Text -- Hebrews 12:13 (NET)

12:13 and make straight paths for your feet, so that what is lame may not be put out of joint but be healed.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 12:13

Straight paths ( trochias orthas ).

Track of a wheel (trochos , Jam 3:6 from trechō , to run), here only in N.T. "Straight (orthas ) wheel tracks."

Robertson: Heb 12:13

Be not turned out of the way ( hina mē ektrapēi ).

Negative final clause with hina mē and second aorist passive of ektrepō , old verb to turn out, to twist, to put out of joint. So 1Ti 1:6. Vivid picture of concern for the lame (chōlon , as in Mat 11:5). Graphic picture of concern for the weak, a good argument for prohibition also.

Vincent: Heb 12:13

Make straight paths for your feet ( τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν )

After the lxx of Pro 4:26. The corresponding Hebrew means to tear , to cut into: hence to cut through as a path; to make firm or plain . Ὁρθός N.T. Only here and Act 14:10; commonly straight or upright , but also right , safe , happy . Comp. Pro 8:6; Pro 15:14; Pro 21:8. here, not in the sense of straight as distinguished from crooked , but more generally, right , plain , by implication even or smooth . Τροχιά N.T.o is literally a wheel-track (τροχός a wheel ). Very rare in profane Greek. Τοῖς ποσὶν ὑμῶν " for your feet," not with . That is, exert yourselves to make the course clear for yourselves and your fellow Christians, so that there be no stumbling and laming.

Vincent: Heb 12:13

That which is lame ( τὸ χωλὸν )

Χωλός lame , halting , only in Synoptic Gospels and Acts. Mostly in the literal sense. Proverbial in Isa 33:23. Metaphorically here, and partly Mat 18:8; Mar 9:45. The verb χωλαίνειν to be lame or to make lame (not in N.T.) is used metaphorically in lxx, Psa 18:45; 1Ki 18:21, where the A.V. " how long halt ye between two opinions" is ἕως πότε ὐμεῖς χωλανεῖτε ἐπ ' ἀμφοτέραις ταῖς ἰγνύαις how long do ye go lame on both your hams? Τὸ χωλὸν here signifies the lame part or limb .

Vincent: Heb 12:13

Be turned out of the way ( ἐκτραπῇ )

Rend. " be put out of joint." The A.V. is according to the more usual meaning of the verb, which, in N.T., is confined, with this exception, to the Pastoral Epistles. See 1Ti 1:6; 1Ti 5:15; 2Ti 4:4. lxx only Amo 5:8. But it is also used by medical writers in the passive, with the meaning to be wrenched or dislocated . There is nothing strange in the use of this word in a medical sense by our writer, whose work bears the stamp of Alexandria. The Greeks received their knowledge of surgery from the Egyptians, and mural paintings and documents, and even hieroglyphic symbols, prove that that people had attained remarkable proficiency in the science. Herodotus (ch. iii. 131) mentions a medical school at Cyrene in Africa, and says that the pupils of that school were regarded as the second best physicians in all Greece. At the time of Galen (163 a.d.) the medical school of Alexandria was the most famous in the world, and Galen himself studied there. Celsus (first half of the first century a.d.), in the 7th book of his treatise De Artibius , treats of surgical operations according to the views of the Alexandrian schools. The commonly accepted rendering of the A.V., besides giving a conception which is very tame, presents two incongruities: the association of going astray with lameness , and of healing with straying . The other rendering gives a lively and consistent image. Make the paths smooth and even, so that the lame limb be not dislocated by stones or pitfalls. Do everything to avoid aggravating the weakness of a fellow-Christian. Rather try to heal it. Τὸ χωλὸν may refer either to an individual or to a section of the church which is weak and vacillating.

Wesley: Heb 12:13

Remove every hinderance, every offence.

Wesley: Heb 12:13

They who are weak, scarce able to walk.

Wesley: Heb 12:13

Of faith and holiness.

JFB: Heb 12:13

Quoted from Pro 4:26, Septuagint, "Make straight paths for thy feet."

JFB: Heb 12:13

That is, leading by a straight road to joy and grace (Heb 12:1-2, Heb 12:15). Cease to "halt" between Judaism and Christianity [BENGEL].

JFB: Heb 12:13

Literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk in (Isa 35:8) [ALFORD].

JFB: Heb 12:13

Those "weak in the faith" (Rom 14:1), having still Judaizing prejudices.

JFB: Heb 12:13

(Pro 4:27); and, so missing the way, lose the prize of "the race" (Heb 12:1).

JFB: Heb 12:13

Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.

Clarke: Heb 12:13

Make straight paths for your feet - That is, Take the straight path that is before you, do not go in crooked or rough ways, where are stones, briers, and thorns, by which you will be inevitably lamed, and so totally prevented from proceeding in the way; whereas, if you go in the even, proper path, though you have been wounded by getting into a wrong way, that which was wounded will be healed by moderate, equal exercise, all impediments being removed. The application of all this to a correct, holy deportment in religious life, is both natural and easy.

Calvin: Heb 12:13

13.=== And make straight paths, === etc. He has been hitherto teaching us to lean on God’s consolations, so that we may be bold and strenuous in doing what is right, as his help is our only support; he now adds to this another thing, even that we ought to walk prudently and to keep to a straight course; for indiscreet ardor is no less an evil than inactivity and softness. At the same time this straightness of the way which he recommends, is preserved when a man’s mind is superior to every fear, and regards only what God approves; for fear is ever very ingenious in finding out byways. As then we seek circuitous courses, when entangled by sinful fear; so on the other hand every one who has prepared himself to endure evils, goes on in a straight way wheresoever the Lord calls him, and turns not either to the right hand or to the left. In short, he prescribes to us this rule for our conduct, — that we are to guide our steps according to God’s will, so that neither fear nor the allurements of the world, nor any other things, may draw us away from it. ²⁵³

Hence be adds, Lest that which is lame be turned out of the way, or, lest halting should go astray; that is, lest by halting ye should at length depart far from the way. He calls it halting, when men’s minds fluctuate, and they devote not themselves sincerely to God. So spoke Elijah to the double­minded who blended their own superstitions with God’s worship, “How long halt ye between two opinions?” (1Kg 18:21.) And it is a befitting way of speaking, for it is a worse thing to go astray than to halt. Nor they who begin to halt do not immediately turn from the right way, but by degrees depart from it more and more, until having been led into a diverse path so they remain entangled in the midst of Satan’s labyrinth. Hence the apostle warns us to strive for the removal of this halting in due time; for if we give way to it, it will at length turn us far away from God.

The words may indeed be rendered, “Lest halting should grow worse,” or turn aside; but the meaning would remain the same; for what the Apostle intimates is, that those who keep not a straight course, but gradually though carelessly turn here and there, become eventually wholly alienated from God. ²⁵⁴

TSK: Heb 12:13

make : Pro 4:26, Pro 4:27; Isa 35:3, Isa 35:8-10, Isa 40:3, Isa 40:4, Isa 42:16, Isa 58:12; Jer 18:15; Luk 3:5

straight : or, even

lame : Isa 35:6; Jer 31:8, Jer 31:9

but let : Gal 6:1; Jud 1:22, Jud 1:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 12:13

And make straight paths for your feet - Margin, "even."The word used here means properly straight, in the sense of upright, erect; Act 14:10; but it is used here in the sense of straight horizontally, that is, level, plain, smooth. The meaning is, that they were to remove all obstacles out of the way, so that they need not stumble and fail. There is probably an allusion here to Pro 4:25-27. "Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left; remove thy foot from evil."The idea is, that by every proper means they were to make the way to heaven as plain and easy as possible. They were to allow no obstructions in the path over which the lame and feeble might fall.

Lest that which is lame be turned out of the way - A lame man needs a smooth path to walk in. The idea is here, that everything which would prevent those in the church who were in any danger of falling - the feeble, the unestablished, the weak - from walking in the path to heaven, or which might be an occasion to them of falling, should be removed. Or it may mean, that in a road that was not level, those who were lame would be in danger of spraining, distorting, or wrenching a lame limb; and the counsel is, that whatever would have a tendency to this should be removed. Divested of the figure, the passage means, that everything should be removed which would hinder anyone from walking in the path to life.

But let it rather be healed - As in the case of lameness, pains should be taken to heal it rather than to suffer it to be increased by careless exposure to a new sprain or fracture, so it should be in our religious and moral character. Whatever is defective we should endeavor to restore to soundness, rather than to suffer the defect to be increased. Whatever is feeble in our faith or hope; whatever evil tendency there is in our hearts, we should endeavor to strengthen and amend, lest it should become worse, and we should entirely fall.

Poole: Heb 12:13

Make straight, smooth ways, such as have all stones of stumbling and rocks of offence removed, so as themselves may be set right in comfort, and duty, and walking; lest being lame or halting in their minds between Judaism and Christianity, because of the violent persecution of them by their infidel brethren, they should be turned aside out of God’ s way, erring, and deviating from the truth of the gospel; but that they be restored to it, so as no sufferings upon that account, under God’ s hand, might make them suppress the truth, or expose them to apostacy, or to walk as stumbling-blocks to others, and wounding their own souls, Act 15:1 Gal 2:11-15 6:12 .

Haydock: Heb 12:12-14

Wherefore life up the [4] hands, &c. Be fervent in piety, walk firmly in the way of virtue, make straight [5] steps, without declining to one side or the other, without halting or going astray, and strive to be healed from your sins by his grace. ---

Follow and seek peace, as much as lies in you, with all men, and [6] purity of life, without which no man shall see and enjoy God. (Witham)

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[BIBLIOGRAPHY]

Remissas manus, Greek: pareimenas, which signifies hands hanging down in a lazy posture.

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[BIBLIOGRAPHY]

Gressus rectos facite, Greek: trochios orthas poiesate, which is to advance in a straight line, not turning aside, or tottering.

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[BIBLIOGRAPHY]

Sanctimoniam, Greek: agiasmon.

