Text -- Hebrews 3:6 (NET)

3:6 But Christ is faithful as a son over God’s house. We are of his house, if in fact we hold firmly to our confidence and the hope we take pride in.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 3:6

Whose house are we ( hou oikos esmen hēmeis ).

We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

Robertson: Heb 3:6

If we hold fast ( ean kataschōmen ).

Condition of third class with ean and second aorist (effective) active subjunctive of katechō . This note of contingency and doubt runs all through the Epistle. We are God’ s house if we do not play the traitor and desert.

Robertson: Heb 3:6

Boldness ( parrēsian )

and glorying (kai kauchēma ) some had lost. The author makes no effort to reconcile this warning with God’ s elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have mechri telous bebaian (firm unto the end), but it is clearly genuine in Heb 3:14. He pleads for intelligent confidence.

Vincent: Heb 3:6

But Christ

Replacing the human name Jesus , and being the official name which marks his position over the house.

Vincent: Heb 3:6

As a son ( ὡς υἱὸς )

The fidelity of Moses and the fidelity of Christ are exhibited in different spheres: of Moses in that of servant; of Christ in that of son.

Vincent: Heb 3:6

Over his own house ( ἐπὶ τὸν οἶκον αὐτοῦ )

Comp. Heb 10:21, and notice ἐπὶ over his house, and ἐν in all his house, of Moses. For " his own house" rend. " his house," referring to God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant: that the main point is fidelity , and that therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his fidelity. Comp. Heb 5:8. The implication is that Christ's position involved peculiar difficulties and temptations.

Vincent: Heb 3:6

Whose house ( οὗ )

God's house. The church is nowhere called the house of Christ.

Vincent: Heb 3:6

We ( ἡμεῖς )

Even as was the house in which Moses served. The Christian community is thus emphatically designated as the house of God , implying the transitoriness of the Mosaic system. Comp. 1Co 3:16, 1Co 3:17; 2Co 6:16; Eph 2:22; 1Pe 4:17.

Vincent: Heb 3:6

Hold fast ( κατάσξωμεν )

The verb is used in N.T. as here, 1Th 5:21; Phm 1:13; of restraining or preventing , Luk 4:42; of holding back or holding down with an evil purpose, Rom 1:18; 2Th 2:7; of holding one's course toward , bearing down for , Act 27:40.

Vincent: Heb 3:6

The confidence and the rejoicing of the hope ( τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος )

The combination confidence and rejoicing N.T.o . Rejoicing or boasting of hope N.T.o , but comp. 1Th 2:19. For παρρησία confidence see on 1Ti 3:13. The entire group of words, καύχημα ground of glorying , καύχησις act of glorying , and καυχᾶσθαι to glory , is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only Jam 1:9; Jam 4:16; καύχησις only Jam 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ (ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Rom 5:3; Eph 3:12, Eph 3:13; Phi 3:3.

Vincent: Heb 3:6

Firm unto the end ( μέχρι τέλους βεβαίαν )

Textually, there is some doubt about these words. Westcott and Hort bracket them. Tischendorf retains, and Weiss rejects them. The latter part of this verse marks the transition to the lesson of the wilderness-life of the exodus; the writer fearing that the fate of the exodus-generation may be repeated in the experience of his readers. We are God's house if we steadfastly hold fast our Christian hope, and do not lose our faith as Israel did in the wilderness. The exhortation to faith is thrown into the form of warning against unbelief. Faith is the condition of realizing the divine promise. The section is introduced by a citation from Psa 95:7, Psa 95:8.

Wesley: Heb 3:6

But Christ was faithful as a Son; whose house we are, while we hold fast, and shall be unto the end, if we hold fast our confidence in God, and glorying in his promises; our faith and hope.

JFB: Heb 3:6

Was and is faithful (Heb 3:2).

JFB: Heb 3:6

Rather, "over His (GOD'S, Heb 3:4) house"; and therefore, as the inference from His being one with God, over His own house. So Heb 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Heb 3:2, Heb 3:5] [CHRYSOSTOM]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [BENGEL].

JFB: Heb 3:6

Paul and his Hebrew readers. One old manuscript, with Vulgate and LUCIFER, reads, "which house"; but the weightiest manuscripts support English Version reading.

JFB: Heb 3:6

Rather, "the matter of rejoicing."

JFB: Heb 3:6

"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [CHRYSOSTOM].

JFB: Heb 3:6

Omitted in LUCIFER and AMBROSE, and in one oldest manuscript, but supported by most oldest manuscripts.

Clarke: Heb 3:6

But Christ as a Son over his own house - Moses was faithful as a servant In the house; Jesus was faithful, as the first-born Son, Over the house of which he is the Heir and Governor. Here, then, is the conclusion of the argument in reference to Christ’ s superiority over Moses. Moses did not found the house or family, Christ did; Moses was but in the house, or one of the family, Christ was over the house as its Ruler; Moses was but servant in the house, Christ was the Son and Heir; Moses was in the house of another, Christ in his own house

It is well known to every learned reader that the pronoun αυτου, without an aspirate, signifies his simply; and that with the aspirate, αὑτου, it signifies his own: the word being in this form a contraction, not uncommon, of ἑαυτου . If we read αυτου without the aspirate, then his must refer to God, Heb 3:4

But Christ as a Son over his (that is, God’ s) house: if we read αὑτου, with the aspirate, as some editions do, then what is spoken refers to Christ; and the words above convey the same sense as those words, Act 20:28 : Feed the Church of God, which he hath purchased with his own blood. Some editions read the word thus; and it is evident that the edition which our translators used had the word αὑτου, his own, and not αυτου, his. The Spanish and London Polyglots have the same reading. From the most ancient MSS. we can get no help to determine which is to be preferred, as they are generally written without accents. The two first editions of the Greek Testament, that of Complutum, 1514, and that of Erasmus, 1516, have αυτου, his; and they are followed by most other editions: but the celebrated edition of Robert Stephens, 1550, has αὑτου, his own. The reading is certainly important; but it belongs to one of those difficulties in criticism which, if the context or collateral evidence do not satisfactorily solve it, must remain in doubt; and every reader is at liberty to adopt which reading he thinks best

Clarke: Heb 3:6

Whose house are we - We Christians are his Church and family; he is our Father, Governor, and Head

Clarke: Heb 3:6

If we hold fast the confidence - We are now his Church, and shall continue to be such, and be acknowledged by him If we maintain our Christian profession, την παρῥησιαν, that liberty of access to God, which we now have, and the rejoicing of the hope, i.e. of eternal life, which we shall receive at the resurrection of the dead. The word παρῥησια, which is here translated confidence, and which signifies freedom of speech, liberty of access, etc., seems to be used here to distinguish an important Christian privilege. Under the old testament no man was permitted to approach to God: even the very mountain on which God published his laws must not be touched by man nor beast; and only the high priest was permitted to enter the holy of holies, and that only once a year, on the great day of atonement; and even then he must have the blood of the victim to propitiate the Divine justice. Under the Christian dispensation the way to the holiest is now laid open; and we have παρῥησιαν, liberty of access, even to the holiest, by the blood of Jesus. Having such access unto God, by such a Mediator, we may obtain all that grace which is necessary to fit us for eternal glory; and, having the witness of his Spirit in our heart, we have a well grounded hope of endless felicity, and exult in the enjoyment of that hope. But If we retain not the grace, we shall not inherit the glory.

Calvin: Heb 3:6

6.=== Whose house are we, === etc. As Paul in his Epistle to the Romans, after having prefaced that he was appointed to be the Apostle of the Gentiles, adds, for the sake of gaining credit among them, that they were of that number; so now the author of this epistle exhorts the Jews who had already made a profession of Christ to persevere in the faith, that they might be deemed as being in Gods household. He had said before that God’s house was subject to the authority of Christ. Suitably to this declaration is added the admonition that they would then have a place in God’s family when they obeyed Christ. But as they had already embraced the gospel, he mentions their condition if they persevered in the faith. For the word hope I take for faith; and indeed hope is nothing else but the constancy of faith. He mentions confidence and rejoicing, or glorying, in order to express more fully the power of faith. ⁵⁹ And we hence conclude that those who assent to the Gospel doubtfully and like those who vacillate, do not truly and really believe; for faith cannot be without a settled peace of mind, from which proceeds the bold confidence of rejoicing. And so these two things, confidence and rejoicing, are ever the effects of faith, as we stated in explaining Romans the 5^th chapter, and Ephesians the 3^rd chapter

But to these things the whole teaching of the Papists is opposed; and this very fact, were there nothing else, sufficiently proves that they pull down the Church of God rather than build it. For the certainty by which alone we are made, as the Apostle teaches us, holy temples to God, they not only darken by their glosses, but also condemn as presumption. Besides, what firmness of confidence can there be when men know not what they ought to believe? And yet that monstrous thing, implicit faith, which they have invented, is nothing else than a license to entertain errors. This passage reminds us that we are always to make progress even unto death; for our whole life is as it were a race.

TSK: Heb 3:6

as : Heb 1:2, Heb 4:14; Psa 2:6, Psa 2:7, Psa 2:12; Isa 9:6, Isa 9:7; Joh 3:35, Joh 3:36; Rev 2:18

whose : Heb 3:2, Heb 3:3; Mat 16:18; 1Co 3:16, 1Co 6:19; 2Co 6:16; Eph 2:21, Eph 2:22; 1Ti 3:15; 1Pe 2:5

if : Heb 3:14, Heb 4:11, Heb 6:11, Heb 10:23, Heb 10:35, Heb 10:38, Heb 10:39; Mat 10:22, Mat 24:13; Gal 6:9; Col 1:23; Rev 2:25, Rev 3:11

rejoicing : Rom 5:2, Rom 12:12, Rom 15:13; 1Th 5:16; 2Th 2:16; 1Pe 1:3-6, 1Pe 1:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 3:6

But Christ as a Son over his own house - He is not a servant. To the whole household or family of God he sustains the same relation which a son and heir in a family does to the household. That relation is far different from that of a servant. Moses was the latter; Christ was the former. To God he sustained the relation of a Son, and recognized Him as his Father, and sought in all things to do his will; but over the whole family of God - the entire Church of all dispensations - he was like a son over the affairs of a family. Compared with the condition of a servant, Christ is as much superior to Moses as a son and heir is to the condition of a servant. A servant owns nothing; is heir to nothing; has no authority, and no right to control anything, and is himself wholly at the will of another. A son is the heir of all; has a prospective right to all; and is looked up to by all with respect. But the idea here is not merely that Christ is a son; it is that as a son he is placed over the whole arrangements of the household, and is one to whom all is entrusted as if it were His own.

Whose house we are - Of whose family we are a part, or to which we belong. That is, we belong to the family over which Christ is placed, and not to what was subject to Moses.

If we hold fast - A leading object of this Epistle is to guard those to whom it was addressed against the danger of apostasy. Hence, this is introduced on all suitable occasions, and the apostle here says, that the only evidence which they could have that they belonged to the family of Christ, would be that they held fast the confidence which they had unto the end. If they did not do that, it would demonstrate that they never belonged to his family, for evidence of having belonged to his household was to be furnished only by perseverance to the end.

The confidence - The word used here originally means "the liberty of speaking boldly and without restraint;"then it means boldness or confidence in general.

And the rejoicing - The word used here means properly "glorying, boasting,"and then rejoicing. These words are used here in an adverbial signification, and the meaning is, that the Christian has "a confident and a rejoicing hope."It is:

(1)\caps1     c\caps0 onfident - bold - firm. It is not like the timid hope of the Pagan, and the dreams and conjectures of the philosopher; it is not that which gives way at every breath of opposition; it is bold, firm, and manly. It is.

(2)\caps1     "r\caps0 ejoicing"- triumphant, exulting. Why should not the hope of heaven fill with joy? Why should not he exult who has the prospect of everlasting happiness?

Unto the end - To the end of life. Our religion, our hope, our confidence in God must he persevered in to the end of life, if we would have evidence that we are his children. If hope is cherished for a while and then abandoned; if people profess religion and then fall away, no matter what were their raptures and triumphs, it proves that they never had any real piety. No evidence can be strong enough to prove that a man is a Christian, unless it leads him to persevere to the end of life.

Poole: Heb 3:6

But Christ as a son over his own house the anointed gospel Prophet by God the Father, Heb 1:9 , who was eminently faithful and true to his trust, who is Heir and Lord of all, and therefore by the law of nature and nations is above the best servant, Gal 4:1 . Who is the Head and Lord over his own church, which he purchased by his own blood, Act 20:28 , and built for himself. Moses was in it but a servant, fulfilling his Master’ s will and pleasure, and ordering all in it agreeable to it.

Whose house are we the Hebrews’ personal privilege, as well as the Prophet’ s excellency, persuading and obliging them to know by consideration what is represented to them, and to influence their hearts to a perseverance under his teaching and government in their Christian course, because they are parts of his house, and members of his church; a particular house, and body, and church to him, and members of the catholic one. A temple, wherein God doth inhabit and dwell by his Spirit, 1Co 3:16,17 : compare Eph 2:21 3:17 1Ti 3:15 . A house he will glorify and perfect with his own presence, and which he will fill with transcendently more glory than he did the literal temple, Exo 40:34,35 2Ch 7:1,2 Isa 6:1,5 : compare Hag 2:6 . But how completely shall it be filled with his glory in heaven! Phi 3:21 . How should such a glorious state influence them to a sincere perseverance in his religion!

If we hold fast the confidence a tenacious holding, as with both hands, with our utmost strength, against all insinuations and temptations of all adversaries whatsoever, which would either entice or force them from it. parrhsian thv elpidov , is an ingenuous, bold, and confident profession of our hope before all the world, without doubting, wavering, or fearful shaking about what is the true object of it, let the persecutions or sufferings for it be what they will.

And the rejoicing of the hope: hope here is a firm expectation of salvation in eternal glory by Jesus Christ. It necessarily includes in it faith, for we cannot hope for that we do not believe; and faith representing to the soul from the gospel, Christ purchasing, and the Father in him covenanting and promising to give it to us, if we truly believe in and sincerely obey him, so as we may on the surest and best grounds look out for it, and expect it, Heb 3:14 6:11 Act 26:6,7 : compare Col 1:5,23 Tit 2:13 1Pe 1:3 . This hope keeps up the soul in a joyous and glorious condition under all threatening evil; it makes Christians glory in tribulation, Rom 5:2,3 12:12 ; rejoicing in want of sensible good, 2Co 6:10 ; compare 1Pe 5:10 .

