as it changed not, why should they?— verse 34. From these facts, the conclusion is drawn that a duty is rightly required from them, upon the performance of which the reward should be given them— verse 35.  

In the last section of Hebrews 10 the apostle first confirms the exhortation he had just insisted on, and points to the chief aids to perseverance, namely, patience and faith— verse 36. Second, he encourages the Lord’ s people by the prospect of the sure and speedy coming of the Redeemer who would then reward them— verse 37. Third, he warns again of the fearful state of the apostate— verse 38. Fourth, he affirms that they who persevered to the end, believe to the saving of the soul— verse 39. The obvious design of these verses is to stir up Christians unto utmost earnestness in making their calling and election sure, to guard them against the danger of backsliding, and to bear their trials with submission to the will of God. May it please the Holy Spirit to apply this passage in power to the heart of both writer and reader, that our meditation may issue in fruit to the glory of our blessed Lord.  

"Cast not away therefore your confidence, which hath great recompense of reward" (verse 35). Let us notice first the force of the "therefore." This is an inference drawn from the foregoing: since you have already suffered so many things in your persons and goods, and inasmuch as Divine grace supported and carried you through with constancy and joy, do not be discouraged and give way to despair at the approach of similar trials. Further, this "therefore" is drawn from the blissful prospect which the sure promise of God holds before His faithful people, and gives point to the admonition: inasmuch as confidence persisted in is going to be richly repaid, cast it not away.  

"Cast not away therefore your confidence." The word "confidence" here has respect unto an attitude or state of heart God-wards. It is the same term (in the Greek) as is translated "boldness" in Hebrews 10:19. It is found again in 1 John 3:21, "then have we confidence toward God"; and verse 14, "this is the confidence that we have in Him." It is not so much faith itself, as one of the products or fruits thereof. It is closer akin to hope. It is that effect of faith which fits the Christian for freedom and readiness unto all his spiritual duties, notwithstanding difficulties and discouragements. It is that frame of spirit which carries us cheerfully through all those sufferings which a real profession of the Gospel entails. More specifically, this "confidence" may be defined as fortitude of mind, courage of heart, and constancy of will.  

From what has just been said, it will be seen that we do not agree with those commentators who understand verse 35 as dehorting against the abandonment of Christianity. The apostle’ s admonition here strikes deeper than a warning against forsaking the outward profession of the Gospel. It is addressed against that state of heart, which, if it became chronic, would likely lead to the external forsaking of Christ. What is needed in the face of trials and persecution is boldness of mind, the heart being freed from bondage and fear, through a prevailing persuasion of our acceptance with God in the performance of those duties which He has appointed us. It was this particular grace which was admired in Peter and John in Acts 4:13. It is only as the mind remains convinced of the righteousness of our cause, and as the heart is assured we are doing that which is well-pleasing to God, that, when we are criticized and condemned by men, and are menaced by their frowns and threats, we shall be "steadfast, unmovable, always abounding in the work of the Lord" (1 Cor. 15:58), in nothing moved by our adversaries.  

This confidence in and toward God, which had hitherto sustained the persecuted Hebrews, they are here bidden to "cast not away." Here again the responsibility of the Christian is addressed. There are those who insist we can no more control our "confidence"— weaken or strengthen it— than we can control the wind. But this is to lose sight of the fact that we are moral creatures and accountable for the use or misuse of all our faculties. If I allow my mind to dwell upon the difficulties before me, the disadvantages I may suffer through faithfulness to Christ, or listen to the whisperings of Satan as to how I can avoid trouble by little compromises, then my courage will soon wane, and I shall be to blame. On the other hand, if I seek grace to dwell upon God’ s promises, realize it is an honor to suffer for Christ’ s sake, and remind myself that whatever I lose here is not worthy to be compared with what I shall gain hereafter, then, assured that God is for me, I shall care not who be against me.  

To encourage the tempted Hebrews the apostle at once added, "which hath great recompense of reward." From these words it is very evident that the true Christian may, and should, have his eye upon the reward that is promised those who suffer for the Gospel’ s sake. Nor does this verse by any means stand alone: "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake: Rejoice, and be exceeding glad, for great is your reward in Heaven" (Matthew 5:11, 12)— notice carefully the words "in Heaven," which at once exposes the error of those who declare that the "Sermon on the Mount" belongs not to and is not about those who are members of the Body of Christ, but is "Jewish" and "Millennial." Christians are not sufficiently occupied with their reward in Heaven.  

The subject of "Rewards" is too large a one for us to now canvass in detail, yet in view of present-day errors something needs to be said thereon. Not a few suppose that the concepts presented by "grace" and "reward" are irreconcilably at variance. The trouble with such people is that, instead of searching the Scriptures to discover how the Holy Spirit has used the term, they turn to a human dictionary. In human affairs a "reward" commonly (though not always) denotes the recognition and recompensing of a meritorious performance; but not so is its general usage in Scripture. Take the first occurrence of the word: in Genesis 15:1 we find Jehovah saying unto Abraham, "Fear not, Abram: I am thy shield, and thy exceeding great reward": how utterly impossible for the patriarch to have done anything to deserve this! Once it is plainly perceived that in Scripture the term "reward" has in it no thought of a meet return for a meritorious performance, much of the fog with which modern "dispensationalists" have surrounded the subject will be cleared away.  