Gill: Heb 12:13

And make straight paths for your feet,.... By "feet" are meant the walk and conversation of the saints, both in the church, and in the world, Son 7:1 and there are paths made ready for these feet to walk in; as the good old paths of truth, of the word and worship of God, of faith and holiness: and to make these paths "straight", is to make the word of God the rule of walking; to avoid carefully joining anything with it as a rule; to attend constantly on the ordinances of Christ; to go on evenly in a way of believing on him; to walk in some measure worthy of the calling wherewith we are called, and by way of example to others.

Lest that which is lame be turned out of the way; a lame member, as the Syriac version, a lame member of the body of Christ, the church; or a lame person, as the Arabic version, a weak believer; one that is ready to halt, either through the corruption of nature, or through the weakness of grace, or through want of light and judgment, and through instability and inconstancy; lest such an one should, through the irregular walk and conversation of others, be stumbled and offended, and go out of the way, and leave the paths of righteousness and truth. God takes care of, and has a regard to such, and he would have others also, Mic 4:6. The Ethiopic version reads, "that your halting may be healed, and not offended": that you yourselves may not halt and stumble.

But let it rather be healed; the fallen believer be restored, the weak brother be confirmed, the halting professor be strengthened, and everyone be built up and established upon the most holy faith, and in the pure ways of the Gospel.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 12:13

¹ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”

Geneva Bible: Heb 12:13

And make ^{( e )} straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

^{( e )} Keep a right course, and so, that you show examples of good life for others to follow.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 12:1-29

1 An exhortation to constant faith, patience, and godliness.

22 A commendation of the new testament above the old.

Combined Bible: Heb 12:12-13

Call to Steadfastness   

(Hebrews 12:12, 13)   

The didactic (teaching) portions of Scripture are very much more than abstract statements of truth: they are designed not only for the instructing of the mind, but also for the influencing of the heart. This is far too little recognized in our day, when the craving for information is so often divorced from any serious concern as to the use to be made of the same. This, no doubt, is one of the evil fruits borne by the modern school-methods, where instead of seeking to draw out (the meaning of the word "educate") and develop the mind of the pupil, he is made to "cram" or fill his head with a mass of facts and figures, most of which are of no service to him in the later life. Not such is God’ s method. His method of instruction is to set before us moral and spiritual principles, and then show us how to apply them in a practical way; inculcate a motive, and thereby call into exercise our inward faculties. Hence, the test of Christian knowledge is not how much we understand, but how far our knowledge is affecting our lives.  

It is one thing to possess a clear intellectual grasp of the doctrines of grace, it is quite another to experience the grace of the doctrines in a spiritual way. It is one thing to believe the Scriptures are the inspired and inerrant Word of God, it is another for the soul to live under the awe of their Divine authority, realizing that one day we shall be judged by them. It is one thing to be convinced that Jesus Christ is the Son of God, the King of kings and Lord of lords, it is another to surrender to His scepter and live in personal subjection to Him. What does it profit me to be convinced that God is omnipotent, unless I am learning to lean upon His mighty arm? What avail is it to me that I am assured of God’ s omniscience unless the knowledge that His eye is ever upon me acts as a salutary restraint to my actions? What does it advantage me to know that without holiness no man shall see the Lord, unless I am making the acquirement of holiness my chief concern and aim!  

That which has been pointed out above has to do with no obscure and intricate subject which lies far above the reach of the rank and file of the common people, but is plain, self-evident, simple. Alas, that our hearts are so little impressed by it and our consciences so rarely exercised over it. When we measure ourselves by that standard, have we not all of us much cause to hang our heads in shame? Our intellects are stored with Scripture truth, but how little are our lives moulded thereby. Our doctrinal views are sound and orthodox, but how little we know experimentally of "the truth which is after godliness" (Titus 1:1). Has not the Savior much ground for saying to both writer and reader, "Why call ye Me, Lord, Lord, and do not the things which I say?" (Luke 6:46). O that we may be duly humbled over our sad failures.  

The above reflections have been suggested by the use which the apostle makes in our text of the subject he had been discussing in the previous verses. His opening "Wherefore" denotes that he was now going to make a practical application unto those whom he was writing to of the exposition just given of the truth of Divine chastisement. In this we may see him following out the course he pursued in all his epistles, and which the servants of God are required to emulate today. No matter what was the doctrine under consideration, the apostle always turned it to a practical end, as his oft-repeated "Therefore" and "Wherefore" intimate. Was he contending for the Christian’ s emancipation from the ceremonial law, then he adds, "Stand fast therefore in the liberty wherewith Christ hath made us free" (Gal. 5:1). Was he opening up the glorious truth of resurrection, then he concludes with "therefore... be ye steadfast, unmoveable, always abounding in the work of the Lord" (1 Cor. 15:58). Was he setting forth the blessed hope of Christ’ s return, then he finishes with "Wherefore comfort one another with these words" (1 Thess. 4:18).  

It is this which urgently needs to be laid to heart— the use we make of the precious truths which the Most High has so graciously revealed to us. That is (partly, at least) what the Savior had in mind when He said, "Take heed therefore how ye hear" (Luke 8:18)— see to it that your hearts are duly affected, so that the truth will regulate all your conduct. It is not sufficient that I assume a reverent demeanor when attending the means of grace, that I pay close attention to what I hear: it is the assimilation of the same, so that I go forth and live under the power thereof, which is the all-important matter. The same is true of our reading; it is not the book which adds to my store of information, or which entertains and thrills, but the one which stirs me up to godly living, which proves the most helpful. So it is with our response to the Scriptures, it is not how many difficult passages do I have light upon, nor how many verses have I memorized, but how many of its commands and percepts am I honestly endeavoring to obey.  

This is the keynote struck by the apostle in the verses which are now to engage our attention. He had thrown not a little light on the distressing circumstances in which the Hebrews then found themselves, namely, the bitter persecution they were encountering at the hands of their unbelieving countrymen. He had pointed out that so far from their afflictions being exceptional, and a warrantable ground for consternation, they were, in some form or other, the common portion of all God’ s people, while they are left in this scene. He had set before them some most blessed truths, which were well calculated to strengthen their faith, comfort their hearts, and raise their drooping spirits. He had given an exposition of the subjection of Divine chastisement, such as must bring peace and consolation to all who mix faith therewith. He had silenced every objection which could well be made against the duty to which he had called them. And now he presses upon them the practical profit to which they must turn the doctrine inculcated.  

"Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed" (verses 12, 13). Here we have, First, the conclusion drawn from the preceding premises. Second, the several duties enjoined. Third, the reason by which they are enforced. The duties are expressed in figurative language, yet in such terms as the meaning is not difficult to perceive. The enforcing reason or motive for compliance is taken from the evil effects which a non-compliance of one’ s duty would have upon others, which plainly inculcates the importance and value of personal example, and the influence which it exerts upon our fellows.  

"Wherefore" means, in view of what has been said: because of the preceding considerations a certain course of conduct ought to follow. There is, we believe, a double reference in this opening "wherefore," namely, an immediate and a remote one. Immediately, it connects with the preceding verse, the most important word of which is "exercised." The apostle was alluding again to the well-known Grecian "Games." In the gymnasium, the instructor would challenge the youth to combat. He was an experienced man, and knew how to strike, guard, wrestle. Many severe blows would the combatants receive from him, but it was part of their training, preparing them for their future appearance in the public contests. The youth whose athletic frame was prepared for the coming great venture, would boldly step forward, willing to be "exercised" by his trainer; but he who shirked the trial and refused to encounter the master, received no help at his hands; but the fault was entirely his own.  

This, it seems to us, is the figure carried forward in our text; "Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down." The Christian who gives way before trial, who sinks under affliction, who sulks or repines beneath persecution, will bring forth none of the "peaceable fruit of righteousness." If he "faints" under chastisement, if his hands become idle and his legs no longer capable of supporting him, a profitable use cannot be made of the tribulation through which he is called upon to pass. Then let him pull himself together, gird up the loins of his mind and "endure hardness as a good soldier of Jesus Christ" (2 Tim. 2:3). Let his attitude be, Now is the time of my training, so I will seek to play the man; I will seek grace from God to muster all my faith and courage and valiantly wrestle with whatever opposes and oppresses me.  

More remotely, our opening "Wherefore" looks back unto all that has been said in the previous verses. Hebrews 12 opens with a stirring call for God’ s people to persevere in the course of Christian duty, to go forward in the spiritual life, no matter what impediments might stand in their way; to "run with patience (or perseverance) the race which is set before us," drawing strength from the Christ for enablement (verses 1, 2). Then he anticipated an objection: We are being sorely oppressed, tempted to renounce our profession, hounded by our unbelieving brethren. To this he replies, Consider your Master, who went before you in the same path of suffering (verse 3). Bear in mind that your lot has not become extreme: ye have not yet been called upon to experience a martyr’ s death (verse 4). Furthermore, you are losing sight of that scriptural exhortation, "My son, despise not thou the chastening of the Lord" (verse 5). This led the apostle to open to them, in a most precious manner, the whole subject of Divine chastisement. Let us present a brief summary of the same.  

The trials through which the children of God are called upon to pass are not Divine punishments, but gracious discipline designed for their good. We are expressly bidden "not to faint" beneath them (verse 5). The rod is wielded not in wrath, but in tender solicitude, and is a manifestation not of God’ s anger but of His love (verse 6). Our duty then is to "endure" chastening as becometh the children of God (verse 7). To be without chastisement, so far from being an evidence of our spiritual sonship, would demonstrate we were not sons at all (verse 8). Inasmuch as we gave reverence to our earthly parents when they corrected us, how much more ought we to be in subjection to our heavenly Father (verse 9). God’ s design in our afflictions is our "profit," that by them we might become increasingly "partakers of His holiness" in an experimental way. Though these chastenings are unpleasant to flesh and blood, nevertheless "the peaceable fruit of righteousness" issues therefrom when we are suitably "exercised thereby" (verse 11).  