Firm unto the end both this confidence and glorying of hope must be retained firm to the end. Persevere they must in the exercise of them with stability and constancy, till they reach the salvation of their souls, Col 1:23 1Pe 1:5-10 ; which Christians are not to trust to their own power to compass, but on the continued assistance of God in the use of those means that he hath appointed thereunto, who will never be wanting to such who do so rely on him, and constantly seek it from him, 1Co 1:8,9 .

PBC: Heb 3:6

" if we hold fast the confidence" SGreek: 3954. parrhesia He's not questioning God's elective purpose nor God's effectiveness in election, he's just admonishing wavering believers. 

All Jews were brothers in Abraham, but all Jews did not participate equally in the blessings of God to the children of Abraham.  Why?  Because they were not all equally obedient and respectful to the words of God.  The blessings God poured out upon His people in their time (the Old Testament Jew, the New Testament Christian) were in exact relationship - not proportional to - Thank the Lord, He always gives more than He gets but they were in relation to faithful obedience.  The whole twelve tribes came from Abraham, but when Solomon died the greater part of ten tribes rebelled from the divine authority and within 300 years lost forever their identity as Abraham's children.  You tell me just because you are a child of Abraham you have equal access to blessings and frankly don't tell me because you're a child of God you have equal access  to the blessings of God here in time.  You don't!  Your blessing is in direct correlation to your faithfulness to the words revealed by God in scripture.  You can be His child but frankfully in the sense of this text not live in His house.

Leon Morris makes a comment on this passage:  "the word parrhesis SGreek: 3954. parrhesia has about it the feeling of being quite at home where words flow freely."  What this text is talking about is that warm familial relationship and the joys that go with it when you live in faithful obedience to the Lord.  He's not the Sunday, mystical figure you hear about at Church but never think about for six days out of the week.  He's not the person who is written about in that book you never open except to put in a death notice or a birth notice or a dried flower and keep on your coffee table as a look-book.  This text is talking about an intimate family member that you love and respect and you miss when you're not with Him.  That's the house he's talking about here and we're that house when we live with Him all the time instead of visiting Him on Sunday morning. 275 

What exactly is he saying? He is saying: " You claim that Moses is your leader? Very well, then. Moses was faithful to God. He held fast the revelation that God gave to him. That revelation pointed forward to a greater Prophet that God would raise up. Now that greater Prophet has come. His name is Jesus Christ. Just as Moses was faithful to hold fast God’s truth, Jesus Christ was faithful to the truth the Father committed to him. You have ‘professed’ Heb 3:1 faith in Him, leaving the inferior (Moses’ law) for the superior (Christ’s gospel). But now, you are in danger of apostasy; you are ready to abandon your confession of Christ and return to the Jew’s religion. Be aware, then, that you are in danger of forfeiting God’s presence, for you are only His ‘house,’ that is, He will only dwell among you ‘if you hold fast’ your confession at the beginning until the very end. You must be faithful, like Moses and like Jesus, if you want God to acknowledge you as His special people."

71

Haydock: Heb 3:6

Christ, as a Son in his own house: which house, or Church of the faithful are we: and Christ is our only Lord and Master, equally with the Father, and the Holy Ghost; but we are all members, and profitable members, if we retain firm confidence in him, and the glory of hope, or a glorious hope unto the end. (Witham) ---

Hitherto St. Paul endeavours to detach the Hebrews from Moses and the law, to attach them to Christ and his gospel. What follows, is an exhortation to persevere in the faith, lest we come to be cast off like the Jews.

Gill: Heb 3:6

But Christ as a Son over his own house,.... As Moses was not, though the Jews say that he was מאריה דבית ^a and בעל הבית ^b, "lord and master of the house"; yea, and בן בית, "the Son of the house" ^c; but this he was not: Christ is the Son and heir, the Lord and master; he is a Son, not by creation, or by adoption, or by office, but by nature: hence it appears that he is God, and is equal with God; and this his sonship is the foundation of his office, and he becomes the heir of all things: and when he is said to be "as a Son", it does not intend mere resemblance; but is expressive of his right to heirship and government, and of the esteem and reverence he had in his house, and of his fidelity as a Son there; and though he was a servant, as man and Mediator, and had a great piece of service to perform, and which he has performed with diligence and faithfulness, yet he was also a Son, Lord and heir, as Moses was not; and he is over the house of God, as King, priest, and prophet in it, and as the firstborn, Son and heir, and as the master and governor of it; and which is called his own, because given him by the Father, purchased by himself, and which he has built, and in which he dwells:

whose house are we; believers in Christ, whether Jews or Gentiles; who, as lively stones, are built up a spiritual house, in whom Christ dwells by faith, and over whom he presides and reigns:

if we hold fast the confidence and the rejoicing of the hope firm unto the end. These words are not to be understood as a condition of the former assertion; nor is a final falling away from grace to be inferred from hence, for the supposition proves not such an inference, but the contrary; namely, that they that have true faith, hope, and confidence, shall keep them to the end; and therefore are the house of Christ: besides, the doctrine of apostasy is quite repugnant to the apostle's argument; according to which, Christ might have no house, and can have none till men have persevered: but the apostle's design is to give a word of exhortation to himself and others, to hold fast the confidence; and so the words are rather descriptive of the persons, who are the house of Christ; such who have a good hope, through grace, wrought in them, and can rejoice in hope of the glory of God; and can use freedom of speech and boldness at the throne of grace; and have an holy confidence of interest in the love of God, and salvation by Christ, and go on in the exercise of these graces to the end of their days.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 3:6

¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

³ tn Grk “whose house we are,” continuing the previous sentence.

⁴ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

⁵ tn Grk “the pride of our hope.”

Geneva Bible: Heb 3:6

But Christ as a son over his own house; ^{( 6 )} whose ^{( d )} house are we, if we hold fast the ^{( e )} confidence and the rejoicing of the hope firm unto the end.

^{( 6 )} He applies the former doctrine to his purpose, exhorting all men by the words of David to hear the Son speak, and to give full credit to his words, seeing that otherwise they cannot enter into that eternal rest.

^{( d )} That is, Christ's.

^{( e )} He calls confidence the excellent effect of faith (by which we cry Abba, that is, Father), and to confidence he adds hope.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 3:1-19

1 Christ is more worthy than Moses;

7 therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel.

Combined Bible: Heb 3:1-6

Superior to Moses.   

(Hebrews 3:1-6).   

Our present portion introduces us to the third division of the Epistle, a division which runs on to Hebrews 4:6. The first division, comprising but the three opening verses of the first chapter, evidences the superiority of Christ over the prophets. The second division, Hebrews 1:4 to the end of chapter 2, sets forth the superiority of Christ over the angels. The one we are now commencing treats of the superiority of Christ over Moses. "The contents of this section may be stated briefly thus: That the Lord Jesus Christ, the mediator of the new covenant, is high above Moses, the mediator of the old dispensation, inasmuch as Jesus is the Son of God, and Lord over the house; whereas Moses is the servant of God, who is faithful in the house. And upon this doctrinal statement is based the exhortation, that we should not harden our hearts lest we fail to enter into that rest of which the possession of the promised land was only an imperfect type. This section consists of two parts— a doctrinal statement, which forms the basis, and an exhortation resting upon it" (Saphir).  

Of all the godly characters brought before us in the Old Testament scriptures, there is not one who has higher claims on our attentive consideration than the legislator of Israel. Whether we think of his remarkable infancy and childhood, his self-sacrificing renunciation (Heb. 11:24-26), the commission he received from God and his faithfulness in executing it, his devotion to Israel (Exo. 32:32), his honored privileges (Exo. 31:18), or the important revolutions accomplished through his instrumentality; "it will be difficult to find," as another has said, "in the records either of profane or sacred history, an individual whose character is so well fitted at once to excite attachment and command veneration, and whose history is so replete at once with interest and instruction."  

The history of Moses was remarkable from beginning to end. The hand of Providence preserved him as a babe, and the hand of God dug his grave at the finish. Between those terms he passed through the strangest and most contrastive vicissitudes which, surely, any mortal has ever experienced. The honors conferred upon him by God were much greater than any bestowed upon any other man, before or since. During the most memorable portion of their history, all of God’ s dealings with Israel were transacted through him. His position of nearness to Jehovah was remarkable, awesome, unique. He was in his own person, prophet, priest and king. Through him the whole of the Levitical economy was instituted. By him the Tabernacle was built. Thus we can well understand the high esteem in which the Jews held this favored man of God— cf. John 9:28, 29.  

Yet great as was Moses, the Holy Spirit in this third section of Hebrews calls upon us to consider One who so far excelled him as the heavens are above the earth. First, Christ was the immeasurable superior of Moses in His own person: Moses was a man of God, Christ was God Himself. Moses was the fallen descendant of Adam. conceived in sin and shapen in iniquity; Christ was sinless, impeccable, holy. Again; Christ was the immeasurable superior of Moses in His Offices. Moses was a prophet, through whom God spake; Christ was Himself "the Truth," revealing perfectly the whole mind, will, and heart of God. Moses executed priestly functions (Exo. 24:6; 32:11); but Christ is the "great High Priest." Moses was "king in Jeshurun" (Deut. 33:5); Christ is "King of kings." To mention only one other comparison, Christ was the immeasurable superior of Moses in His work. Moses delivered Israel from Egypt, Christ delivers His people from the everlasting burnings. Moses built an earthly tabernacle, Christ is now preparing a place for us on High. Moses led Israel across the wilderness but not into the Canaan itself; Christ will actually bring many sons "unto glory." May the Holy Spirit impress our hearts more and more with the exalted dignity and unique excellency of our Savior.  

"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus" (verse 1). There are three things in this verse which claim our attention: the exhortation given, the people addressed, the characters in which Christ is here contemplated. The exhortation is a call to "consider" Christ. The people addressed are "holy brethren, partakers of the heavenly calling." The characters in which the Savior is viewed are "the Apostle and High Priest."  

"Wherefore." This word gives the connecting link between the two chapters which precede and the two that follow. It is a perfect transition, for it looks both ways. In regard to that which goes before, our present verse makes known the use we are to make of it; we are to "consider" Christ, to have our hearts fixed upon Him who is "altogether lovely." In regard to that which follows, this basic exhortation lays a foundation for the succeeding admonitions: if we render obedience to this precept, then we shall be preserved from the evils which overtook Israel of old— hardening of the heart, grieving the Lord, missing our "rest."  

The exhortation given here is, "Wherefore . . . consider the Apostle and High Priest of our profession." Three questions call for answers: what is meant by "considering" Him; why we should do so; the special characters in which He is to be considered. There are no less than eleven Greek words in the New Testament all rendered "consider," four of them being simple ones; seven, compounds. The one employed by the Holy Spirit in Hebrews 3:1 signifies to thoroughly think of the matter, so as to arrive at a fuller knowledge of it. It was the word used by our Lord in His "consider the ravens, consider the lilies" (Luke 12:24, 27). It is the word which describes Peter’ s response to the vision of the sheet let down from heaven: "I considered and saw fourfooted beasts" (Acts 11:6). It is found again in Matthew 7:3, Romans 4:19, Hebrews 10:24. In Acts 7:31 "katanoeo" is rendered "to behold." In Luke 20:23 it is translated "perceived." In all, the Greek word is found fourteen times in the New Testament.  

To "consider" Christ as here enjoined, means to thoroughly ponder who and what He is; to attentively weigh His dignity, His excellency, His authority; to think of what is due to Him. It is failure to thoroughly weigh important considerations which causes us to let them "slip" (Heb. 2:1). On the other hand, it is by diligently pondering things of moment and value that the understanding is enabled to better apprehend them, the memory to retain them, the heart to be impressed, and the individual to make a better use of them. To "consider" Christ means to behold Him, not simply by a passing glance or giving to Him an occasional thought, but by the heart being fully occupied with Him. "Set Me as a seal upon thine heart" (Song 8:6), is His call to us. And it is our failure at this point which explains why we know so little about Him, why we love Him so feebly, why we trust Him so imperfectly.  

The motive presented by the Spirit here as to why we should so "consider" Christ is intimated in the opening "Wherefore." It draws a conclusion from all that precedes. Because Christ is the One through whom Deity is now fully and finally manifested, because He is the Brightness of God’ s glory and the very Impress of His substance; because, therefore, He has by inheritance obtained a more excellent name than the angels; because He, in infinite grace, became "all of one" with those that He came to redeem, having made propitiation for the sins of His people; because He is now seated at the right hand of the Majesty on High, and while there is "a merciful and faithful High Priest;" because He has Himself suffered being tempted and is able to succor them who are tempted;— therefore, He is infinitely worthy of our constant contemplation and adoration. The opening "Wherefore" is also an anticipatory inference from what follows: because Christ is worthy of more honor than Moses, therefore, "consider" Him.  

There are two special characters in which the Holy Spirit here bids us contemplate Christ. First, as "the Apostle." This has reference to the prophetical office of Christ, the title being employed because an "apostle" was the highest minister appointed in New Testament times. An apostleship had more honors conferred upon it than any other position in the church (Eph. 4:11): thus the excellency of Christ’ s prophetic office is magnified. The term apostle means one "sent forth" of God, endowed with authority as His ambassador. In John’ s Gospel Christ is frequently seen as the "Sent One," 3:34, 5:36, etc. The general function of Christ as a prophet, an apostle, a minister of the Word, was to make known the will of His Father unto His people. This He did, see John 8:26, etc. His special call to that function was immediate: "as My Father hath sent Me, so send I you" (John 20:21).  