"Which hath great recompense of reward." Rightly did John Calvin point out in his comments on this verse: "By mentioning ‘ reward,’ he diminishes nothing from the gratuitous promise of salvation, for the faithful know that their labor is not in vain in the Lord in such a way that they still rest on God’ s mercy alone. But it has been often stated elsewhere how ‘ reward’ is not incompatible with the gratuitous imputation of righteousness." If those who suppose that Christians living since the’ days of J.N. Darby and "Dr." Scofield appeared on the scene have "much more light" than they who preceded them, would only read the Reformers and the Puritans with an unprejudiced mind, they would soon be obliged to revise their ideas. In many respects we have gone backwards instead of forwards, and only too often the "light" which is in men, is but darkness, and "how great is that darkness" (Matthew 6:23)!— so great that it closes their eyes against all true light.  

"For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (verse 36). The opening "for" intimates that the apostle is here confirming the exhortation which he had just insisted upon. "The reward can be obtained only by holding fast this confidence— by adhering steadily and perseveringly to Christ and His cause" (John Brown). Patience, or endurance in the path of obedience, fidelity and suffering, is indispensably necessary if we are to be preserved unto salvation. Let those who will, call this teaching legalistic; the only other alternative is lawlessness and licentiousness. Though it is not "for," yet it is "through faith and patience" or "perseverance," that we "inherit the promises" (Heb. 6:12).  

No one who is familiar with the writings of John Owen the Puritan, who proclaimed the free grace of God and the gratuitousness of His salvation in such certain terms, will accuse him of legality or of inculcating creature-merits; yet he, in his comments in Hebrews 10:35, 36 wrote, "Wherefore, ‘ the recompense of the reward’ here intended, is the glory of Heaven, proposed as a crown unto them that overcome in their sufferings for the Gospel. And the future glory, which, as unto its original cause, is the fruit of the good pleasure and sovereign grace of God, whose pleasure it is to give us the kingdom; and as unto its procuring cause is the sole purchase of the blood of Christ, who obtained for us eternal redemption; and it is, on both accounts, a free gift of God, for ‘ the wages of sin is death, but the gift of God through Christ is life eternal’ (so as it can be no way merited nor procured by ourselves, by virtue of any proportion by the rules of justice between what we do or suffer, and what is promised), is yet constantly promised to suffering believers, under the name of a recompense or a reward. For it doth not become the great— ness and goodness of God to call His own people unto sufferings for His name, and unto His glory, and therein to the loss of their lives many times, with all enjoyments here below, and not propose unto them, nor provide for them, that which shall be infinitely better than all that they so undergo. This confidence ‘ hath’ this recompense of reward; that is, it gives a right and title unto the future reward of glory: it hath in it the promise and constitution of God; whoever abides in its exercise, shall be no longer in the issue."  

"For ye have need of patience." The apostle did not charge them with being destitute of this grace, for all who are born of the Spirit bear, in some measure, the fruit of the Spirit, and this among the rest (Gal. 5:22); those who are brought into the kingdom of Jesus Christ, are into His patience also (Rev. 1:9). No, the apostle signified that they needed the exercise, continuance, and increase of this grace: compare Zephaniah 2:3 where the "meek" are exhorted to seek "meekness." That unto which the apostle would bestir these saints was, that they receive afflictions as from the hand of God, to bear reproaches and persecutions from men as that unto which He had "appointed" them (1 Thess. 3:3), to commit their cause unto the Lord and rest in Him (Ps. 37:5, 6); to bear up, and not sink under trials, and to live in the constant expectation of Heaven.  

The Hebrew Christians (like we sometimes are) were tempted to become weary of well doing. Numbers of their fellows who had once appeared to be zealous believers, had apostatized, and the rest would soon be sorely tried. It was necessary then that they should arm their minds with the spirit of resignation and persevering constancy, that having done the will of God, by steadfastly cleaving to Christ, and obeying Him through all temptations and sufferings, they might afterwards receive the promised gift of eternal life. The principle of this verse remains unchanged. Satan is the same, and so also is the world, and they who will live godly cannot escape trials and tribulations. Nor is it desirable that we should: some of the finer and more delicate of the Christian graces can only be developed under stress and suffering. Then how much we need to pray for God to sanctify to our good each affliction which comes upon us, so that fruit may issue to His praise and that we may so conduct ourselves as to be encouragements to fellow-pilgrims.  

The exercise of this grace of patience is to be continued until "after ye have done the will of God." There is no dismission from the discharge of this duty while we are left here upon earth. While the more immediate reference is unto meekly bearing whatever the sovereign will of our all-wise and infinitely loving God has ordained for us, yet the active walking in the way of God’ s commandments is also included, as is evident from the word "done." The will of God, as it is made known in His Word, is the alone rule by which we are to live and all our ways are to be conformed. That revealed will of God is not only to be believed and revered by us, but practiced as well. No situation in which we can be placed, no threatenings of men however terrible, can ever justify us for disobeying God. True, there will be seasons of sore testing, times when it seems that our trials are more than flesh and blood can endure, and then it is that we most have "need of patience"; nor will Divine succor and supernatural grace be withheld if we humbly and trustfully seek it.  