Now from these considerations a very obvious conclusion is drawn, and by them a bounden duty is enforced. In view of the "great cloud of witnesses" by which we are encompassed (verse 1), seeing that the saints of other days— in themselves as weak, as sinful, as much oppressed by the world as we are— fought a good fight, kept the faith, and finished their course, let us gird ourselves for the contest and strain every effort to persevere in the path of duty. In view of the fact that our Leader, the Captain of our salvation, has left us such an example of heroic endurance (verse 3), let us earnestly seek to follow His steps and acquit ourselves like men. Finally, because God Himself is the Author and Regulator of our trials— the severest of our chastenings proceed from a loving Father, seeking our good— then let us not be cast down by the difficulties of the way nor discouraged by the roughness of the path; but let us nerve ourselves to steadfastness in the faith and fidelity to our Redeemer.  

Thus the coherence of our opening "Wherefore" is perfectly obvious and the duty it presses so plain that there cannot be misunderstanding. In view of all the above-mentioned considerations, and particularly in view of the fact that the most precious fruits issue from afflictions when we are duly "exercised" by them, then let us not be dejected in our minds nor faint in our spirits by reason thereof. As the champions in the public "Games" used their hands and arms to the very best of their ability, and as the runners in the races used their legs and knees to the best possible effect— and in case their hands and knees began to fail and flag, exerted their wills to the utmost to rouse up their members to renewed effort— so should we be very courageous, zealous and active, and in case our hearts begin to fail us through multiplied discouragements, we must marshal all our resolution and strive prayerfully and manfully against giving way to despair.  

"Wherefore lift up the hands that hang down." The duty here enjoined is set forth in figurative language, but the meaning is nonetheless obvious because of the graphic metaphors used. The apostle transferred unto members of our physical body the condition in which the faculties of our souls are liable to fall under certain trials. For the hands to hang down and the knees to become feeble are figurative expressions, denoting the tendency to abandon the discharge of our Christian duty because of the opposition encountered. For the hands of a boxer or fencer to hang down means that his arms are become weary to the point of exhaustion; for the knees to be feeble signifies that through the protracted exertions of the runner his legs have been debilitated by their nervous energy being spent. The spiritual reference is to a decay in the Christian’ s courage and resolution. Two evils produce this: despondency as to success— when hope is gone effort ceases; weariness in the performance of duty.  

This same figure is employed in other passages of Scripture. In Ezekiel 7:16, 17 we read, "But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. All hands shall be feeble, and all knees shall be as weak as water:" here the reference is to that inertia which is produced by poignant conviction of sin after a season of backsliding. Again, in Ezekiel 21:7 we are told, "When they shall say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings, because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall fail, and all knees shall be as weak as water:" where we behold the paralyzing effects of consternation in view of the tidings of sore judgment. But in our text the reference is to the disheartenment caused by fierce opposition and persecution. Despair and becoming weary of well doing are the two evils in all our afflictions which we most need to guard against. It is failure at this point which has led to so many scandalous backslidings and cursed apostasies. Such an exhortation as the one before us intimates that the Hebrews had either already given way to an enervating spirit of gloom or were in great danger of so doing.  

Now "It is the duty of all faithful ministers of the Gospel to consider diligently what failures or temptations their flocks are liable or exposed to, so as to apply suitable means for their preservation" (John Owen). This is what the apostle is seen doing here. In view of the lethargy of the Hebrews he exhorts them to "lift up the hands which hang down, and the feeble knees." The word "lift up" signifies not simply to elevate, but to "rectify" or set right again, restoring them to their proper state, so as to apply them to duty. It was a call to steadfastness and resolute perseverance: be not dejected in your minds nor faint in your spirits by reason of the present distress, nor be so terrified of the threatening danger as to give up hope and be completely overwhelmed. Under sore trial and affliction, persecution and the prospect of yet sorer opposition, the temptation is for the heart to sink within us and the path of duty to be forsaken.  

"Wherefore lift up the hands which hang down, and the feeble knees:" literally, "hands which are loose" or slack, dangling inert; "feeble knees" is still stronger in the Greek, being almost the equivalent of palsied knees— enervated knees which need bandages to brace them. In view of which he calls them to arouse themselves, to stir up all their graces unto exercise, to refuse taking the line of least resistance, to renew their courage and bear up under their trials. Resolution will accomplish much to stimulate jaded nerves and flagging energies. The Christian life, from start to finish is a struggle, a fight, an unceasing warfare against foes within and without, and only be who endures to the end shall receive the crown of life. To give way to dejection is harmful, to sink into despair is dangerous, to quit the discharge of our duties is the fore-runner of apostasy.  

But the question arises how are we to set about this particular task? To say that we are helpless in ourselves affords no encouragement; in fact to affirm that the Christian is utterly impotent is to deny that there is any vital difference between himself and those who are dead in sins. Christians in their greatest weakness have some strength, some grace, some spiritual life; and where there is some life, there is some ability to stir and move. And God is pleased to assist where there is sincere endeavor. The believer is responsible to arm his mind against discouragements by considering God’ s design in them, and the blessed fruits which issue from trials and afflictions when we are duly exercised by them. Of what value is a clear intellectual grasp of the nature and end of Divine chastisements unless it produces a practical effect upon the heart and life? Let the distressed saint ponder anew the blessed considerations set before him in Hebrews 12:1-11 and find in them motives and incentives unto renewed courage, fidelity and perseverance.  

Let the hope of ultimate victory nerve you. Look forward to the goal: the determination to reach home is a powerful stimulus to a weary traveler. Earnestly endeavor to counteract every disposition to faintness and despondency by viewing your trials and persecutions as a part of God’ s discipline for your soul: then submit to them as such, and seek to get them sanctified to your spiritual profit. Remember that you cannot fight with hands hanging down, nor run the race set before us if your knees give way; so summon all your resolution to remain steadfast in the discharge of every duty God has appointed and assigned you. Rest in the love of your heavenly Father, assured that all of the present distress is designed for your ultimate good, and this will reinvigorate the soul. Finally, seek grace to lay hold of and plead the promise, "They that wait upon the Lord shall renew their strength" (Isa. 40:31).  

It is to be noted that this exhortation is couched abstractly. It is not "lift up your hands," which would restrict it individually; nor is it "lift up the hands of those who are dejected," which would limit the exhortation to a ministry unto others. Worded as it is there is a double reference: it is a call to the individual Christian to persevering activity, and it is an exhortation for him to seek the well being of his fellow-Christians. That our text has a reference to our seeking to encourage and strengthen fellow-pilgrims is clear from a comparison of Job 4:3, 4 and Isaiah 35:3, 4, with which 1 Thessalonians 5:14 may be compared. The best way for the individual Christian to strengthen the hands of his feeble fellows is by setting before them a worthy example of faith, courage, and steadfastness. In addition, he is to pray for them, speak words of encouragement, remind them of God’ s promises, relate to them His gracious dealings and powerful deliverances in his own life.  

"And make straight paths for your feet." The previous verse concerns the inward frame and spirit of the believer’ s mind; this one has respect to his outward conduct. As Barnes has well pointed out, the term used here signifies "straight" horizontally, that is level and plain, all obstacles are to be removed so that we do not stumble and fall— cf. Proverbs 4:25-27. The word for "paths" is derived from one meaning "a wheel" and signifies here "the marks made by a wheel"— it is paths marked out for others, leaving the tracks which may be followed by them. The reference, then, is to the believer so manifesting his course that his fellows may see and follow it. The Christian course is exemplary, that is, it is one which impresses and influences others. How very careful should we be then as to our conduct!  

Here, then, is an exhortation unto the Christian to see well to his walk, which means the regulating of all his actions by the revealed will of God, to be obedient unto the Divine precepts, to follow not the ways and fashions of an evil world, but to cleave to the narrow way, and turn not aside from the Highway of Holiness. "It is our duty not only to be found in the ways of God in general but to take care that we walk carefully, circumspectly, uprightly and diligently in them. Hereon depends our own peace, and all our usefulness toward others. It is a sad thing when some men’ s walk in the ways of God shall deter others from them or turn them out of them" (John Owen).  

"And make straight paths for your feet." A most timely word for us today when iniquity abounds and the love of many waxes cold, when the poor and afflicted in Zion stand in need of all the godly encouragement they can obtain. We are surrounded by a "crooked generation," both of professing and profane, whose evil ways we are but too apt to learn; we are beset on every hand by temptations to turn aside into what Bunyan termed "By-path Meadow," to enter paths which God has prohibited, to feed on pride and indulge our lusts. How the heart of the mature Christian aches for the lambs of Christ’ s flock, and how it behooves him to walk softly and carefully lest he put some stumbling-block in their way. Solemn indeed is "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity" (Ps. 125:5), and also "They have made them crooked paths: whosoever goeth therein shall not know peace" (Isa. 59:8).  

"Lest that which is lame be turned out of the way." The word "lest" is a translation of two Greek words, "that not." It is a word of caution and prevention, warning each of us that carelessness as to our own walk is likely to have an ill effect upon weaker Christians. The word "lame" is transferred from the body to some defect of our graces which unfits the soul for the discharge of Christian duty: one who is lame is ill-capacitated to run in a race, and one who is lacking in courage, zeal, and perseverance is ill-fitted to fight the good fight of faith. Walk carefully then, my brother, if for no reason than for the sake of the feebler saints. Backslidden Christians are the plague of the church: inconsistencies in God’ s people spread discouragements among weak believers.  

There are always some "lame" sheep in God’ s earthly flock. While there are some Christians with strong and vigorous faith, so that they "mount up with wings as eagles, run and are not weary," and make steady progress in practical holiness, all are not so highly favored. In most families of any size there is one frail and sickly member; so it is in the various branches of the Household of Faith. Some are constitutionally gloomy, temperamentally vacillating, physically infirm, and these have a special claim upon the strong. They are not to be snubbed and shunned: they need an example of cheerfulness set before them, wise counsel given to them, their arms supported by prayer and love’ s solicitude for their good. Whatever is weak in their faith and hope, whatever tends to dishearten and discourage them, should be carefully attended to, so far as lies in our power. A stitch in time saves nine: many a sheep might have been kept from falling into the ditch, had one with a shepherd’ s heart gone after it at the first sign of straying.  