Christ is more than an apostle, He is "the Apostle," that is why none others, not even Paul, are mentioned in this Epistle. He eclipses all others. He was the first apostle, the twelve being appointed by Him. His apostolic jurisdiction was more extensive than others; Peter was an apostle of the circumcision. Paul of the Gentiles; but Christ preached both to them that were nigh and to them that were far off (Eph. 2:17). He received the Spirit more abundantly than any other (John 3:34). With Him the Messenger was the message: He was Himself "the Truth." The miracles He wrought (the "signs of an apostle" 2 Corinthians 12:12) were mightier and more numerous than those of others. Verily, Christ is "the Apostle," for in all things He has the pre-eminence. The special duty for us arising therefrom is, "Hear ye Him" (Matt. 17:5)— cf. Deuteronomy 18:15, 18.  

The second character in which we are here bidden to "consider" Christ Jesus, is as the "High Priest of our profession." As the priesthood of Christ will come before us, D.V., in detail in the later chapters, only a few remarks thereon will now be offered. As we have already been told, the Lord Jesus is "a merciful and faithful High Priest in things pertaining to God" (Heb. 2:17). This at once gives us the principal feature which differentiates His priestly from His prophetic office. As Prophet, Christ is God’ s representative to His people; as "Priest," He is their representative before God. As the Apostle He speaks to us from God, as our High Priest He speaks for us to God. The two offices are conjoined in John 13:3, "He was from God, and went to God." Thus He fills the whole space between God and us: as Apostle He is close to me; as Priest, He is close to God.  

"Of our profession." The Greek word here is a compound and properly signifies "a consent." In the New Testament, it is used for the confession of a thing (1 Tim. 6:12, 13), and to set forth the faith which Christians profess (Heb. 4:14). Here it may be taken either for an act on our part— the confessing Christ to be "the Apostle and High Priest," or, the subject matter of the faith we profess. Christians are not ashamed to own Him, for He is not ashamed to own them. The apostleship and priesthood of Christ are the distinguishing subjects of our faith, for Christianity centers entirely around the person of Christ. The confession is that which faith makes, see Hebrews 10:23. The cognate of this word is found in Hebrews 11:13 and Hebrews 13:15, "giving thanks:" these two references emphasizing the "stranger and pilgrim" character of this profession, of which Christ Jesus is the Apostle and High Priest.  

It remains now for us to notice the people to whom this exhortation is addressed: they are denominated "holy brethren, partakers of the heavenly calling." These Hebrews were addressed as "brethren" because they belonged spiritually to the family of God. "He evidently refers to the blessed truth just announced, that Jesus, the Son of God, is not ashamed to call us brethren" (Heb. 2:11). He means therefore those who by the Spirit of God have been born again, and who can call God their Father. He addresses those of God who are in Christ Jesus, who were quickened together with Him; for when He rose from the dead He was ‘ the first-born among many brethren’ . He calls them ‘ holy brethren,’ because upon this fact of brotherhood is based their sanctification: ‘ He that sanctifieth and they who are sanctified are all of one’ " (Saphir). No doubt the "holy brethren" was also designed to distinguish them from their brethren according to the flesh, the unbelieving Jews. By his use of this appellation the apostle to the Gentiles evidenced his interest in and love for the Hebrews: he acknowledged and esteemed them as "brethren."  

"What an interesting and delightful view is thus presented to our minds of genuine Christians scattered all over the earth— belonging to every kindred, and people, and tongue, and nation— distinguished from one another in an almost infinite variety of ways, as to talent, temper, education, rank, circumstances, yet bound together by an invisible band, even the faith of the truth, to the one great object of their confidence, and love, and obedience, Christ Jesus— forming one great brotherhood, devoted to the honor and service of His Father and their Father, His God and their God! Do you belong to this holy brotherhood? The question is an important one. For answer, note Christ’ s words in Matthew 12:50" (Dr. J. Brown).  

"Partakers of the heavenly calling." This at once serves to emphasize the superiority of Christianity over Judaism, which knew only an earthly calling, with an earthly inheritance. The word "partakers" signifies "sharers of." The calling wherewith the Christian is called (Eph. 4:1) is heavenly, because of its origin— it proceeds from Heaven; because of the means used— the Spirit and the Word, which have come from Heaven; because of the sphere of our citizenship (Phil. 3:20); because of the end to which we are called— an eternal Heaven. Thus would the Holy Spirit press upon the sorely-tried Hebrews the inestimable value of their privileges.  

Finally, the whole of this appellation should be viewed in the light of the relation between those addressed and Christ. How is it possible for sinful worms of the earth to be thus denominated? Because of their union with the incarnate Son, whose excellency is imputed to them, and whose position they share. We are partakers of the heavenly calling because He, in wondrous condescension, partook of our earthly lot. What He has, we have; where He is, we are. He is the Holy One of God, therefore are we holy. He has been "made higher than the heavens," therefore are we "partakers of the heavenly calling!" Just so far as our hearts really lay hold of this, shall we walk as "strangers and pilgrims" here. Where our "Treasure" (Christ) is, there will our hearts be also. That is why we are here bidden to "consider" Him.  

"Who was faithful to Him that appointed Him, as also Moses was in all His house" (verse 2).  

"To speak of Moses to the Jews was always a very difficult and delicate matter. It is hardly possible for Gentiles to understand or realize the veneration and affection with which the Jews regard Moses, the man of God. All their religious life, all their thoughts about God, all their practices and observances, all their hopes of the future, everything connected with God, is with them also connected with Moses. Moses was the great apostle unto them, the man sent unto them of God, the mediator of the old covenant" (Saphir). Admire then the perfect wisdom of the Holy Spirit so plainly evidenced in our passage. Before taking up Christ’ s superiority over Moses, He points first to a resemblance between them, making mention of the "faithfulness" of God’ s servant. Ere taking this up let us dwell on the first part of the verse.  

"Who was faithful to Him that appointed Him." The chief qualification of an apostle or ambassador is, that he be Faithful. Faithfulness signifies two things: a trust committed, and a proper discharge of that trust. "Our Lord had a trust committed to Him... this trust He faithfully discharged. He sought not His own glory, but the glory of Him that sent Him; He ever declared His message to be not His own, but the Father’ s; and He declared the whole will or word of God that was committed unto Him" (Dr. John Owen). Christ was ever faithful to the One who sent Him. This was His chief care from beginning to end. As a boy, "I must be about My Father’ s business" (Luke 2:49). In the midst of His ministry, "I must work the works of Him that sent Me" (John 9:4). At the finish, "Not as I will, but as Thou wilt" (Matt. 26:39).  

"As also Moses was faithful in all His house." "The key to the whole paragraph is to be found in the meaning of the figurative term ‘ house,’ which so often occurs in it (just seven times, A.W.P.). By supposing that the word ‘ house’ here is equivalent to edifice, the whole passage is involved in inextricable perplexity. ‘ House’ here signifies a family or household. This mode of using the word is an exemplification of a common figure of speech, by which the name of what contains is given to what is contained. A man’ s family usually resides in his house, and hence is called his house. This use of the word is common in the Bible: ‘ The House of Israel,’ ‘ the House of Aaron,’ ‘ the House of David,’ are very common expressions for the children, the descendants, the families of Israel, Aaron and David. We have the same mode of speech in our own language, ‘ the House of Stuart,’ ‘ the House of Hanover.’ Keeping this remark in view, the verse we have now read will be found, short as it is, to contain in it the following statements:— Moses was appointed by God over the whole of His family: Moses was faithful in discharging the trust committed to him. Jesus is appointed by God over the whole of His family: Jesus is faithful in the discharge of the trust committed to Him" (Dr. J. Brown).  

"The house, the building, means the children of God, who by faith, as lively stones, are built upon Christ Jesus the Foundation, and who are filled with the Holy Ghost; in whom God dwells, as in His temple, and in whom God is praised and manifested in glory. The illustration is very simple and instructive. We are compared unto stones, and as every simile is defective, we must add, not dead stones, but lively stones, as the apostle in his epistle to the Ephesians speaks of the building growing. The way in which we are brought unto the Lord Jesus Christ and united with Him is not by building, but by believing. The builders rejected the ‘ chief corner-stone’ (Ps. 118:22); but ‘ coming unto Christ’ (1 Pet. 2:4, 5), simply believing, ‘ ye also, as lively stones, are built up a spiritual house.’ When we go about the works of the law we are trying to build, and as long as we build we are not built. When we give up working, then by faith the Holy Ghost adds us to Christ, and grafts up into the living Vine, who is also the Foundation. We are rooted and grounded. The house is one, and all the children of God are united in the Spirit" (Saphir).  

That which the Spirit has here singled out for mention in connection with Moses, the typical "apostle," is that he was faithful in all God’ s house, faithful in the discharge of his responsibilities concerning the earthly family over which Jehovah placed him. Although he failed personally in his faith, he was faithful as an "apostle." He never withheld a word which the Lord had given him, either from Pharaoh or from Israel. In erecting the tabernacle all things were made "according to" the pattern which he had received in the mount. When he came down from Sinai and beheld the people worshipping the golden calf, he did not spare, but called for the sword to smite them (Exo. 32:27, 28). In all things he conformed to the instructions which he had received from Jehovah (Exo. 40:16).  

"For this Man was counted worthy of more glory than Moses, inasmuch as He who hath builded the house hath more honor than the house" (verse 3). The apostle now proceeds to present Christ’ s superiority over Moses. But ere considering this, let us admire again the heavenly wisdom granted him in the method of presenting his argument. In the previous verse he has acknowledged the greatness of Moses, and here he also allows that he was worthy of glory, or praise. This would at once show that Paul was no enemy of Judaism, seeking to disparage and revile it. Equally striking is it to note how, in now turning the eyes of the Hebrews to One who is infinitely greater than Moses, he does not speak of his failures— his slaying of the Egyptians (Exo. 2), his slowness in responding to the Lord’ s call (Exo. 3,4), his angered smiting of the rock (Num. 20); but by presenting the glories of Christ.  

This third verse presents to us the first of the evidences here furnished of the superiority of Christ over Moses: He is the Builder of God’ s house; this, Moses never was. Its opening "For" looks back to the first verse, advancing a reason or argument why the Hebrews should "consider" the Apostle and High Priest of their confession, namely, because He is worthy of more glory than Moses the typical apostle. "The phrase, ‘ to build the house,’ is equivalent to, be the founder of the family. This kind of phraseology is by no means uncommon. It is said, Exodus 1:21, that God ‘ made houses’ to those humane women who refused to second the barbarous policy of Pharaoh in destroying the infants of the Israelites: i.e. He established their families, giving a numerous and flourishing offspring. In Ruth 4:11, Rachel and Leah are said to have built the house of Israel. And Nathan says to David, 2 Samuel 7:11: ‘ Also the Lord telleth thee that He will make thee a house;’ and what the meaning of that phrase is, we learn from what immediately follows, Hebrews 5:12’ (Dr. J. Brown).  

The contrast thus drawn between Christ and Moses is both a plain and an immense one. Though officially raised over it, Moses was not the founder of the Israelitish family, but simply a member of it. With the Apostle of our confession it is far otherwise. He is not only at the head of God’ s family (Heb. 2:10, 13— His "sons," His "children"), but He is also the Builder or the Founder of it. As we read in Ephesians 2:10, "for we are His workmanship, created in (or "by") Christ Jesus." Moses did not make men children of God; Christ does. Moses came to a people who were already the Lord’ s by covenant relationship; whereas Christ takes up those who are dead in trespasses and sins, and creates them anew. Thus as the founder of the family is entitled to the highest honor from the family, so Christ is worthy of more glory than Moses.  

"For every house is builded by some man; but He that built all things is God" (verse 4). Here the Spirit brings in a yet higher glory of Christ. The connection is obvious. In the preceding verse it has been argued: the builder is entitled to more honor than the building: as then Christ is the Builder of a family, and Moses simply the member of one, He must be counted worthy "of more glory." In verse 4, proof of this is given, as the opening "for" denotes. The proof is twofold: Christ has not only built "the house," but "all things." Christ is not only the Mediator, "appointed" by God (verse 2), but He is God. To how much greater glory then is He justly entitled!  

"For every house is builded by some one," should be understood in its widest signification, regarding "house" both literally and figuratively. Every human habitation has been built, every human family has been founded, by some man. So "He that built all things" is to be taken without qualification. The entire universe has been built ("framed," Hebrews 11:3) by Christ, for "all things were made by Him" (John 1:3), all things "that are in heaven, and that are in earth, visible and invisible" (Col. 1:16). Therefore Christ made Moses, as the whole family of Israel. "He that built all things is God." The Holy Spirit here designedly uses the Divine title because the work attributed to Christ (building the family of God) is a Divine work: because it proves, without controversy, that Christ is greater than Moses; because it ratifies what was declared in the first chapter concerning the Mediator, that He is true God. Therefore should all "honor the Son even as they honor the Father" (John 5:23).  

"And Moses verily was faithful in all His house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a Son over His own house" (verses 5, 6). These words bring before us the next proofs for the superiority of Christ over Moses: the typical apostle was but a servant, Christ is "Son;" the one was but a testimony unto the other. The position which Divine grace allotted to Moses was one of great honor, nevertheless he ministered before Jehovah only as a "servant." The words "in all His house" should be duly pondered: other servants were used in various parts of the family, but the glory of Moses was that he was used in every part of it; that is to say, he was entrusted with the care and regulation of the whole family of Israel. Still, even this, left him incomparably the inferior of the Lord Jesus, for He was a Son not "in all His house," but "over His own House."  

"And Moses verily was faithful in all His house, as a servant." Here again the apostle would subdue the prejudices of the Jews against Christianity. He was not discrediting the greatness of Moses. So far from it, he repeats what he had said in verse 2, emphasizing it with the word "verily." Yet the faithfulness of Moses was as a "servant," a reminder to all, that this is the quality which should ever characterize all "servants." The word "as a servant" has the same force as in John 1:14, "we beheld His glory, the glory as of the Only-begotten of the Father:" thus the "as" brings out the reality of the character in view. Moses faithfully conducted himself as a "servant," he did not act as a lord. This was evidenced by his great reverence for God (Exo. 3:6), his earnestly desiring an evidence of God’ s favor (Exo. 34:9), his preferring the glory of the Lord to his own glory (Heb. 11:24-26, Exo. 32:10-12), and in his meekness before men. (Num. 12:3).  