"That, after ye have done the will of God, ye might receive the promise." Here the "great recompense of reward" of the previous verse is designated "the promise," partly to guard against the error that eternal life can be earned, or that Heaven can be merited by creature performances; and partly to emphasize the certainty of that which is promised unto all who endure unto the end. The "promise" is here put for the things promised, as in Hebrews 6:12, 17; 11:13, 39. It is called "the promise" as in 1 John 2:25 etc., because it is the grand comprehensive promise, including all others, being the glorious consummation to which they point. Nor should any stumble because they cannot perceive the consistency of a thing being both a "reward" and a "promise." We find the same conjunction of concepts in Colossians 3:24, "Ye shall receive the reward of the inheritance; for ye serve the Lord Christ": it is so denominated to show that it is not merited by works, but is bestowed by free grace, and will certainly be enjoyed by all the elect; and yet, it will only be obtained by them as they persevere in the path of duty.  

"For yet a little while, and He that shall come will come, and will not tarry" (verse 37). The causal "For" denotes that the apostle was about to confirm what he had just said: he both adds a word to strengthen their "confidence" and "patience," and also points them to the near approach of the time when they should receive their "reward." The Greek is very expressive and emphatic. The apostle used a word which signifies "a little while," and then for further emphasis added a particle meaning "very," and this he still further intensified by repeating it; thus, literally rendered this clause reads, "For yet a very, very little while, and He that shall come will come."  

"There is indeed nothing that avails more to sustain our minds, should they at any time become faint, than the hope of a speedy and near termination. As a general holds forth to his soldiers the prospect that the war will soon end, provided they hold out a little longer; so the apostle reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness. And in order that this consolation might have more assurance and authority, he adduces the testimony of Habakkuk. But as he follows the Greek version, he departs somewhat from the words of the prophet" (John Calvin). Frequently does the Holy Spirit emphasize the exceeding (comparative) brevity of the saints’ sufferings in this world; "Weeping may endure for a night, but joy cometh in the morning" (Ps. 30:5); "And the God of peace shall bruise Satan under your feet shortly" (Rom. 16:20); "For our light affliction, which is but for a moment" (2 Cor. 4:17).  

"For yet a little while, and He that shall come will come, and will not tarry." The reference here is to the person of the Lord Jesus, as is evident from Habakkuk 2:3, to which the apostle here alludes. Like so many prophecies, that word of Habakkuk’ s was to receive a threefold fulfillment: a literal and initial one, a spiritual and continuous one, a final and complete one. The literal was the Divine incarnation, when the Son of God came here in flesh. The final will be His return in visible glory and power. The spiritual has reference to the destruction of Jerusalem in A.D. 70 when that which most obstructed the manifestation of Christ’ s kingdom on earth was destroyed— with the overthrow of the Temple and its worship, official Judaism came to an end. The Christians in Palestine were being constantly persecuted by the Jews, but their conquest by Titus and their consequent dispersion put an end to this. That event was less than ten years distant when Paul wrote: compare our remarks on "see the day approaching" (Heb. 10:25).  

We trust that none will conclude from what has been said above that we regard verse 37 as containing no reference to the final coming of Christ. What we have sought to point out was the immediate purport of its contents unto the Hebrews. But it also contains a message for us, a message of hope and comfort. It is our privilege too to be waiting for God’ s Son from Heaven. Let us add that it is a big mistake to regard every mention of the "coming" of Christ in the N.T. Scriptures as referring to His "appearing the second time" (Heb. 9:28). In John 14:18, 28, the reference was to Christ’ s "coming" by His Spirit; in John 14:23 to His "coming" in loving manifestation to the individual soul; in Ephesians 2:17 He "came" by the Gospel; in Revelations 2:5 His "coming" is in chastisement. Careful study of each verse is required in order to distinguish between these several aspects.  

"Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him" (verse 38). The first half of this verse is a quotation from Habakkuk 2:4, and its pertinency to the admonition which the apostle was pressing upon the Hebrews is not difficult to perceive. The prophet is cited in proof that perseverance is one of the distinguishing characteristics of a child of God. He who has been justified by God, through the imputation of Christ’ s righteousness to his account, lives by faith as the influencing principle of his life. Thus the apostle declared, "The life which I now live in the flesh I live by the faith of the Son of God" (Gal. 2:20). The one whom God has exonerated from the curse and condemnation of the law, is not him who has merely "believed," but is the man who continues "believing," with all that that word includes, and involves. Let the reader fully note the force of the present perfect "believeth" in John 3:15, 16, 18; 5:24 etc., and contrast the "for a while believed" of Luke 8:13!  

The use of the future tense "shall live" announces and enforces the necessity for the continued exercise of faith. It is true that one who has been justified by God was previously quickened, for we are "justified by faith" (Acts 13:39, Romans 5:1 etc.), and one who is dead in trespasses and sins cannot savingly believe— note the "called" before "justified" in Romans 8:30. It is also true that the real Christian lives by faith, for that is the very nature of indwelling grace. But it is equally true that the "just shall live by faith." The constant exercise of faith by the saint is as essential to his final salvation as it was to his initial salvation. Just as the soul can only be delivered from the wrath to come by repentance (self-judgment) and personal faith in the Lord Jesus, so we can only be delivered from the power of indwelling sin, from the temptations of Satan, from an enticing world which seeks to destroy us, by a steady and persistent walking by faith.  

Patient endurance is a fruit of faith, yet it is only as that vital and root grace is in daily exercise, that the Christian is enabled to stand firm amid the storms of life. Those whom God declares righteous in Christ are to pass their lives here, not in doubt and fear, but in the maintenance of a calm trust in and a joyful obedience to Him. Only as the heart is engaged with God and feeds upon His Word, will the soul be invigorated and fitted to press onwards when everything outward seems to be against him. It is by our faith being drawn out unto things above that we receive the needed strength which causes us to look away from the discouraging and distracting scene around us. As faith lives upon Christ (John 6:56, 57), it draws virtue from Him, as the branch derives sap from the root of the vine. Faith makes us resign ourselves and our affairs to Christ’ s disposing, cheerfully treading the path of duty and patiently waiting that issue which He will give. Faith is assured that our Head knows far better than we do what is good and best.  