"But let it rather be healed." "Heal" signifies to correct that which is amiss. It is the recovering of a lapsed one which is here in view. Instead of despising sickly Christians, exercise love’ s sympathy toward them. While we should be thankful if God has granted us healthy graces, we must beware of presumption: "If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Gal. 6:1). To those groaning under the burden of sin, tell them of the sufficiency of Christ’ s blood. To those fearful about the future, remind them of God’ s faithfulness. To those who are despondent, seek to cheer by citing some of God’ s precious promises. Study the holy art of speaking a word in season to the needy. You will be of great value to the church if you develop a spirit of compassion and the gift of lifting up those fallen by the wayside."  

  

  

MHCC: Heb 12:12-17

A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but against this he must strive, that he may better run his spiritual race and course. Faith and patience enable believers to follow peace and holiness, as a man follows his calling constantly, diligently, and with pleasure. Peace with men, of all sects and parties, will be favourable to our pursuit of holiness. But peace and holiness go together; there can be not right peace without holiness. Where persons fail of having the true grace of God, corruption will prevail and break forth; beware lest any unmortified lust in the heart, which seems to be dead, should spring up, to trouble and disturb the whole body. Falling away from Christ is the fruit of preferring the delights of the flesh, to the blessing of God, and the heavenly inheritance, as Esau did. But sinners will not always have such mean thoughts of the Divine blessing and inheritance as they now have. It agrees with the profane man's disposition, to desire the blessing, yet to despise the means whereby the blessing is to be gained. But God will neither sever the means from the blessing, nor join the blessing with the satisfying of man's lusts. God's mercy and blessing were never sought carefully and not obtained.

Matthew Henry: Heb 12:4-17

Here the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course.

I. From the gentle and moderate degree and measure of their sufferings: You have not yet resisted unto blood, striving against sin, Heb 12:4. Observe,

1. He owns that they had suffered much, they had been striving to an agony against sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause, for sin is the worst enemy both to God and man. Our spiritual warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enlisted under Christ's banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits and customs, both in himself and in others.

2. He puts them in mind that they might have suffered more, that they had not suffered as much as others; for they had not yet resisted unto blood, they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them up by less sufferings to be prepared for greater. He will not put new wine into weak vessels, he is the gentle shepherd, who will not overdrive the young ones of the flock. (2.) It becomes Christians to take notice of the gentleness of Christ in accommodating their trial to their strength. They should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trials to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under less trials, when they see others bear up under greater, and do not know how soon they may meet with greater themselves. If we have run with the footmen and they have wearied us, how shall we contend with horses? If we be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer 12:5.

II. He argues from the peculiar and gracious nature of those sufferings that befall the people of God. Though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet they are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they should not forget it, Heb 12:5. Observe,

1. Those afflictions which may be truly persecution as far as men are concerned in them are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession.

2. God has directed his people how they ought to behave themselves under all their afflictions; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord; they must not make light of afflictions, and be stupid and insensible under them, for they are the hand and rod of God, and his rebukes for sin. Those who make light of affliction make light of God and make light of sin. (2.) They must not faint when they are rebuked; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign they have forgotten their heavenly Father's advice and exhortation, which he has given them in true and tender affection.

3. Afflictions, rightly endured, though they may be the fruits of God's displeasure, are yet proofs of his paternal love to his people and care for them (Heb 12:6, Heb 12:7): Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Observe, (1.) The best of God's children need chastisement. They have their faults and follies, which need to be corrected. (2.) Though God may let others alone in their sins, he will correct sin in his own children; they are of his family, and shall not escape his rebukes when they want them. (3.) In this he acts as becomes a father, and treats them like children; no wise and good father will wink at faults in his own children as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children than those of others. (4.) To be suffered to go on in sin without a rebuke is a sad sign of alienation from God; such are bastards, not sons. They may call him Father, because born in the pale of the church; but they are the spurious offspring of another father, not of God, Heb 12:7, Heb 12:8.

4. Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, Heb 12:9, Heb 12:10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children towards their earthly parents We gave them reverence, even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of their parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge from God, to give their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontented under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent's commanding power, and superadds a further fault against his chastening power. Hence, (2.) He recommends humble and submissive behavior towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our earthly fathers are but the fathers of our flesh, but God is the Father of our spirits. Our fathers on earth were instrumental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation; but then we must own much more to him who is the Father of our spirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce - by traduction; to affirm it is bad philosophy, and worse divinity: they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2.] Our earthly parents chastened us for their own pleasure. Sometimes they did it to gratify their passion rather than to reform our manners. This is a weakness the fathers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority which God has put upon them and very much hinder the efficacy of their chastisements. But the Father of our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is always for our profit; and the advantage he intends us thereby is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and to increase those graces which are the image of God in us, that we may be and act more like our heavenly Father. God loves his children so that he would have them to be as like himself as can be, and for this end he chastises them when they need it. [3.] The fathers of our flesh corrected us for a few days, in our state of childhood, when minors; and, though we were in that weak and peevish state, we owed them reverence, and when we came to maturity we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection we shall be fully reconciled to all the measures of God's discipline over us now. [4.] God's correction is no condemnation. His children may at first fear lest affliction should come upon that dreadful errand, and we cry, Do not condemn me, but show me wherefore thou contendest with me, Job 10:2. But this is so far from being the design of God to his own people that he therefore chastens them now that they may not be condemned with the world, 1Co 11:32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him.

5. The children of God, under their afflictions, ought not to judge of his dealings with them by present sense, but by reason, and faith, and experience: No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness, Heb 12:11. Here observe,

(1.) The judgment of sense in this case - Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them.

(2.) The judgment of faith, which corrects that of sense, and declares that a sanctified affliction produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness; for the fruit of righteousness is peace. And if the pain of the body contribute thus to the peace of the mind, and short present affliction produce blessed fruits of a long continuance, they have no reason to fret or faint under it; but their great concern is that the chastening they are under may be endured by them with patience, and improved to a greater degree of holiness. [1.] That their affliction may be endured with patience, which is the main drift of the apostle's discourse on this subject; and he again returns to exhort them that for the reason before mentioned they should lift up the hands that hang down and the feeble knees, Heb 12:12. A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but this he must strive against, and that for two reasons: - First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straighter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven. [2.] That their affliction may be improved to a greater degree of holiness. Since this is God's design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow peace with all men, and holiness, Heb 12:14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably towards men, nor so piously towards God, as they should do; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantly, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow peace with all men, yea, even with those who may be instrumental in their sufferings. This is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit and sharpen the passions; but the children of God must follow peace with all men. Secondly, Peace and holiness are connected together; there can be no true peace without holiness. There may be prudence and discreet forbearance, and a show of friendship and good-will to all; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave the ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall see the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven.

6. Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against (Heb 12:15, Heb 12:16): Looking diligently lest any man fail of the grace of God, etc.

(1.) Here the apostle enters a serious caveat against apostasy, and backs it with an awful example.

[1.] He enters a serious caveat against apostasy, Heb 12:15. Here you may observe, First, The nature of apostasy: it is failing of the grace of God; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God, coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion, and so coming short of the love and favour of God here and hereafter. Secondly, The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up, corruption will prevail and break forth. A root of bitterness, a bitter root, producing bitter fruits to themselves and others. It produces to themselves corrupt principles, which lead to apostasy and are greatly strengthened and radicated by apostasy - damnable errors (to the corrupting of the doctrine and worship of the Christian church) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, to the churches to which these men belonged; by their corrupt principles and practices many are troubled, the peace of the church is broken, the peace of men's minds is disturbed, and many are defiled, tainted with those bad principles, and drawn into defiling practices; so that the churches suffer both in their purity and peace. But the apostates themselves will be the greatest sufferers at last.

[2.] The apostle backs the caution with an awful example, and that is, that of Esau, who though born within the pale of the church, and having the birthright as the eldest son, and so entitled to the privilege of being prophet, priest, and king, in his family, was so profane as to despise these sacred privileges, and to sell his birthright for a morsel of meat. Where observe, First, Esau's sin. He profanely despised and sold the birthright, and all the advantages attending it. So do apostates, who to avoid persecution, and enjoy sensual ease and pleasure, though they bore the character of the children of God, and had a visible right to the blessing and inheritance, give up all pretensions thereto. Secondly, Esau's punishment, which was suitable to his sin. His conscience was convinced of his sin and folly, when it was too late: He would afterwards have inherited the blessing, etc. His punishment lay in two things: 1. He was condemned by his own conscience; he now saw that the blessing he had made so light of was worth the having, worth the seeking, though with much carefulness and many tears. 2. He was rejected of God: He found no place of repentance in God or in his father; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his great wickedness, had made the bargain, and God in his righteous judgment, ratified and confirmed it, and would not suffer Isaac to reverse it.

(2.) We may hence learn, [1.] That apostasy from Christ is the fruit of preferring the gratification of the flesh to the blessing of God and the heavenly inheritance. [2.] Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they will think no pains too great, no cares no tears too much, to obtain the lost blessing. [3.] When the day of grace is over (as sometimes it may be in this life), they will find no place for repentance: they cannot repent aright of their sin; and God will not repent of the sentence he has passed upon them for their sin. And therefore, as the design of all, Christians should never give up their title, and hope of their Father's blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering, which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the force of the apostle's arguing from the nature of the sufferings of the people of God even when they suffer for righteousness' sake; and the reasoning is very strong.

Barclay: Heb 12:12-17

With this passage the writer to the Hebrews comes to the problems of everyday Christian life and living. He knew that sometimes it is given to a man to mount up with wings as an eagle; he knew that sometimes a man is enabled to run and not be weary in the pursuit of some great moment of endeavour; but he also knew that of all things it is hardest to walk every day and not to faint. Here he is thinking of the daily struggle of the Christian way.