"For a testimony of those things which were to be spoken after." This was a word much needed by the Jews. So far from the revelation of Christianity clashing with the Pentateuch, much there was an anticipation of it. Moses ordered all things in the typical worship of the house so that they might be both a witness and pledge of that which should afterwards be more fully exhibited through the Gospel. Therefore did Christ say, "For had ye believed Moses, ye would have believed Me: for he wrote of Me" (John 5:46). And on another occasion we are told, "And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself" (Luke 24:27).  

"But Christ as a Son over His own house." Here is the final proof that Christ is "counted worthy of more glory than Moses." The proofs presented in this passage of our Lord’ s immeasurable superiority are seven in number, and may be set forth thus: Moses was an apostle, Christ "the Apostle" (verse 1). Moses was a member of an "house:" Christ was the Builder of one (verse 3). Moses was connected with a single house, Christ "built all things," being the Creator of the universe (verse 4). Moses was a man; Christ, God (verse 4). Moses was but a "servant" (verse 5); Christ, the "Son." Moses was a "testimony" of things to be spoken after (verse 5), Christ supplied the substance and fulfillment of what Moses witnessed unto. Moses was but a servant in the house of Jehovah, Christ was Son over His own house (verse 6). The Puritan Owen quaintly wrote, "Here the apostle taketh leave of Moses; he treats not about him any more; and therefore he gives him, as it were, an honorable burial. He puts this glorious epitaph on his grave: "Moses, a faithful servant of the Lord in His whole house."  

"But Christ as a Son over His own house, whose house are we" (verse 6). Here the "house" is plainly defined: it is a spiritual house, made up of believers in Christ. Not only are the "brethren" of verse 1, partakers of the heavenly calling, but they are members of the spiritual family of God, for in them He dwells. How well calculated to comfort and encourage the sorely-tried Hebrews were these words "whose house are we!" What compensation was this for the loss of their standing among the unbelieving Jews!  

"If we hold fast the confidence and the rejoicing of the hope firm unto the end" (verse 6). Do these words weaken the force of what has last been said? In nowise; they contained a much-needed warning. "There were great difficulties, circumstances calculated especially to effect the Jew, who, after receiving the truth with joy might be exposed to great trial, and so in danger of giving up his hope. It was, besides, particularly hard for a Jew at first to put these two facts together: a Messiah come, and entered into glory; and the people who belonged to the Messiah left in sorrow, and shame, and suffering here below" (W. Kelly).  

The Hebrews were ever in danger of subordinating the future to the present, and of forsaking the invisible (Christ in heaven) for the visible (Judaism on earth), of giving up a profession which involved them in fierce persecution. Hence their need of being reminded that the proof of their belonging to the house of Christ was that they remained steadfast to Him to the end of their pilgrimage.  

"If we hold fast the confidence and the rejoicing of the hope firm unto the end." As the same thought is, substantially, embodied again in verse 14, we shall now waive a full exposition and application of these words. Suffice it now to say that the Holy Spirit is here pressing, once more, on these Hebrews, what had been affirmed in Hebrews 2:1, "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." Let each Christian reader remember that our Lord has said, "If ye continue in My word, then are ye My disciples indeed" (John 8:31).  

  

  

Maclaren: Heb 3:6

Confidence And Rejoicing Of Hope

If we hold the confidence and the rejoicing of the hope firm unto the end.'--Heb. 3:6.

Two of the favourite thoughts of this letter are included in these words. There are none of the New Testament writers who give so frequent and earnest warnings against the danger of falling away from the Christian profession as does the writer of this letter, and there are none of them who set the power and the blessedness of hope as a Christian virtue in so many attractive lights. The reason for the prominence of these two thoughts in the letter is, of course, largely the circumstances of the persons to whom it was addressed. They were Hebrew Christians, in constant danger of being drawn away from their Christian profession by the seductions of Judaism--the system from which they had passed, and which still exercised a power over them. These peculiarities, of course, have ceased to operate with regard to us, but the lessons contained in the words are of permanent value.

Note, then--

I. The Characteristics Of The Christian Life As Set Forth Here.

They are two, confidence and rejoicing. Now the word which is translated confidence' literally means frank, outspoken speech, and comes to mean, secondarily, the boldness which finds expression in such speech. It is employed here, not without some reminiscence of its original meaning, but mainly in that secondary meaning which is expressed partially, and only partially, by the word in our translation, confidence.' A terrified Christian is an anomaly; a timid Christian is a monster. If he is a true Christian he ought to be elevated by his Christianity high above fears of all sorts and to walk so unembarrassed and unhedged in by dread and nervous anxieties and sorrows and apprehensions that his tongue is not tied, but that he can speak out all that is in him, both to God and to man. And then the other word rendered rejoicing' is in the original even more emphatic than that rendering. It means boasting' or glorying,' and conveys the notion of a triumphant exultation which finds words coming to it naturally and irrepressibly, and cannot but speak out its gladness and triumph.

So these two qualities, courage and exultation, are the very key-notes and marks of Christian men and women, who live up to their privileges and understand what it is that they say they believe. What is there for a man to be afraid of if he has God at his back and heaven in front of him? Circumstances? My own weak heart? Temptations? Of course there is a wholesome fear of all these which is beneficial because it sobers us and makes us watchful, and which he is a fool who flings away? Be not high-minded, but fear' is only the other side of the exhortation. Cast not away courage,' for the fear which apprehends danger and acknowledges weakness is the usher that leads in the Confidence that creates boldness, and will not be afraid. What time I am afraid '--and I shall often be --I will trust in Thee,' and then I may fling all fear behind my back and walk dreading nought.

Dear brethren, do we recognise it to be our duty to be brave? Does it ever enter into our minds that courage is part of the Christian character, and do we set ourselves to cultivate it accordingly?

But we have also to take into account the natural expression of this courageous temper which lies in the word--viz., frank outspokenness to God. There are a great many of us who never turn our hearts inside out to God. Although we call ourselves Christians our prayers do not closely fit our real feelings. We pray about the things that we think it proper to pray about: about the things which we have always been in the habit of hearing good people pray about, whether we much care to have them or not. And these little annoyances that buzz about us like mosquitoes and fret so much of our lives, we never say a word to Him about them. No wonder that our hollow prayers are unanswered. If we were bolder with the boldness that this text tells us is our duty, we should turn ourselves inside out to God, and say, Search me, O Lord; try me and see if there be any wicked way in me, and lead me in the way everlasting.'

And then, if in anything like the degree in which the facts of the case warrant all Christian people in having it, we had that courage, there would go along with it a wonderful slitting of the cords that tie our tongues to one another about our faith. What an extraordinary thing it is that so many professing Christians have no sort of compulsion to tell anybody what they are, and do not feel as if there was any necessity laid upon them to speak to others of the Saviour that they have found! Why, if the vessel is full it will run over and light will radiate and heat will pour itself out. If there be life in the heart the blood will be pumped through the veins. And so, if we had the courage of our profession we should all be eloquent in the right times and places and to the right persons in the praise of the Master. Courage and a triumphant exulting joy are the marks and signs of a true Christian.

Put that picture side by side with what we see in others, and with what we ourselves are and do. Many of us have got the length of thinking that it is a sign of grace to be sad and timid, and anxious and afraid to say, I know in whom I have believed.' And there are very few of us who have got the length of walking in the light; and always,' as the Apostle says, being confident' and bold. That unbroken courage is within reach of us all, and the hand that grasps it is the hand of unfaltering faith or confidence.

II. The Foundation Of This Christian Courage And Triumphant Exultation.

Both the chief words in the text, I believe, are intended to be qualified by that expression, of the hope,' which follows the last of them. The confidence is the confidence of the hope,' and so is the rejoicing.' That is to say, the ground upon which there can be reared this fair structure of a Christian life all radiant and exultant with courage and triumph is the great hope which Christ sets before us, and which in Himself is brought into contact with our hearts and minds. The hope of the gospel is the basis upon which the courage and the exultation rest.

When a vessel is sunk at sea, how do they float it again? They take great caissons, and fasten them to the sunken hull, and pump them full of air, and their buoyancy lifts it up from the ocean bed, and brings it up into the sunshine again. Fasten your sunken and sad hearts to that great hope that floats upon the surface, and it will lift you from the depths, and bring you into the sunshine. Think of the hope which you and I profess to have! How can sorrow and dumpish dismality live in the presence of such a solid and radiant thing? What would become of our anxieties, real and deep as they are? What would become of our domestic sorrows, painful and heartrending as they are for some of us, if once we walked in the sunshine of that perpetual hope? Who cares about the rough stones, and the sharp, jagged thorns upon the road, or oven much about the blood upon his naked foot, when he can see the prize hanging yonder at the winning-post? If we had that immortal crown, and that blessed peaceful hope that we shall be like Him, for we shall see Him as He is,' always blazing as a reality at the end of every dirty alloy down which we have to go, and every dreary road along which we have to travel, how the dirt and the dreariness would be forgotten, and we should press toward the mark' with courage and with triumph! Think and realise to yourselves, dear friends, the contents of your hope, if you are Christian people--fellowship with Jesus Christ, the knitting of all broken ties that it will be for our joy and peace to have re-knit; the absence of all trouble that has served for discipline; the rod being broken when the child has grown to be a man; the rest and peace, the wisdom and power, the larger service and closer fellowship with the dear Lord, which are waiting certainly for every one of us. And then, if you can, grumble about the road, or be sad or cast down by reason of the greatness of the way.' We are saved by hope'; and if only we can make real to ourselves the facts which hope based upon Christ reveals as absolute certainties for us all, the clouds will scatter and the darkness will pass before the shining of the true Light.

III. Lastly, The Effort That Is Needed To Keep Hold Of The Hope.

The writer uses very emphatic words. He not only speaks about holding it fast, but about doing so unto the end,' duplicating, as it were, the idea of effort in the grasp, and declaring that that effort is to be continuous until the time when hope is lost in fruition. Now I need not remind you--we can all remind ourselves if we think--of the many outward difficulties and hindrances that rise to the vigour and vitality of this Christian hope. These may be so dealt with by us that they become subservient to its vitality and vigour, but by reason of our weakness, they often draw us away from Christ, and become distractions instead of helps. These are perpetually at work in order to make the Christian hope less vivid, to blur the outlines and dim the colours of the picture which it paints. Our own weaknesses and worldlinesses and clinging loves that twine themselves round creatures of earth, make it hard for us to soar in devout contemplation high enough to leave the mists below and see the blue and the sun. We are all short-sighted in spiritual matters, and cannot see the things that are afar off, and the fact that they are far off makes them unreal to many of us. Therefore, unless there be constant effort directed to retain the vividness of our impression of the things that are unseen, the vulgar, intrusive, flashing brightnesses of the poor, paltry present will dim them all to our eyes.

Whilst, then, there is constant need for effort, and without it we shall certainly lose our apprehension of the unseen blessedness, to hope in which is our very life, a great deal can be done by making direct efforts to cultivate these graces of which I have been speaking, and that from which they come. Though by no means altogether so, it is very much a matter of will and resolution whether Christian people shall be bravo and exultant, or whether they shall go mourning all their days, and never taking up the privileges which they possess. If you were to say every morning, Now I am going to try to-day to keep myself up on the high level, the overhead railway, and to travel there,' you would find it possible to do it. A man cannot make himself glad by saying, Now I am determined I will be glad,' but the moods and changing emotions of our Christian life which reposes upon facts that do not change, are very largely under our own control, and it is generally our own fault if we find our confidence oozing out at our finger-ends, and an unnameable and vague sadness, of which we scarcely know the cause, wrapping our souls like a chill November mist. One honest and vigorous resolution would rend the mist, in nine cases out of ten, and we should find that it was all the product of the undrained ditches in our own hearts.

But whilst a great deal can be done by a dead lift of resolution, and by governing our feelings and keeping a tight hand upon our emotions, far more can be done by the simpler, and in some respects easier, and certainly more effectual, way of keeping our eyes fixed upon the Person and the facts on which our hope is grounded, and from which our courage flows. That is to say, look at Jesus Christ, and keep by His side, and look into His eyes until you can see love gleaming in them, and touch His pierced hands until you can feel the power trickling from His fingers into your weakness, and rest on the assurances of His faithful word until the unseen and far-off good that He has promised is more real than the little goods close beside you. You can cultivate hope most effectually by gazing upon the things unseen, and above all, on the Person who is our Hope.' If only we will keep our, selves by faith, love, aspiration, communion of thought, and feeling, and desire, near to Him, He will stand beside us, and repeat to us the old word that was so frequent upon His lips, Fear not,' and courage will come. He will say, too, as He did in the hour of deepest sorrow, These things have I spoken unto you that My joy might remain in you, and that your joy might be full'; and our triumphant exultation will rise like water in a reservoir when a pure river flows into it. He will say, too, What and where I am, there shall also My servant be'; and the living hope that comes from union with Him will make us victors over all that is at enmity with joy,' and all that is sad, frowning, threatening, and perilous in our present life.

So, dear brethren, we are saved by Hope, and this Hope that we have has passed within the veil' with our great High Priest, and there we can anchor our souls and fear not shipwreck, but ride out every storm-

MHCC: Heb 3:1-6

Christ is to be considered as the Apostle of our profession, the Messenger sent by God to men, the great Revealer of that faith which we profess to hold, and of that hope which we profess to have. As Christ, the Messiah, anointed for the office both of Apostle and High Priest. As Jesus, our Saviour, our Healer, the great Physician of souls. Consider him thus. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever. Close and serious thoughts of Christ bring us to know more of him. The Jews had a high opinion of the faithfulness of Moses, yet his faithfulness was but a type of Christ's. Christ was the Master of this house, of his church, his people, as well as their Maker. Moses was a faithful servant; Christ, as the eternal Son of God, is rightful Owner and Sovereign Ruler of the Church. There must not only be setting out well in the ways of Christ, but stedfastness and perseverance therein to the end. Every meditation on his person and his salvation, will suggest more wisdom, new motives to love, confidence, and obedience.

Matthew Henry: Heb 3:1-6

In these verses we have the application of the doctrine laid down in the close of the last chapter concerning the priesthood of our Lord Jesus Christ. And observe,

I. In how fervent and affectionate a manner the apostle exhorts Christians to have this high priest much in their thoughts, and to make him the object of their close and serious consideration; and surely no one in earth or heaven deserves our consideration more than he. That this exhortation might be made the more effectual, observe,

1. The honourable compellation used towards those to whom he wrote: Holy brethren, partakers of the heavenly calling. (1.) Brethren, not only my brethren, but the brethren of Christ, and in him brethren to all the saints. All the people of God are brethren, and should love and live like brethren. (2.) Holy brethren; holy not only in profession and title, but in principle and practice, in heart and life. This has been turned by some into scorn: "These,"say they, "are the holy brethren;"but it is dangerous jesting with such edge-tools; be not mockers, lest your bands be made strong. Let those that are thus despised and scorned labour to be holy brethren indeed, and approve themselves so to God; and they need not be ashamed of the title nor dread the scoffs of the profane. The day is coming when those that make this a term of reproach would count it their greatest honour and happiness to be taken into this sacred brotherhood. (3.) Partakers of the heavenly calling - partakers of the means of grace, and of the Spirit of grace, that came from heaven, and by which Christians are effectually called out of darkness into marvelous light, that calling which brings down heaven into the souls of men, raises them up to a heavenly temper and conversation, and prepares them to live for ever with God in heaven.

2. The titles he gives to Christ, whom he would have them consider, (1.) As the apostle of our profession, the prime-minister of the gospel church, a messenger and a principal messenger sent of God to men, upon the most important errand, the great revealer of that faith which we profess to hold and of that hope which we profess to have. (2.) Not only the apostle, but the high priest too, of our profession, the chief officer of the Old Testament as well as the New, the head of the church in every state, and under each dispensation, upon whose satisfaction and intercession we profess to depend for pardon of sin, and acceptance with God. (3.) As Christ, the Messiah, anointed and every way qualified for the office both of apostle and high priest. (4.) As Jesus, our Saviour, our healer, the great physician of souls, typified by the brazen serpent that Moses lifted up in the wilderness, that those who were stung by the fiery serpents might look to him, and be saved.

II. We have the duty we owe to him who bears all these high and honourable titles, and that is to consider him as thus characterized. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever; consider him, fix your thoughts upon him with the greatest attention, and act towards him accordingly; look unto Jesus, the author and finisher of your faith. Here observe, 1. Many that profess faith in Christ have not a due consideration for him; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him. 2. Close and serious consideration of Christ would be of great advantage to us to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him. 3. Even those that are holy brethren, and partakers of the heavenly calling, have need to stir up one another to think more of Christ than they do, to have him more in their minds; the best of his people think too seldom and too slightly of him. 4. We must consider Christ as he is described to us in the scriptures, and form our apprehensions of him thence, not from any vain conceptions and fancies of our own.

III. We have several arguments drawn up to enforce this duty of considering Christ the apostle and high priest of our profession.

1. The first is taken from his fidelity, Heb 3:2. He was faithful to him that appointed him, as Moses was in all his house. (1.) Christ is an appointed Mediator; God the Father has sent and sealed him to that office, and therefore his mediation is acceptable to the Father. (2.) He is faithful to that appointment, punctually observing all the rules and orders of his mediation, and fully executing the trust reposed in him by his Father and by his people. (3.) That he is as faithful to him that appointed him as Moses was in all his house. Moses was faithful in the discharge of his office to the Jewish church in the Old Testament, and so is Christ under the New; this was a proper argument to urge upon the Jews, who had so high an opinion of the faithfulness of Moses, and yet his faithfulness was but typical of Christ's.

2. Another argument is taken from the superior glory and excellence of Christ above Moses (Heb 3:3-6); therefore they were more obliged to consider Christ. (1.) Christ was a maker of the house, Moses but a member in it. By the house we are to understand the church of God, the people of God incorporated together under Christ their maker and head, and under subordinate officers, according to his law, observing his institutions. Christ is the maker of this house of the church in all ages: Moses was a minister in the house, he was instrumental under Christ in governing and edifying the house, but Christ is the maker of all things; for he is God, and no one less than God could build the church, either lay the foundation or carry on the superstructure. No less power was requisite to make the church than to make the world; the world was made out of nothing, the church made out of materials altogether unfit for such a building. Christ, who is God, drew the ground-plan of the church, provided the materials, and by almighty power disposed them to receive the form; he has compacted and united this his house, has settled the orders of it, and crowned all with his own presence, which is the true glory of this house of God. (2.) Christ was the master of this house, as well as the maker, Heb 3:5, Heb 3:6. This house is styled his house, as the Son of God. Moses was only a faithful servant, for a testimony of those things that were afterwards to be revealed. Christ, as the eternal Son of God, is the rightful owner and sovereign ruler of the church. Moses was only a typical governor, for a testimony of all those things relating to the church which would be more clearly, completely, and comfortably revealed in the gospel by the Spirit of Christ; and therefore Christ is worthy of more glory than Moses, and of greater regard and consideration. This argument the apostle concludes, [1.] With a comfortable accommodation of it to himself and all true believers (Heb 3:6). Whose house we are: each of us personally, as we are the temples of the Holy Ghost, and Christ dwells in us by faith; all of us jointly, as we are united by the bonds of graces, truths, ordinances, gospel discipline, and devotions. [2.] With a characteristic description of those persons who constitute this house: " If we hold fast the confidence, and the rejoicing of the hope, firmly to the end; that is, if we maintain a bold and open profession of the truths of the gospel, upon which our hopes of grace and glory are built, and live upon and up to those hopes, so as to have a holy rejoicing in them, which shall abide firm to the end, notwithstanding all that we may meet with in so doing."So that you see there must not only be a setting out well in the ways of Christ, but a stedfastness and perseverance therein unto the end. We have here a direction what those must do who would partake of the dignity and privileges of the household of Christ. First, They must take the truths of the gospel into their heads and hearts. Secondly, They must build their hopes of happiness upon those truths. Thirdly, They must make an open profession of those truths. Fourthly, They must live so up to them as to keep their evidences clear, that they may rejoice in hope, and then they must in all persevere to the end. In a word, they must walk closely, consistently, courageously, and constantly, in the faith and practice of the gospel, that their Master, when he comes, may own and approve them.

Barclay: Heb 3:1-6

Let us remember the conviction with which the writer to the Hebrews starts. The basis of his thought is that the supreme revelation of God comes through Jesus Christ and that only through him has a man real access to God. He began by proving that Jesus was superior to the prophets; he went on to prove that Jesus was superior to the angels; and now he proceeds to prove that Jesus is superior to Moses.

It might at first sight seem that this is an anticlimax. But it was not so for a Jew. For him Moses held a place which was utterly unique. He was the man with whom God had spoken face to face as a man speaks with his friend. He was the direct recipient of the Ten Commandments, the very Law of God. The greatest thing in all the world for the Jew was the Law, and Moses and the Law were one and the same thing. In the second century a Jewish teacher called Rabbi Jose ben Chalafta, commenting on this very passage which declared that Moses was faithful in all his house, said: "God calls Moses faithful in all his house, and thereby he ranked him higher than the ministering angels themselves." For a Jew the step that the writer to the Hebrews takes is the logical and inevitable step in the argument. He has proved that Jesus is greater than the angels; now he must prove that he is greater than Moses who was greater than the angels.

In fact this quotation which is used to tell of the greatness of Moses is proof of the unique position which the Jews assigned to him. "Moses was faithful in all his house." The quotation is from Num 12:6-7. Now the point of the argument in Numbers is that Moses differs from all the prophets. To them God makes himself known in a vision; to Moses he speaks "mouth to mouth." To the Jew it would have been impossible to conceive that anyone ever stood closer to God than Moses did, and yet that is precisely what the writer of the Hebrews sets out to prove.

He bids his hearers fix their attention on Jesus. The word he uses (katanoein, 2657) is suggestive. It does not mean simply to look at or to notice a thing. Anyone can look at a thing or even notice it without really seeing it. The word means to fix the attention on something in such a way that its inner meaning, the lesson that it is designed to teach, may be learned. In Luk 12:24Jesus uses the same word when he says: "Consider the ravens." He does not merely mean, "Look at the ravens." He means, "Look at the ravens and understand and learn the lesson that God is seeking to teach you through them." If we are ever to learn Christian truth, a detached glance is never enough; there must be a concentrated gaze in which we gird up the loins of the mind in a determined effort to see its meaning for us.

In a sense the reason for that is implicit when the writer addresses his friends as sharers in heaven's calling. The call that comes to a Christian has a double direction. It is a calling from heaven and it is a calling to heaven. It is a voice which comes from God and calls us to God. It is a call which demands concentrated attention because of both its origin and its destination. A man cannot afford to give a disinterested glance to an invitation to God from God.

When we do fix our attention on Jesus what do we see? We see two things.

(i) We see the great apostle. No one else in the New Testament ever calls Jesus an apostle. That the writer to the Hebrews does so deliberately is quite clear, because apostle is a title he never gives to any man. He keeps it for Christ.

What does he mean when he so uses it? The word apostolos (652) literally means one who is sent, forth. In Jewish terminology it was used to describe the envoys of the Sanhedrin, the supreme court of the Jews. The Sanhedrin sent out apostoloi (652) who were clothed with its authority and the bearers of its commands. In the Greek world it frequently meant ambassador. So then Jesus is the supreme ambassador of God and an ambassador has two supremely important and relevant characteristics.

(a) The ambassador is clothed with all the authority of the king who sends him. On one occasion the king of Syria, Antiochus Epiphanes, invaded Egypt. Rome desired to stop him and sent an envoy called Popillius to tell him to abandon his projected invasion. Popillius caught up with Antiochus on the borders of Egypt and they talked of this and that for they had known each other in Rome. Popillius had not the vestige of an army with him, not even a guard. Finally Antiochus asked him why he had come. Quietly Popillius told him that he had come to tell him that Rome wished him to abandon the invasion and go home. "I will consider it," said Antiochus. Popillius smiled a little grimly; he took his stall and drew a circle in the earth round Antiochus. "Consider it," he said, "and come to your decision before you leave that circle." Antiochus thought for a few seconds and then said: "Very well. I will go home." Popillius himself had not the slightest force available--but behind him was all the power of Rome. So Jesus came from God and all God's grace and mercy and love and power were in his apostolos (652).

(b) The voice of the ambassador is the voice of the king or country who sent him. In a foreign land the British ambassador's voice is the voice of Britain. So Jesus came with the voice of God; in him God speaks.

(ii) Jesus is the great High Priest. What does that mean? This is an idea to which the writer to the Hebrews returns again and again. Just now we only set down the fundamental basis of what he means. The Latin for a priest is pontifex, which means a bridge-builder. The priest is the person who builds a bridge between man and God. To do that he must know both man and God. He must be able to speak to God for men and to speak to men for God. Jesus is the perfect High Priest because he is perfectly man and perfectly God; He can represent man to God and God to man. He is the one person through whom man comes to God and God comes to man.

Wherein then lies the superiority of Jesus over Moses? The picture in the mind of the writer to the Hebrews is this. He thinks of the world as God's house and God's family. We use the word house in a double sense. We use it in the sense of a building and also in the sense of a family. The Greeks used oikos (3624) in the same double sense. The world, then, is God's house and men are God's family. But he has already shown us the picture of Jesus as the creator of God's universe. Now Moses was only part of God's universe, part of the house. But Jesus is the creator of the house and the creator is bound to stand above the house itself. Moses did not create the law; he only mediated it. Moses did not create the house; he only served in it. Moses did not speak of himself; all that he ever said was only a pointer to the greater things that Jesus Christ would some day say. Moses, in short, was the servant; but Jesus was the Son. Moses knew a little about God; Jesus was God. Therein lies the secret of his superiority.

Now the writer to the Hebrews uses another picture. True, the whole world is God's house; but in a special sense the Church is God's House, for in a special sense God brought it into being. That is a picture the New Testament loves (compare 1Pe 4:17; 1Ti 3:15, and especially 1Pe 2:5). That building of the Church will stand indestructible only when every stone is firm; that is to say, when its every member is strong in the proud and confident hope he has in Jesus Christ. Each one of us is like a stone in the Church; if one stone is weak the whole edifice is endangered. The Church stands firm only when each living stone in it is rooted and grounded in faith in Jesus Christ.

Constable: Heb 3:1--5:11

II. The High Priestly Character of the Son 3:1--5:10

The writer proceeded to take up the terms "merciful" and "faithful" from 2:17 and to expound them in reverse order. He spoke of the faithfulness of Jesus (3:1-6, exposition) and the need for his hearers to remain faithful as well (3:7-4:14, exhortation). He then encouraged his audience with a reminder of Jesus' compassion as a merciful high priest in the service of God (4:15-5:10, exposition).

Constable: Heb 3:1-6

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

"The author steadily develops his argument that Jesus is supremely great. He is greater than the angels, the author of a great salvation, and great enough to become man to accomplish it. Now the author turns his attention to Moses, regarded by the Jews as the greatest of men. . . . The writer does nothing to belittle Moses. Nor does he criticize him. He accepts Moses' greatness but shows that as great as he was, Jesus was greater by far."¹⁰³

It was important to convince the Jewish readers that Jesus Christ is greater than Moses because the entire Jewish religion came through Moses. Christianity came through Christ.

"Observing the grammatical markers supplied by the writer, we submit that the development of the author's thought reflects the following scheme:

vv 1-2, introduction of the comparison between Jesus and Moses;

v 3, assertion of Jesus' superiority to Moses;

vv 4-6a, explanation for this assertion;

v 6b, relevance for the congregation."¹⁰⁴

3:1 We should give careful attention to Jesus because of our unity as brothers and our holy calling as participants in His future reign and joy (2:10-12). Our calling as Christians is not just earthly but heavenly.

Jesus Christ is the "Apostle" (lit. delegate, messenger, one sent forth with orders) in that He is the One God sent to reveal the Father to humankind (cf. 1:1-2; John 1:14; 3:17, 34; 5:36, 38; et al.). Furthermore He is the "High Priest" in that He is the One God anointed to represent human beings to Himself (2:17-18). Our confession is that for which we take a public stand in water baptism, namely, Christianity (cf. 4:14; 10:23).

3:2 We should probably translate this verse to tie it in directly to verse 1 rather than making it a separate statement. The idea is that Jesus Christ is now faithful, not that He was in the past. He is faithful now as Moses was in the past. We can see Moses' faithfulness in how he served regarding God's "house," the tabernacle, and regarding God's "household," Israel. He served exactly as God instructed him (cf. Num. 12:7; 1 Sam. 2:35; 1 Chron. 7:14).

3:3-4 We can see the difference between Jesus Christ's superiority and Moses' by comparing the builder of a building with the building itself. No matter how grand a building may be its creator always gets more glory than the building itself. Whereas Moses served faithfully in the system of worship the tabernacle represented, Jesus Christ designed that system of worship. These verses are a powerful testimony to the deity of Jesus Christ. If God built everything, and Jesus Christ built God's house, Jesus Christ is God.

3:5-6a Moses functioned as a servant preparing something that would serve as a model for a later time. The tabernacle was a model of the world over which Jesus Christ will reign eventually (cf. 1:8-13; 2:8), first in the Millennium and then in the new heavens and earth. Messiah's rule over the earth was a revelation about which the prophets who followed Moses spoke more fully. Jesus Christ will not serve. He will reign. He is not God's servant but God's Son. As such, He sits. He does not stand like a servant. He is the possessor of all things, not one who makes preparation for things as Moses did.

"By defining Moses' service in this way, the writer indicates that Moses' status as servant corresponds to that of the angels, who are servants to the heirs of salvation (see . . . 1:14)."¹⁰⁵

The church is God's house over which Jesus Christ sits in authority (e.g., 1 Cor. 3:16). He sits in the heavens, the holy of holies of this house. The tabernacle illustrated this house of God. The tabernacle was a microcosm of God's greater house. Moses served in the model faithfully. Jesus rules over the larger house faithfully, not as a servant, but as God's Son with full authority.

"In some sections of Jewish Christianity Christ's role was envisaged as primarily that of a second Moses; here He is presented as being much more than that."¹⁰⁶

3:6b God's big house consists of people, not boards, bars, and curtains. The writer was thinking of priestly functions, as is clear from the context. His concern was that his readers might not remain faithful to God (cf. Mark 4:5-6, 16-17). This would result in their losing their privilege as priests that included intimate fellowship with God and the opportunity to represent God before people and people before God. This is really what the Israelites as a whole lost when they turned away from the Lord and built the golden calf at Mt. Sinai (Exod. 32). Instead of all the Israelites being priests (Exod. 19:6) God limited this privilege to the Levites who remained faithful when the other Israelites apostatized (Exod. 32:26-29; cf. Num. 3:12-13). Just so today it is possible for us to forfeit the privilege of functioning as a priest in the future (cf. 1 Pet. 2:5). The writer shifted from using "house" to refer to the place where priestly functions take place, to using "house" to refer to the people engaged in those activities, namely, a household. We could translate the same Greek word (oikos) either "house" or "household."

The writer's point in this pericope was that his readers should follow the example of faithfulness to God that Moses and Jesus set or they could lose their privilege as priests. Essentially priests represent people to God. They exercise leadership of people Godward. The writer had previously warned his readers that unfaithfulness could result in their drifting away from God's truth (2:1-4). Moreover by contrasting Jesus and Moses he helped his Jewish readers appreciate the superiority of Jesus over Moses and so discouraged them from departing from Christianity and returning to Judaism.¹⁰⁷

"When we withdraw from the exercise of our priestly New Testament worship, we are no longer fellowshipping with the other believers. But this does not mean we are not saved or that we had salvation and lost it."¹⁰⁸

College: Heb 3:1-19

HEBREWS 3

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

A. JESUS IS SUPERIOR TO MOSES (3:1-6)

¹ Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess. ² He was faithful to the one who appointed him, just as Moses was faithful in all God's house. ³ Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. ⁴ For every house is built by someone, but God is the builder of everything. ⁵ Moses was faithful as a servant in all God's house, testifying to what would be said in the future. ⁶ But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast.

Jesus has been shown to be superior to prophets (1:1-3), to angels (1:4-2:5), to men (2:6-18), to Satan (2:14-16), now to Moses (3:1-6). Actually, Jesus was not directly contrasted with men. He was seen as becoming fully a brother with them by entering flesh and blood. But he was the only man who fulfilled the exalted position God designed for man to hold (2:6-10), and their final salvation was dependent on his overcoming Satan and death, not on their achievement (2:14-18).

Chapters three and four show how God offers eternal "rest" to those who obey him. They may be divided into three major sections: 3:1-6 showing Jesus' superiority in faithfulness over Moses' faithfulness; 3:7-19 showing Israel's failure of faith which made them fall in the desert; and 4:1-13 showing the Sabbath-rest to which God brings his faithful people. The last three verses (4:14-16) are actually an introduction to the discussion of the priesthood of Christ which is presented in chapters five through seven. Israel's loss was not due to Moses' incompetence as though he was unfaithful. He was faithful in his role as servant. More significantly, Jesus also stands before us, faithful as a son. The two chapters are sprinkled with warnings. Even with trustworthy leaders, people may be lost because of their own unfaithfulness. Our author urges his readers not to copy Israel's unnecessary demise.

Like all other humans, Moses was not perfect; but his faithfulness, not his flaws of character, is the point of the author's argument here. Both Moses and Jesus were faithful to the one who appointed them. Jesus' position as son over God's house made him superior to Moses whose position was as a servant in God's house (3:5-6). Jesus is even superior to Moses, the grand head of all the Old Testament system.

3:1 Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess.

No NT verses are unrelated to their contexts. There is some link between every verse of the NT and the verses before it and those after it. Sometimes an author prods his readers to notice this connection, like here. The whole second chapter concerning Jesus' faithfully carrying out of his rescue of man may highlight the need for our faithfully clinging to him so we can enter that eternal rest (chapter 3-4). Since this very word o{qen ( hothen , "therefore") also begins 2:17 and 3:1, the writer probably thought of 2:17-18 as one unit of thought based on its preceding verses as though he presented 3:1ff. in one unit of thought based on 2:17-18. The previous paragraph about Jesus as the merciful high priest to this one about Jesus as the faithful high priest are both expansions of the phrase "merciful and faithful high priest" in 2:17. The writer reminds his readers of that connection with the word " therefore ."

The causal connection of this word " therefore" (o{qen , hothen , "from where, from which, therefore," actually an adverb) is expressed by the NIV every time it occurs in Hebrews, except in 11:19 where the anemic "and" appears. It is translated in the NIV, "for this reason" (2:17); "therefore;" (3:1 and 7:25); or "hence" (8:3; 9:18; and 11:19). It normally moves the logic forward at the sentence level (2:17; 7:25; 8:3; 9:18; 11:19), although here it may be at the paragraph level. In 2:17-18 Jesus was just called a "faithful high priest" who is able to help those who are being "tempted."

Holy brothers, who share in the heavenly calling. He has stood with his readers ("we" in 1:1f.; 2:1, 3; see 4:1-3). Now for the first time he directly addresses them ("you"). " Holy" or "saint" (a{gio" , hagios ) is used of Christians elsewhere in Hebrews (6:10 and 13:24). This was one of Paul's common designations for his readers (Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). See also the verb form, we have been "made holy, sanctified" (2:11; 9:13; 10:10,14,29; 13:12). In Hebrews the Spirit of God is also called holy, i.e., the "Holy Spirit" (2:4; 3:1,7; 6:4; 9:8; 10:15). The plural form (lit., "holies") is used to designate the tabernacle sanctuary, i.e., the "Holy Place" (8:2; 9:1,2,3,8,12,24,25; 10:19; 13:11).

The readers are addressed as " brothers" again in 3:12; 10:19; and 13:22 and "beloved" in 6:9. The other four vocative forms, that is, nouns of direct address, in Hebrews are all in quotations from the LXX (1:8,10; 10:7; 12:5). In the first three Jesus is addressed as "God" and "LORD." In the last (12:5) the reader of Proverbs is addressed as "My son." The longest phrase of direct address is in 3:1, "holy brothers, who share in the heavenly calling." The phrase "holy brothers" occurs again in the NT only in a variant reading of 1 Thessalonians 5:27. "Brothers" is the most common form of address in all NT epistles.

Christianity is not designed to be lived alone. Hebrews states four things in which Christians share : in the heavenly calling (3:1); in Christ (3:14); in the Holy Spirit (6:4); and, with all people, in a father's discipline (12:8). Outside of Hebrews the NT only uses this noun in Luke 5:7 of fishing partners. Its cognate verb carries the broader idea of sharing. Christ shared humanity with us (2:14); but he "belonged to" (lit., "shared") a different tribe than priests, i.e., the tribe of Judah, not the tribe of Levi (7:13). Immature people "live on" (lit., "share") milk (5:13). All NT occurances of the verb metevcw (metechô , "to share") outside of Hebrews are in 1 Corinthians 9-10. Plowmen and threshers share the crop (9:10), so Paul expects to share the fruit of his labor (9:12). People share in a meal (10:30). Christians are said to be all one loaf and to share the same loaf which is Christ (10:17). Since they share the table of the LORD, it is not possible to share the table of demons also (10:21).

Although the Christian calling is only mentioned here in Hebrews with the noun, its verbal counterpart, "to call" appears a half dozen times. The verb "to call" may mean either (1) to give a name to something perhaps indicating the meaning of the new role, or (2) to invite into a new role. The first idea is used when Jesus calls men "brothers" (2:11) and when God designates the time "today" (3:13). The second is used when Jesus was called into the high priesthood by God (5:4), when Abraham was summoned to go to some future inheritance (11:8), and when people are invited to walk with God (9:15). Only the last instance is a perfect tense, which brings to the readers' attention both the finished initial call and the subsequent adventures and benefits that grow out of that response. It is this last sense of "call" which is used here.

The call is potentially for everyone, but it is effective only for those who respond (Acts 2:38-40). This was true of God's call to Abraham, Moses, Isaiah, Peter and Andrew, Paul, etc. It is a consistent concept of Scripture that God calls people to himself. He does not coerce them. He does not save them against their will. Whatever his plans for individuals, families or nations, he allows men to respond from their own choice. God is a gentleman. He simply calls; he does not coerce. See Isaiah 55:1-3. His occasional additional strong measures, for example with Jonah, only serve to underline the general freedom which he allows. Many exhortations are found in Hebrews, clarifying the results of obedience and disobedience. The choice is left with men.

The Christian calling is a heavenly (ejpouravnio" , epouranios ) calling, an upward call leading to heaven (Phil 3:14). Hebrews repeatedly contrasts what is physical, temporary and visible with what is spiritual, permanent and invisible.

One should examine other passages that describe this heavenward call of God in Christ (Matt 9:13; Rom 8:28-30; 9:22-26; 11:29; 1 Cor 1:9,26-31; 7:15,17-24; Gal 5:13; Eph 1:17-23; 4:1-6; Phil 3:12-15; Col 3:15; 1 Thess 2:10-12; 4:7-8; 2 Thess 1:11-12;2:13-16; 1 Tim 6:12; 2 Tim 1:8-10; 1 Pet 1:13-16; 2:9-10; 3:8-9; 5:10-11; 2 Pet 1:3-11). Of course there are many others which describe this call but do not use the word "call."

Fix your thoughts on Jesus. "You are what you think." "You become what you think about all day long." Non-Christians know the power of the mind to shape our future by focused thought. It is no surprise to find this kind of direction also in the Scripture. To help us achieve this focus there are four Gospels telling the story of Jesus' ministry on earth. No other events are repeated four times in the Bible in such detail. We would all be much better off if we spent more time thinking about Jesus.

No other person stands so tall. He is our model for living, for speech, conduct, purity, sympathy, prayer and selfless serving. He is our savior. Without his death we would die forever. With his death we can live forever. He is our high priest. No one else could enter God's presence for us to make atonement for us. No one else could intercede for us like Jesus. He is our forerunner. He made a way for us to follow that leads to glory.

Liddell and Scott defines the verb katanoeo ("fix your thoughts on") as "1. notice, observe carefully; 2. look at with reflection, . . . contemplate." G. Harder says,

A strengthened form of noeo is katanoeo (Hdt. Onwards), to direct one's mind and interest towards something, to notice and perceive it . . . Thus katanoeo can mean to observe, test, comprehend, understand, in the latter sense being almost synonymous with syniemi , to understand.

Later he adds,

Lk. 20:23 shows that katanoein includes what goes on behind the scenes. In the same way, Heb. 3:1 means that it is not the outward figure of Jesus that we should look to, but what he really is, as the emissary of God, as the real High Priest, and as the proper object of Christian faith.

The verb occurs again in Hebrews in 10:24 where we are urged to "consider how we may spur one another on toward love and good deeds."

Apostle . Jesus chose twelve of his followers and called them "apostles" (Luke 6:13-16). Barnabas was also called an apostle (Acts 14:14), as were Paul (2 Cor 1:1) and Epaphroditus (Phil 2:25, NIV translates ajpovstolo" [ apostolos ] here as "messenger"). Paul was an apostle of Jesus. Barnabas and Epaphroditus should probably be called apostles of the church, perhaps "missionaries" says LS (p. 99). Jesus was an apostle "sent from God" (Matt 10:40; etc.). The verb ajpostevllw (apostellô , "I send") was used of many different people who were sent to do a specific task. It was used of Moses (Exod 3:10; 7:16; Num 16:28-29); but since this is not the point of the comparison in this paragraph, it is not mentioned. The Father evidently has the role of principle planner and principle administrator. Jesus was sent out from him to do the specific task of redeeming mankind. As God's apostle, he was commissioned with the task of setting up the system of Christianity which we confess. He did the task well, though his position, not his performance, is the focus of the paragraph.

The word "apostle" probably should not be understood simply as one who has been sent, but as one who has been both properly equipped and commissioned. Whatever preparation, training or authorization is necessary to carry out the intended mission has been provided along with the "send-off." See others who were "prepared and sent," (Acts 8:14; 10:20-21; 15:27; 19:22; 2 Cor 8:22-23; 12:16-18; Phil 2:19-23, 25, 28-30; 2 Tim 4:12). The rabbis said, "A man's messenger is like the one who sent him" (M.Berakoth 5:5). The solemnity of this remark may be seen in its context, "If he that says the Tefillah falls into error it is a bad omen for him; and if he was the agent of the congregation it is a bad omen for them that appointed him, because a man's agent is like to himself."

Besides apostle Jesus also filled the role of high priest . Hebrews will actually call him "priest" (iJereuv" , hiereus ) in 7:3,11,15,17; 8:4, "great priest" (iJereuΙ" mega" , hiereus megas ) in 4:14; 10:21 or "high priest" (ajrciereuv" , archiereus ) in 2:17; 3:1; 4:15; 5:5,10; 6:20; 7:26; 8:1; 9:11,25. Other passages imply this role for Jesus, but do not directly state it, as 13:11ff. There are passages applying the LXX statements to Jesus (5:6; 7:21). The main section in Hebrews that discusses his priesthood, Hebrews 4:14-7:28, contrasts Jesus with priests in general, not necessarily with the high priests. Hebrews 2 places Jesus alongside humans as their brother, not as their ruler (2:17). One could almost say, "chief among equals." The OT high priest was the leader of all priests and one of them. So it is fitting for Jesus the priest among a kingdom of priests to be called the high priest, as principal among them.

The sacrifice described in Hebrews 9 was that on the Day of Atonement in which the high priest had the predominant place. In that setting Jesus would be contrasted with the Jewish high priest. This usage naturally carried over to the other times when Jesus is referred to in the book of Hebrews.

Whom we confess. The Christian confession revolves around the mission of Jesus. The good news they told was about Jesus' coming to rescue man and his atoning work for us. Those who did not confess Jesus were no part of his people. Confession of Jesus is a necessary and natural part of belonging to him and to the Father (Matt 10:32-33; 1 John 2:22-23; 4:1-3). The hope we confess is based on Jesus' faithful work as high priest (4:14-16; 10:22-23). Confession of Jesus should not be confused with confession of sins. Sins should be confessed to God who promises to forgive his people who confess their sins to him (1 John 1:9). Confession of Jesus is the open acknowledgement before men of who Jesus is and what he has done for our redemption. It is the center of evangelism.

3:2 He was faithful to the one who appointed him, just as Moses was faithful in all God's house. 3:3 Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself.

The measure of faithfulness could be best assessed by the one who appointed him . God said, "This is my Son, whom I love; with him I am well pleased" (Matt 3:17). When Jesus finished his work of providing purification for sins, God welcomed him to sit down at his right hand on his throne and promised to make all of Jesus' enemies a footstool for his feet (1:13). The honor given to Jesus is as much greater than the honor given to Moses as the honor given to a builder is greater than the house he built. Among all those whom Jesus redeemed, he also redeemed Moses by his death on the cross. Moses did not redeem Jesus.

Moses' exasperation at the people's grumbling led him to disobey God by striking the rock for water rather than speaking to it as God had commanded. This dishonored God enough in not trusting him totally, that God would not let Moses bring Israel into the promised land (Num 20:2-13, 24; 27:14; Deut 1:37; 3:23-28; 32:50-52; Ps 106:32-33). It is possible that God wanted this incident to provide some lesson for future generations as he did with the bronze snake (John 3:14-16 based on Num 21:4-9). They could just look at the snake and be healed. One could look in faith at Jesus on the cross and be healed. If Moses had obeyed, God might have said his people could just speak to him (the rock) and find God's provision for their need.

The point of the author here about Moses is his predominant faithfulness, however, not his occasional failure. "Moses was faithful in all God's house" (v.2). This very faithfulness of Moses is specifically stated by God when Miriam and Aaron challenged Moses' preeminent position,

Listen to my words: "When a prophet of the LORD is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you not afraid to speak against my servant Moses? (Num 12:6-8).

3:4 For every house is built by someone, but God is the builder of everything.

Design logically presupposes a designer. Many Christian and non-Christian philosophers alike hold the idea of design to be the most significant concept in understanding the ultimate origin of our universe. Hebrews says it simply, "Every house is built by someone." The statement is made here as another reason why Jesus is worthy of greater honor than Moses. His high status is no arbitrary accident of a blind universe.

The builder of all things is God. The word "builder" (participle from the Greek verb, kataskeuavzw , kataskeuazô ) may be defined as "to make ready, prepare; to build, construct, create; to furnish." Thiele cites classical examples of preparing various things: meals, a room, festal routes, a ship, preparing for battle, even formal teaching on various subjects. The LXX uses it also to describe the work of creation. Hebrews has about half of the NT uses. People prepared the tabernacle (9:2,6), and Noah prepared an ark (11:7, as 1 Pet 3:20). John the Baptist prepared a people (Luke 1:17) and a way (Matt 11:10 and parallels) for Jesus.

The word "God" does not have an article, thereby stressing the essence more than the identity of God. Westcott calls it "the character of God as God." Since Jesus is seen as the builder of the house, he is functioning at the level where God functions. He was called "God" in 1:8-9 by applying Psalm 95 to him. He was virtually called God in 2:5-9 where he returned to a God-level position above the angels after being beneath them for a little while during his mission on earth. Moses did not function at this level. Jesus' status as the unique Son of God further supports this idea.

Moses appears several times in the book of Hebrews. His parents hid him for three months at his birth because of their faith (11:23). Moses exercised this same faithfulness as a servant in all God's house (3:2, 5). When mature, he chose the Jews and their Messiah rather than the pleasures of the Egyptian palace (11:24-26). He led Israel out of Egypt (3:16; 11:27, 29), at which time he kept the Passover and its sprinkling of blood (11:28). Though full of fear at Mt. Sinai (12:21), he received and "proclaimed every commandment of the law to all the people" (9:19) including guidelines about priests (7:14) and punishment (10:28). Under his direction the tabernacle was built exactly like the pattern God showed him (8:5). He inaugurated the covenant agreement by sprinkling blood on the scroll, all the people, the tabernacle and everything in it (9:19-21).

In Revelation 15:3 those who were victorious over the beast sing "the song of Moses the servant of God and the song of the Lamb." Moses is mentioned more times than Abraham in the NT.

Moses wrote more pages of the Bible than anyone else. Moses gave the law as well as the plans for the tabernacle and its service which were perpetuated and embellished in the temple worship. Moses inaugurated the priesthood of Aaron. Moses delivered the people of God from Egyptian bondage, implementing the severe plagues on Egypt, leading in the miraculous crossing of the Red Sea and guiding them safely in the desert for forty years. Moses divided up the promised land as an inheritance and set up Joshua to bring them victoriously into it. Only Moses had spoken to God face to face (Deut 34:10; see also Exod 33:11 and Num 12:6-8). It is not strange that Lauterbach can describe the Jew's supreme admiration for Moses this way,

Of all Biblical personages Moses has been chosen most frequently as the subject of later legends; and his life has been recounted in full detail in the poetic haggadah. As liberator, lawgiver, and leader of a people which was transformed by him from an unorganized horde into a nation, he occupies a more important place in popular legend than the Patriarchs and all the other national heroes.

The Mishnah says, "none in Israel is greater than he [Moses]. . . . Whom have we greater than Moses? (M.Sotah 1:9).

3:5 Moses was faithful as a servant in all God's house, testifying to what would be said in the future.

The NIV in verse five sounds like Moses was doing the testifying. The fact that Moses was faithful as a servant was what became a testimony (lit., "into a testimony") of things to be spoken later. Moses did prophesy about these things, but that is not the point of this passage. The form lalhqhsomevnwn (lalçthçsomenôn ; NIV, "what would be said in the future") is the only future passive participle in the NT.

3:6 But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast.

Moses was virtually unparalleled as a servant of God, but he was still merely that - a servant. In striking contrast, Jesus "is" (not was) faithful as "a son" (not a servant). Moreover, while Moses served "in" God's house, Jesus is "over" God's house. The superiority of Jesus over Moses could not be more clearly shown. Better than the prophets (1:1-2), better than the angels (1:4-13), better even than Moses, only Jesus is given the name "son."

A similar thought to the expression "we are his house" is found in 1 Timothy 3:15 and 1 Peter 4:17. Compare the OT phrase "house of Israel." The image of a spiritual building is found in 1 Corinthians 3:10-12; Ephesians 2:19-22 and 1 Peter 2:4-8. It is a beautiful parallel expressing our mutual interdependence. Although the words oiko" ( oikos ) and oijkiva ( oikia ), both translated "house," are quite interchangeable, only oikos appears in Hebrews (3:2-6; 8:8,10; 10:21; 11:7). It is used of both God's house and man's house. Montefiore explains that

In the author's day the 'extended family', with its large variety of age and its ramifications of relationship, offered a closer analogy to the Church of God than the present smaller unit of the Western family, usually comprising only parents and children.

Eager to emphasize the certainty of God's promises, many have been blind to any conditions God attached to them, as though fulfilling God's conditions would constitute some kind of "work" by which one earned the right to receive those promises.

We are his, if we hold on . The Christian's position as part of the house of God is conditional. He must remain faithful. The conditionality is emphasized even more by the use of a special emphatic word ejavnper ( eanper , " if"), which appears only here, 3:14, and 6:3 in the whole NT. Thayer says of the enclitic particle -per , which is here appended to the ordinary word ean ("if,") that "the idea of the word to which it is annexed must be taken in its fullest extent."

How can one avoid the conditions which God places on his promises? " If you forgive . . . when they sin against you, your heavenly Father will also forgive you" (Matt 6:14, emphasis added, also below). " If you have faith, . . . you can say to this mountain . . . and it will move" (Matt 17:20-21). " If you remain in me and my words remain in you, ask whatever . . . and it will be given you" (John 15:7). Can one dismiss forgiveness or faith or remaining in Jesus as mere verbiage and not real conditions? May his commands be ignored and one still expect to receive his promises? How could Noah expect to be saved from the coming flood if he did not obey God's command to build an ark? (Gen 6:14ff.). How could Abraham expect God to fulfill his promise if he would not leave his homeland? (Gen 12:1-4). How would the hearers at Pentecost expect to receive forgiveness of sins and the gift of the Holy Spirit if they did not fulfill the conditions Peter laid before them? (Acts 2:38). "He who stands firm to the end will be saved" (Matt 10:22). Is there some other way to be saved by which the condition Jesus stated may be ignored?

Let the author of Hebrews speak. Can a person be saved who "drifts away," ignoring the great salvation Jesus has brought? (2:1-4). Will God's rest be acquired by those who "turn away" and do not "hold firmly till the end?" What if we make no attempt to "encourage one another daily"? (3:13-14). He said we should "make every effort to enter that rest" or we would "fall" (4:11). Can one please God who will not "leave the elementary teachings . . . and go on to maturity?" (6:1). We say instead, "Let the word of Christ dwell in you richly" (Col 3:16). "If you do these things, you will never fall" (1 Pet 1:10).

The general meaning of of katevcw (katechô , " to hold on to") is clear enough. Interesting pictures emerge if one applies the nautical imagery of this word from Acts 27:40, "to steer toward;" or the legal imagery of "taking possession of property" from Matthew 21:38. Courage and hope become major parts of good Christian living. It takes courage to approach God initially (10:19) and repeatedly (4:16). His gracious offer fills us with hope (6:18) for help when we come to him. If our hope can be sure, we can be sure (6:11-12; 10:23; 11:1). Ours is a much better hope than anyone has had before us (7:19). "The hope of which we boast" could be literally translated, "the pride of hope" (toΙ kauvchma th'" ejlpivdo" , to kauchçma tçs elpidos ) or as BAGD suggests, "that for which we are proud to hope." Encouragement and hope are provided by fellow Christians (here), by the LORD (2 Thess 2:16) and by the Scripture (Rom 15:4).

B. PSALM 95:7-11 (3:7-11)

⁷ So, as the Holy Spirit says:

"Today, if you hear his voice,

⁸ do not harden your hearts

as you did in the rebellion,

during the time of testing in the desert,

⁹ where your fathers tested and tried me

and for forty years saw what I did.

¹⁰ That is why I was angry with that generation,

and I said, 'Their hearts are always going astray,

and they have not known my ways.'

¹¹ So I declared on oath in my anger,

'They shall never enter my rest.'" ^a

^a 11 Psalm 95:7-11

3:7 So, as the Holy Spirit says: "Today, if you hear his voice,

The lengthy passage from Psalm 95:7-11 is quoted to expand on the idea of 3:6 that we must hold on to our courage and hope in order to remain a part of the house of God. It is only those who remain faithful to the end who will find themselves in heaven sharing the eternal "rest" with God when all of earth history is over. Israel failed to remain faithful. Consequently, they lost this rest. The shepherd-heart of our author does not want his Christian brothers to suffer the same loss.

There are two parts of Psalm 95, an invitation to worship (1-7a) and a warning against disobedience (7b-11). God should be worshipped because he is "the great God" controlling all nature, and he is "our God" making us "the people of his pasture." The rest of the Psalm warns us not to lose that privilege (Ps 95:7b-11). This latter portion urges the necessity of faithfulness, and thus is very appropriate to cite in a section arguing the need for faithfulness.

3:8 do not harden your hearts as you did in the rebellion, during the time of testing in the desert,

This discussion about the incidents at Massah and Meribah illustrate how the OT can help us. Only a few weeks after Israel had been delivered from the Egyptian army at the Red Sea, they begin to grumble at God's provisions. Moses named the place Massah and Meribah, Hebrew names meaning "Testing" and "Quarreling" (Num 17:7). A similar grumbling against God occured near Kadesh as the nation approached Canaan. In this incident Moses became exasperated with the people and struck the rock instead of speaking to it as God directed. He was punished by being denied entrance to the land (Num 20:1-13, 24). Moses referred to this grumbling in his speeches in Deuteronomy (6:16; 9:22; 33:8). God reminded Moses of this infraction when he was preparing to die (Deut 32:48-52). The problem made such an impression that it is mentioned repeatedly in Psalms (Ps 81:7; 95:8; 106:32-33). By the time of Ezekiel the northern location had become a place-name, Meribah Kadesh, used in marking the boundaries of the land (Ezek 47:19; 48:28). The author of Hebrews chose to use the record in the ninety-fifth Psalm.

The LXX differs from the MT in two significant points. Instead of using the Hebrew names, Meribah and Massah, it translates them respectively as parapikrasmov" ( parapikrasmos , "Provocation") and peirasmov" ( peirasmos , "Testing"). Secondly, it ascribes the Psalm to David in its title. In a somewhat similar fashion the apostles and Christians, when praying about the first opposition to the fledgling church, ascribed the second Psalm to the Holy Spirit through David (Acts 4:25-26). The Hebrew text had left it anonymous. Like those praying believers, the author of Hebrews attributes the text ultimately to the Holy Spirit. Compare Hebrews 9:8 and 10:15 where the Holy Spirit is stated to be the ultimate author in producing Bible texts. Sharing in the Holy Spirit (6:4) and insulting the Spirit of grace (10:29) may therefore refer either to the indwelling presence of the Holy Spirit who enters at the time of conversion or to the Bible which the Holy Spirit has graciously provided for our guidance.

3:9 where your fathers tested and tried me and for forty years saw what I did. 3:10 That is why I was angry with that generation, and I said, 'Their hearts are always going astray, and they have not known my ways.'

The NT text differs from the LXX in one further point. First, notice the LXX ambiguity. The LXX put the phrase "forty years" between the statements about (1) the fathers who disbelieved though "seeing my works" and (2) God's "being angry with them." Thus it is left unclear which thing lasted for forty years. The Hebrew text of the Psalm positions the phrase in the same place with the same ambiguity. The editors of both the MT and the LXX punctuate the text to indicate that God's wrath lasted for forty years.

3:11 So I declared on oath in my anger, 'They shall never enter my rest.'"

God expressed his anger with the solemnity of an oath statement, "I declared on oath in my anger, 'They shall never enter my rest.'" This is consistent with the forty years' time during which all of the disbelieving generation died, except Joshua and Caleb (Num 14:26-35). On the other hand, Amos 5:25-27, which Stephen quoted in Acts 7:42-43, sounds like the unfaithfulness of Israel lasted for forty years in the wilderness. This matches the OT picture of Israel's behavior during the desert wandering. The author of Hebrews adds the word diov ( dio , "therefore") after the phrase "forty years," thus making the forty years describe the Jews' misbehavior, not God's wrath.

Three major concepts are drawn from the Psalm: an idea called "today," the "hardening" of hearts, and God's "rest." These concepts are rather intertwined in the section (3:12-4:11), although God's rest comes into focus in chapter four. In the same way that the exhortation of 2:1-4 followed immediately after a long collection of OT verses quoted (1:5-13), so the exhortation of 3:12ff. follows immediately after the long OT quotation of 3:7-11.

C. HOLD FIRM TO THE END (3:12-15)

¹² See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. ¹³ But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness. ¹⁴ We have come to share in Christ if we hold firmly till the end the confidence we had at first. ¹⁵ As has just been said:

"Today, if you hear his voice,

do not harden your hearts

as you did in the rebellion." ^a

^a 15 Psalm 95:7,8

Unbelief can spring up in the most unexpected places. Who would have thought that those who personally witnessed the ten plagues on Egypt, the crossing of the Red Sea and the awesome year of events at Mt. Sinai would ever turn away from God with sinful, unbelieving, hard hearts? But they did. The book of Hebrews repeatedly urges its Christian readers not to walk down the same unbelieving path. They are " brothers" now. He wants them to remain brothers. He calls them brothers in 3:1, 12; 10:19 and 13:22; as Jesus had called them brothers (2:11-12; see 2:17). Compare 13:1 and 23.

As repentance turns toward the living God, unbelief turns away from him (Compare Acts 3:19; 9:35; 11:21; 20:21; 26:18-20 and 1 Thess 1:19 with Rom 3:12; Gal 4:9; 1 Tim 5:15 and Heb 12:25). Unbelief is a basic sin (John 16:8-9). It is always expressed in self-willed distrust of others. Such a person is unyielding to another's wishes or judgments. All that matters is one's own opinion. This not only damages relations with God. Relations with others degenerate into this same self-centered independence. That is why the alternative to this kind of heart is interdependence (3:13). Christians are not designed to live by themselves. Henry warns us that if we allow ourselves to distrust God, we will soon desert him. When we distrust others, we will readily desert them, too.

Since the designation of God as " the living God" was introduced in the scene at Sinai, it has an ominous overtone (Deut 5:26). "It is a dreadful thing to fall into the hands of the living God" (Heb 10:31). It was the expression used in oath statements in court (Matt 26:63). To live for him takes away this fear and lets us serve him gladly (9:14; 12:22; 1 John 4:18). It is a good designation, for God is full of life and all life comes from him (John 5:21; 10:10).

3:13 But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness.

Daily we must encourage one another . The present tense indicates repetition. If encouragement is only once a month, it will not help carry burdens. If encouragement is only once a week in the general assembly of believers, it will not meet the daily needs of living. The beginning church spent time together daily (Acts 2:46). Besides daily food (Matt 6:11; Acts 6:1; Titus 3:14; James 2:15) there were daily struggles of cross-bearing (Luke 9:23; 1 Cor 15:31; 2 Cor 11:28) and need for daily renewal (2 Cor 4:16) when daily facing the unregenerate world (1 Thess 4:12; 2 Pet 2:8). The work of evangelism was done daily (Acts 2:47; 5:42; 16:5; 17:17; 19:9). One of the great weaknesses of the church today may be this general lack of daily interdependence with its accompanying openness in joy and sorrow, in sins and victories.

Westcott reported Bengel's insight that the Greek text (parakalei'te eJautouv" , parakaleite heautous ) properly says, "Encourage yourselves" rather than, "Encourage one another ." This "suggests the close unity of the Christian body."

The statement, "As long as it is called Today," does not sound like the invitation will always exist. One day the end will come when Jesus returns to bring the long-awaited salvation (9:28). Tomorrow may be too late. Since the statement is from the Psalms, the time called "Today" existed in the time of the Psalm writer. Thus the invitation to enter his rest was open previous to the Christian era. Israel's failure did not close heaven forever to wayward mankind.

Muscles become stiff from lack of use, coldness, disease or age. Hearts become hard in the same ways. Here it is attributed to sin's deceitfulness . This could say Satan's deceitfulness, for his work is behind all sin. He is the father of lies. Much of his approach is bluffing and empty deception (John 8:44). He wants us to believe that he is far more knowledgeable and powerful than he is. He will flee if resisted (James 4:7). Dods traces the psychological order of hardening thus, "sin, a deceived mind, a hardened heart, unbelief, apostasy."

On the other hand, part of the danger of sin is that we treat it so lightly that we do not take adequate precautions to prevent its terrible work. Wealth also is deceitful, promising what it does not deliver and raising false hopes of its power to satisfy (Matt 13:22). Moses saw through this deception of sin, and he chose to leave all the privileges of the palace of Egypt to escape from it (11:24-26). Adam and Eve did not see through it and they brought huge evil on the world instead of the improvement they anticipated (Gen 3). As faith comes by hearing the message of God and obeying it, so hardening comes by hearing and not obeying (Rom 10:17; John 15:22-25).

Pharaoh hardened his own heart early in the plagues (8:15, 32; 9:34). God hardened Pharaoh's heart later when Pharaoh did not have the strength to keep resisting as he wanted to do (9:12; 10:1, 20, 27; 11:10). If one persists in an evil direction, eventually God may help him go farther down that path than he could go on his own strength. See 2 Thessalonians 2:11.

3:14 We have come to share in Christ if we hold firmly till the end the confidence we had at first.

We have come to share in Christ (lit., "For we have become partners of Christ"). The noun mevtoco" ( metochos , "partner, partaker") is primarily a term found in Hebrews (1:9; 3:1, 14; 6:4; 12:8). It is only outside of Hebrews in Luke 5:7 of partners in a fishing business. The cognate verb metevcw (metechô , "to share, have a share") is used in Hebrews of Jesus' sharing flesh and blood with us (2:17), of infants using milk (5:13), and of Jesus' not being a part of the tribe of Levi (7:13). It is outside of Hebrews only in 1 Corinthians 9:10, 22; 10:17, 21 and 30.

The perfect tense of the verb "become" (NIV " have come to") indicates a decisive time when this partnership became a reality and brings the results of that relationship before us as well. This dramatic event and new status is given as the reason to beware and to encourage one another. The NIV omits the connecting word gavr ( gar , "because"). The word "partners" (NIV "share") is a bit ambiguous here. It would mean either (1) Christ as an equal partner with Christians, or (2) human partners with one another who both belong to Christ. The first could be argued from Jesus' brotherhood with man, which has just been developed in chapter two. He generously shares his throne with Christians (Matt 25:21; Rev 3:21). The second could be argued from Jesus' position as high priest and sacrifice as well as author and finisher of our salvation. Davidson remarks that "The idea of a mystical union with Christ is not prominent, if at all found, in the Epistle; he is the Captain, Forerunner, High Priest, Brother, but always distinct. With this understanding, however, partakers of (xiii.10) is more probable than partakers with Christ (ii.10)." This is about as near as Hebrews comes to the frequent Pauline phrase "in Christ."

The very strong word for " if" ( eanper , discussed above in 3:6) indicates a very real danger of not remaining faithful till the end. A good beginning does not guarantee a good finish. As the king of Israel said, "One who puts on his armor should not boast like one who takes it off" (1 Kgs 20:11). The Hebrew readers have had a good beginning like the church at Ephesus (Heb 10:32-39; Rev 2:4-5). Now they need to finish well.

3:15 As has just been said: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion."

The requirements in the Psalm are applied directly to Christian readers. With this approach the OT is much more of a direct guide for Christians, than simply a record of God's past dealings with his people. In a sense the new covenant is complete in itself. In another sense, the new covenant expresses a continuing record with the old of God's dealings with man. It is a further step in his revelation to man. Hence, the OT should hold much material useful to make today's Christian life count for God. Paul must have been referring to the OT when he made the following statements:

Everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope (Rom 15:4).

Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth (2 Tim 2:15).

The holy Scriptures . . . are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and 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 3:15-17).

D. UNBELIEVING ISRAELITES FELL IN THE DESERT (3:16-19)

¹⁶ Who were they who heard and rebelled? Were they not all those Moses led out of Egypt? ¹⁷ And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the desert? ¹⁸ And to whom did God swear that they would never enter his rest if not to those who disobeyed ^a ? ¹⁹ So we see that they were not able to enter, because of their unbelief.

^a 18 Or disbelieved

With a series of questions the author highlights various facets of the unfaithfulness and fall of those who died in the forty years of desert wandering. What was their sin? "They heard and rebelled." "They sinned." "They disobeyed." What were the terrible consequences of their sin? God "was angry for forty years." Their "bodies fell in the desert." Worst of all, God "swore that they would never enter his rest." Meyer remarks on the dreariness of chapter three, "How dreary those incessant funerals! How monotonous the perpetual sounds of Oriental grief moaning through the camp! What wonder that Psalm 90 [the only Psalm ascribed to Moses], written among such scenes, is so inexpressibly sad!"

These were the very people whom Moses led out of Egypt. These were the people who witnessed the plagues and the cloud of fire, the manna and the quail, the very people who heard God's voice at Sinai. Westcott makes the horrible observation that, "The Old Testament is in fact a record of successive judgments of Israel out of which a few only were saved." Davidson reminds us that "Israel's defection was universal, and that it happened when the memory of their deliverance from Egypt was fresh."

-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 3 (Chapter Introduction)

Overview

Heb 3:1, Christ is more worthy than Moses; Heb 3:7, therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel.

Poole: Hebrews 3 (Chapter Introduction)

CHAPTER 3

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 3 (Chapter Introduction)

(Heb 3:1-6) The superior worth and dignity of Christ above Moses is shown.

(Heb 3:7-13) The Hebrews are warned of the sin and danger of unbelief.

(Heb 3:14-19) And of necessity of faith in Christ, and of stedfastly following him.

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 3 (Chapter Introduction)

In this chapter the apostle applies what he had said in the chapter foregoing concerning the priesthood of Christ, I. In a serious pathetic exhortation that this great high priest, who was discovered to them, might be seriously considered by them (Heb 3:1-6). II. He then adds many weighty counsels and cautions (Heb 3:7 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 3 (Chapter Introduction)

Greater Than The Greatest (Heb_3:1-6)

While Today Still Lasts (Heb_3:7-19)

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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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.

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

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

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

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_____. "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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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 3 (Chapter Introduction)

INTRODUCTION TO HEBREWS 3

The apostle having discoursed, in the preceding chapters, concerning the dignity of Christ's person, and his wondrous grace in the assumption of human nature, and suffering in the room and stead of his people, exhorts the Hebrews in this to a serious consideration of him, attention to him, and faith in him, and constancy in it; the arguments he uses to engage them to these things are taken from the grace and benefit they themselves were partakers of through him, from the office in which he was, and his faithfulness to his Father in the discharge of it, Heb 3:1 which is illustrated in the case of Moses, who was faithful in the house of God, and whom Christ excelled, and therefore was worthy of more honour; partly, because he is the builder of the house; and partly, because he is a Son in it, when Moses was only a servant; which house is Christ's own, and consists of true and steadfast believers in him, Heb 3:2, wherefore the exhortation to regard him is renewed, enforced, and expressed in the words of the Holy Ghost, Heb 3:7 which are taken out of Psa 95:7 and applied to the present case: hence the apostle cautions against unbelief, as being a great evil in itself, and bad in its consequence, causing persons to depart from the living God, Heb 3:12, in order to prevent which he advises to a daily exhortation of each other to their duty, that so they might not be hardened in sin through the deceitfulness of it, Heb 3:13 and the rather it became them to be concerned to hold fast their faith in Christ to the end, since this is the grand evidence of being a partaker of him, Heb 3:14. And then the exhortation in the above passage of Scripture is recited, Heb 3:15 to show, that though not all the persons spoken of, yet some did provoke the Lord by their unbelief, and unbecoming carriage, Heb 3:16 wherefore, by the example of punishment being inflicted on such, of which instances are given in the forefathers of these people, such as their carcasses falling in the wilderness, and their not entering into the land of Canaan, which they could not, because God swore they should not, being grieved and provoked by them, and because of their unbelief, they are dissuaded from the same evils, lest they should be punished in like manner, Heb 3:17.

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

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

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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