"But if any man draw back, My soul shall have no pleasure in him." It seems to the writer that the translators of the A.V. took an unwarranted liberty with the Word of God when they inserted (in italics) the words "any man" and changed "and" (kai) into "but": the Holy Scripture should never be altered to suit our ideas of evangelical truth— the R.V. correctly gives "if he shrink back," and Bag. Int. "and if he draw back." Yes, if the "just" man himself were to draw back and continue in apostasy, he would finally perish. "By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apostasy would expose the individual to the certain wrath of God. His former love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness" (A. Barnes).  

"And if he drew back, My soul shall have no pleasure in him." Once more the apostle faithfully warns the Hebrew Christians (and us) of the dreadful consequence which would attend the continuance in a course of backsliding. He who thinks that by refusing to take up his cross daily and follow the example left by Christ, can escape the world’ s reproach and persecution and yet go to Heaven, is fatally deluding himself. Said the Lord Jesus, "For whosoever will save his life shall lose it" (Matthew 16:25): that is, he who is so diligent in looking after his temporal prospects, worldly reputation and personal comforts, shall eternally lose his soul.  

It was to stir up the Hebrews unto the more diligent laboring after living the life of faith that the apostle here pointed out the terrible alternative: unless they maintained a steady trust in God and an obedient submission unto His revealed will, they were in grave danger of backsliding and apostatizing. If any should "draw back" then God would have "no pleasure in him," which is but the negative way of saying that he would be an object of abhorrence. But observe closely, it does not say God would have "no more pleasure in him," which would conflict with the uniform teaching of the Word concerning the unchanging love of God (Mal. 3:6, John 13:1, Romans 8:35-39) toward His own. O the minute accuracy of Holy Writ! The practical application of this solemn word to us is, that in order to have a scripturally-grounded assurance of God’ s taking pleasure in us, we must continue cleaving closely unto Him.  

"But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul" (verse 39). The word "perdition" shows plainly that the "drawing back" of the previous verse is a fatal and final one. Nevertheless, so far is verse 38 from establishing the doom of any child of God, the apostle assures the Hebrews that no such fate would overtake them. What is added here in this verse, was to prevent their being unduly affrighted with the solemn warnings previously given, and lest they should conclude that Paul thought evilly of them: though he had warned, he did not regard them as treading the broad road to destruction, instead he was "persuaded better things of them" (Heb. 6:9). "Let it be noticed that this truth belongs also to us, for we, whom God has favored with the light of the Gospel, ought to acknowledge that we have been called in order that we may advance more and more in our obedience to God, and strive constantly to draw nearer to Him. This is the real preservation of the soul, for by so doing we shall escape eternal perdition" (John Calvin).  

"In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what must happen if a sincere Christian should apostatize. But he did not mean to say that this would occur in regard to them. He made a statement of a general principle under the Divine administration, and he designed that this should be a means of keeping them in the path of life" (A. Barnes). Christians may grow cold, neglect the means of grace, backslide, fall into grievous sins as did David and Peter; but they shall not "draw back unto perdition." No, they have been predestinated "to be conformed unto" the image of Christ (Rom. 8:29), and God’ s purpose cannot fail. They are the objects of Christ’ s intercession (John 17:15, 24), and that is efficacious (John 11:42). They are restored by the good Shepherd when they go astray (Ps. 23:3).  

As the term "perdition" denoted that eternal damnation is the doom of apostates, so the word "salvation" here has reference to that ultimate consummation of the portion of all true believers. It is to be carefully noted that the apostle did not say, "them that have believed to the salvation of the soul," but "them that believe to the saving of the soul." The difference is real and radical. There is a blessed sense in which every regenerated believer has been saved by Christ, yet there is also another and most important sense in which his salvation is yet future: see Romans 13:11, 1 Peter 1:5, 9. The complete and final salvation of the Christian is dependent upon his continued trust in and obedience to God in Christ, not as the cause thereof, yet as the indispensable means thereto.  

It is gloriously true that Christians are "kept by the power of God." He who prepares Heaven for them preserves them unto it. But by what instrument or means? The same verse tells us: "through faith" (1 Pet. 1:5). To depend upon an invisible God for a happiness that awaits us in an invisible world, when in the meantime He permits us to be harassed with all sorts of temptations, trials and troubles, requires faith— real faith, supernatural faith. Through faith alone can the heart be sustained till we obtain salvation. Nothing but a God-given and God-maintained faith can enable us to row against the stream of flesh and blood, and so deny its cravings that we shall win through to Heaven at last. The "flesh" is for sparing and pampering the body; but "faith" is for the "saving of the soul."  

  

  

Maclaren: Heb 10:39

How To Own Ourselves

Them that believe to the saving of the soul.'--Heb. 10:39.