(i) He begins by reminding them of their duties. In every congregation and in every Christian society there are those who are weaker and more likely to go astray and to abandon the struggle. It is the duty of those who are stronger to put fresh vigour into listless hands and fresh strength into failing feet. The phrase used for stack hands is the same as is used to describe the children of Israel in the days when they wished to abandon the rigours of the journey across the wilderness and to return to the ease and the fleshpots of Egypt.

The Odes of Solomon (6: 14ff.) have a description of the work of those who are true servants and ministers:

"They have assuaged the dry lips,

And the will that fainted they have raised up...

And limbs that had fallen

They have straightened and set up."

One of life's greatest glories is to be an encourager of the man who is near to despair and a strengthener of the man whose strength is failing. To help these people we have to make their ways straight. A Christian has a double duty; he has a duty to God and a duty to his fellow men. The Testimony of Simeon (5: 2, 3) has an illuminating description of the duty of the good man. "Make your heart good in the sight of the Lord; and make your ways straight in the sight of men; so you will find favour in the sight of the Lord and of men."

To God a man must present a clean heart; to men he must present an upright life. To show a man the right way to walk, by personal example to keep him on the right road, to remove from the path something that would make him stumble, to make the journey easier for faltering and lagging feet, is a Christian duty. A man must offer his heart to God and his service and example to his fellow-men.

(ii) The writer to the Hebrews turns to the aims which must ever be before the Christian.

(a) He must aim at peace. In Hebrew thought and language peace was no negative thing; it was intensely positive. It was not simply freedom from trouble; it was two things.

First, it was everything which makes for a man's highest good. As the Hebrews saw it, that highest good was to be found in obedience to God. Proverbs says: "My son, forget not my law; but let thine heart keep my commandments: for length of days and long life and peace shall they add unto thee." The Christian must aim at that complete obedience to God in which life finds its highest happiness, its greatest good, its perfect consummation, its peace. Second, peace meant right relationships between man and man. It meant a state when hatred was banished and each man sought nothing but his neighbour's good. Hebrews says: "Seek to live together as Christian men ought to live, in the real unity which comes from living in Christ."

The peace to be sought is that coming from obedience to God's will, which raises a man's life to its highest realization and enables him to live in and to produce right relationships between his fellow-men.

One thing remains to be noted--that kind of peace is to be pursued. It requires an effort; it is not something which just happens. It is the product of mental and spiritual toil and sweat. Rudyard Kipling wrote:

"Our England is a garden, and such gardens are not made

By singing:--'Oh, how beautiful!' and sitting in the shade,

While better men than we go out and start their working-lives

At grubbing weeds from gravel-paths with broken dinner-knives."

The gifts of God are given, but they are not given away; they have to be won, for they can be received only on God's conditions--and the supreme condition is obedience to himself

(b) He must aim at holiness (hagiasmos, 38). Hagiasmos has in it the same root as the adjective hagios, which is usually translated holy. The root meaning is always difference and separation. Although he lives in the world, the man who is hagios (40) must always in one sense be different from it and separate from it. His standards are not the world's standards, nor his conduct the world's conduct. His aim is not to stand well with men but to stand well with God. Hagiasmos (38), as Westcott finely put it, is "the preparation for the presence of God." The life of the Christian is dominated by the constant memory that its greatest aim is to enter into the presence of God.

(iii) The writer to the Hebrews goes on to point the dangers which threaten the Christian life:

(a) There is the danger of missing the grace of God. The word he uses might be paraphrased failing to keep up with the grace of God. The early Greek commentator Theophylact interprets this in terms of a journey of a band of travellers who every now and again check up, "Has anyone fallen out? Has anyone been left behind while the others have pressed on?" In Micah there is a vivid text (Mic 4:6), "I will assemble the lame." Moffatt translates it: "I will collect the stragglers." It is easy to straggle away, to linger behind, to drift instead of to march, and so to miss the grace of God. There is no opportunity in this life which cannot be missed. The grace of God brings to us the opportunity to make ourselves and to make life what they are meant to be. A man may, in his lethargy, his thoughtlessness, his unawareness, his procrastination, miss the chances which grace brings to him. Against that we must ever be upon the watch.

(b) There is the danger of what the Revised Standard Version calls "a root bearing poisonous and bitter fruit." The phrase comes from Deu 29:18; and there it describes the man who goes after strange gods and encourages others to do so, and who thereby becomes a pernicious influence on the life of the community. The writer to the Hebrews is warning against those who are a corrupting influence. There are always those who think the Christian standards unnecessarily strict and punctitious; there are always those who do not see why they should not accept the world's standards of life and conduct. This was specially so in the early Church. It was a little island of Christianity surrounded by a sea of paganism; its members were, at the most, only one generation away from heathenism. It was easy to relapse into the old standards. This is a warning against the infection of the world, sometimes deliberately, sometimes unconsciously, spread within the Christian society.

© There is the danger of failing into immorality or relapsing into an unhallowed life. The word used for unhallowed is bebelos (952). It has an illuminating background. It was used for ground that was profane in contradistinction to ground that was consecrated The ancient world had its religions into which only the initiated could come. Bebelos (952) was used for the person who was uninitiated and uninterested in contradistinction to the man who was devout. It was applied to such men as Antiochus Epiphanes who was pledged to wipe out all true religion; it was applied to Jews who had become apostates and had forsaken God. Westcott sums up this word by saying that it describes the man whose mind recognizes nothing higher than earth, for whom there is nothing sacred, who has no reverence for the unseen. An unhallowed life is a life without any awareness of or interest in God. In its thoughts, aims, pleasures, it is completely earthbound. We have to have a care lest we drift into a frame of mind and heart which has no horizon beyond this world, for that way inevitably lie the failure of chastity and the loss of honour.

To sum it all up, the writer to the Hebrews cites the example of Esau. He really puts two stories together--Gen 25:28-34and Gen 27:1-39. In the first Esau came in from the field ravenously hungry and sold his birthright to Jacob for a share of the food which he was preparing. The second story tells how Jacob subtly robbed Esau of his birthright by impersonating him when Isaac was old and blind and so gaining the blessing which belonged to Esau as the elder of the two sons. It was when Esau sought the blessing that Jacob had shrewdly obtained and learned he could not get it that he lifted up his voice and wept (Gen 27:38).

There is more to this than lies upon the surface. In Hebrew legend and in rabbinic elaboration Esau had come to be looked upon as the entirely sensual man, the man who put the needs of his body first. Hebrew legend says that while Jacob and Esau--they were twins--were still in their mother's womb, Jacob said to Esau: "My brother, there are two worlds before us, this world and the world to come. In this world men eat and drink and traffic and marry and bring up sons and daughters; but all this does not take place in the world to come. If you like, take this world and I will take the other." And Esau was well content to take this world, because he did not believe that there was any other. On that very day when Jacob's subterfuge gained him Isaac's blessing, legend said that Esau already had committed five sins--"he had worshipped with strange worship, he had shed innocent blood, he had pursued a betrothed damsel, he had denied the life of the world to come, and he had despised his birthright."

Hebrew interpretation saw Esau as the sensual man, the man who saw no pleasures beyond the crude pleasures of this world. Any man like that sells his birthright; for a man throws away his inheritance when he throws away eternity.

The writer to the Hebrews says, according to the King James Version, that Esau found no place for repentance. The Greek for repentance is metanoia (3341), which literally means a change of mind. It is better to say that it was now impossible for Esau to change his mind. It is not that he was barred from the forgiveness of God. It is just the grim fact that there are certain choices which cannot be unmade and certain consequences which not even God can take away. To take a very simple example--if a young man loses his purity or a girl her virginity, nothing can ever bring it back. The choice has been made and it stands. God can and will forgive but he cannot turn back the clock.

We do well to remember that there is a certain finality in life. If, like Esau, we take the way of this world and make bodily things our final good, if we choose the pleasures of time in preference to the joys of eternity, God can and will still forgive but something has happened that can never be undone. There are certain things in which a man cannot change his mind but must abide for ever by the choice that he has made.

Constable: Heb 11:1--12:14

IV. THE PROPER RESPONSE 11:1--12:13

"In chapter 10:22-25 there were three exhortations, respectively to Faith, Hope and Love. These are elaborated in turn: chapter 11 dealing with Faith; chapter 12 with Hope; chapter 13 with Love."³³⁸

In this fourth major section of the epistle, the writer concentrated on motivating his readers to persevere in their faith with steadfast endurance. He continued the idea that he introduced in 10:35-39.³³⁹ Having introduced "faith" and "endurance" in 10:39, the writer proceeded to develop these concepts further in inverted order. He celebrated the character of faith in chapter 11 and then summoned the readers to endurance in 12:1-13. The first of these sections is exposition and the second exhortation.

"The characteristic vocabulary of this section relates to the vital issue of enduring disciplinary sufferings. Anticipating the subsequent development in 12:1-13, the writer underscored the community's need for hypomone, endurance,' in 10:36. That note is resumed in 12:1, when the commitment required of the Christian life is reviewed under the metaphor of an athletic contest, and the key to victory is found in endurance.'"³⁴⁰

"The story of God's people includes a succession of examples of persistent, forward-looking faith. The story is not complete without us. We, in our turn, must submit to God's fatherly discipline and stand firm together in the faith."³⁴¹

Constable: Heb 12:1-13

B. Demonstrating Necessary Endurance 12:1-13

The writer followed up his scriptural exposition with another final exhortation (chs. 12-13). This is a pattern he followed consistently throughout this epistle.

He first called on his readers to persevere faithfully so they would not lose any of their reward. This section is chiastic.

A A call to run with endurance (vv. 1-3)

B Explanation of the role of suffering (vv. 4-11)

A' A call to renew commitment to endure (vv. 12-13)

Constable: Heb 12:12-13

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

The writer next urged his readers to take specific action that would enhance their continuance in the faith.

This word of exhortation, as well as the others, reveals that the original readers were spiritually weak. Consequently the writer urged them to build up their strength so they could work effectively and walk without stumbling (cf. Prov. 4:25-27). The Greek word ektrepo, translated "be put out of joint" (v. 13), has the technical medical sense of a foot turning so as to become dislocated.⁴⁰⁴ This power comes as we draw upon our resources for strength, namely, the Word of God and the ministry of our great High Priest (4:12-16). The readers also needed to level the path of discipleship they trod by removing impediments to their progress. Then the lame among them (i.e., the very weak) might recover as they proceeded to walk. The writer probably intended this exhortation to include laying aside sin (v. 1) and compromising associations with apostates who might throw unneeded barriers such as false teaching in the Christians' path.

This encouragement completes the thought of verses 1-13. The writer began with an exhortation, expounded the value of discipline, and ended with another exhortation.

"A depth of pastoral concern is evident throughout this section. The writer understood that faith can be eroded by constant exposure to harsh circumstances."⁴⁰⁵

College: Heb 12:1-29

HEBREWS 12

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

A. A CALL TO PERSEVERANCE (12:1-3)

¹ Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. ² Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. ³ Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.

"Therefore" connects what is to come with the previous chapter. We will now read the "so what" of the famous "faith chapter" (Heb 11). Again there is a brief return to the "we" language - a language of identification - which has surfaced regularly throughout the letter (2:1ff.; 4:14ff.; 6:1ff.; 8:1; 10:19ff.; 10:39).

There is a single command within verses 1 and 2: "let us run with perseverance the race marked out for us" (v. 1). Perseverance is the key idea of this section since forms of this word (uJpomonhv , hypomenç ) occurs no less than three times in these three verses ("endured" the verb uJpomevnw [hypomenô ] in both v. 2 and v. 3). The word conveys the idea of "standing one's ground" or "holding out" in times of trouble and affliction. These were certainly such times for the readers and helping them persevere is the immediate purpose of the letter (see introduction).

Three participles describe events which attend our efforts to persevere. First, we do it while "surrounded" by "a great cloud of witnesses." Their proximity in the context clearly suggests that the witnesses are those heroes of faith which have been presented for our consideration in chapter 11. The image our writer constructs here is one of an athletic competition (a race) taking place within a stadium - cf. his reference to the "great contest" in which his listeners "stood [their] ground" (hypomenô , 10:32). Considering the tendency of Hebrews to use marturevw (martyreô ) in the sense of "testimony," however, Bruce is probably correct to suggest that they are "witnesses" not in the sense of being our spectators but in the sense that the endurance of their lives bears testimony "to the possibilities of the life of faith" - "it is not so much they who look to us as we who look to them - for encouragement."

Second, we see that to run this race we need to "throw off everything that hinders and the sin that so easily entangles." Whereas the other two participles are present tense, this one is aorist which suggests that it must be done before the race begins. Morris points out that the word translated "everything that hinders" (o[gko" , ongkos ) was sometimes used of the extra body weight that an athlete would shed during training. This metaphor describes the effect that sin (as well as the feelings of guilt which accompany it, cf. 9:9, 14; 10:2) has on the Christian's ability to persevere or endure until the end of the "race."

12:2 Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.

Finally, it is so important that we "fix our eyes on Jesus" that the NIV translates this participle as if it were a main verb. This is not the same word used in the similar exhortation of 3:1 but the thought is the same and thus this exhortation frames the greater part of the epistle. Jesus is the "author" (ajrchgov" , archçgos , "originator, founder, one who begins something") and "perfecter" of our faith. Teleiovw (teleioô ) has been a key soteriological term in the letter (see comments on 7:11) and the thought of Jesus' "perfection" in his role as priest and his "perfection" of the believer may not be wholly absent here. However, it is more probable that, in this instance, the word functions opposite archçgos to convey the idea that Jesus completed or finished what he began.

12:3 Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.

Two aspects of his example can encourage us to "not grow weary and lose heart" - the fact that he endured worse than the readers had (since he endured the cross while they had not yet resisted to this point, v. 4) and that he, too, endured (even "scorned") shame (just as they were "exposed to insult," 10:33). Even in this, he was "made like his brothers in every way" (2:17). Yet, because he endured, Jesus sat down at the right hand of God. His example is proof to the readers that if they, too, endure, they will also be "richly rewarded" (10:35).

B. THE WORD OF ENCOURAGEMENT (12:4-6)

⁴ In your struggle against sin, you have not yet resisted to the point of shedding your blood. ⁵ And you have forgotten that word of encouragement that addresses you as sons:

"My son, do not make light of the Lord's discipline,

and do not lose heart when he rebukes you,

⁶ because the Lord disciplines those he loves,

and he punishes everyone he accepts as a son." ^a

^a 6 Prov. 3:11,12

12:4 In your struggle against sin, you have not yet resisted to the point of shedding your blood.

=Antagwnivzomai (antagônizomai , "struggle") continues the imagery of the athletic competition verse 4 echoes the description of the reader's sufferings in 10:33-34 (see comments there). However, the struggle is here said to be against "sin," rather than their human oppressors. This could mean the temptation to sin (by renouncing Christ) presented by the persecutions and their sufferings, but in the immediate context it probably anticipates the equation of their hardship with the discipline of God which is intended to produce holiness and righteousness in them (12:7, 10, 11).

12:5 And you have forgotten that word of encouragement that addresses you as sons: "My son, do not make light of the Lord's discipline, and do not lose heart when he rebukes you, 12:6 because the Lord disciplines those he loves, and he punishes everyone he accepts as a son."

Our writer offers his readers a "word of encouragement" from Proverbs 3:11, 12. He thus appeals to Scripture to suggest that (1) his readers see the disciplining hand of the Lord in their struggles and (2) their struggles are a sign of God's love for them. It also introduces the parent-child analogy which will be elaborated upon in the verses which follow.

C. GOD DISCIPLINES HIS CHILDREN (12:7-11)

⁷ Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? ⁸ If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons. ⁹ Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live! ¹⁰ Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness. ¹¹ No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.

12:7 Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? 12:8 If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons.

The word "hardship" is not present in the Greek text. The preposition translated "as" by the NIV (eij" , eis ) is somewhat ambiguous in the context. It could be taken to indicate that discipline is the object of the verb, i.e., "endure discipline." Or it could be taken to indicate the goal or end of the action, i.e., "endure for/as discipline." Paideiva itself foregrounds the result which the action has in mind for it can also be translated "upbringing, training, instruction" and a paideuthv" (paideutçs ) was an "instructor" or "teacher." The term paidavrion ( paidarion ) was used of a child or a youth and so neither is the role of the parent far removed from the idea. It is clearly what our writer has in mind for he tells us that "God is treating you as sons." Earlier we read that even Jesus, "although he was a son," endured "days of the flesh" along with the temptations and sufferings that accompany them (see comments on 5:8).

12:9 Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live!

Hence, from the Scriptures, our writer draws an analogy to help us understand God's role in our suffering - that of a father's "tough love." The logic of the argument runs from lesser (human) to greater (divine) but the very use of the analogy suggests that what we think of God may first be shaped by what we think of our fathers. When verse 9 says, "we have all had human fathers who disciplined us and we respected them for it," it speaks to first century Mediterranean cultures rather than to twentieth century America. Unfortunately, neither discipline nor respect are a part of the experience of most children of today. Fewer and fewer have human fathers who discipline with a consistent, character-building goal in mind and our culture with near unanimity degrades such fathers. Blessed is the child whose father cares enough to draw careful, clear rules for right living and then justly punishes infractions. Such fathers imitate God in this grace, for we have a heavenly Father who cares enough to do just that for his children.

The ends of God's discipline can also be found in these verses. One is life: "How much more should we submit to the Father of our spirits and live!" (v. 9). The training of his discipline is designed to make us tough enough to last, strong enough to endure so that we can receive our rich reward (10:35), our promised eternal inheritance (9:15) rather than the judgment and raging fire which those who fail to persevere can expect (10:26-27).

12:10 Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness.

Another is holiness. ΤAgiovthto" (hagiotçtçs ) is a cognate of aJgiavzw (hagiazô ), a key term in the letter for our sanctification - i.e., that spiritual growth process by which our lives become more and more holy now that we have been justified (put right in God's mind) by Jesus' sacrifice (see comments on 10:14). The discipline which we endure is a part of this growth process.

12:11 No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.

Finally, the author mentions "a harvest of righteousness and peace for those who have been trained by it." The agricultural imagery suggests that righteousness and peace are a natural outgrowth of our endurance. The reference to "righteousness and peace" anticipates the exhortation in v. 14 (see comments below). Dikaiosuvnh (dikaiosynç ), when used in a moral and religious sense, refers to "the characteristic required of men by God." In the Greek text, eijrhnikov" (eirçnikos , "peaceable, peaceful") actually describes the "fruit" of righteousness (NASB, "afterwards it yields the peaceful fruit of righteousness"). This could be an inner peace which we experience now that our consciences have been cleansed (9:14), but the immediate context suggests that it means living peacefully with others (12:14). Paul similarly described peace as a part of the fruit of the Spirit (Gal 5:22).

Thus we see the worth of the discipline for "those who have been trained by it." The literal sense of gumnavzw (gymnazô ) is to "exercise naked" and the term continues the athletic imagery which frames this portion of the chapter (12:1-11). The exercise which leads to spiritual strength is similar to that exercise which leads to physical strength: no pain, no gain.

D. PRACTICAL ACTIONS (12:12-17)

¹² Therefore, strengthen your feeble arms and weak knees. ¹³ "Make level paths for your feet," ^a so that the lame may not be disabled, but rather healed.

¹⁴ Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord. ¹⁵ See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many. ¹⁶ See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. ¹⁷ Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears.

^a 13 Prov. 4:26

12:12 Therefore, strengthen your feeble arms and weak knees. 12:13 "Make level paths for your feet," so that the lame may not be disabled, but rather healed.

"Therefore" indicates that what follows is a practical application of the "word of encouragement" drawn out of Proverbs 3:11-12. The application is twofold. On one hand, the readers are encouraged to address their own situation. The command (an imperative verb is used) to "strengthen [their] feeble arms and weak knees" grows out of the exercise imagery of v. 11. Paralelumevna ( paralelymena , "weak," from paralyô ) can even mean "disabled" or "paralyzed" (and it is sometimes translated this way in the NIV, e.g., Luke 5:24; Acts 8:7). On the other hand, they are encouraged to consider the welfare of others as well. The quotation is taken from Proverbs 4:26 and is applied to the responsibility which the community of faith must take upon itself to care for its weaker, struggling members and help them along the way lest they become casualties.