THE writer uses a somewhat uncommon word in this clause, which is not altogether adequately represented by the translation saving.' Its true force will be apparent by comparing one or two of the few instances in which it occurs in the New Testament. For example, it is twice employed in the Epistles to the Thessalonians; in one case being rendered, God hath not appointed us to wrath, but to obtain' (or, more correctly, to the obtaining of) salvation by our Lord Jesus Christ'; and in another, called to the obtaining of glory through Jesus Christ.' It is employed twice besides in two other places of Scripture, and in both of these it means possession.' So that, though practically equivalent to the idea of salvation, there is a very beautiful shade of difference which is well worth noticing.

The thought of the text is substantially this--those who believe win their souls; they acquire them for their "possession. We talk colloquially about people that cannot call their souls their own.' That is a very true description of all men who are not lords of themselves through faith in Jesus Christ. They who believe to the gaining of their own souls' is the meaning of the writer here.

And I almost think that we may trace in this peculiar expression an allusion, somewhat veiled but real, to similar words of our Lord's. For He said, when, like the writer in the present context, He was encouraging His disciples to steadfastness in the face of difficulties and persecutions,' In your patience'--in your persistent adherence to Me, whatever might draw you away,--ye shall win'--not merely possess, as our Bible has it, and not a commandment, but a promise--in your patience ye shall win your souls.' Whether that allusion be sustainable or no matters comparatively little; it is the significant and beautiful thought which underlies the word to which I wish to turn, and to present you with some illustrations of it.

I. First, Then, If We Lose Ourselves We Win Ourselves.

All men admit in theory that a self-centred life is a blunder. Jesus Christ has all moralists and all thoughtful men wholly with Him when He says,' He that loveth his life shall lose it; and he that loseth his life shall find it.' There is no such way of filling a soul with enlargement and blessedness and of evolving new powers and capacities as self-oblivion for some great cause, for some great love, for some great enthusiasm. Many a woman has found herself when she held her child in her arms, and in the self-oblivion which comes from maternal affections and cares has sprung into a loftier new life. Many a heart, of husband and wife, can set its seal to this truth, that the blessedness of love is that it decentralises the soul, and substitutes another aim for the wretched and narrow one that is involved in self-seeking. And even if we do not refer to these sacred heights of maternal or of wedded love, there are many other noble counterpoises to the degrading influence of self-absorption, which all men recognise and some men practise. Whoever has once tasted the joy and rapture of flinging himself into some great enthusiasm, and has known how much fuller life is when so inspired than in its ordinary forms, needs no words to convince him that the secret of blessedness, elevation, and power, if it is to be put into one great word, must be put into this one, self-oblivion.'

But whilst all these counterpoises to the love of self are, in their measure and degree, great and noble and blessed, not one of them, nor all of them put together, will so break the fetters from off a prisoned soul and let it out into the large place of utter and glad self-oblivion as the course which our text enjoins upon us when it says: If you wish to forget yourselves, to abandon and lose yourselves, fling yourselves into Christ's arms, and by faith yield your whole being, will, trust, purposes, aims, everything--yield them all to Him; and when you can say, We are not our own,' then first will you belong to yourselves and have won your own souls.

There is nothing except that absolute departure from all reliance upon our own poor powers, and from all making of ourselves our centre and aim in life, which gives us true possession of ourselves. Nothing else is comparable to the talismanic power of trust in Jesus Christ. When thus we lose ourselves in Him we find ourselves, and find Him in ourselves.

I believe that, at bottom, a life must either spin round on its own axis, self-centred and self-moved, or else it must be drawn by the mass and weight and mystical attractiveness of the great central sun, and swept clean out of its own little path to become a satellite round Him. Then only will it move in music and beauty, and flash back the lustre of an unfading light. Self or God, one or other will be the centre of every human life.

It is well to be touched with lofty enthusiasms; it is well to conquer self in the eager pursuit of some great thought or large subject of study; it is well to conquer self in the sweetness of domestic love; but through all these there may run a perverting and polluting reference to myself. Affection may become but a subtle prolongation of myself, and study and thought may likewise be tainted, and even in the enthusiasm for a great cause there may mingle much of self-regard; and on the whole there is nothing that will sweep out, and keep out, the seven devils of selfishness except to yield yourselves to God, drawn by His mercies, and say, I am not my own; I am bought with a price.' Then, and only then, will you belong to yourselves.

II. Secondly If We Will Take Christ For Our Lord We Shall Be Lords Of Our Own Souls.

I have said that self-surrender is self-possession. It is equally true that self-control is self-possession; and it is as true about this application of my text as it was about the former, that Christianity only says more emphatically what moralists say, and suggests and supplies a more efficient means of accomplishing the end which they all recognise as good. For everybody knows that the man who is a slave to his own passions, lusts, or desire is not his own master. And everybody knows that the man who is the sport of circumstance, and yields to every temptation that comes sweeping round him, as bamboos bend before every blast; or the man who is guided by fashion, conventionality, custom, and the influence of the men amongst whom he lives, and whom he calls the world,' is not his own master. He dare not call his soul his own.'

What do we mean by being self-possessed, except this, that we can so rule our more fluctuating and sensitive parts as that, notwithstanding appeals made to them by external circumstances, they do not necessarily yield to these? He possesses himself who, in the face of antagonism, can do what is right; who, in the face of temptation, will not do what is wrong; who can dare to be in the right with one or two; and who is not moulded by circumstances, howsoever they may influence him, but reacts upon them as a hammer, and is not as an anvil. And this superiority over the parts of my nature which are meant to be kept down, and this assertion of independent power in the face of circumstances, and this freedom from the dominion of cliques and parties and organs of opinion and loud voices round us, this is best secured in its fulness and completeness by the path which my text suggests.