12:14 Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord.

The main thrust of this section is conveyed in v. 14: "without holiness no one will see the Lord." This echoes v. 10 which suggested that holiness was one of the ends of God's discipline. The word translated "holiness" here is aJgiasmov" ( hagiasmos , cf. hagiotçs in v. 10) and its significance here is probably best understood in light of the comments on 10:14 where we read that "by one sacrifice he has made perfect (teleiovw , teleioô ) forever those who are being made holy (hagiazô )." Since in the present context "holiness" has been identified with the outcome of our spiritual growth, i.e., as we endure God's discipline, it is most likely that here (as in 10:14), the term refers primarily to our "sanctification" - that present, ongoing, dimension of our salvation the end of which is a holy condition of life, the removal of sin's power as well as its guilt. If we are to "see the Lord" (the future tense of the verb suggests eschatological consummation), what was begun at the cross must be completed in our lives. This is not to suggest that salvation is based on works but only to recognize that "he who began a good work in you will carry it on to completion until the day of Christ Jesus" (Phil 1:6) so that, perfectly holy and completely free from sin, we enter into the presence of God.

Holiness, however, requires a strong effort of cooperation on our part, for our writer exhorts his readers to "make every effort." Diwvkw (diôkô ) can also be defined as "press on" or "strive for" and so the strong rendering of the NIV is a fair translation. "Effort" is required in two directions, however, which reflect the pairing of "righteousness" (a requirement of God) and "peace" (actually the "peaceable fruit of righteousness," i.e., its manifestation in harmonious relationships with others - see comments on 12:11).

On one hand, we are to put effort into the pursuit of our own holiness of life. The "holiness" referred to by hagiazô and its cognates is what "consecrates" or "sets [us] apart" for God. On the other hand, we are to put effort into living "in peace with all men." Here we see both the "vertical" and "horizontal" dimensions of our salvation. The redemption and reconciliation which we experience in our relationship with God places at our disposal the spiritual resources necessary to redeem and experience reconciliation in our relationships with others as well. No example in the Bible illustrates this better than the opening chapters of Genesis. The breaking of fellowship with God has consequences for every other relationship in the life of the sinner - self, creation, spouse, siblings, and others. The alienation which exists in our relationship with our Creator manifests itself in all of our other relationships. Only through the restoration of that primary relationship with God can we experience a restoration of the possibilities for God's will in those other relationships. Peace with God enables peace between men.

12:15 See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many.

As proof for his contention that "without holiness no one will see the Lord," our writer presents examples. The first is alluded to, the second explained. The word translated "miss" (NASB, "fall short") is the same word which our writer used in 4:1 to apply the example of Israel to his listeners, warning them, "Be careful that none of you be found to have fallen short of it [the rest promised by God]". Although pikriva ( pikria , "bitterness") occurs nowhere else in Hebrews it is consonant with our writer's description of the "hardening" of the Israelites (3:7, 12-13; 4:7). The Israelites who died in the wilderness did not pursue holiness but practiced chronic disobedience and a lack of faith. They neither entered the promised land nor experienced the rest it offered. They continually wandered in the wilderness for forty years and died there.

12:16 See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. 12:17 Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears.

Those who are "sexually immoral" (see comments on 13:4) and the "godless" have no part in holiness. An example of the latter is Esau, whose sin nevertheless consisted in preferring fleshly gratification to his commitment to the God of his fathers. The reference to his "inheritance rights" recalls our writer's frequent use of inheritance terminology to describe the hope of the believer (9:15, etc.). His end was rejection. This was not because his sin was unforgivable or that God was unwilling to forgive but due to his lack of repentance. The NIV uses "change of mind" to render metanoiva ( metanoia ) which is elsewhere translated "repentance" (6:1, 6). This is the same principle described in chapter 6. Apart from repentance there is no restoration. Esau's outward tears were no substitute for a lack of change in his heart and mind. This is how one "misses the grace of God" (v. 15).

E. TERRIFYING MT. SINAI (12:18-21)

¹⁸ You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; ¹⁹ to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, ²⁰ because they could not bear what was commanded: "If even an animal touches the mountain, it must be stoned." ^{a 21} The sight was so terrifying that Moses said, "I am trembling with fear." ^b

^a 20 Exodus 19:12,13 ^b 21 Deut. 9:19

12:18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm;

As on previous occasions, our writer follows a stern warning with an uplifting word of assurance (6:9ff.; 10:35ff.). What we read in these verses is the first half of a contrast between two mountains. One, our writer says, "You have not come to" (v. 18), but the other "you have come to" (v. 22; the NIV brings out the close parallelism in the Greek text).

The first mountain is not named but this is not necessary for the readers would have immediately recognized the description of Sinai. We can read it in Exodus 19-20. When our writer describes this mountain as one "that can be touched" he is not saying that the Israelites had permission to approach the mountain and touch. He is merely acknowledging that it was a material, earthly mountain that could be touched as opposed to the "heavenly" nature of the second mountain (v. 22).

12:19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, 12:20 because they could not bear what was commanded: "If even an animal touches the mountain, it must be stoned."

The description includes two signs of how "terrifying" the experience was. (Foberov" [ phoberos ] is the same word translated "fearful" in 10:27 and "dreadful" in 10:31 where the author depicted the judgment of God.) One is the response of the Israelites. When they heard God speak they were so frightened that they begged Moses to speak to them on God's behalf instead (Exod 20:19).

12:21 The sight was so terrifying that Moses said, "I am trembling with fear."

The other indication of how terrifying the situation was is the response of Moses himself. His words are not recorded in Exodus and this exact statement is found nowhere in Scripture, although Moses mentioned the fear he felt on that day in Deuteronomy 9:19. Even Moses, the one with whom God would speak "face to face, as a man speaks with his friend" (Exod 33:11), trembled with fear. The imagery ("fire," "darkness," "gloom," "storm") of the passage adds to the effect - not in that the description is fabricated (for these are verified in the Exodus narrative) but in that they are foregrounded in our writer's description.

F. MT. ZION, THE HEAVENLY JERUSALEM (12:22-24)

²² But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, ²³ to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, ²⁴ to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

12:22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly,

Verse 22 introduces the second half of the contrast begun in verse 18 (cf. the parallelism between v. 18 and v. 22) - the positive counterpart of the new covenant. Mt. Zion was the site which David captured to claim Jerusalem. He took up residence in the fortress there and called it the "City of David" (2 Sam 5:6-10). There "the Lord God Almighty was with him" (2 Sam. 5:10), there the temple was later built (1 Kgs 6:1ff.; 2 Chr 3:1ff.) and the Psalms are replete with references to Mt. Zion as the dwelling place of God and Jerusalem as the city of God. In the book of Revelation, Mt. Zion is where the throne of God is located (14:1-3). Paul contrasts these same two mountains (Sinai and Zion) in Galatians 4:24-26 but our writer makes no reference to the allegory there.

Instead, our writer offers his customary typological interpretation of the places, persons and institutions of the old covenant. It is interesting that he employs the perfect tense here rather than the future: "you have come to Mount Zion" (v. 22). The heavenly reward of the believer may become complete at the consummation but we can begin to experience it in the present.

What or who do we come to when we come to the heavenly Jerusalem? Several particulars are specified. First, we come to "thousands upon thousand of angels in joyful assembly." Muriav" ( myrias , "myriad"), as an exact number, means ten thousand but may simply mean "a very large number, not exactly defined." The role(s) which angels play in the lives of believers is never specified clearly in Scripture although they are mentioned as active servants and messengers of God throughout the entire canon. The reference to the "joyful assembly" here reminds us of the "rejoicing of the angels in the presence of God over one sinner who repents" (Luke 15:7, 10).

12:23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect,

We also come "to the church of the firstborn, whose names are written in heaven." It is tempting to see in "the firstborn" a reference to Jesus as the head of the church (see Col 1:15, 18). However, the use of a plural here (i.e., those who are firstborn vs. the one firstborn) makes this unlikely. It is more likely the term hearkens back to (1) 2:10-17 where we read that we are "of the same family" as Jesus the Son who "is not ashamed to call [us] brothers" (2:10-11) and (2) to the OT concept of the firstborn as belonging especially to God (Exod 13:13; 34:20; Num 18:15). Earlier we learned the importance of active participation in a congregation of other believers (see comments 10:24-25). Here is another reminder that life in the new covenant is not merely a private or individual experience. It is God's will that those individuals who come to him in faith find fellowship within the church, that setting within which both the vertical and horizontal dimensions of our salvation can grow (see comments on 12:14). Jesus had referred to "names [which] are written in heaven" (Luke 10:20). Paul also referred to "the book of life" (Phil 3:4) which is mentioned several times in Revelation (3:5; 20:12; 20:15; 21:27).

We also come to "God, the judge of all men." He has previously been described as "him to whom we must give account" (4:13). Eschatological punishment has figured prominently into our writer's warnings (6:8; 10:26-27, 30-31, 39, cf. also 12:29) although the terminology of hope, promise, inheritance and reward have made the positive counterpart of judgment (9:27-28) even more pronounced.

We have come "to the spirits of righteous men made perfect." Lane points out that this expression is an idiom for the godly dead in Jewish apocalyptic literature and this makes sense in the context of the reference to names written in heaven and the judgment of God. Some suggest that the reference is to the spirits of the pre-Christian believers such as those mentioned in chapter 11. Others suggest that the phrase refers to departed Christian saints. The suggestion of 11:40 - that the ancients who were commended for their faith are made perfect together with us - may support the former position, but otherwise it is difficult to say with certainty which (if not both) may be the case. We can fairly say that there is a fellowship which joins the heavenly community and transcends both time and space. All of God's saints - past, present and future - whether on earth or in heaven, share a common experience of God's grace and faithful response to his word.

12:24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

Finally, our writer notes that we come to Jesus who is, now for the third time, described as "the mediator of a new covenant" (8:6; 9:15). The "sprinkled blood" was his own and it was shed for our forgiveness (9:14, 22). This brief description neatly summarized both dimensions of his priestly ministry which is the heart of the new covenant - his sacrifice and his intercession (see 8:6 on "mediator"). When God confronted Cain for the murder of his brother Abel, he said to him, "Your brother's blood cries out to me from the ground" (Gen 4:10). Our author has pointed out that Abel "still speaks even though he is dead" (Heb 11:4). The word which Abel's blood speaks is that of sin, death and punishment. Christ's blood speaks of grace, forgiveness and salvation.

G. A KINGDOM WHICH CANNOT BE SHAKEN (12:25-29)

²⁵ See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? ²⁶ At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens." ^{a 27} The words "once more" indicate the removing of what can be shaken - that is, created things - so that what cannot be shaken may remain.

²⁸ Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, ²⁹ for our "God is a consuming fire." ^b

^a 26 Haggai 2:6 ^b 29 Deut. 4:24

12:25 See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven?

Verse 25 reminds us of the opening warning of the letter (2:1-3). Thus the main portion of the document both begins and ends with a call to hear the message spoken. In chapter 2, our writer had in mind that "salvation which was first announced by the Lord" (2:3). Here he refers to "him who speaks" (12:25). There, readers were warned that they would not escape if they ignored that salvation (2:3). Here, that they would not escape if they refuse the one who warns them (12:25).

12:26 At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens."

Who is the one who "speaks" in 12:25? The answer is found in v. 26. His voice shook the earth "at that time" (at Sinai, Exod 19:19 cf. Heb 12:18-21) and his words are recorded in Haggai. He is none other than "the LORD Almighty" (Hag 2:6). The Israelites "refused him" and "did not escape" (v. 25). The same Israelites who were so frightened of God at Sinai were the ones who later hardened their hearts (as Pharaoh had done before them) and rebelled in the desert (3:8).

The argument precedes from lesser to greater although the NIV gives the opposite impression ("how much less" whereas the Greek text employs the same phrase which has heretofore been rendered "how much more," cf. 9:14; 12:9), although this is perhaps the best way to capture the meaning of the verse in English. If their punishment was deserved, ours will be that much more deserved for we have refused a much greater gift.

12:27 The words "once more" indicate the removing of what can be shaken - that is, created things - so that what cannot be shaken may remain.

The words of the Lord recorded in Habakkuk 2:6 are read as a promise which is yet to be fulfilled. Our writer interprets the words "Once more" as suggesting a comparison between the events of Sinai and another cataclysmic intervention of God yet to come. The reference to both "the earth" and "the heavens" resembles the promise of God, recorded in Isaiah 66:22, to make "new heavens" and "a new earth" which will endure. In his Revelation, John "saw a new heaven and a new earth, for the first heaven and the first earth had passed away" (21:1; cf. v. 27 here which refers to a "removing of what can be shaken - that is, created things - so that what cannot be shaken remains"). This would seem, then, to be yet another of our writer's references to the final consummation - "the Day" (10:25) when Jesus "will appear a second time" (9:27).

12:28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, 12:29 for our "God is a consuming fire."

Those who are being persecuted in the kingdoms of the present world will someday receive "a kingdom that cannot be shaken." All other kingdoms will pass away and someday only that kingdom will remain. The appropriate response to that sure promise is described in v. 28. The main verb is "let us be thankful" and it carries the force of a command. Our gratitude for the victory which God has won and will win for us is to carry over into "worship" (lit., "through which we might worship"). This is probably an acceptable translation of latreuvw (latreuô ) although it has typically been translated as "serve" throughout the letter, since the "service" to which it refers is that of the priests within the context of the rituals of tabernacle worship. Deuteronomy 4:24 is cited and reminds us of the terrible image of 10:27 and explains the presence of "reverence" and "awe" in our worship.

-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 12 (Chapter Introduction)

Overview

Heb 12:1, An exhortation to constant faith, patience, and godliness; Heb 12:22, A commendation of the new testament above the old.

Poole: Hebrews 12 (Chapter Introduction)

CHAPTER 13

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 12 (Chapter Introduction)

(Heb 12:1-11) An exhortation to be constant and persevere, The example of Christ is set forth, and the gracious design of God in all the sufferings believers endured.

(Heb 12:12-17) Peace and holiness are recommended, with cautions against despising spiritual blessings.

(Heb 12:18-29) The New Testament dispensation shown to be much more excellent than the Old.

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 12 (Chapter Introduction)

The apostle, in this chapter, applies what he has collected in the chapter foregoing, and makes use of it as a great motive to patience and perseverance in the Christian faith and state, pressing home the argument, I. From a greater example than he had yet mentioned, and that is Christ himself (Heb 12:1-3). II. From the gentle and gracious nature of the afflictions they endured in their Christian course (Heb 12:4-17). III. From the communion and conformity between the state of the gospel-church on earth and the triumphant church in heaven (Heb 12:18 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 12 (Chapter Introduction)

The Race And The Goal (Heb_12:1-2)

The Standard Of Comparison (Heb_12:3-4)

The Discipline Of God (Heb_12:5-11)

Duties, Aims And Dangers (Heb_12:12-17)

The Terror Of The Old And The Glory Of The New (Heb_12:18-24)

The Greater Obligation (Heb_12:25-29)

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

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

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

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

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

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

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

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

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

_____. Hebrews. Chicago: Moody Press, 1983.

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

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

Review 168 (1967):325-38.

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

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

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

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

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

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

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

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

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

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

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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.)

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

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 12 (Chapter Introduction)

INTRODUCTION TO HEBREWS 12

In this chapter the apostle presses to a constant exercise of faith and patience, amidst the various afflictions the saints are exercised with; delivers out several exhortations useful in the Christian life; and shows the difference between the legal and Gospel dispensations. Having in the preceding chapter given many illustrious instances and examples of faith, he makes use of this cloud of witnesses, as he calls them, to engage the Hebrews to drop their unbelief, and run with faith and patience the race set before them, Heb 12:1, and which he further urges from the example of Christ; from his concern in faith, being the author and finisher of it; from what he suffered when here on earth, both the contradiction of sinners, and the death of the cross, for the joy of having his people with him in heaven; and from his glorious state, being set down at the right hand of God. Whereas, as yet, they had not been called to shed their blood in their warfare against sin, Heb 12:2. And that they must expect chastisement, and should bear it patiently, he cites a passage of Scripture out of Pro 3:11 which suggests, that those who are the children of God, and are loved and received by him, are chastened and scourged, Heb 12:5. Wherefore this was no other than dealing with them as children; and should they not be thus dealt with, it would be an argument that they were bastards, and not sons, Heb 12:7. And next the apostle argues from the right of parents to chastise their children, and the subjection that is yielded to them; that if the corrections of them, who were the fathers of their bodies, were quietly submitted to; then much more should those of the Father of their souls; and the rather, since the chastenings of the former are only for temporal good, and according to their fallible judgments; whereas the latter are for spiritual profit, and an increase of holiness, Heb 12:9. And though it must be allowed, that no chastening, for the present time, is matter of joy, but of grief; yet the effects of them are the peaceable fruits of righteousness, to them that are exercised by them, Heb 12:11. Wherefore the apostle exhorts the believing Hebrews to encourage themselves and others under afflictions; and to behave in such manner, and carry it so evenly, that they might not be an occasion of stumbling to weak believers, Heb 12:12. He exhorts them in general to follow peace with all men, and particularly holiness; which is absolutely necessary to the beatific vision of God, Heb 12:14, and to take care that no heresy or immorality spring up among them, and be connived at, and cherished by them, to the troubling of some, and defiling of others, Heb 12:15, and particularly, lest the sin of uncleanness, or any sort of profaneness, should be found among them; of which Esau, the brother of Jacob, from whence they sprung, was guilty; whose profaneness lay in selling his birthright for a morsel of meat, and whose punishment was, that he should be deprived of the blessing; which decree was irrevocable, notwithstanding his tears, Heb 12:16 and to enforce these exhortations, the apostle observes to these believers, that they were not now under the law, but in a Gospel church state. The terror of the legal dispensation they were delivered from is described by the place where the law was given, a mount burning with fire; by circumstances attending it, blackness, darkness, and tempest, and the sound of a trumpet; by the matter of it, a voice of words, which they that heard, entreated they might hear no more; and by the effect the whole had upon. Moses himself, who quaked and trembled at what he saw and heard, Heb 12:18. The happiness of the Gospel dispensation, or of the Gospel church state, is expressed by the names of it, called Mount Zion, the city of the living God, the new Jerusalem; and by the company the saints have there, and their fellowship with them; angels innumerable; elect men, whose names are written in heaven, and whose spirits are made perfectly just; God the Judge of all, and Jesus the Mediator of the new covenant; whose blood being sprinkled on their consciences, spoke peace and pardon to them; such as neither Abel's blood nor sacrifice could speak, Heb 12:22. From whence the apostle argues, that care should be taken not to neglect and despise the voice of Christ, who is now in heaven, and speaks from thence in his Gospel and ordinances; seeing they escaped not who rejected him that spoke on earth, at Mount Sinai, which was shaken by his voice; and the rather, since it appears from a prophecy in Hag 2:6, that under the Gospel dispensation, not only the earth but the heavens would he shaken, Heb 12:25 which is an emblem of the shaking and removing the ordinances of the ceremonial law, that Gospel ordinances might take place, and remain for ever, Heb 12:27. Upon the whole, the apostle exhorts the believing Hebrews, that seeing they had received the immovable kingdom of grace, and were admitted into the Gospel dispensation, or church state; that they would hold fast the Gospel of the grace of God, and serve the Lord, according to his revealed will, with reverence and godly fear, which would be acceptable to him; or otherwise he would be a consuming fire; as he is to all the despisers and neglecters of his Gospel and ordinances, Heb 12:28.

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