Trust in Jesus Christ, and let Him be your Com-mander-in-chief, and you have won your souls. Let Him dominate them, and you can dominate them. If you will give your wills into His hands, He will give them back to you and make you able to subdue your passions and desires. Put the reins into Christ's hands and say, Here, O Lord, guide Thou the horses and the chariot, for I cannot coerce them, but Thou canst.' Then He will come and bring a new ally in the field, and cast a new weight into the scale, and you will no longer be the slave of the servile and inferior parts of your nature; nor be kicked about, the football of circumstances; nor be the echo of some other body's views, but you will have a voice of your own, and a will of your own, and a soul of your own, because you have given them to Christ, and He will help you to control them. Such a man--and I verily believe, from the bottom of my heart, such a man only--in the fullest sense, is,

Free from slavish bands,Of hope to rise, or fear to fall;Lord of himself, though not of lands;And having nothing, yet hath all.'

What does some little rajah, on the edge of our great Indian Empire, do when troubled with rebels whom he cannot subdue? He goes and makes himself a feudatory of the great central power at Calcutta, and then down comes a regiment or two, and makes very short work of the rebellion that the little kinglet could do nothing with. If you go to Christ and say to Him, Dear Lord, I take my crown from my head and lay it at Thy feet. Come Thou to help me to rule this anarchic realm of my own soul,' you will win yourself.

III. Thirdly, If We Have Faith In Christ We Acquire A Better Self.

The thing that most thoughtful men and women feel, after they have gone a little way into life, is not so much that they want to possess themselves, as that they want to get rid of themselves--of all the failures and shame and disappointment and futility of their lives. That desire may be accomplished. We cannot strip ourselves of ourselves by any effort. The bitter old past keeps living on, and leaves with us seeds of weakness and memories that sometimes corrupt, and always enfeeble: memories that seem to limit the possibilities of the future in a tragic fashion. Ah, brethren! we can get rid of ourselves; and, instead of continuing the poor, sin-laden, feeble creatures that we are, we can have pouring into our souls the gift most real--though people nowadays, in their shallow religion, call it mystical--of a new impulse and a new life. The old individuality will remain, but new tastes, new aspirations, aversions, hopes, and capacities to realise them may all be ours, so that if any man be in Christ he is a new creature'; and in barter for the old garment he receives the robe of righteousness. You can lose yourselves, in a very deep and earnest sense, if, trusting in Jesus Christ, you open the door of the heart to the influx of that new life which is His best gift. Faith wins a better self, and we may each experience, in all its fulness and blessedness, the paradox of the apostle when he said, I live' now, at last, in triumphant possession of this better life: I live' now--I only existed before--yet not I, but Christ liveth in me.' And with Christ in me I first find myself.

IV. Lastly, If By Faith We Win Our Souls Here, We Save Them From Destruction Hereafter.

I have said that the word of my text is substantially equivalent to the more frequent and common expression salvation'; though with a shade of difference, which I have been trying to bring out. And this substantial equivalence is more obvious if you will note that the text is the second member of an antithesis of which the first is, we are not of them which draw back into perdition.'

So, then, the writer sets up, as exact opposites of one another, these two ideas--perdition or destruction on the one hand, and the saving or winning of the soul on the other. Therefore, whilst we must give due weight to the considerations which I have already been suggesting, we shall not grasp the whole of the writer's meaning unless we admit also the thought of the future. And that the same blending of the two ideas, of possession and salvation in the more usual sense of the word, was implied in the Lord's saying, of which I have suggested there may be an echo here, is plain if you observe that the version in St. Luke gives the text which I have already quoted: In your patience ye shall win your souls'; and that of St. Matthew, in the same connection, gives, instead, the saying, he that endureth '--which corresponds with patience--he that endureth to the end, the same shall be saved.'

So, then, brethren, you cannot be said to have won your souls if you are only keeping them for destruction, and such destruction is clearly laid down here as the fate of those who turn away from Jesus Christ.

Now, it seems to me that no fair interpretation can eject from that word perdition,' or destruction,' an element of awe and terror. However you may interpret the ruin, it is ruin utter of which it speaks. And I am very much afraid that in this generation eager discussions about the duration of punishment, and the final condition of those who die impenitent, have had a disastrous influence on a great many minds and consciences in reference to this whole subject, by making it rather a subject of controversy than a solemn truth to be pondered. However the controversies be settled, there is terror enough left in that word to make us all bethink ourselves.

I lay it on your hearts, dear friends--it is no business of mine to say much about it, but I lay it on your hearts and on my own; and I beseech you to ponder it. Do not mix it up with wholly independent questions as to what is to become of people who never heard about Jesus Christ. The Judge of all the earth will do right.' What this verse says applies to people that have heard about Him--that is, to you and me--and to people that do not accept Him--and that is some of us; and about them it says that they draw back unto perdition.'

Now, remember, the alternative applies to each of us. It is a case of either--or' in regard to us all. If we have taken Christ for our Saviour, and, as I said, put the reins into His hands and given ourselves to Him by love and submission and confidence, then we own our souls, because we have given them to Him to keep, and He is able to keep that which is committed to Him against that day.'

But I am bound to tell you, in the plainest words I can command, that if you have not thus surrendered yourself to Jesus Christ, His sacrifice, His intercession, His quickening Spirit, then I know not where you are to find one foothold of hope that upon you there will not come down the overwhelming fate that is darkly portrayed in that one solemn word.

Oh, brethren! let us all ponder the question, What shall it profit a man if he gain the whole world, and lose his own soul?'

MHCC: Heb 10:32-39

Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.

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 10:32-39

There had been a time when those to whom this letter was written had been up against it. When first they had become Christians they had known persecution and plundering of their goods; and they had learned what it was to become involved with those under suspicion and unpopular. They had met that situation with gallantry and with honour; and now, when they were in danger of drifting away, the writer to the Hebrews reminds them of their former loyalty.

It is a truth of life that in many ways it is easier to stand adversity than to stand prosperity. Ease has ruined far more men than trouble ever did. The classic example is what happened to the armies of Hannibal.

Hannibal of Carthage was the one general who had routed the Roman legions. But winter came and the campaign had to be suspended. Hannibal wintered his troops in Capua which he had captured, a city of luxury. And one winter in Capua did what the Roman legions had not succeeded in doing. The luxury so sapped the morale of the Carthaginian troops that when the spring came and the campaign was resumed they were unable to stand before the Romans.

Ease had ruined them when struggle had only toughened them. That is often true of Christian life. Often a man can meet with honour the great hour of testing and of trial; and yet lets the time of plain sailing sap his strength and emasculate his faith.

The appeal of the writer to the Hebrews is one that could be made to every man. In effect, he says: "Be what you were at your best." If only we were always at our best, life would be very different. Christianity does not demand the impossible; but if we were always as honest, as kind, as courageous, as courteous as we can be, life would be transformed.

To be such we need certain things.

(i) We need to keep our hope before us. The athlete will make his great effort because the goal beckons him on. He will submit to the discipline of training because of the end in view. If life is only a day to day doing of the routine things, we may well sink into a policy of drift; but if we are on the way to heaven's crown, effort must always be at full pitch.

(ii) We need fortitude. Perseverance is one of the great unromantic virtues. Most people can start well and almost everyone can be fine in spasms. To everyone it is sometimes given to mount up with wings as eagles; in the moment of the great effort everyone can run and not be weary; but the greatest gift of all is to walk and not to faint.

(iii) We need the memory of the end. The writer to the Hebrews makes a quotation from Hab 2:3. The prophet tells his people that if they hold fast to their loyalty, God will see them through their present situation. The victory comes only to the man who holds on.

To the writer to the Hebrews life was a thing that was on its way to the presence of Christ. It was therefore never something that could be allowed to drift; it was its end which made the process of life all important, and only the man who endured to the end would be saved.

Here is a summons never to be less than our best; and always to remember that the end comes. If life is the road to Christ none can afford to miss it or to stop half-way.

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 10:32-39

3. The encouragement to persevere 10:32-39

The writer concluded his warning by reminding his readers of their former faithfulness when tempted to encourage them to endure their present and future testings (cf. 4:12-16; 6:9-20).

"The juxtaposition of 10:26-31 and 32-35 suggests that it may have been the experience of suffering, abuse, and loss in the world that motivated the desertion of the community acknowledged in v 25 and a general tendency to avoid contact with outsiders observed elsewhere in Hebrews (see . . . 5:11-14)."³²⁴

10:32-34 In the past the original readers had proved faithful in severe trials of their faith. They had stood their ground when others had encouraged them to abandon it. They had withstood public shame and persecution for their faith. They had also unashamedly supported other believers who had undergone persecution in the same way.

"In the world of the first century the lot of prisoners was difficult. Prisoners were to be punished, not pampered. Little provision was made for them, and they were dependent on friends for their supplies. For Christians visiting prisoners was a meritorious act (Matt 25:36). But there was some risk, for the visitors became identified with the visited. The readers of the epistle had not shrunk from this. It is not pleasant to endure ignominy, and it is not pleasant to be lumped with the ignominious. They had endured both."³²⁵

They had also been willing to suffer material loss because they looked forward to a better inheritance in the future (cf. Luke 21:19). Moreover they had done this joyfully, not grudgingly.

"The eternal inheritance laid up for them was so real in their eyes that they could lightheartedly bid farewell to material possessions which were short-lived in any case. This attitude of mind is precisely that faith' of which our author goes on to speak."³²⁶

10:35-36 Now was no time to discard that confidence in a better reward (cf. 3:6; 4:16; 10:19). They needed to persevere, to keep on keeping on. By doing this they would do God's will and eventually receive what He promised, namely, an eternal reward (1:14; 3:14; 9:15).³²⁷

"What they had endured for Christ's sake entitled them to a reward. Let them not throw it away. The NT does not reject the notion that Christians will receive rewards, though, of course, that is never the prime motive for service."³²⁸

"The safeguard against degeneration, isolation, and consequent failure is to make progress in the Christian life, and to proceed from point to point from an elementary to the richest, fullest, deepest experience."³²⁹

If the writer's concern had been the salvation of those readers who were unbelievers, this would have been an opportune time for him to exhort them to believe in Christ. He could have written, "For you have need of regeneration." Instead he exhorted his readers to endure rather than apostatizing.

10:37-38 After all, we will not have long to persevere. The Lord's return is near (Rev. 22:20). In the meantime we need to keep walking by faith. If we abandon that purpose, we will not please God.

"This observation [in v. 38b] is a figure of speech called litotes in which a positive idea is expressed by negating the opposite. As the larger context makes plain, he means, God will be severely angered' (see verse 27)."³³⁰

The allusions in these verses are to Isaiah 26:21 and Habakkuk 2:3-4 in the Septuagint. The writer took all his Old Testament quotations from this version except the one in 10:30, which he took from the Hebrew Bible. "My righteous one" is a believer. "Shrinking back" refers to apostasy.³³¹

"Paul is concerned with the way a man comes to be accepted by God; the author [of this epistle] is concerned with the importance of holding fast to one's faith in the face of temptations to abandon it."³³²

10:39 The writer assumed that his readers along with himself would not apostatize. "Destruction" (or ruin) could refer to either eternal damnation in hell or to temporal punishment. In view of what has preceded, the latter alternative is probably in view (cf. Matt. 26:8; Mark 14:4; Acts 25:16). The writer did not want his readers to be the objects of God's discipline.³³³

"I personally believe that waste' is the best translation for this word ["destruction"] in Hebrews 10:39. A believer who does not walk by faith goes back into the old ways and wastes his life."³³⁴

Likewise the positive alternative set forth at the end of this verse is not a reference to conversion. It refers to the preservation of the faithful believer until he receives his full reward (cf. 1 Pet. 2:9). The "preserving of the soul" is equivalent to "saving the life" (cf. James 5:20).³³⁵

"This meaning agrees well with the exposition of 10:32-39. The readers were to live by faith in the midst of difficult times. The result of obedience to the Word of God would be a life-preserving walk instead of temporal discipline, the loss of physical life."³³⁶

This is the most direct and severe of all the warnings in Hebrews. In view of the Son's priestly ministry (5:1-10:18) apostasy is a sin that will draw terrible consequences for the believer. It will not result in the loss of eternal salvation but the loss of some eternal reward.

"The nature of the writer's response to the men and women he addressed confirms the specifically pastoral character of the parenesis, in which he closely identifies himself with his audience. The severity with which he writes of apostasy and of the destructive lifestyle of those who have deserted the house church expresses anguish and compassionate concern that Christians should not be subverted by a form of worldliness that would separate them from the life and truth they have received from Christ and from one another."³³⁷

College: Heb 10:1-39

HEBREWS 10

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"Sacrifice and offering you did not desire,

but a body you prepared for me;

⁶ with burnt offerings and sin offerings

you were not pleased.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. THE WITNESS OF THE HOLY SPIRIT

THROUGH JEREMIAH (10:15-18)

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

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

I will put my laws in their hearts,

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

¹⁷ Then he adds:

"Their sins and lawless acts

I will remember no more." ^b

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

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

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

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

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

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

J. LET US DRAW NEAR TO GOD AND

SPUR ONE ANOTHER ON (10:19-25)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

K. THE JUDGMENT OF GOD ON THOSE

WHO KEEP SINNING (10:26-31)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And if he shrinks back,

I will not be pleased with him." ^b

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

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

The Picture of Christ

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

The Style

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

The Author

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

The Recipients

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

The Date

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

The Purpose

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

JFB: Hebrews (Book Introduction)

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

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

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

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

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

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

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

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

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

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

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

JFB: Hebrews (Outline)

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

TSK: Hebrews 10 (Chapter Introduction)

Overview

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

Poole: Hebrews 10 (Chapter Introduction)

CHAPTER 10

MHCC: Hebrews (Book Introduction)

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

MHCC: Hebrews 10 (Chapter Introduction)

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

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

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

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

Matthew Henry: Hebrews (Book Introduction)

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

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

Matthew Henry: Hebrews 10 (Chapter Introduction)

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

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

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

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

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

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

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

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

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

The Double Background

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

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

The Hebrew Background

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

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

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

The Perfect Priest And The Perfect Sacrifice

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

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

The Riddle Of The New Testament

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

When Was It Written?

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

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

To Whom Was It Written?

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

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

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

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

By Whom Was It Written?

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

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

The Author Of Hebrews

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

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

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

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

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

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

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

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 10 (Chapter Introduction)

The Only True Sacrifice (Heb_10:1-10)

The Finality Of Christ (Heb_10:11-18)

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

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

The Danger Of Drift (Heb_10:32-39)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Outline¹⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

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

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

1. The person of our high priest ch. 7

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

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

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

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

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

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

A. Perseverance in faith ch. 11

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

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

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

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

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

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

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

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

1. The goal of peace 12:14-17

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

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

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

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Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

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

Gill: Hebrews 10 (Chapter Introduction)

INTRODUCTION TO HEBREWS 10

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

College: Hebrews (Book Introduction)

INTRODUCTION

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

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

AUTHORSHIP

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

Did Paul write the Letter to the Hebrews?

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

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

Who else could have written the letter to the Hebrews?

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

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

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

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

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

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

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

What do we know about the author?

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

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

DATE, DESTINATION AND PURPOSE

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

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

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

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

Passage Exhortation End in View

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

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

3:6 hold on to our courage and the

3:6 hope of which we boast

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

. . . heart that turns away from the

living God

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

may be hardened by

sin's deceitfulness

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

confidence we had at first share in Christ . . .

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

found to have fallen

short of it [rest]

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

that rest fall

4:14 let us hold firmly to the faith we

profess

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

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

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

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

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

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

opposition from sinful men grow weary and lose

heart

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

FORM AND STRUCTURE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

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

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

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

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

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

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

II. JESUS RESCUES MAN - 2:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Practical Actions - 12:12-17

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

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

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

IX. CONCLUDING EXHORTATIONS - 13:1-25

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

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

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

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

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

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV