Text -- Hebrews 4:11-16 (NET)

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience. 4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. 4:13 And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 4:11

Let us therefore give diligence ( spoudasōmen oun ).

Volitive subjunctive aorist of spoudazō , old verb to hasten (2Ti 4:9), to be eager and alert (1Th 2:17). The exhortation has a warning like that in Heb 4:1.

Robertson: Heb 4:11

That no man fall ( hina mē pesēi ).

Negative purpose with hina mē and the second aorist active subjunctive of piptō , to fall.

Robertson: Heb 4:11

After the same example of disobedience ( en tōi autōi hupodeigmati tēs apeitheias ).

The unbelief is like that seen in the Israelites (Heb 3:12, Heb 3:18; Heb 4:2). Hupodeigma is a late word from hupodeiknumi (Mat 3:7) and means a copy (Joh 13:15; Jam 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples.

Robertson: Heb 4:12

The word of God ( ho logos tou theou ).

That just quoted about the promise of rest and God’ s rest, but true of any real word of God.

Robertson: Heb 4:12

Living ( zōn ).

Cf. the Living God (Heb 3:12). In Philo and the Book of Wisdom the Logos of God is personified, but still more in John 1:1-18 where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas"(Moffatt). See Joh 6:63 : "The words which I have spoken are spirit and are life."

Robertson: Heb 4:12

Active ( energēs ).

Energetic, powerful (Joh 1:12; Phi 3:21; Col 1:29).

Robertson: Heb 4:12

Sharper ( tomōteros ).

Comparative of tomos , cutting (from temnō , to cut), late adjective, here only in the N.T.

Robertson: Heb 4:12

Than ( huper ).

Often so after a comparative (Luk 16:8; 2Co 12:13).

Robertson: Heb 4:12

Two-edged ( distomon ).

"Two-mouthed"(di -,stoma ), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (xiphos ) by Homer and Euripides.

Robertson: Heb 4:12

Piercing ( diiknoumenos ).

Present middle participle of diikneomai , old verb to go through, here only in N.T.

Robertson: Heb 4:12

Even to the dividing ( achri merismou ).

Old word from merizō (meros , part), to partition.

Robertson: Heb 4:12

Of soul and spirit ( psuchēs kai pneumatos ).

As in 1Th 5:23; 1Co 15:45, but not an argument for trichotomy. Psychology is constantly changing its terminology.

Robertson: Heb 4:12

Of both joints and marrow ( harmōn te kai muelōn ).

From arō , to join, comes harmos , old word, here only in the N.T. Muelos (from muō , to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them.

Robertson: Heb 4:12

Quick to discern ( kritikos ).

Verbal adjective in -ikos , from krinō , skilled in judging, as the surgeon has to be and able to decide on the instant what to do. So God’ s word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart"(enthumēseōn kai ennoiōn kardias ). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.

Robertson: Heb 4:13

That is not manifest ( aphanēs ).

Old adjective (a privative and phainō , to show), here only in the N.T. God’ s microscope can lay bare the smallest microbe of doubt and sin.

Robertson: Heb 4:13

Naked ( gumna ).

Both soul and body are naked to the eye of God.

Robertson: Heb 4:13

Laid open ( tetrachēlismena ).

Perfect passive participle of trachēlizō , late verb to bend back the neck (trachēlos , Mat 18:6) as the surgeon does for operating, here only in N.T. See Rom 16:4 for the peril of risking one’ s neck (trachēlon hupotithenai ). God’ s eyes see all the facts in our inmost hearts. There are no mental reservations from God.

Robertson: Heb 4:13

With whom we have to do ( pros hon hēmin ho logos ).

"With whom the matter or account for us is."There is a slight play here on logos of Heb 4:12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.

Robertson: Heb 4:14

A great high priest ( archierea megan ).

The author now takes up the main argument of the Epistle, already alluded to in Heb 1:3; Heb 2:17.; Heb 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Heb 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus "great"as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds.

Robertson: Heb 4:14

Who hath passed through the heavens ( dielēluthota tous ouranous ).

Perfect active participle of dierchomai , state of completion. Jesus has passed through the upper heavens up to the throne of God (Heb 1:3) where he performs his function as our high priest. This idea will be developed later (Heb 6:19.; Heb 7:26-28; Heb 9:11., and Heb 9:24.).

Robertson: Heb 4:14

Jesus the Son of God ( Iēsoun ton huion tou theou ).

The human name linked with his deity, clinching the argument already made (1:1-4:13).

Robertson: Heb 4:14

Let us hold fast our confession ( kratōmen tēs homologias ).

Present active volitive subjunctive of krateō , old verb (from kratos , power), with genitive to cling to tenaciously as here and Heb 6:18 and also with the accusative (2Th 2:15; Col 2:19). "Let us keep on holding fast."This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Heb 3:1) of Christ already made. Before making the five points of Christ’ s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Heb 8:1-13; in a better sanctuary, Heb 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Heb 4:14-16) like that in Heb 2:1-4 to hold fast to the high priest (Heb 4:14.) and to make use of him (Heb 4:16).

Robertson: Heb 4:15

That cannot be touched with the feeling ( mē dunamenon sunpathēsai ).

"Not able to sympathize with."First aorist passive infinitive of sunpatheō , late compound verb from the late adjective sunpathos (Rom 12:15), both from sunpaschō , to suffer with (1Co 12:26; Rom 8:17), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and Heb 10:34).

Robertson: Heb 4:15

One that hath been tempted ( pepeirasmenon ).

Perfect passive participle of peirazō , as already shown in Heb 2:17.

Robertson: Heb 4:15

Without sin ( chōris hamartias ).

This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses"(astheneiai ) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled"(amiantos ) in a world of sin (Joh 8:46). This is our ground of hope, the sinlessness of Jesus and his real sympathy.

Robertson: Heb 4:16

Let us therefore draw near ( proserchōmetha oun ).

Present active middle volitive subjunctive of proserchomai . "Let us keep on coming to"our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (Heb 7:25; Heb 10:1, Heb 10:22; Heb 11:6).

Robertson: Heb 4:16

Unto the throne of grace ( tōi thronōi tēs charitos ).

This old word (thronos ) we have taken into English, the seat of kings and of God and so of Christ (Heb 1:3, Heb 1:8), but marked by grace because Jesus is there (Mat 19:28). Hence we should come "with boldness"(meta parrēsias ). Telling Jesus the whole story of our shortcomings.

Robertson: Heb 4:16

That we may receive mercy ( hina labōmen eleos ).

Purpose clause with hina and second aorist active subjunctive of lambanō .

Robertson: Heb 4:16

And find grace ( kai charin heurōmen ).

Second aorist active subjunctive of heuriskō . We are sure to gain both of these aims because Jesus is our high priest on the throne.

Robertson: Heb 4:16

To help us in time of need ( eis eukairon boētheian ).

Boētheia is old word (from boētheō , Heb 2:18 which see), in N.T. only here and Act 27:17. Eukairos is an old word also (eu , well, kairos , opportunity), only here in N.T. "For well-timed help,""for help in the nick of time,"before too late.

Vincent: Heb 4:11

This promise of rest carries with it a special responsibility for the people of God.

Let us labor therefore ( σπουδάσωμεν οὖν )

For the verb, see on Eph 4:3. Give diligence , not hasten , which is the primary meaning.

Vincent: Heb 4:11

That rest ( ἐκείνην τὴν κατάπαυσιν )

The Sabbath-rest of God, instituted at creation, promised to the fathers, forfeited by their unbelief, remaining to us on the condition of faith.

Vincent: Heb 4:11

Lest any man fall after the same example of unbelief ( ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας )

Πέσῃ fall is to be taken absolutely; not, fall into the same example . Υ̓πόδειγμα example , mostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression . See Heb 8:5; Heb 9:23. Thus Christ's washing of the disciples' feet (Joh 13:15) was a typical suggestion of the whole field and duty of ministry. See on 1Pe 2:6. It is not easy to give the exact force of ἐν in . Strictly speaking, the " example of disobedience" is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 2 Macc. 4:30; 1Co 2:7. Rend. that no man fall in the same example of disobedience : the same as that in which they fell.

Vincent: Heb 4:12

The exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the rest and urges to seek it, is no dead, formal precept, but is instinct with living energy.

The word of God ( ὁ λόγος τοῦ θεοῦ )

That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of λόγος with reference to Christ, not even in the description of his relation to God in Heb 1:1-14, where, if anywhere, it might have been expected. In Heb 6:5 and Heb 11:3 we find ῥῆμα . Everywhere in the Epistle Christ appears as the Son , not as the Word . In this passage, the following predicates, ἐνεργὴς, τομώτερος, κριτικὸς , would hardly be applied to the Logos, and in Heb 4:14 he is styled Jesus the Son of God .

Vincent: Heb 4:12

Quick and powerful ( ζῶν καὶ ἐνεργὴς )

Note the emphatic position of ζῶν living . Living is the word of God, since it is the word of " the living God" (Heb 3:12). Living in its essence. For ἐνεργὴς active , energizing , and kindred words, see on Joh 1:12; see on Phi 3:21; see on Col 1:29; see on Phm 1:6. Manifesting itself actively in the world and in men's hearts. Comp. 1Pe 1:23.

Vincent: Heb 4:12

Sharper than any two-edged sword ( τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον )

Τομώτερος sharper from τέμνειν to cut , N.T.o . o lxx. The word of God has an incisive and penetrating quality. It lays bare self-delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see Psa 57:4; Psa 59:7; Psa 64:3; Eph 6:17. Philo calls his Logos ὁ τομεύς the cutter , as cutting chaos into distinct things, and so creating a kosmos. Ὑπὲρ than , is literally, above . Πᾶσαν any , is every . Δίσμοτον only here and Rev 1:16; Rev 2:12, lit. two-mouthed . In lxx always of a sword. See Jdg 3:16; Psa 149:6; Pro 5:4; Sir. 21:3. In Class. of a cave with a twofold mouth (Soph. Philoct . 16); of double-branching roads (Soph. Oed. Col. 900); of rivers with two mouths (Polyb. xxxiv. 10, 5). Στόμα mouth , of the edge of a sword, Luk 21:24; Heb 11:34. Often in lxx, as Gen 34:26; Jos 10:28, Jos 10:33, Jos 10:35, Jos 10:37, Jos 10:39; Jdg 1:8. So occasionally in Class., as Homer, Il . xv. 389. Κατεσθίειν or κατέσθειν to devour is used of the sword, Deu 32:42; 2Sa 2:26; Isa 31:8; Jer 2:30, etc. Μάχαιρα sword , in Class. a dirk or dagger: rarely, a carving knife ; later, a bent sword or sabre as contrasted with a straight , thrusting sword, ξίφος (not in N.T. but occasionally in lxx). Ῥομφαία , Luk 2:35 (see note), elsewhere only in Revelation, very often in lxx, is a large broadsword. In lxx of Goliath's sword, 1Sa 17:51

Vincent: Heb 4:12

Piercing ( διΐκνούμενος )

Lit. coming through . N.T.o .

Vincent: Heb 4:12

Even to the dividing asunder of soul and spirit and of the joints and marrow ( ἄρχι μερισμοῦ ψυχῆς καὶ πνεύματος ἁρμῶν τε καὶ μυελῶν )

Μερισμὸς dividing , only here and Heb 2:4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. Μερισμὸς is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. In rendering, construe soul , spirit , joints , marrow , as all dependent on dividing . Joints and marrow (ἁρμῶν, μυελῶν, N.T.o ) are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol . 255, " to form moderate friendships, and not πρὸς ἄρκον μυελὸν ψυχῆς to the deep marrow of the soul." The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam . 778; Eurip. Bacch . 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause.

Vincent: Heb 4:12

A discerner ( κριτικὸς )

N.T.o . o lxx. The word carries on the thought of dividing . From κρίνειν to divide or separate , which runs into the sense of judge , the usual meaning in N.T., judgment involving the sifting out and analysis of evidence. In κριτικὸς the ideas of discrimination and judgment are blended. Vulg. discretor .

Vincent: Heb 4:12

Of the thoughts and intents of the heart ( ἐνθυμήσεων καὶ ἐννοιῶν καρδίας )

The A.V. is loose and inaccurate. Ἐνθύμησις rare in N.T. See Mat 9:4; Act 17:29. Comp. ἐνθυμεῖσθαι , Mat 1:20; Mat 9:4. In every instance, both of the noun and of the verb, the sense is pondering or thinking out . Rend. the reflections . Ἔννοια only here and 1Pe 4:1. It is the definite conception which follows ἐνθύμησις Rend. conceptions .

Vincent: Heb 4:13

From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of Heb 4:11.

Creature ( κτίσις )

See on Rom 8:19; see on 2Co 5:17; see on Col 1:15. Here in the sense of thing created .

Vincent: Heb 4:13

Opened ( τετραχηλισμένα )

N.T.o . o lxx. Only later Greek. Evidently connected with τράχηλος neck , throat . The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat , as an athlete grasps an adversary; exposed , as a malefactor's neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim's neck for sacrifice is familiar to all classical students. See Hom. Il . i. 459; ii. 422; Pindar, Ol . xiii. 114. The victim's throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two-edged sword.

Vincent: Heb 4:13

With whom we have to do ( πρὸς ὃν ἡμῖν ὁ λόγος )

Rend. with whom is our reckoning ; that is to whom we have to give account .

Vincent: Heb 4:14

Heb 2:17, Heb 2:18 is now resumed. This and the following verse more naturally form the conclusion of the preceding section than the introduction to the following one.

Great high priest ( μέγαν )

Emphasizing Christ's priestly character to Jewish readers, as superior to that of the Levitical priests. He is holding up the ideal priesthood.

Vincent: Heb 4:14

Passed into the heavens ( διεληλυθότα τοὺς οὐρανούς )

Rend. " passed through the heavens." Through, and up to the throne of God of which he wields the power, and is thus able to fulfill for his followers the divine promise of rest.

Vincent: Heb 4:14

Jesus the Son of God

The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus prepared for what is said in Heb 4:15 concerning his sympathizing character.

Vincent: Heb 4:15

We have not an high priest who cannot, etc.

Whatever may be thought to the contrary; whatever contrary conclusion may be drawn from the character of the Levitical priests, or from Christ's exalted dignity and purity.

Vincent: Heb 4:15

Touched with the feeling ( συνπαθῆσαι )

Only here and Heb 10:34. This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with (σύν ) men.

Vincent: Heb 4:15

Infirmities ( ἀσθενείαις )

Not sufferings , but weaknesses , moral and physical, which predispose to sin and facilitate it.

Vincent: Heb 4:15

Like as we are ( καθ ' ὁμοιότητα )

Lit. according to likeness . Ἡμῶν of us or our is to be understood, or, as some, ἡμῖν , according to his likeness to us .

Vincent: Heb 4:15

Without sin ( χωρὶς ἁμαρτίας )

This, of course, implies that he was not led into sin by temptation, and also that no temptation aroused in him sin already present and dormant. It is not meant that temptation arising from sin external to himself was not applied to him.

Vincent: Heb 4:16

Come - unto ( προσερχώμεθα )

o P., often in Hebrews, and commonly in the same sense as here - approach to God through the O.T. sacrifices or the sacrifice of Christ. Paul's word προσαγωγή access expresses the same idea. See Eph 2:18; Eph 3:12. The phrase come boldly expresses a thought which the Epistle emphasizes - that Christianity is the religion of free access to God. Comp. 2Co 3:12, 2Co 3:13.

Vincent: Heb 4:16

Unto the throne of grace ( τῷ θρόνῳ τῆς χάριτος )

The phrase N.T.o . Throne of glory , Mat 19:28; Mat 25:31 : of majesty , Heb 8:1. In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God . Once throne of the beast , Rev 16:10. Throne of grace expresses grace as the gift of divine power.

Vincent: Heb 4:16

Mercy - grace ( ἔλεος - χάριν )

Mercy for past sins; grace for future work, trial, and resistance to temptation.

Vincent: Heb 4:16

To help in time of need ( εἰς εὔκαιρον βοήθειαν )

Lit. for seasonable help , or help in good time ; before it is too late; while there is still time to seek God's rest. Others, however, explain, when it is needed ; or, before temptation leads to sin .

Wesley: Heb 4:11

Into perdition.

Wesley: Heb 4:12

Preached, Heb 4:2, and armed with threatenings, Heb 4:3.

Wesley: Heb 4:12

Attended with the power of the living God, and conveying either life or death to the hearers.

Wesley: Heb 4:12

edged sword - Penetrating the heart more than this does the body.

Wesley: Heb 4:12

Quite through, and laying open. The soul and spirit, joints and marrow - The inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words.

Wesley: Heb 4:12

Not only of the thoughts, but also of the intentions.

Wesley: Heb 4:13

It is God whose word is thus "powerful:" it is God in whose sight every creature is manifest; and of this his word, working on the conscience, gives the fullest conviction.

Wesley: Heb 4:13

Plainly alluding to the sacrifices under the law which were first flayed, and then (as the Greek word literally means) cleft asunder through the neck and backbone; so that everything both without and within was exposed to open view.

Wesley: Heb 4:14

Great indeed, being the eternal Son of God, that is passed through the heavens - As the Jewish high priest passed through the veil into the holy of holies, carrying with him the blood of the sacrifices, on the yearly day of atonement; so our great high priest went once for all through the visible heavens, with the virtue of his own blood, into the immediate presence God.

Wesley: Heb 4:15

He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers.

Wesley: Heb 4:15

And, therefore, is indisputably able to preserve us from it in all our temptations.

Wesley: Heb 4:16

Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses all blessings in a way of mere, unmerited favour.

JFB: Heb 4:11

Seeing such a promise is before us, which we may, like them, fall short of through unbelief.

JFB: Heb 4:11

Greek, "strive diligently."

JFB: Heb 4:11

Which is still future and so glorious. Or, in ALFORD'S translation of Heb 4:10, "That rest into which Christ has entered before" (Heb 4:14; Heb 6:20).

JFB: Heb 4:11

With the soul, not merely the body, as the rebel Israelites fell (Heb 3:17).

JFB: Heb 4:11

ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."

JFB: Heb 4:12

Such diligent striving (Heb 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (Heb 4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). Rev 19:15 similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful (Heb 4:2) is destroying to the disobedient (2Co 2:15-16). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in Heb 4:8.

JFB: Heb 4:12

Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."

JFB: Heb 4:12

Greek, "energetic"; not only living, but energetically efficacious.

JFB: Heb 4:12

"more cutting."

JFB: Heb 4:12

Sharpened at both edge and back. Compare "sword of the Spirit . . . word of God" (Eph 6:17). Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [CHRYSOSTOM]. PHILO similarly speaks of "God passing between the parts of Abraham's sacrifices (Gen 15:17, where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (Act 17:28).

JFB: Heb 4:12

Greek, "coming through."

JFB: Heb 4:12

That is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, 1Co 2:14, "the natural [animal-souled] man" (Jud 1:19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings).

JFB: Heb 4:12

Rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (Joh 2:25): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so Pro 20:27. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and . . . which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with Heb 4:13. Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALFORD'S interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect.

JFB: Heb 4:12

Greek, "capable of judging the purposes."

JFB: Heb 4:12

Rather, "conceptions" [CRELLIUS]; "ideas" [ALFORD]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.

JFB: Heb 4:13

Visible or invisible.

JFB: Heb 4:13

In God's sight (Heb 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible."

JFB: Heb 4:13

Literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' Heb 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (Heb 4:11).

JFB: Heb 4:14

Having, therefore; resuming Heb 2:17.

JFB: Heb 4:14

As being "the Son of God, higher than the heavens" (Heb 7:26): the archetype and antitype of the legal high priest.

JFB: Heb 4:14

Rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.

JFB: Heb 4:14

The antitypical Joshua (Heb 4:8).

JFB: Heb 4:14

The opposite of "let slip" (Heb 2:1); and "fall away" (Heb 6:6). As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [TITTMANN].

JFB: Heb 4:15

The motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Exo 28:29).

JFB: Heb 4:15

Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [BENGEL]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual.

JFB: Heb 4:15

"nay, rather, He was (one) tempted" [ALFORD].

JFB: Heb 4:15

Greek, "according to (our) similitude."

JFB: Heb 4:15

Greek, "choris," "separate from sin" (Heb 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [TITTMANN]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [ALFORD].

JFB: Heb 4:16

Rather as Greek, "approach," "draw near."

JFB: Heb 4:16

Greek, "with confidence," or "freedom of speech" (Eph 6:19).

JFB: Heb 4:16

God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Heb 8:1; Heb 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (Job 23:3-8) and Elihu's " IF," &c. (Job 33:23-28).

JFB: Heb 4:16

Rather, "receive."

JFB: Heb 4:16

"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (Heb 4:15).

JFB: Heb 4:16

Corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [ESTIUS]. Compare "Come unto Me . . . and I will give you rest (the rest received on first believing). Take My yoke on you . . . and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace," Mat 11:28-29).

JFB: Heb 4:16

Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (Psa 104:27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time," Rom 5:6. Not, as ALFORD explains, "help in time," that is, to-day, while it is yet open to us; the accepted time (2Co 6:2).

JFB: Heb 4:16

Compare Heb 2:18, "He is able to succor them that are tempted."

Clarke: Heb 4:11

Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus ; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory

Clarke: Heb 4:11

Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.

Clarke: Heb 4:12

For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase Ὁ λογος τον Θεου, the word of God; some supposing the whole of Divine revelation to be intended; others, the doctrine of the Gospel faithfully preached; others, the mind of God or the Divine intellect; and others, the Lord Jesus Christ, who is thus denominated in Joh 1:1, etc., and Rev 19:13; the only places in which he is thus incontestably characterized in the New Testament. The disputed text, 1Jo 5:7, I leave at present out of the question. In the introduction to this epistle I have produced sufficient evidence to make it very probable that St. Paul was the author of this epistle. In this sentiment the most eminent scholars and critics are now agreed. That Jesus Christ, the eternal, uncreated Word, is not meant here, is more than probable from this consideration, that St. Paul, in no part of his thirteen acknowledged epistles, ever thus denominates our blessed Lord; nor is he thus denominated by any other of the New Testament writers except St. John. Dr. Owen has endeavored to prove the contrary, but I believe to no man’ s conviction who was able to examine and judge of the subject. He has not been able to find more than two texts which even appeared to look his way. The first is, Luk 1:2 : Us, which - were eye witnesses, and ministers του λογου, of the word; where it is evident the whole of our Lord’ s ministry is intended. The second is, Act 20:32 : I commend you to God, and to the word of his grace; where nothing but the gracious doctrine of salvation by faith, the influence of the Divine Spirit, etc., etc., can be meant: nor is there any legitimate mode of construction with which I am acquainted, by which the words in either place can be personally applied to our Lord. That the phrase was applied to denominate the second subsistence in the glorious Trinity, by Philo and the rabbinical writers, I have already proved in my notes on John 1, where such observations are alone applicable

Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: "None of the properties mentioned here can be denied to the Son of God, the eternal Word; he sees all things, knows all things, penetrates all things, and can do all things. He is the ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and himself by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended

1.    Because St. Paul does not use that term to express the Son of God

2.    Because the conjunction γαρ, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is to be obtained

It is therefore more natural to explain the term of the word, order, and will of God, for the Hebrews represent the revelation of God as an active being, living, all-powerful, illumined, executing vengeance, discerning and penetrating all things. Thus The Wisdom of Solomon 16:26: ‘ Thy children, O Lord, know that it is not the growing of fruits that nourisheth man, but that it is thy word that preserveth them that put their trust in thee.’ See Deu 8:3. That is, the sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews who were bitten with the fiery serpents, the same writer says, 16:12: ‘ For it was neither herb nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things;’ i.e. which describes and prescribes the means of healing. And it is very likely that the purpose of God, sending the destroying angel to slay the firstborn in Egypt is intended by the same expression, The Wisdom of Solomon 18:15, 16: ‘ Thine almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death.’ This however may be applied to the eternal Logos, or uncreated Word

"And this mode of speech is exactly conformable to that of the Prophet Isaiah, Isa 55:10, Isa 55:11, where to the word of God, spoken by his prophets, the same kind of powers are attributed as those mentioned here by the apostle: For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my Word Be that Goeth Forth Out of My Mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. The centurion seems to speak a similar language, Luk 7:7 : But say in a word, ( αλλα ειπε λογῳ, speak to thy word), and my servant shall be healed."This is the sum of what this very able commentator says on the subject

In Dr. Dodd’ s collections we find the following: -

"The word of God, which promises to the faithful, an entrance into God’ s rest in David’ s time, and now to us, is not a thing which died or was forgotten as soon as it was uttered, but it continues one and the same to all generations; it is ζων, quick or living. So Isaiah says: The word of our God shall stand for ever; Isa 40:8. Compare Isa 51:6; Isa 55:11; 1 Esdras 4:38; Joh 3:34; 1Pe 1:23. And powerful, ενεργης, efficacious, active; sufficient, if it be not actually hindered, to produce its effects; effectual, Phm 1:6. See 2Co 10:4; 1Th 2:13. And sharper than any two-edged sword; τομωτερος ὑπερ, more cutting than. The word of God penetrates deeper into a man than any sword; it enters into the soul and spirit, into all our sensations, passions, appetites, nay, to our very thoughts; and sits as judge of the most secret intentions, contrivances, and sentiments of the heart. Phocylides has an expression very similar to our author, where he says, of reason, ‘ that it is a weapon which penetrates deeper into a man than a sword.’ See also Isa 40:4; Eph 6:17; Rev 1:16; Rev 2:16

"Piercing even to the dividing asunder of soul and spirit. - When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of and desire what concerns our present being and welfare. By spirit is meant a superior power by which we prefer future things to present, by which we are directed to pursue truth and right above all things, and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness. See 1Th 5:23. Some have thought that by the expression before us is implied that the word of God is able to bring death, as in the case of Ananias and Sapphira; for, say they, if the soul and spirit, or the joints and marrow are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be: ‘ It can divide the joints and divide the marrow; i.e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.’ Mr. Pierce observes that our author has been evidently arguing from a tremendous judgment of God upon the ancient Israelites, the ancestors of those to whom this epistle is directed; and in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and therefore it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the people by lightning, or fire from heaven. See Lev 10:1-5; Num 11:1-3, Num 16:35; Psa 78:21. All the expressions in this view will receive an additional force, for nothing is more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, ‘ That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.’ And this brings the matter home to the exhortation with which our author began, Heb 3:12, Heb 3:13; for under whatever disguise they might conceal themselves, yet, from such tremendous judgments as God executed upon their fathers, they might learn to judge as Moses did, Num 32:23 : If ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out."See Hammond, Whitby, Sykes, and Pierce

Mr. Wesley’ s note on this verse is expressed with his usual precision and accuracy: -

"For the word of God - preached, Heb 4:2, and armed with threatenings, Heb 4:3, is living and powerful - attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword - penetrating the heart more than this does the body; piercing quite through, and laying open, the soul and spirit, joints and marrow - the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words; and is a discerner, not only of the thoughts, but also of the intentions.

The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers, חרב שתי פיפיות chereb shetey piphiyoth , the sword with the two mouths. By this sword the man himself lives, and by it he destroys his enemies. This is implied in its two edges. See also Schoettgen

Clarke: Heb 4:12

Is a discerner of the thoughts - Και κριτικος ενθυμησεων και εννοιων καρδιας· Is a critic of the propensities and suggestions of the heart. How many have felt this property of God’ s word where it has been faithfully preached! How often has it happened that a man has seen the whole of his own character, and some of the most private transactions of his life, held up as it were to public view by the preacher; and yet the parties absolutely unknown to each other! Some, thus exhibited, have even supposed that their neighbors must have privately informed the preacher of their character and conduct; but it was the word of God, which, by the direction and energy of the Divine Spirit, thus searched them out, was a critical examiner of the propensities and suggestions of their hearts, and had pursued them through all their public haunts and private ways. Every genuine minister of the Gospel has witnessed such effects as these under his ministry in repeated instances

But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itself can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, Jer 23:29; but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a two-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God produce any effect but as directed by the experienced teacher, and applied by the Spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly workman. To this is the reference in the next verse.

Clarke: Heb 4:13

Neither is there any creature that is not manifest - God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fullness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart

Clarke: Heb 4:13

But all things are naked and opened - Παντα δε γυμνα και τετραχηλισμενα . It has been supposed that the phraseology here is sacrificial, the apostle referring to the case, of slaying and preparing a victim to be offered to God

1.    It is slain

2.    It is flayed, so it is naked

3.    It is cut open, so that all the intestines are exposed to view

4.    It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and

5.    It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in 2Ti 2:15 (note)

But there is reason to suspect that this is not the metaphor here. The verb τραχηλιζω, from which the apostle’ s τετραχηλισμενα comes, signifies to have the neck bent back so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this custom Pliny refers in the very elegant and important panegyric which he delivered on the Emperor Trajan, about a.d. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals, and the care he took to extirpate informers, etc., he says: Nihil tamen gratius, nihil saeculo dignius, quam quod contigit desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares publicae sollicitudinis victimae, supra sanguinem noxiorum ad lenta supplicia gravioresque poenas ducerentur . Plin. Paneg., cap. 34. "There is nothing, however, in this age which affects us more pleasingly, nothing more deservedly, than to behold from above the supine faces and reverted necks of the informers. We thus knew them, and were gratified when, as expiatory victims of the public disquietude, they were led away to lingering punishments, and sufferings more terrible than even the blood of the guilty.

The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall; this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom: Ιδε κριον αρειμανιον, ὡς ὑπο του τυχοντος κορασιου τραχηλιζεται . "See how this mighty champion (martial ram) is drawn by the neck by a common girl."See Stanley, page 305

Clarke: Heb 4:13

With whom we have to do - Προς ὁν ἡμιν ὁ λογος· To whom we must give an account. He is our Judge, and is well qualified to be so, as all our hearts and actions are naked and open to him

This is the true meaning of λογος in this place; and it is used in precisely the same meaning in Mat 12:36; Mat 18:23; Luk 16:2. Rom 14:12 : So then every one of us λογον δωσει, shall give an account of himself to God. And Heb 13:17 : They watch for your souls, ὡς λογον αποδωσοντες, as those who must give account. We translate the words, With whom we have to do; of which, though the phraseology is obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS. and Wiclif. Of whom we speake, is the version of our other early translators.

Clarke: Heb 4:14

Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what followed was an immediate inference from what the apostle had been speaking, should be translated now; for the apostle, though he had before mentioned Christ as the High Priest of our profession, Heb 3:1, and as the High Priest who made reconciliation for the sins of the people, Heb 2:17, does not attempt to prove this in any of the preceding chapters, but now enters upon that point, and discusses it at great length to the end of chap. 10

After all, it is possible that this may be a resumption of the discourse from Heb 3:6; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: "You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God."To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on Heb 3:1 (note), to which this verse seems immediately to refer

Three things the apostle professes to prove in this epistle: -

1.    That Christ is greater than the angels

2.    That he is greater than Moses

3.    That he is greater than Aaron, and all high priests

The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle

The apostle states

1.    That we have a high priest

2.    That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line

3.    Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement

1.    He left the congregation of the people

2.    He passed through the veil into the holy place, and was not seen even by the priests

3.    He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest

1.    Left the people at large

2.    He left his disciples by ascending up through the visible heavens, the clouds, as a veil, screening him from their sight

3.    Having passed through these veils, he went immediately to be our Intercessor: thus he passed ουρανους, the visible or ethereal heavens, into the presence of the Divine Majesty; through the heavens, διεληλυθοτα τους ουρανους, and the empyreum, or heaven of heavens.

Clarke: Heb 4:15

For we have not a high priest - To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities,"he answers: Ου γαρ εχομεν Αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ἡμων· We have not a high priest who cannot sympathize with our weakness. Though he be the Son of God, as to his human nature, and equal in his Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin; he is able to succor them that are tempted. See Heb 2:18, and the note there

The words κατα παντα καθ ’ ὁμοιοτητα might be translated, in all points according to the likeness, i.e. as far as his human nature could bear affinity to ours; for, though he had a perfect human body and human soul, yet that body was perfectly tempered; it was free from all morbid action, and consequently from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects he was different from us; and cannot, as man, sympathize with us in any feelings of this kind: but, as God, he has provided support for the body under all its trials and infirmities, and for the soul he has provided an atonement and purifying sacrifice; so that he cleanses the heart from all unrighteousness, and fills the soul with his Holy Spirit, and makes it his own temple and continual habitation. He took our flesh and blood, a human body and a human soul, and lived a human life. Here was the likeness of sinful flesh, Rom 8:5; and by thus assuming human nature, he was completely qualified to make an atonement for the sins of the world.

Clarke: Heb 4:16

Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. The approach mentioned here is to the כפרת kapporeth , ἱλαστηριον, the propitiatory or mercy-seat. This was the covering of the ark of the testimony or covenant, at each end of which was a cherub, and between them the shechinah, or symbol of the Divine Majesty, which appeared to, and conversed with, the high priest. Here the apostle shows the great superiority of the privileges of the new testament above those of the old; for there the high priest only, and he with fear and trembling, was permitted to approach; and that not without the blood of the victim; and if in any thing he transgressed, he might expect to be struck with death. The throne of grace in heaven answers to this propitiatory, but to this All may approach who feel their need of salvation; and they may approach μετα παρῥησιας, with freedom, confidence, liberty of speech, in opposition to the fear and trembling of the Jewish high priest. Here, nothing is to be feared, provided the heart be right with God, truly sincere, and trusting alone in the sacrificial blood

Clarke: Heb 4:16

That we may obtain mercy - Ἱνα λαβωμεν ελεον· That we may take mercy - that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man, so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt

Clarke: Heb 4:16

And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death

Clarke: Heb 4:16

To help in time of need - Εις ευκαιρον βοηθειαν· For a seasonable support; that is, support when necessary, and as necessary, and in due proportion to the necessity. The word βονθεια is properly rendered assistance, help, or support; but it is an assistance in consequence of the earnest cry of the person in distress, for the word signifies to run at the cry, θειν εις βοην, or επι βοην θειν . So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry, and where there is no cry there is no felt necessity; for he that feels he is perishing will cry aloud for help, and to such a cry the compassionate High Priest will run; and the time of need is the time in which God will show mercy; nor will he ever delay it when it is necessary. We are not to cry to-day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness; we come up to the throne, and we call aloud for mercy, and God hears and dispenses the blessing we need

That this exhortation of the apostle may not be lost on us, let us consider: -

1.    That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet

2.    That this propitiatory or mercy-seat is sprinkled with the atoning blood of that Lamb of God which taketh away the sin of the world

3.    That we must come up, προσερχωμεθα, to this throne; and this implies faith in the efficacy of the sacrifice

4.    That we must call aloud on God for his mercy, if we expect him to run to our assistance

5.    That we must feel our spiritual necessities, in order to our calling with fervency and earnestness

6.    That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well pleased with all who take refuge in the atonement which he has made

7.    That thus coming, feeling, and calling, we may have the utmost confidence; for we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear; and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Omnipotent reigneth

8.    All these are reasons why we should persevere.

Calvin: Heb 4:11

Having pointed out the goal to which we are to advance, he exhorts us to pursue our course, which we do, when we habituate ourselves to self­denial. And as he compares entering into rest to a straight course, he sets falling in opposition to it, and thus he continues the metaphor in both clauses, at the same time he alludes to the history given by Moses of those who fell in the wilderness, because they were rebellious against God. (Num 26:65.) Hence he says, after the same example, signifying as though the punishment for unbelief and obstinacy is there set before us as in a picture; nor is there indeed a doubt but that a similar end awaits us, if there be found in us the same unbelief.

Then, “to fall” means to perish; or to speak more plainly, it is to fall, not as to sin, but as a punishment for it. But the figure corresponds as well with the word to “enter”, as with the sad overthrow of the fathers, by whose example he intended to terrify the Jews.

Calvin: Heb 4:12

12.For the word of God is quick, or living, etc. What he says here of the efficacy or power of the word, he says it, that they might know, that it could not be despised with impunity, as though he had said, “Whenever the Lord addresses us by his word, he deals seriously with us, in order that he may touch all our inmost thoughts and feelings; and so there is no part of our soul which ought not to be roused.” ⁷¹

But before we proceed further, we must inquire whether the Apostle speaks of the effect of the word generally, or refers only to the faithful.

It indeed appears evident, that the word of God is not equally efficacious in all. For in the elect it exerts its own power, when humbled by a true knowledge of themselves, they flee to the grace of Christ; and this is never the case, except when it penetrates into the innermost heart. For hypocrisy must be sifted, which has marvelous and extremely winding recesses in the hearts of men; and then we must not be slightly pricked or torn, but be thoroughly wounded, that being prostrate under a sense of eternal death, we may be taught to die to ourselves. In short, we shall never be renewed in the whole mind, which Paul requires, (Eph 4:23,) until our old man be slain by the edge of the spiritual sword. Hence Paul says in another place, (Phi 2:17,) that the faithful are offered as a sacrifice to God by the Gospel; for they cannot otherwise be brought to obey God than by having, as it were, their own will slain; nor can they otherwise receive the light of God’s wisdom, than by having the wisdom of the flesh destroyed. Nothing of this kind is found in the reprobate; for they either carelessly disregard God speaking to them, and thus mock him, or clamour against his truth, and obstinately resist it. In short, as the word of God is a hammer, so they have a heart like the anvil, so that its hardness repels its strokes, however powerful they may be. The word of God, then, is far from being so efficacious towards them as to penetrate into them to the dividing of the soul and the spirit. Hence it appears, that this its character is to be confined to the faithful only, as they alone are thus searched to the quick.

The context, however, shows that there is here a general truth, and which extends also to the reprobate themselves; for though they are not softened, but set up a brazen and an iron heart against God’s word, yet they must necessarily be restrained by their own guilt. They indeed laugh, but it is a sardonic laugh; for they inwardly feel that they are, as it were, slain; they make evasions in various ways, so as not to come before God’s tribunal; but though unwilling, they are yet dragged there by this very word which they arrogantly deride; so that they may be fitly compared to furious dogs, which bite and claw the chain by which they are bound, and yet can do nothing, as they still remain fast bound.

And further, though this effect of the word may not appear immediately as it were on the first day, yet it will be found at length by the event, that it has not been preached to any one in vain. General no doubt is what Christ declares, when he says, When the Spirit shall come, he will convince the world, (Joh 16:8.) for the Spirit exercises this office by the preaching, of the Gospel. And lastly, though the word of God does not always exert its power on man, yet it has it in a manner included in itself. And the Apostle speaks here of its character and proper office for this end only, — that we may know that our consciences are summoned as guilty before God’s tribunal as soon as it sounds in our ears, as though he had said, “If any one thinks that the air is beaten by an empty sound when the word of God is preached, he is greatly mistaken; for it is a living thing and full of hidden power, which leaves nothing in man untouched.” The sum of the whole then is this, — that as soon as God opens his sacred mouth, all our faculties ought to be open to receive his word; for he would not have his word scattered in vain, so as to disappear or to fall neglected on the ground, but he would have it effectually to constrain the consciences of men, so as to bring them under his authority; and that he has put power in his word for this purpose, that it may scrutinize all the parts of the soul, search the thoughts, discern the affections, and in a word show itself to be the judge.

But here a new question arises, “Is this word to be understood of the Law or of the Gospel?” Those who think that the Apostle speaks of the Law bring these testimonies of Paul, — that it is the ministration of death, (2Co 3:6,) that it is the letter which killeth, that it worketh nothing but wrath, (Rom 4:15,) and similar passages. But here the Apostle points out also its different effects; for, as we have said, there is a certain vivifying killing of the soul, which is effected by the Gospel. Let us then know that the Apostle speaks generally of the truth of God, when he says, that it is living and efficacious. So Paul testifies, when he declares, that by his preaching there went forth an odor of death unto death to the unbelieving, but of life unto life to believers, (2Co 2:16,) so that God never speaks in vain; he draws some to salvation, others he drives into ruin. This is the power of binding and loosing which the Lord conferred on his Apostles. (Mat 18:18.) And, indeed, he never promises to us salvation in Christ, without denouncing, on the other hand, vengeance on unbelievers; who by rejecting Christ bring death on themselves. ⁷²

It must be further noticed, that the Apostle speaks of God’s word, which is brought to us by the ministry of men. For delirious and even dangerous are those notions, that though the internal word is efficacious, yet that which proceeds from the mouth of man is lifeless and destitute of all power. I indeed admit that the power does not proceed from the tongue of man, nor exists in mere sound, but that the whole power is to be ascribed altogether to the Holy Spirit; there is, however, nothing in this to hinder the Spirit from putting forth his power in the word preached. For God, as he speaks not by himself, but by men, dwells carefully on this point, so that his truth may not be objected to in contempt, because men are its ministers. So Paul, by saying, that the Gospel is the power of God, (Rom 1:16.) designedly adorned with this distinction his own preaching, though he saw that it was slandered by some and despised by others. And when in another place, (Rom 10:8,) he teaches us that salvation is conferred by the doctrine of faith, he expressly says that it was the doctrine which was preached. We indeed find that God ever commends the truth administered to us by men, in order to induce us to receive it with reverence.

Now, by calling the word quick or living he must be understood as referring to men; which appears still clearer by the second word, powerful, for he shows what sort of life it possesses, when he expressly says that it is efficacious; for the Apostle’s object was to teach us what the word is to us. ⁷³ The sword is a metaphorical word often used in Scripture; but the Apostle not content with a simple comparison, says, that God’s word is sharper than any sword, even than a sword that cuts on both sides, or two­edged; for at that time swords were in common use, which were blunt on one side, and sharp on the other. Piercing even to the dividing asunder of the soul and spirit, or to the dividing of the soul and spirit, etc. The word soul means often the same with spirit; but when they occur together, the first includes all the affections, and the second means what they call the intellectual faculty. So Paul, writing to the Thessalonians, uses the words, when he prays God to keep their spirit, and soul, and body blameless until the coming of Christ, (1Th 5:23,) he meant no other thing, but that they might continue pure and chaste in mind, and will, and outward actions. Also Isaiah means the same when he says,

“My soul desired thee in the night; I sought thee with my spirit.” (Isa 26:9.)

What he doubtless intends to show is, that he was so intent on seeking God, that he applied his whole mind and his whole heart. I know that some give a different explanation; but all the sound­minded, as I expect, will assent to this view.

Now, to come to the passage before us, it is said that God’s word pierces, or reaches to the dividing of soul and spirit, that is, it examines the whole soul of man; for it searches his thoughts and scrutinizes his will with all its desires. And then he adds the joints and marrow, intimating that there is nothing so hard or strong in man, nothing so hidden, that the powerful word cannot pervade it. ⁷⁴ Paul declares the same when he says, that prophecy avails to reprove and to judge men, so that the secrets of the heart may come, to light. (1Co 14:24.) And as it is Christ’s office to uncover and bring to light the thoughts from the recesses of the heart, this he does for the most part by the Gospel.

Hence God’s word is a discerner, (κριτικὸς, one that has power to discern,) for it brings the light of knowledge to the mind of man as it were from a labyrinth, where it was held before entangled. There is indeed no thicker darkness than that of unbelief, and hypocrisy is a horrible blindness; but God’s word scatters this darkness and chases away this hypocrisy. Hence the separating or discerning which the Apostle mentions; for the vices, hid under the false appearance of virtues, begin then to be known, the varnish being wiped away. And if the reprobate remain for a time in their hidden recesses, yet they find at length that God’s word has penetrated there also, so that they cannot escape God’s judgment. Hence their clamour and also their fury, for were they not smitten by the word, they would not thus betray their madness, but they would seek to elude the word, or by evasion to escape from its power, or to pass it by unnoticed; but these things God does not allow them to do. Whenever then they slander God’s word, or become enraged against it, they show that they feel within its power, however unwillingly and reluctantly. ⁷⁵

Calvin: Heb 4:13

13.=== Neither is there any creature, === etc. The conjunction here, as I think, is causal, and may be rendered for; for in order to confirm this truth, that whatever is hid in man is discerned and judged by God’s word, he draws an argument from the nature of God himself. There is no creature, he says, which is hid from the eyes of God; there is, therefore, nothing so deep in man’s soul, which cannot be drawn forth into light by that word that resembles its own author, for as it is God’s office to search the heart, so he performs this examination by his word.

Interpreters, without considering that God’s word is like a long staff by which he examines and searches what lies deep in our hearts, have strangely perverted this passage; and yet they have not relieved themselves. But all difficulty disappears when we take this view, — that we ought to obey God’s word in sincerity and with cordial affection, because God, who knows our hearts, has assigned to his word the office of penetrating even into our inmost thoughts. The ambiguous meaning of the last words has also led interpreters astray, which they have rendered, “Of whom we speak;” but they ought, on the contrary, to be rendered, With whom we have to do. The meaning is, that it is God who deals with us, or with whom we have a concern; and that, therefore, we ought not to trifle with him as with a mortal man, but that whenever his word is set before us, we ought to tremble, for nothing is hid from him.

Calvin: Heb 4:14

14.Seeing then that we have, or, Having then, etc. He has been hitherto speaking of Christ’s apostleship, But he how passes on to his second office. For we have said that the Son of God sustained a twofold character when he was sent to us, even that of a teacher and of a priest. The Apostle, therefore, after having exhorted the Jews obediently to embrace the doctrine of Christ, now shows what benefit his priesthood has brought to us; and this is the second of the two points which he handles. And fitly does he connect the priesthood with the apostleship, since he reminds us that the design of both is to enable us to come to God. He employs an inference, then; for he had before referred to this great truth, that Christ is our high priest; ⁷⁶ but as the character of the priesthood cannot be known except through teaching, it was necessary to prepare the way, so as to render men willing to hear Christ. It now remains, that they who acknowledge Christ as their teacher, should become teachable disciples, and also learn from his mouth, and in his school, what is the benefit of his priesthood, and what is its use and end.

In the first place he says, Having a great high priest, ⁷⁷ Jesus Christ, let us hold fast our profession, or confession. Confession is here, as before, to be taken as a metonymy for faith; and as the priesthood serves to confirm the doctrine, the Apostle hence concludes that there is no reason to doubt or to waver respecting the faith of the Gospel, because the Son of God has approved and sanctioned it; for whosoever regards the doctrine as not confirmed, dishonors the Son of God, and deprives him of his honor as a priest; nay, such and so great a pledge ought to render us confident, so as to rely unhesitantly on the Gospel.

Calvin: Heb 4:15

15.=== For we have not, === etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey him. But were we to contemplate nothing but this in Christ, our consciences would not be pacified; for who of us does not dread the sight of the Son of God, especially when we consider what our condition is, and when our sins come to mind? The Jews might have had also another hindrance, for they had been accustomed to the Levitical priesthood; they saw in that one mortal man, chosen from the rest, who entered into the sanctuary, that by his prayer he might reconcile his brethren to God. It is a great thing, when the Mediator, who can pacify God towards us, is one of ourselves. By this sort of allurement the Jews might have been ensnared, so as to become ever attached to the Levitical priesthood, had not the Apostle anticipated this, and showed that the Son of God not only excelled in glory, but that he was also endued with equal kindness and compassion towards us.

It is, then, on this subject that he speaks, when he says that he was tried by our infirmities, that he might condole with us. As to the word sympathy, (συμπαθεία,) I am not disposed to indulge in refinements; for frivolous, no less than curious, is this question, “Is Christ now subject to our sorrows?” It was not, indeed, the Apostle’s object to weary us with such subtleties and vain speculations, but only to teach us that we have not to go far to seek a Mediator, since Christ of his own accord extends his hand to us, that we have no reason to dread the majesty of Christ since he is our brother, and that there is no cause to fear, lest he, as one unacquainted with evils, should not be touched by any feelings of humanity, so as to bring us help, since he took upon him our infirmities, in order that he might be more inclined to succor us. ⁷⁸

Then the whole discourse of the Apostle refers to what is apprehended by faith, for he does not speak of what Christ is in himself, but shows what he is to us. By the likeness, he understands that of nature, by which he intimates that Christ has put on our flesh, and also its feelings or affections, so that he not only paroled himself to be real man, but had also been taught by his own experience to help the miserable; not because the Son of God had need of such a training, but because we could not otherwise comprehend the care he feels for our salvation. Whenever, then, we labor under the infirmities of our flesh, let us remember that the Son of God experienced the same, in order that he might by his power raise us up, so that we may not be overwhelmed by them.

But it may be asked, What does he mean by infirmities? The word is indeed taken in various senses. Some understand by it cold and heat; hunger and other wants of the body; and also contempt, poverty, and other things of this mind, as in many places in the writings of Paul, especially in 2Co 12:10. But their opinion is more correct who include, together with external evils, the feelings of the souls such as fear, sorrow, the dread of death, and similar things. ⁷⁹

And doubtless the restriction, without sin, would not have been added, except he had been speaking of the inward feelings, which in us are always sinful on account of the depravity of our nature; but in Christ, who possessed the highest rectitude and perfect purity, they were free from everything vicious. Poverty, indeed, and diseases, and those things which are without us, are not to be counted as sinful. Since, therefore, he speaks of infirmities akin to sin, there is no doubt but that he refers to the feelings or affections of the mind, to which our nature is liable, and that on account of its infirmity. For the condition of the angels is in this respect better than ours; for they sorrow not, nor fear, nor are they harassed by variety of cares, nor by the dread of death. These infirmities Christ of his own accord undertook, and he willingly contended with them, not only that he might attain a victory over them for us, but also that we may feel assured that he is present with us whenever we are tried by them.

Thus he not only really became a man, but he also assumed all the qualities of human nature. There is, however, a limitation added, without sin; for we must ever remember this difference between Christ’s feelings or affections and ours, that his feelings were always regulated according to the strict rule of justice, while ours flow from a turbid fountain, and always partake of the nature of their source, for they are turbulent and unbridled. ⁸⁰

Calvin: Heb 4:16

16.Let us therefore come boldly, or, with confidence, etc. He draws this conclusion, — that an access to God is open to all who come to him relying on Christ the Mediator; nay, he exhorts the faithful to venture without any hesitation to present themselves before God. And the chief benefit of divine teaching is a sure confidence in calling on God, as, on the other hand, the whole of religion falls to the ground, and is lost when this certainty is taken away from consciences.

It is hence obvious to conclude, that under the Papacy the light of the Gospel is extinct, for miserable men are bidden to doubt whether God is propitious to them or is angry with them. They indeed say that God is to be sought; but the way by which it is possible to come to him is not pointed out, and the gate is barred by which alone men can enter. They confess in words that Christ is a Mediator, but in reality they make the power of his priesthood of none effect, and deprive him of his honor.

For we must hold this principle, — that Christ is not really known as a Mediator except all doubt as to our access to God is removed; otherwise the conclusion here drawn would not stand, “We have a high priest Who is willing to help us; therefore we may come bold and without any hesitation to the throne of grace.” And were we indeed fully persuaded that Christ is of his own accord stretching forth his hand to us, who of us would not come in perfect confidence? ⁸¹ It is then true what I said, that its power is taken away from Christ’s priesthood whenever men have doubts, and are anxiously seeking for mediators, as though that one were not sufficient, in whose patronage all they who really trust, as the Apostle here directs them, have the assurance that their prayers are heard.

The ground of this assurance is, that the throne of God is not arrayed in naked majesty to confound us, but is adorned with a new name, even that of grace, which ought ever to be remembered whenever we shun the presence of God. For the glory of God, when we contemplate it alone, can produce no other effect than to fill us with despair; so awful is his throne. The Apostle, then, that he might remedy our diffidence, and free our minds from all fear and trembling, adorns it with “grace,” and gives it a name which can allure us by its sweetness, as though he had said, “Since God has affirmed to his throne as it were the banner of ‘grace’ and of his paternal love towards us, there are no reasons why his majesty should drive us away.” ⁸²

The import of the whole is, that we are to call upon God without fear, since we know that he is propitious to us, and that this may be done is owing to the benefit conferred on us by Christ, as we find from Eph 3:12; for when Christ receives us under his protection and patronage, he covers with his goodness the majesty of God, which would otherwise be terrible to us, so that nothing appears there but grace and paternal favor.

That we may obtain mercy, etc. This is not added without great reason; it is for the purpose of encouraging as it were by name those who feel the need of mercy, lest any one should be cast down by the sense of his misery, and close up his way by his own diffidence. This expression, “that we may obtain mercy”, contains especially this most delightful truth, that all who, relying on the advocacy of Christ, pray to God, are certain to obtain mercy; yet on the other hand the Apostle indirectly, or by implication, holds out a threatening to all who take not this way, and intimates that God will be inexorable to them, because they disregard the only true way of being reconciled to him.

He adds, To help in time of need, or, for a seasonable help; that is, if we desire to obtain all things necessary for our salvation. ⁸³ Now, this seasonableness refers to the time of calling, according to those words of Isaiah, which Paul accommodates to the preaching of the Gospel, “Behold, now is the accepted time,” etc., (Isa 49:8; 2Co 6:2;) for the Apostle refers to that “today,” during which God speaks to us. If we defer hearing until tomorrow, when God is speaking to us today, the unseasonable night will come, when what now may be done can no longer be done; and we shall in vain knock when the door is closed.

Defender: Heb 4:11

The word "labour" here means "be diligent." We do not work to enter into His rest, for that is the very theme of this section, but rather believe with confidence in His Word and His work. This faith will result in good works (Eph 2:10) as evidence of the reality of our faith (Jam 2:18), but it is not the works that save us."

Defender: Heb 4:12

Both the written Word (the Scriptures) and the living Word (the Lord Jesus Christ) would satisfy the statements in this verse, but the over-all context would indicate that the Scriptures are primarily in view (note Heb 4:2; Heb 5:12, Heb 5:13, plus the fact that so many quotations from the Old Testament appear in Hebrews). The Scriptures indeed are "quick, and powerful" - that is, "living and energizing," able to impart to the reader both spiritual life and power (2Ti 3:15-17).

Defender: Heb 4:12

The "sword of the Spirit, which is the word of God" (Eph 6:17), is in reference to each individual saying of God.

Defender: Heb 4:12

There is a distinction between a person's "soul" and his "spirit," but they operate so much in concert that only the Scriptures can discern between them. The soul is probably the entity of conscious life and thought shared with animals, except that it is much more highly organized and complex in man. The spirit, on the other hand, is the entity that can be energized by the Holy Spirit, uniquely the image of God in man. Thus, the soul and spirit seem to answer to the "living and energizing" attributes of the Word. Note that man is indicated to be a tri-unity of "spirit and soul and body" in 1Th 5:23, analogous in some respects to the divine Trinity. As far as the body is concerned, the sword of the Spirit can even divide between joints and marrow (again perhaps answering analogously to soul and spirit). The bone structure of the body is its skeletal framework, the "marrows" in these bones (the Greek is in the plural) constitute the engine which maintains the physical life of the body by producing its red blood corpuscles. In the original language, the relation between soul and spirit is illustrated by that between joints and marrow. The sense can be taken as follows: "The sword of the Spirit pierces even to the dividing asunder of soul and spirit, even as a fine, two-edged surgical knife in proper hands can separate the marrow from the bone joints containing it.""

Defender: Heb 4:15

In His humanity, Jesus was tested in all points as we are, except for sin. This does not mean He was tempted to commit all kinds of sins, but rather that He was tested and proved in every way. He could not actually have sinned because: (1) He is God, and "God cannot be tempted with evil" (Jam 1:13); (2) He is "the same yesterday, and to day, and for ever" (Heb 13:8) so that even in His humanity, He did not cease to be God; (3) because of His miraculous conception, He had no innate sin, so that "in him is no sin" (1Jo 3:5); (4) He did not need, as other men, to be converted, telling Nicodemus: "Ye must be born again" (Joh 3:7) - not "we," or "they;" (5) God cannot fail in His creative purpose because He is both omniscient and omnipotent. If Jesus had sinned, salvation would have been impossible, and the Creator would have been defeated by Satan, a mere creature. This could not have been possible. Nevertheless, even though He knew (as did His Father) that He could not sin, men and angels did not know this until it had been demonstrated to them. That is why He had to be tested as proof positive."

Defender: Heb 4:16

We need mercy for the forgiveness of our sins and grace with which to meet and overcome our trials."

TSK: Heb 4:11

Let : Heb 4:1, Heb 6:11; Mat 7:13, Mat 11:12, Mat 11:28-30; Luk 13:24, Luk 16:16; Joh 6:27; Phi 2:12; 2Pe 1:10,2Pe 1:11

lest : Heb 3:12, Heb 3:18, Heb 3:19

unbelief : or, disobedience, Act 26:19; Rom 11:30-32; Eph 2:2, Eph 5:6; Col 3:6; Tit 1:16, Tit 3:3 *Gr.

TSK: Heb 4:12

the word : Heb 13:7; Isa 49:2; Luk 8:11; Act 4:31; 2Co 2:17, 2Co 4:2; Rev 20:4

is quick : Psa 110:2, Psa 119:130; Ecc 12:11; Isa 55:11; Jer 23:29; Rom 1:16; 1Co 1:24; 2Co 10:4, 2Co 10:5; 1Th 2:13; Jam 1:18; 1Pe 1:23; Joh 6:51; 1Pe 2:4, 1Pe 2:5 *Gr.

sharper : Psa 45:3, Psa 149:6; Pro 5:4; Isa 11:4, Isa 49:2; Act 2:37, Act 5:33; Eph 6:17; Rev 1:16, Rev 2:16, Rev 19:15, Rev 19:21

and is : Psa 139:2; Jer 17:10; 1Co 14:24, 1Co 14:25; Eph 5:13; Rev 2:23

TSK: Heb 4:13

is there : 1Sa 16:7; 1Ch 28:9; 2Ch 6:30; Psa 7:9, Psa 33:13-15, Psa 44:21, Psa 90:8, Psa 139:11; Psa 139:12; Pro 15:3, Pro 15:11; Jer 17:10,Jer 17:23, Jer 17:24; Joh 2:24, Joh 21:17; 1Co 4:5; Rev 2:23

naked : Job 26:6, Job 34:21, Job 38:17

with : Ecc 12:14; Mat 7:21, Mat 7:22, Mat 25:31, Mat 25:32; Joh 5:22-29; Act 17:31; Rom 2:16; Rom 14:9-12; 2Co 5:10; Rev 20:11-15

TSK: Heb 4:14

a great : Heb 2:17, Heb 3:1, Heb 3:5, Heb 3:6

that is : Heb 1:3, Heb 6:20, Heb 7:25, Heb 7:26, Heb 8:1, Heb 9:12, Heb 9:24, Heb 10:12, Heb 12:2; Mar 16:19; Luk 24:51; Act 1:11, Act 3:21; Rom 8:34

Jesus : Heb 1:2, Heb 1:8; Mar 1:1

let : Heb 2:1, Heb 3:6, Heb 3:14, Heb 10:23

TSK: Heb 4:15

we have : Heb 5:2; Exo 23:9; Isa 53:4, Isa 53:5; Hos 11:8; Mat 8:16, Mat 8:17, Mat 12:20; Phi 2:7, Phi 2:8

tempted : Heb 2:17, Heb 2:18; Luk 4:2, Luk 22:28

yet : Heb 7:26; Isa 53:9; Joh 8:46; 2Co 5:21; 1Pe 2:22; 1Jo 3:5

TSK: Heb 4:16

come : Heb 10:19-23, Heb 13:6; Rom 8:15-17; Eph 2:18, Eph 3:12

the throne : Heb 9:5; Exo 25:17-22; Lev 16:2; 1Ch 28:11

obtain : Isa 27:11, Isa 55:6, Isa 55:7; Mat 7:7-11; 2Co 12:8-10; Phi 4:6, Phi 4:7; 1Pe 2:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 4:11

Let us therefore labour - Let us earnestly strive. Since there is a rest whose attainment is worth all our efforts; since so many have failed of reaching it by their unbelief, and since there is so much danger that we may fail of it also, let us give all diligence that we may enter into it. Heaven is never obtained but by diligence; and no one enters there who does not earnestly desire it, and who does not make a sincere effort to reach it.

Of unbelief - Margin, "disobedience."The word "unbelief"best expresses the sense, as the apostle was showing that this was the principal thing that prevented people from entering into heaven; see the notes at Heb 3:12.

Barnes: Heb 4:12

For the word of God - The design of this and the following verse is obvious. It is to show that we cannot escape the notice of God; that all insincerity, unbelief, hypocrisy, will be detected by him; and that since our hearts are perfectly open before him, we should be sincere and should not attempt to deceive him. The sense is, that the truth of God is all-penetrating and searching, and that the real thoughts and intents of the heart will be brought to light, and that if there is insincerity and self-deception there can be no hope of escape. There has been a great variety of opinion here about the meaning of the phrase "the Word of God."Some have supposed that it means the Lord Jesus; others, the whole of the divine revelation; others the gospel; others the particular threatening referred to here. The "Word of God"is "what God speaks"- whether it be a promise or a threatening; whether it be Law or gospel; whether it be a simple declaration or a statement of a doctrine. The idea here is, that what "God had said"is suited to detect hypocrisy and to lay open the true nature of the feelings of the soul, so that there can be no escape for the guilty. His "truth"is adapted to bring out the real feelings, and to show man exactly what he is. Truth always has this power - whether preached, or read, or communicated by conversation, or impressed upon the memory and conscience by the Holy Spirit. There can be no escape from the penetrating, searching application of the Word of God. That truth has power to show what man is, and is like a penetrating sword that lays open the whole man; compare Isa 49:2. The phrase "the Word of God"here may be applied, therefore, to the "truth"of God, however made known to the mind. In some way it will bring out the real feelings, and show what man is.

Is quick - Greek ζῶν zōn - "living."It is not dead, inert, and powerless. It has a "living"power, and is energetic and active. It is "adapted"to produce this effect.

And powerful - Mighty. Its power is seen in awakening the conscience; alarming the fears; laying bare the secret feelings of the heart, and causing the sinner to tremble with the apprehension of the coming judgment. All the great changes in the moral world for the better, have been caused by the power of truth. They are such as the truth in its own nature is suited to effect, and if we may judge of its power by the greatness of the revolutions produced, no words can over-estimate the might of the truth which God has revealed.

Sharper than any two-edged sword - Literally, "two-mouthed"sword - δίστομον distomon . The word "mouth"was given to the sword because it seemed to "devour"all before it. It consumed or destroyed as a wild beast does. The comparison of the Word of God to a sword or to an arrow, is designed to show its power of penetrating the heart; Ecc 12:11, "The words of the wise are as goads, and as nails fastened by the masters of assemblies;"compare Isa 49:2. "And he hath made my mouth like a sharp sword;"Rev 1:16, "And out of his mouth went a sharp two-edged sword;"Rev 2:12, Rev 2:16; Rev 19:15. The comparison is common in the classics, and in Arabic poetry; see Gesenius, on Isa 49:2. The idea is that of piercing, or penetrating; and the meaning here is, that the Word of God reaches the "heart"- the very center of action, and lays open the motives and feelings of the man. It was common among the ancients to have a sword with two edges. The Roman sword was commonly made in this manner. The fact that it had two edges made it more easy to penetrate, as well as to cut with every way.

Piercing even to the dividing asunder - Penetrating so as to divide.

Soul and spirit - The animal life from the immortal soul. The former word here - ψυχή psuchē - "soul"- is evidently used to denote the "animal life,"as distinguished from the mind or soul. The latter word - πνεῦμα pneuma - "spirit"- means the soul; the immaterial and immortal part; what lives when the animal life is extinct. This distinction occurs in 1Th 5:23, "your whole spirit, and soul, and body;"and it is a distinction which we are constantly in the habit of making. There is the body in man - the animal life - and the immortal part that leaves the body when life is extinct. Mysteriously united, they constitute one man. When the animal life is separated from the soul, or when the soul leaves the animated body, the body dies, and life is extinct. To separate the one from the other is, therefore, the same as to take life - and this is the idea here, that the Word of God is like a sharp sword that inflicts deadly wounds. The sinner "dies;"that is, he becomes dead to his former hopes, or is "slain"by the Law; Rom 7:9, "I was alive without the law once, but when the commandment came, sin revived, and I died."This is the power referred to here - the power of destroying the hopes of the sinner; cutting him down under conviction; and prostrating him as if a sword had pierced his heart.

And of the joints and marrow - The figure is still continued of the sword that takes life. Such a sword would seem to penetrate even the joints and marrow of the body. It would separate the joints, and pierce through the very bones to the marrow. A similar effect, Paul says, is produced by truth. It seems to penetrate the very essence of the soul, and lay it all open to the view.

And is a discerner of the thoughts - It shows what the thoughts and intentions are. Prof. Stuart, Bloomfield, and some others, suppose that the reference here is to "God"speaking by his word. But the more natural construction certainly is, to refer it to the Word or truth of God. It is true that God searches the heart, and knows the thoughts, but that is not the truth which is prominent here. It is, that the thoughts and intents of the heart are brought out to view by the Word of God. And can anyone doubt this? see Rom 7:7. Is it not true that people are made to see their real character under the exhibition of the truth of God? That in the light of the Law they see their past lives to be sinful? That the exhibition of truth calls to their recollection many long-forgotten sins? And that their real feelings are brought out when the truth of God is proclaimed? Men then are made to look upon their motives as they had never done before, and to see in their hearts feelings whose existence they would not have suspected if it had not been for the exhibition of the truth. The exhibition of the truth is like pouring down the beams of the sun at midnight on a dark world; and the truth lays open the real feelings of the sinner as that sun would disclose the clouds of wickedness that are now performed under cover of the night. Many a man has a deep and fixed hostility to God and to his gospel who might never be sensible of it if the truth was not faithfully proclaimed. The particular idea here is, that the truth of God will detect the feelings of the hypocrite and self-deceiver. They cannot always conceal their emotions, and the time will come when truth, like light poured into the soul, will reveal their unbelief and their secret sins. They who are cherishing a hope of salvation, therefore, should be on their guard lest they mistake the name for the reality. Let us learn from this verse:

(1) The power of truth. It is "suited"to lay open the secret feelings of the soul. There is not an effect produced in awakening a sinner; or in his conviction, conversion, and sanctification, which the truth is not "adapted"to produce. The truth of God is not dead; nor suited to make people "worse;"nor designed merely to show its own "weakness,"and to be a mere occasion on which the Holy Spirit acts on the mind; it is in its own nature Fitted to produce just the effects which are produced when it awakens, convicts, converts, and sanctifies the soul.

\caps1 (2) t\caps0 he truth should be preached with the feeling that it is adapted to this end. Men who preach should endeavor to understand the nature of the mind and of the moral feelings, as really as he who would inflict a deadly wound should endeavor to understand enough about anatomy to know where the heart is, or he who administers medicine should endeavor to know what is adapted to remove certain diseases. And he who has no belief in the efficacy of truth to produce any effect, resembles one who should suppose that all knowledge of the human system was needless to him who wished to perform a surgical operation, and who should cut at random - piously leaving it with God to direct the knife; or he who should go into a hospital of patients and administer medicines indiscriminately - devoutly saying that all healing must come from God, and that the use of medicine was only to show its own weakness! Thus, many men seem to preach. Yet for aught that appears, truth is just as wisely adapted to save the soul as medicine is to heal the sick; and why then should not a preacher be as careful to study the nature of truth and its adaptedness to a particular end, as a student of the healing art is to understand the adaptedness of medicine to cure disease? The true way of preaching is, to feel that truth is adapted to the end in view; to select what is best suited for that end; to preach as if the whole result depended on getting that truth before the mind and into the heart - and then to leave the whole result with God - as a physician with right feelings will exert all his skill to save his patient, and then commit the whole question of life and health to God. He will be more likely to praise God intelligently who believes that he has wisely adapted a plan to the end in view, than he who believes that God works only at random.

Barnes: Heb 4:13

Neither is there any creature that is not manifest in his sight - There is no being who is not wholly known to God. All his thoughts, feelings, plans, are distinctly understood. Of the truth of this there can be no doubt. The "design"of the remark here is, to guard those to whom the apostle was writing from self-deception - since they could conceal nothing from God.

All things are naked - Exposed; uncovered. There is nothing that can be concealed from God; Psa 139:11-12.

"The veil of night is no disguise,

No screen from thy all-searching eyes;

Thy hands can seize thy foes as soon.

Thro’ midnight shades as blazing noon."

And opened - - τετραχηλισμένα tetrachēlismena . The word used here - Τραχηλίζω Trachēlizō - properly means:

(1)\caps1     t\caps0 o lay bare the neck, or to bend it back, so as to expose the throat to being cut;

(2)\caps1     t\caps0 o expose; to lay open in any way.

Why the word is used here has been a matter of inquiry. Some have supposed that the phrase is derived from offering sacrifice, and from the fact that the priest carefully examined the victim to see whether it was sound, before it was offered. But this is manifestly a forced exposition. Others have supposed that it is derived from the custom of bending back the head of a criminal so as to look full in his face, and recognize him so as not to be mistaken; but this is equally forced and unnatural. This opinion was first proposed by Erasmus, and has been adopted by Clarke and others. Bloomfield, following, as he says, the interpretation of Chrysostom, Grotius (though this is not the sentiment of Grotius), Beza, Atling, Hammond, and others, supposes the allusion to be to the custom of cutting the animal down the back bone through the spinal marrow, and thus of laying it open entirely.

This sense would well suit the connection. Grotius supposes that it means to strip off the skin by dividing it at the neck. and then removing it. This view is also adopted substantially by Doddridge. These explanations are forced, and imply a departure more or less from the proper meaning of the Greek word. The most simple and obvious meaning is usually the best in explaining the Bible. The word which the apostle employs relates to "the neck"- τράχηλος trachēlos - and not to the spinal marrow, or the skin. The proper meaning of the verb is "to bend the neck back"so as to expose it in front when an animal is slain - Passow. Then it means to make bare; to remove everything like covering; to expose a thing entirely - as the naked neck is for the knife. The allusion here is undoubtedly to the "sword"which Paul had referred to in the previous verse, as dividing the soul and spirit, and the joints and marrow; and the meaning is, that in the hand of God, who held that sword, everything was exposed.

We are in relation to that, like an animal whose neck is bent back, and laid bare, and ready for the slaughter. Nothing "hinders"God from striking; there is nothing that can prevent that sword from penetrating the heart - any more than when the neck of the animal is bent back and laid bare, there is anything that can hinder the sacrificing priest from thrusting the knife into the throat of the victim. If this be the true interpretation, then what an affecting view does it give of the power of God, and of the exposedness of man to destruction! All is bare, naked, open. There is no concealment; no hindrance; no power of resistance. In a moment God can strike, and his dreadful sentence shall fall on the sinner like the knife on the exposed throat of the victim. What emotions should the sinner have who feels that he is exposed each moment to the sentence of eternal justice - to the sword of God - as the animal with bent-back neck is exposed to the knife! And what solemn feelings should all have who remember that all is naked and open before God! Were we "transparent"so that the world could see all we are, who would dare go abroad?

Who would wish the world to read all his thoughts and feelings for a single day? Who would wish his best friends to look in upon his naked soul as we can look into a room through a window? O what blushes and confusion; what a hanging down of the head, and what an effort to escape from the gaze of people would there be, if every one knew that all his secret feelings were seen by every person whom he met! Social enjoyment would end; and the now frivolous and blithe multitudes in the streets would become processions of downcast and blushing convicts. And yet all these are known to God. He reads every thought; sees every feeling; looks through the whole soul. How careful should we be to keep our hearts pure; how anxious that there should be nothing in the soul that we are not willing to have known!

With whom we have to do - Literally, "with whom is our account."Our account; our reckoning is to be with him before whom all is naked and open. We cannot, therefore, impose on him. We cannot pass off hypocrisy for sincerity. He will judge us according to truth, not according to appearances; and his sentence, therefore, will be just. A man who is to be tried by one "who knows all about him,"should be a pure and holy man.

Barnes: Heb 4:14

Seeing then that we have a great high priest - The apostle here resumes the subject which had been slightly hinted at in Heb 2:17; Heb 3:1, and pursues it to the end of Heb. 10. The "object"is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest - the most elevated functionary of that dispensation. It came therefore to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest.

Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show "why"they passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions, as in Heb. 5\endash 10 of this Epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer.

The phrase "great high priest"here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office but who had retired from it, and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided; compare Luk 1:5 note; Mat 26:3 note. The name "great high priest"would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was "a priest,"but that he was at the head of all: in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish.

That is passed into the heavens - Heb 9:12, Heb 9:24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement; see the notes on Heb 9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat; see the notes at Heb 9:24-25.

Jesus the Son of God - Not a descendant of Aaron, but one much greater - the Son of God; see the notes at Heb 1:2.

Let us hold fast our profession - see the notes at Heb 10:23; Heb 3:14; see the note, Heb 3:1. This is the drift and scope of the Epistle - to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons - which are drawn out in the succeeding chapters - are such as the following:

(1)    We may look to him for assistance - since he can be touched with the feeling of our infirmities; Heb 4:15-16.

(2)\caps1     t\caps0 he impossibility of being renewed again if we should fall away from him, since there is but "one"such High Priest, and since the sacrifice for sin can never be repeated; Heb. 6:

(3)    The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation to keep people from apostasy, exists much more powerfully in the Christian scheme.

(4)\caps1     t\caps0 he fact that they who rejected the laws of Moses died without mercy, and much more anyone who should reject the Son of God must expect more certain and fearful severity; Heb 10:27-30.

By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession.

Barnes: Heb 4:15

For we have not an high priest which cannot be touched - Our High Priest is not cold and unfeeling. That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we a high priest who was cold and heartless; who simply performed the external duties of his office without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel us; his stateliness would awe us; his distance and reserve would keep us away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers; see the notes at Heb 2:16-18. Such tenderness and sympathy has our Great High Priest.

But was in all points tempted like as we are - "Tried"as we are; see the notes at Heb 2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us and to aid us. He was tempted - in the literal sense; he was persecuted; he was poor; he was despised; he suffered physical pain; he endured the sorrows of a lingering and most cruel death.

Yet without sin - 1Pe 2:22. "Who did no sin;"Isa 53:9, "He had done no violence, neither was there any deceit in his mouth;"Heb 7:26, "Who is holy, harmless, undefiled, separate from sinners."The importance of this fact - that the Great High Priest of the Christian profession was "without sin,"the apostle illustrates at length in Heb. 7\endash 9. He here merely alludes to it, and says that one who was "without sin"was able to assist those who were sinners, and who put their trust in him.

Barnes: Heb 4:16

Let us therefore come boldly unto the throne of grace - "The throne of grace!"What a beautiful expression. A throne is the seat of a sovereign; a throne of grace is designed to represent a sovereign seated to dispense mercy and pardon. The illustration or comparison here may have been derived from the temple service. In that service God is represented as seated in the most holy place on the mercy seat. The high priest approaches that seat or throne of the divine majesty with the blood of the atonement to make intercession for the people, and to plead for pardon; see the notes on Heb 9:7-8. That scene was emblematic of heaven. God is seated on a throne of mercy. The great High Priest of the Christian calling, having shed his own blood to make expiation, is represented as approaching, God and pleading for the pardon of people. To a God willing to show mercy he comes with the merits of a sacrifice sufficient for all, and pleads for their salvation. We may, therefore, come with boldness and look for pardon. We come not depending on our own merits, but we come where a sufficient sacrifice has been offered for human guilt; and where we are assured that God is merciful. We may, therefore, come without hesitancy, or trembling, and ask for all the mercy that we need.

That we may obtain mercy - This is what we want first. We need pardon - as the first thing when we come to God. We are guilty and self-condemned - and our first cry should be for "mercy"- "mercy."A man who comes to God not feeling his need of mercy must fail of obtaining the divine favor; and he will be best prepared to obtain that favor who has the deepest sense of his need of forgiveness.

And find grace - Favor - strength, help, counsel, direction, support, for the various duties and trials of life. This is what we next need - we all need - we always need. Even when pardoned, we need grace to keep us from sin, to aid us in duty, to preserve us in the day of temptation. And feeling our need of this, we may come and ask of God "all"that we want for this purpose. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited. In view of it, let us,

(1) Rejoice that there "is"a throne of grace. What a world would this be if God sat on a throne of "justice"only, and if no mercy were ever to be shown to people! Who is there who would not be overwhelmed with despair? But it is not so. He is on a throne of grace. By day and by night; from year to year; from generation to generation; he is on such a throne. In every land he may be approached, and in as many different languages as people speak, may they plead for mercy. In all times of our trial and temptation we may be assured that he is seated on that throne, and wherever we are, we may approach him with acceptance.

\caps1 (2) w\caps0 e "need"the privilege of coming before such a throne. We are sinful - and need mercy; we are feeble, and need grace to help us. There is not a day of our lives in which we do not need pardon; not an hour in which we do not need grace.

\caps1 (3) h\caps0 ow obvious are the propriety and necessity of prayer! Every man is a sinner - and should pray for pardon; every man is weak, feeble, dependent, and should pray for grace. Not until a man can prove that he has never done any sin, should he maintain that he has no need of pardon; not until he can show that he is able alone to meet the storms and temptations of life, should he feel that he has no need to ask for grace. Yet who can feel this? And how strange it is that all people do not pray!

\caps1 (4) i\caps0 t is easy to be forgiven. All that needs to be done is to plead the merits of our Great High Priest, and God is ready to pardon. Who would not be glad to be able to pay a debt in a manner so easy? Yet how few there are who are willing to pay the debt to justice thus!

\caps1 (5) i\caps0 t is easy to obtain all the grace that we need. We have only to "ask for it"- and it is done. How easy then to meet temptation if we would! How strange that any should rely on their own strength, when they may lean on the arm of God!

\caps1 (6) i\caps0 f people are not pardoned, and if they fall into sin and ruin, they alone are to blame. There is a throne of grace. It is always accessible. There is A God. He is always ready to pardon. There is A Redeemer. He is the Great High Priest of people. He is always interceding. His merits may always be pleaded as the ground of our salvation. Why then, O why, should any remain unforgiven and perish? On them alone the blame must lie. In their own bosoms is the reason why they are not saved.

Poole: Heb 4:11

Let us labour therefore to enter into that rest: this is the use of the former doctrine, that since many through unbelief fall short of God’ s rest, therefore let us labour: spoudaswmen imports study of mind, earnestness of affection, diligence of endeavour, with all the powers of soul and body to intend this work: so is it used, 2Pe 1:10 . This is the most necessary, excellent, and important one to us in this world, our single great business in it; and therefore, as students, our minds must be bent on it, and our wills fixed and resolved about it, and the operations of all the executive powers of our persons put forth to the utmost degree, so as all the duties necessary thereunto, as attendance on all ordinances, and the constant exercise of faith and obedience, must be fitting us for, and bringing us into, the full possession of the eternally blessed and glorious rest of God, 2Pe 1:5-11 .

Lest any man fall after the same example of unbelief that not any particular person may fall into sin and the consequences of it. The particle en may be read, into, and then it implies, lest any of you prove rebels and apostates. Or it is read, by, or after, and then it is a fall to destruction and hell, with all the miseries that those feel who are shut out of God’ s rest, as their unbelieving forefathers were. God spared neither apostate men nor angels, and will not spare others if they sin as those did. Our judgments may be rather sorer, being warned by their example, 1Co 10:11 ; compare Heb 10:26,27,29 . They were contumacious and disobeyed the gospel of God’ s rest, therefore he destroyed them in the wilderness, and thrust them down to hell for ever: avoid you their sin, as you would labour to avoid their punishment.

Poole: Heb 4:12

For the word of God: the efficacy of the word of God is a further enforcement of their studious labour to enter into God’ s rest, for that calleth us thereunto; even the law and doctrine of the gospel brought by the incarnate Word from heaven, preached by him to the world, dictated and inspired into the holy penmen both of the Old and New Testament by the Holy Ghost, and written by them at his call and order, 2Pe 1:19-21 ; representing all those precepts and prohibitions, promises and threatenings, by which God will judge to whom this gospel hath been preached in that man whom he hath appointed: compare Heb 2:1,2 , and Heb 4:1,2 of this. And this word was written by David, Psa 95:1-11 , even a word of exhortation, promise, and threatening, as opened before, and shows the perfection of this gospel law in its administration by Christ.

Is quick this word, like the incarnate Word, is zwn , not only a living word, but a quickening word, making dead sinners living Christians; souls dead in sins and trespasses, alive to God. This word, the breath of God, conveyeth spirit and life to them, 2Ti 3:16 1Pe 1:23 : so David experienced it, preserving the life it breathed into him, Psa 119:50 ; and the members of the church, 1Co 4:15 ; compare 2Co 3:6,17,18 ; and as a rule it guideth and directeth them through Christ unto eternal life, Joh 6:68 .

And powerfulenerghv it is an active word, powerful in its effects, the very ministration of the Spirit, 2Co 3:8 , most efficacious and energetical for convincing, converting, comforting; and for condemning, killing: it acts like the power of God; so Rom 1:16,18 .

And sharper than any two-edged swordtomwterov signifieth a cutting sharpness, as becometh several uses, as searching, letting out corruption, or for killing; all which agree to this Divine word; sharper than any sword with two mouths. The Hebrews style the edge the mouth, that which bites, teareth, or woundeth; as Rev 1:16 , and Rev 2:12 . The word for spiritual execution upon souls is more sharp, and above every other sword; there is none so piercing for cutting the heart, or killing sin in it. So is it used, Eph 6:17 ; compare Act 2:37 7:54 . It is Christ’ s weapon of offence and defence for his people, and it cuts without resistance; with it he is defending his truth, and smiting his enemies, Isa 11:4 ; compare Rev 19:13,15,21 .

Piercing even to the dividing asunderdiiknoumenv , piercing, or going through what is smitten with it; which way soever it is turned it forceth its way through all opposition, to a dividing into parts, and separating the most nearly united and closely joined things, laying open the very entrails, the most inward in a man; where the metaphors taken from the closest parts of the person are applied to the soul.

Of soul: quch may denote not so much the natural life and the faculties of that, but that which is styled the rational soul as unregenerate: see 1Co 2:14 . Such an animal, carnal soul as is purely human, 1Co 3:3 , which wants both a principle, light, and faculty to discern the things of God, as no natural eye can see a spirit, Rom 8:5-8 .

And spiritpneumatov , the soul of man regenerate and spiritualized, called spirit, 1Th 5:23 . The soul enlightened, renewed, and governed by the Holy Ghost; not altered as to its substance, but as to its qualities; whose understanding, will, and affections are spiritualized, manifested in its actions, agreeable to the spiritual will of God, 1Co 2:10,12,14,15 . These are both of them under the piercing power of the word, and the Spirit can reach them by it as he pleaseth.

And of the joints and marrow: armwn are not the members, but the nerves, membranes, muscles, whereby the members or limbs are joined one to another, so as not without incision to be discovered; and the marrow within the bones, there must be a breaking or perforating them to reach it. By which metaphors are set out the hardest, compactest, and most intimate parts of a sinner, the most secret hidden ones, which no natural reason can reach; yet the word of God pierceth them, to discover either the evil or good of them, and to inflict wrath, or communicate comfort, according to their conditions.

And is a discerner of the thoughts and intents of the heart: the word of God is a most nice, exact, and critical judge, discerning the gravity and rectitude of them; it discovers and distinguisheth them as they are, or not, agreeable to itself, the fundamental truth; and is capable, as a judge, to charge or discharge, as its author will, by it, Rom 2:12,15,16 ; compare 1Co 14:24,25 . It discovers the most inward, close, secret, and constant motions, both speculative and practical, of the soul of man inseparably united to the heart; and one with another, whether they are opinions, conceptions, resolutions, or decrees, so subtile and so secret, as who can know them, but he who made the heart? Gen 6:5 Jer 17:9 .

Poole: Heb 4:13

Neither is there any creature that is not manifest in his sight: kai is not only copulative, but rational, showing the ground of the former efficacy of the gospel word, because its Author seeth and knoweth all persons and things, and filleth it with this power and force. For every creature which God the Son created, angel, or man, or any other, from the greatest to the least, from the leviathan to a mite, and all parts of every creature, especially of every creature to whom the gospel is preached, Mar 16:15 ; not any one is afanhv , without light, invisible, unapparent, obscure, or possible to be covered, or hid, or concealed from his view or face: where the relative autou agreeth with yeou , God in Christ, and not with logov , or the word, Heb 4:12 , as the following relative evinceth. To this God-man no spirit nor thought can be hid; it shall not be so from the efficacious power of his word; much less shall infidelity or hypocrisy be hid from it, or his most piercing eye.

But all things are naked and opened but all things in general and particular, not any one excepted, are bare, naked, unclothed, the covering is removed, all secrets are open and manifest to view, God the Son seeth within and without, all are unveiled to him, and laid open as by dissection, tetrachlismena a metaphor taken from the sacrificed beasts, which being skinned, were cut open from the neck, and so divided by the chine to the rump, or by the throat downward embowelled by the priests, so as every part within may be clearly seen whether clean or unclean. The truth of which is, the every thing in the world, even the most secret and inward thoughts of the heart of a sinner, which is a great deep, is opened and laid forth to every scruple unto God in Christ; every secret unbelief, apostatizing principle, or hypocrisy, he discerneth clearly and fully, Jer 17:9,10 : he that made the eye, must see best.

Unto the eyes of him with whom we have to do his eyes who pierceth beyond the vulture’ s, into things and places that no eye can discern, the souls of men, Job 28:7,10 Ps 94:9 Pro 20:12 . All this is asserted concerning the person of whom Paul writes, Christ, God-man, the great gospel Minister, whose word is so powerfully piercing: of him and his word is all this speech and discourse; he it is who is the all-knowing and impartial Judge, and makes his gospel word of counsel, promise, and threatenings to cut so deeply, and search the secrets of the hearts of all.

Poole: Heb 4:14

The excellency of the great gospel Minister beyond all others in respect of his priestly office, especially beyond Aaron and the Levitical priesthood, is shown by the Holy Ghost:. Heb 4:14-5:11It is introduced as the Spirit’ s counsel to these Hebrews, from the premises, for their using of this High Priest, in order to their reaching home to the rest of God, to whom and whose profession they ought to adhere, since he is so fit and so willing to give them an entrance into it: compare Heb 2:17,18 3:1,6 .

Seeing then that we have a great High Priest being therefore by the Spirit through faith not only interested by a common relation in him, but by a real union to, and communion with him, as here described, a High Priest (Heb 2:11 , and Heb 3:1 ) so great as none was, or can equal him: all the high priests on earth but imperfect types of him; above Aaron and all others; the grand presider over all God’ s worship, who had work peculiar to himself above all; the supreme and universal Priest in heaven and earth, whose title the Roman antichrist usurpeth, to him only due, Pontifex optimus maximus; yet officiating always for us.

That is passed into the heavens he hath fulfilled his type, entering into the holy of holiest in heaven, taking possession of God’ s rest, and purchasing an entrance for us into it, and this after the removal of the curse, satisfaction of the Divine justice for our sins, victory over all enemies that would oppose his or our entrance by him, as sin, wrath, death, and the devil, and keeping possession of this rest for us, Heb 9:23,24,28 .

Jesus the Son of God Jesus the Saviour of his people from all their sins, their Emmanuel, Mat 1:20,21,23 , who being God the Son by eternal generation, was incarnate by taking to himself and uniting a true body and a reasonable soul, being conceived miraculously by the virgin Mary from the overshadowing of the Holy Ghost: in which nature, inseparably united to his person, he fulfilled all righteousness, and died a sacrifice for our sins, and rose in our nature, and ascended and entered into the holy of holiest in heaven, and made atonement, and laid open the way to believers to enter God’ s rest there.

Let us hold fast our profession the entire religion of which Jesus is the author, as opposite to that of the Jews in its principles and practical part of it, Heb 3:1 , is powerfully, strongly, and perseveringly to be held by his without relaxation; in which if we follow him, cleave to him, and by him labour to enter, we shall not come short of God’ s rest, Heb 7:24,25 : where the Head is, there shall the body be also, Joh 14:2,3 17:24 .

Poole: Heb 4:15

For we have not an High Priest which cannot be touched with the feeling of our infirmities: this duty of perseverance in the Christian religion, is enforced by the consideration of the sympathy of this High Priest, with the states of all who will enter into God’ s rest by him. He is worthy that we should hold it fast, being without impotency. It is impossible he should be pitiless to penitent sinners, though he be glorious, there being nothing in himself, or out of himself, indisposing him to it. eumpayhsai imports such a sympathy or fellow feeling, as makes him like affected as if he were in the same case with them. He cannot but be compassionate, since inwardly affected and moved with the sufferings of his, Act 9:5 ; compare Isa 58:9 . As God, he is infinitely merciful; as man, inwardly feeling them, even all the miseries they were liable to, but sinful ones. He wants no bowels, but he hath, as a fellow feeling, so a fellow grieving, and fellow caring for the redress of them, even all such as are fit for his pity; and works on affections, a sense of guilt, fears, doubts, tremblings, weak-workings to God, the concomitant infirmities of sinful souls; all the weaknesses of grace in us, all troubles, distresses, anguishes in the flesh, the fruits of sin. He knows these sensibly as man, which as God singly he could not. These sinful weaknesses of soul inclining to sin, and disabling from resisting temptations, by which the subtle, powerful enemy of our soul prevaileth over us to the accumulating of sin and guilt daily and so need this sympathy of his to us-ward: see Heb 5:2 1Co 2:3 2Co 11:23-31 12:5,9,10 .

But was in all points tempted like as we are, yet without sin but pepeirasmenon , was pierced and tried by all sorts of sufferings, being outwardly tempted by the devil to sin; inwardly he could not, being perfectly holy, Joh 14:30 ; but was outwardly with violence assaulted by him, Mat 4:1-11 : and tried by men beyond any man, and tempted to the same sins whereby Adam fell, and others miscarry every day. He felt the curse of sin, the wrath of God, agonies in his soul, violent pains in his body, sorrows to the death from the cradle to the cross: and in every matter of grief and suffering in soul, in body, from the world, from Satan, from God, in all kinds of temptations spiritual and temporal; experiencing the evils of this life, hunger, thirst, weariness, grief, Isa 53:3-10 , even such as we are liable to, all of them really and truly like ours, and more powerfully than ours; they were for similitude like, but for degree exceeding them; ours, for exquisiteness of sense, but a shadow of his. Yet under all these temptations he was sinless, as the Holy One of God; never did temptation prevail over him, he overcame all. Nothing was out of place or order by his sufferings in him: all his affections and passions under these, regular, showing his innocency under variety of sufferings, and eminency of compassions. Sin hardens bowels, but he is compassionate without any mixture with or hinderance by corruption; and his intercession is the more effectual with God for us. What Christian under his conduct would not follow his great example, so to resist and conquer by him?

Poole: Heb 4:16

Let us therefore come boldly unto the throne of grace: since our High Priest hath a sense of our infirmities, hath experienced our trials, and no sin is in him to shut up his bowels of compassion, therefore haste we to him, as those who desire to reach favours from our Sovereign, as our poor, guilty, needy souls want them. It is a soul-motion by faith and love, breathed forth in strong cries to his God and Father and ours, constantly approaching God in every duty by him: compare Heb 10:19-22 ; and that with open face, boldness, and assurance, without any shame or dismay, coming in the name and with the person of our great High Priest, who takes our duties and persons, and presents them, perfumed with the incense of his merits, to him. Away now with all unbelief, doubtings, or fears in our approach to him; admission to him, and hearing by him, is now certain unto the believer, Rom 5:1,2 Eph 2:18 3:12 1Jo 3:21,22 5:14,15 . For his throne, now the Father is propitiated by him, is from a throne of strict justice made a throne of grace, of which the propitiatory seat over the ark of the covenant in the holy of holiest, both in the tabernacle and temple, was a type. All the terror and dread of it is now done away by Christ. Thunderings, and lightnings, and voices, and the sound of a trumpet are now ceased; the still voice of pardon, peace, purging and saving sinners, proceeds from it; grace in reference to believers, sits in all its glory, and majesty, and power only, Rev 5:1,6,13 ; compare Heb 8:1 12:2 Eph 1:20 . Christ now takes us by the hand, brings us thither, and pleads by his own blood for us, so as we may approach to it with greatest confidence.

That we may obtain mercy, and find grace to help in time of need that we may actually partake of the fruits of Christ’ s purchase and intercession from the Father of mercy; pity suitable to our misery, pardon for our guilty souls, and relief for us under all our afflictions, Isa 63:7-9 , and all grace necessary for us at all times for a seasonable help, but especially in times of greatest need. It is most opportune, when most helpful: when infirmities, afflictions, temptations, and the snares of sin, beset us with grievous persecutions, then may we by prayer, through our High Priest, have recourse to this throne of grace for our suitable and sufficient supply, without which there is no holding fast our profession, or possibility of entrance into God’ s rest.

PBC: Heb 4:12

See Philpot: THE SWORD OF THE SPIRIT

PBC: Heb 4:14

Our Compassionate High Priest Heb 4:14-5:10

After terrifying us concerning God’s wrath upon the unbelieving, Luther said, the author of the Hebrews now comforts and consoles us by reminding us of our compassionate High Priest. Further, in case the contemplation of the Son’s Superior Glory {Heb 1:1-14; 2:1-18; 3:1-19} should lead them to think that He is only severe, he reminds them that in Jesus they have a High Priest who can sympathize, yea, even empathize, with their infirmities.

Previously, in Heb 2:17-18, the writer alluded to the Superior Priesthood of Jesus Christ, a theme which dominates the major part of this epistle. By the words " Seeing then that we have a great high priest," {Heb 4:14} he now returns to a more comprehensive treatment of that theme.

Why does man need a priest? Why does he need someone to stand as an intermediary between him and God? Because the way of access into God’s holy presence has been blocked by man’s sin. The " flaming sword which turns every way to keep the way of the tree of life" {Ge 3:24} dramatizes the " No Access" message of God’s Law to sinful and corrupt humanity. In fact, only the high priest had the right to enter God’s presence in the Mosaic economy. Further, he could only enter once per year, on Yom Kippur, or the Day of Atonement.

The good news of the gospel is that we have such a High Priest. He is not just any " high priest," however, but a " Great High Priest." His is, in other words, the superlative Priesthood. His priestly office and work is superior to the Levitical or Aaronic priesthood of the Old Covenant, comparable instead to Melchisedek’s priesthood. {see Heb 5:6,10}

In what ways is Christ’s priesthood superior? In terms of the fact that his session in the Holy of Holies is not merely once per year, but perpetual {Heb 5:14} -" passed into the heavens." As the Aaronic High Priest passed through the veil into God’s presence, the Lord Jesus has passed into the Sanctum Sanctorium of God’s perpetual and immediate presence. Secondly, in the sense that he is " without sin." {Heb 4:15} The meaning is not merely that Jesus triumphed over temptation, but, in the words of A. T. Robertson, that there " was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome." Jesus could not sin, {Joh 14:30} for He had no sin nature. He was, in other words, impeccable.

Someone objects, " How then could He identify with us in our temptations?" Because he was tempted on a level superior to any man. Geoffrey Wilson says, " The sinner who capitulates [i.e. gives in] to the first solicitation to evil cannot claim to have felt the full power of temptation. It was otherwise with Jesus who experienced the anguish of temptation to an unimaginable degree, for his immaculate person was subjected to the continuous assaults of the Tempter- Thus, having suffered ‘being tempted, he is able to succour them that are tempted’."{Heb 2:18} In a word, Jesus had a human nature, but he did not have a sin nature.

Like the High Priest in the Old Testament, then, our Great High Priest can have " compassion on the ignorant and on them that are out of the way," not because He is also " compassed with infirmity," {Heb 5:2} but because he has experienced all of the infirmities of human nature (i.e. hunger, thirst, weariness, anxiety, sadness, lonliness, etc.). He knows what it is to suffer pain, rejection, ridicule, ostracization, and heartache. He knows what it is to hunger and thirst. He knows the problem of poverty and the terror of death. He can be touched with the feeling of our infirmities. {Heb 4:15}

" Come boldly then," says the author, " to the throne of grace." Through your Great High Priest, you now have ready access into the Holy of Holies, not now as a foreboding courtroom, but an inviting refuge for those in need of grace and mercy (i.e. compassion). {Heb 4:16}

Because we have such a Great High Priest, " let us hold fast our profession." {Heb 4:14} How’s that for encouragement!

388

PBC: Heb 4:15

See Philpot: A COMPASSIONATE HIGH PRIEST AND A THRONE OF GRACE

Haydock: Heb 4:12

For the word of God is living, &c. Some understand by the word of God, the eternal word, or Son of God: (to whom may apply all in the 12th and 13th verses) but others rather expound it of the words, promises, and menaces of God, either foretold by the prophets, or preached by the apostles. (Witham) ---

All this language is metaphorical, but perfectly well understood by the Jews. In their sacrifices, the Levites made use of a two-edged knife to separate from the victim what was for God, what was for the priests, and what was for the people. Thus in sacrificing sinners to the justice of God, Jesus Christ, like a two-edged knife, will separate what is for God, and what is for man; i.e. whatever is good or evil in the whole of man's conduct.

Haydock: Heb 4:13

In his sight, or to the eyes, must signify in the sight of God. (Witham) ---

If the word of God in Jesus Christ be so terrible, what will Jesus Christ be himself, when he comes to judge us according to the severity of his justice?

Haydock: Heb 4:14

Having, therefore, as I told you before, a great high priest, Christ, who ascended into heaven, who can compassionate our infirmities, let us with a firm confidence approach the throne of grace, by faith, hope, charity, and good works. (Witham)

Haydock: Heb 4:16

Le us often contemplate Jesus Christ on his two thrones, that of his mercy, and that of his justice; of his mercy, where at present he is seated as our compassionate high priest, to bestow on us the riches of his grace; of his justice, where he will one day sit as judge, to examine most rigorously both our faith and our practice. Our separated brethren pretend to prove from this text that we need no help of saints to obtain any favour. But by this argument they may as well take away the helps and prayers of the living for one another. For we do not require the help of either the saints in heaven, or of our brethren on earth, through any mistrust of God's mercy, but on account of our own unworthiness, convinced that the prayer of a just man availeth more with Him, that the desire of a grievous sinner; and of a number making intercession together, rather than of one alone. This they cannot deny, except they deny the holy Scriptures. Neither do we come less to Him, or with less confidence, when we come accompanied with the prayers of Angels, saints, priests, or just men, with us, as they fondly imagine and pretend; but with much more confidence in his grace, mercy, and merits, than if we prayed ourselves alone. (Bristow)

Gill: Heb 4:11

Let us labour therefore to enter into that rest,.... Not eternal rest; this is not to be entered into now; nor is an entrance into it to be obtained by labour; salvation is not by works; eternal life is a free gift; good works do not go before to prepare heaven for the saints, but follow after: nor is the saints' entrance into it a precarious thing; God has promised it, and provided it for his people; Christ is in the possession of it, and is preparing it for them; and the Spirit of God is working them up for the self same thing, and Christ will give them an abundant entrance into it: but the Gospel rest is here meant, that rest which believers now enter into, and is at this present time for them, Heb 4:3 and though true believers are entered into it, yet their rest, peace, and joy in Christ, is not full; they enter by degrees into it, and by believing enjoy more of it: and this is to be laboured for by prayer, hearing the word, and attendance on ordinances; and this requires strength, diligence, and industry; and supposes difficulties and discouragements, through the corruptions of the heart, and the temptations of Satan; and this is designed to quicken and awaken a godly jealousy in God's people, over themselves:

lest any man fall after the same example of unbelief; into the sin of unbelief, and into punishment through it, as the Israelites did; who sinning, their carcasses fell in the wilderness, and they entered not into God's rest, as he swore they should not: true believers may fall into sin, and from a degree of the exercise of grace, and of the steadfastness of the Gospel; but they cannot finally and totally fall away, because they are kept by the power of God; yet they may so fall, as to come short, or at least seem to come short of enjoying the rest and peace of the Gospel state: external professors may fall from the Gospel, and the religion they have professed, and come short of the glory they expected; and fall into just and deserved punishment, in like manner as the unbelieving Israelites did.

Gill: Heb 4:12

For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; See Gill on Joh 1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; to which may be added, that the several things said of the Word exactly agree with Christ: he is "the Word of God"; as the word is the birth of the mind, he is the only begotten of the Father; he is the Word that spoke for the elect in the council and covenant of grace, and that spoke all things out of nothing in creation; he is the Word that has been promised, and spoken of by the prophets from the beginning of the world; and is the interpreter of his Father's mind, and our Advocate with the Father: he is

quick, or, as it may be better rendered, "living"; he has life in himself as God, he is the living God; he is the living Redeemer and Mediator, and he lives for ever as man; he is the author and giver of life, natural, spiritual, and eternal: and he is powerful, as he appears to be in the creation and sustaining of all things; in his miracles and ministrations; in the work of man's redemption; in the preservation of his people, and in his advocacy and intercession:

and sharper than any twoedged sword; or "more cutting than one", by the words of his mouth, by the power of his Spirit, and the efficacy of his grace; for his mouth itself is as a sharp sword, and out of it comes forth one, Isa 49:2 by which he pierces the hearts of men, cuts them to the quick, and lays them open. Jehovah is called a twoedged sword with the Jews ^m; and Philo the Jew speaks of the flaming sword of the Logos ⁿ.

Piercing even to the dividing asunder soul and spirit, and of the joints and marrow; the like property Philo the Jew ascribes to the "Logos", or Word; he calls him τομευς, "a cutter", and says he cuts and divides all things, even all sensible things, yea, atoms, and things indivisible ^o; the apostle seems here to have respect to the several names with which the soul of man is called by the Jews, נקש רוח ונשמה, "soul, spirit, and breath" ^p; the latter of these, they say, dwells between the other two. Some by the soul understand the natural and unregenerate part in man, and by the spirit the renewed and regenerate part, which though sometimes are not so easily distinguished by men, yet they are by Christ; others think the soul designs the inferior faculties, the affections; and the spirit the superior ones, the mind and understanding; but the apostle's meaning seems to be this, that whereas the soul and spirit are invisible, and the joints and marrow are covered and hid; so sharp and quick sighted, and so penetrating is the divine Word, that it reaches the most secret and hidden things of men: and this sense is confirmed by what follows,

and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them.

Gill: Heb 4:13

Neither is there any creature that is not manifest in his sight,.... Christ is the Lord God omniscient; there is no creature, in general, rational, or irrational, animate or inanimate, but what are known to him, and seen by him; for all creatures are made, and upheld by him, and he is omnipresent; and in particular, there is no man but is manifest to him; so בריה, "creature", is often used by the Rabbins for "man"; all men, openly profane men, who are enemies to Christ, and his people, are under his eye and notice; he knows their persons, he sees their actions, even those that are most secretly devised and performed against him, and his saints; and he takes such notice of them, as to bring them into judgment for them; he knows formal professors of religion, and upon what foot they have taken up their profession, and how they keep their lusts with their profession; he can distinguish between profession and grace; and he knows and observes the springs and progress of their apostasy: and as for true believers, he knows their persons, and knows them to be his; he sees their sins and their weaknesses; he takes notice of their graces, and observes their wants; and there is nothing in them, or belongs to them, but what is before him, even the secret desires of their souls. So Philo the Jew says ^q the divine Word reaches to, and comprehends all things, nothing escapes him: and this phrase is very commonly used of the divine Being by the Jews, הכל גלוי לפניו, "all things are manifest before him" ^r; and this being used of Christ, is no inconsiderable proof of his proper deity:

but all things are naked and opened unto the eyes of him with whom we have to do. The words are an allusion to wrestlers, who exercised naked, and took each other by their necks and collars; and when one was thrown upon his back, as the word rendered "opened" is by some translated, he was publicly exposed and known: or to the putting of a creature in such a posture when sacrificed; or rather to the cutting of it up, and laying open its entrails: and especially to the manner of doing it among the Jews, with which these persons, the apostle writes to, were acquainted: and it was this; when the lamb for the daily sacrifice was slain, the priest hung it up by the foot, and skinned it; and when he came to the breast, he cut off the head; and having finished the skinning of it, he divided the heart, and took out the blood; then he cut off the shoulders; and when he came to the right leg, he cut it off, and then cut it down through the chine bone, and כולו גלוי לפניו, "all of it was manifest before him" ^s. The very phrase before used. The word here used seems to answer to ערף, which, with the Arabians, signifies, "to know", or make known; and מעריף, with the Rabbins; is used for a companion, a familiar one that is well known; the theme in the Hebrew, is, עורף, the "neck". The last clause, "with whom we have to do", manifestly points at the person here spoken of, Jesus Christ: saints have a concern with him now, as their way to the Father, as their Saviour and Redeemer; they have to do with his blood for pardon and cleansing, and with his righteousness for justification, and with his fulness for every supply of grace; and with him as their King to rule over them, protect and defend them, and as their prophet to teach them, and their high priest to intercede for them. Moreover, the words may be rendered, "to whom we must give an account"; and so the Syriac version renders them, "to whom they give an account"; as all men must at the great day: and all this that is said of the Word of God should engage to care, watchfulness, and circumspection in the course of a profession of religion.

Gill: Heb 4:14

Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Heb 2:1 but here he is called a great one, because of the dignity of his person, as follows, and the virtue of his sacrifice; and because of the place where he now officiates as a priest, heaven and with respect to the continuation of his priesthood; and likewise because he makes others priests unto God; and this great high priest is no other than the Word of God before spoken of: so the divine Logos, or Word, is often called a priest, and an high priest, by Philo the Jew ^t. This great high priest believers "have", and have an interest in him; he is called to this office, and invested with it; he has been sent to do his work as a priest; and he has done the greatest part of it, and is now doing the rest; and saints receive Christ as such, and the blessings of grace from him, through his sacrifice and intercession:

that is passed into the heavens; he came down from thence, and offered himself a sacrifice for the sins of his people; and having done this, he ascended thither again, to appear for them, and to make intercession for them; whereby he fully answers to his character as the great high priest: and what makes him more fully to appear so is what follows,

Jesus, the Son of God: the former of these names signifies a Saviour, and respects his office; the latter is expressive of his dignity, and respects his person; who is the Son of God in such sense as angels and men are not; not by creation, nor adoption; but by nature; not as man and Mediator, but as God, being of the same nature with his Father, and equal to him; and it is this which makes him a great high priest, and gives virtue and efficacy to all he does as such: wherefore,

let us hold fast our profession: of faith, of the grace and doctrine of faith, and of Christ, and salvation by him, and of the hope of eternal life and happiness; which being made both by words and deeds, publicly and sincerely, should be held fast; which supposes something valuable in it, and that there is danger of dropping it; and that it requires strength, courage, and greatness of mind, and an use of all proper means; and it should be held without wavering; for it is good and profitable, it recommends the Gospel; and it has been made publicly before witnesses; and not to hold it fast is displeasing to God, and resented by him: and the priesthood of Christ is an argument to enforce this duty, for he is the high priest of our profession; he has espoused our cause, and abode by it; he has bore witness to the truth of the Gospel himself; he prays for the support of our faith; he pities and succours; and he is passed into the heavens, where he appears for us, owns us, and will own us.

Gill: Heb 4:15

For we have not an high priest,.... That is cruel and unmerciful; the saints have an high priest, but not such an one:

which cannot be touched with the feeling of our infirmities; such as bodily diseases and wants, persecutions from men, and the temptations of Satan; under all which Christ sympathizes with his people; and which sympathy of his arises from his knowledge and experience of these things, and the share he has had of them, and from that union there is between him and his people: and it is not a bare sympathy, but is attended with his assistance, support, and deliverance; and the consideration of it is of great comfort to the saints:

but was in all points tempted like as we are: of the temptations of Christ, and of the saints; see Gill on Heb 2:18.

yet without sin; there was no sin in his nature; though he was encompassed about with infirmities, yet not with sinful infirmities, only sinless ones; nor was there any sin in his temptations; though he was solicited to sin by Satan, yet he could find none in him to work upon; nor could he draw him into the commission of any sin.

Gill: Heb 4:16

Let us therefore come boldly to the throne of grace,.... Either to Christ, who is before spoken of as an high priest, and who was typified by the mercy seat, to which there seems to be an allusion; and coming to him as a priest upon his throne is very proper: to him saints come for pardon and cleansing, and for a justifying righteousness, for the acceptance of their persons, and the presentation of their services, and for every supply of grace; and to him they may come "boldly", since he stands in the relations of a Father, husband, and brother, and from him they may expect receive mercy, since it is kept for him, and with him, and is only dispensed through him; and in him they may hope to find grace, since all fulness of it dwells in him; and help in every time of need, since their help is laid on him. Or else to God the Father, since Christ, the high priest, is the way of access to God, and it is by him the saints come unto the Father; who is represented as on a "throne", to show his majesty, and to command reverence; and as on a "throne of grace", to encourage distressed souls to come unto him; and to express his sovereignty in the distribution of his grace: and this coming to him is a sacerdotal act, for every believer is a priest; and is not local, but spiritual, and with the heart, and by faith; and chiefly regards the duty of prayer, and a drawing nigh to God in that ordinance with spiritual sacrifices to offer unto him: and this may be done "boldly"; or "with freedom of speech"; speaking out plainly all that is in the heart, using an holy courage and intrepidity of mind, free from servile fear, and a bashful spirit; all which requires an heart sprinkled from an evil conscience, faith, in the person, blood, and righteousness of Christ, a view of God, as a God of peace, grace, and mercy, and a holy confidence of being heard by him; and such a spirit and behaviour at the throne of grace are very consistent with reverence of the divine Majesty, with submission to his will, and with that humility which becomes saints. The Jews often speak of כסא הדין, "a throne of judgment", and כסא רחמים, "a throne of mercy" ^u; and represent God as sitting upon one or other of these, when he is dispensing justice or mercy ^w; and the latter they sometimes call, as here, כסא חסד ורחמים, "a throne of grace and mercy" ^x: and so they make the first man Adam to pray to God after this manner ^y;

"let my prayer come before the throne of thy glory, and let my cry come before כסא רחמיך, "the throne of thy mercy".''

The end of coming hither is,

that we may obtain mercy; the sure mercies of David, the blessings of the everlasting covenant; particularly pardoning mercy, and the fresh application of it, and every other blessing of grace that is needful: and there is reason to expect it, since there is mercy with God; and it is with Christ, as the head of the covenant; and it is ready for those that ask it; and it has been obtained by many, and is everlasting.

And find grace to help in time of need; the Syriac version renders it, "in time of affliction"; which is a time of need, as every time of distress is, whether from the immediate hand of God, or through the persecutions of men, or the temptations of Satan: and help at such times may be expected; since not only God is able to help, but he has promised it; and he has laid help on Christ; and gives it seasonably, and at the best time; and it springs from grace, yea, it is grace that does help; by which may be meant, the discoveries of God's love, and the supplies of grace from Christ: which may be hoped for, seeing God is the God of all grace; and he is seated on a throne of grace; and all fulness of grace dwells in Christ: to find grace often, signifies to find favour with God, to be accepted by him, as well as to receive grace from him.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 4:13

¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

NET Notes: Heb 4:16

¹ tn Grk “for timely help.”

Geneva Bible: Heb 4:11

^{( 3 )} Let us labour therefore to enter into that rest, lest ^{( d )} any man fall after the same example of unbelief.

^{( 3 )} He returns to an exhortation.

^{( d )} Lest any man become a similar example of infidelity.

Geneva Bible: Heb 4:12

^{( 4 )} For the ^{( e )} word of God [is] ^{( f )} quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of ^{( g )} soul and ^{( h )} spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

^{( 4 )} An amplification taken from the nature of the word of God, so powerful that it enters even to the deepest and most inward and secret parts of the heart, fatally wounding the stubborn, and openly reviving the believers.

^{( e )} The doctrine of God which is preached both in the law and in the gospel.

^{( f )} He calls the word of God living, because of the effect it has on those to whom it is preached.

^{( g )} He calls the seat of emotions "soul".

^{( h )} By "spirit" he means the mind.

Geneva Bible: Heb 4:13

Neither is there any creature that is not manifest in ^{( i )} his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.

^{( i )} In God's sight.

Geneva Bible: Heb 4:14

^{( 5 )} Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us ^{( k )} hold fast [our] profession.

^{( 5 )} Now he compares Christ's priesthood with Aaron's, and declares even in the very beginning the marvellous excellency of this priesthood, calling him the Son of God, and placing him in the seat of God in heaven, plainly and openly contrasting him with Aaron's priests, and the transitory tabernacle. He expands on these comparisons in later passages.

^{( k )} And let it not go out of our hands.

Geneva Bible: Heb 4:15

^{( 6 )} For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.

^{( 6 )} Lest he appear by the great glory of our High Priest, to prevent us from going to him, he adds after, that he is nonetheless our brother indeed, (as he proved before) and that he counts all our miseries as his own, to call us boldly to him.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 4:1-16

1 The rest of Christians is attained by faith.

12 The power of God's word.

14 By our high priest Jesus, the Son of God,

16 we may and must go boldly to the throne of grace.

Combined Bible: Heb 4:11-16

Superior to Joshua.   

(Hebrews 4:11-16)   

The verses which are to be before us complete the present section of our Epistle, a section which begins at Hebrews 3:1 and which has two main divisions: the first, setting forth the superiority of Christ over Moses; the second, His superiority over Joshua. In the last six verses of chapter 4 a practical application is made of what had previously been said. That application begins with an exhortation for Christians to "labor therefore to enter into that rest." Both the nature and the place of this "rest" have been defined in the earlier verses. As the opening verse of the chapter shows, it is the "rest of God" which is, in promise, set before us. Beautifully has another said:  

"But what did God mean by calling it His rest? Not they enter into their rest, but His Own. Oh, blessed distinction! I hasten to the ultimate and deepest solution of the question. God gives us Himself, and in all His gifts He gives us Himself. Here is the distinction between all religions which men invent, which have their origin in the conscience and heart of man, which spring up from the earth; and the truth, the salvation, the life, revealed unto us from above, descending to us from heaven. All religions seek and promise the same things: light, righteousness, peace, strength, and joy. But human religions think only of creature-light, creature-righteousness, of a human, limited, and imperfect peace, strength and blessings. They start from man upwards. But God gives us Himself, and in Himself all gifts, and hence all His gifts are perfect and divine.  

"Does God give us righteousness? He Himself is our righteousness, Jehovah-Tsidkenu. Does God give us peace? Christ is our peace. Does God give us light? He is our light. Does God give us bread? He is the bread we eat. As the Son liveth by the Father, so he that eateth Me shall live by Me (John 6). God Himself is our strength. God is ours, and in all His gifts and blessings He gives Himself. By the Holy Spirit we are one with Christ, and Christ the Son of God is our righteousness, nay, our life. Do you want any other real presence? Are we not altogether ‘ engodded,’ God dwelling and living in us, and we in Him? What more real presence and indwelling, awful and blessed, can we have than that which the apostle described when he said: ‘ I live; yet not I, But Christ liveth in me?’ Or again, ‘ I can do all things through Christ which strengtheneth me.’ Thus God gives us His rest as our rest" (Saphir).  

Following the exhortation to labor to enter into God’ s rest, reference is made to the living, powerful, and piercing character of the Word of God, and the effects it produces in regeneration. In the light of the solemn warning which follows in verse 13, the contents of verse 12 seem to be brought in for the purpose of enabling the Hebrews to test the genuineness of their Christian profession: sufficient is there said for them to discover whether or not they had been born again. Then the chapter closes with one of the most precious passages to be found in our Epistle, or indeed in the whole of the New Testament. It makes known the gracious provisions which God has made for His poor people while they are yet in the place of testing. It brings before us the sufficiency and sympathy of our great High Priest, in view of which Christians are bidden to "come boldly unto the throne of grace," that they "may obtain mercy, and find grace to help in time of need." May the Spirit of God condescend to open up to us this portion of His Word.  

"Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief" (verse 11). As pointed out in the preceding article, this verse completes the sentence begun at verse 6. It is in view of the solemn fact that the great majority of those Israelites to whom the Gospel of Rest was first preached did not receive it in faith, and so perished in the wilderness, and hence because that only true believers will enter into God’ s rest, the Hebrews were now enjoined to spare no efforts in making sure that they would not fail and miss it. This 11th verse is also the complement to verse 1.  

The verb for "let us labor" is derived from another verb meaning "to make haste." It is designed to point a contrast from "any of you should seem to come short of it" in verse 1. There the word is derived from a root meaning "afterwards," and some able linguists declare that the word for "come short of" means, literally, "be a day late." We believe the Spirit’ s designed reference is to what is recorded in Numbers 14. Israel had already crossed the wilderness, and had reached Kadesh-barnea. From thence Moses had sent the twelve spies to view the land of Canaan. They had returned with a conflicting report. Ten of them magnified the difficulties which lay ahead, and discouraged the people but Caleb said, "Let us go up at once, and possess it" (Num. 13:30). The congregation listened only to the ten, and "wept that night" and "murmured against Moses and against Aaron: and the whole congregation said unto them, Would God we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us into this land, to fall by the Sword, that our wives and children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make us a captain and let us return into Egypt" (Num. 14:1-3).  

Then it was that the wrath of Jehovah was kindled against His unbelieving people, saying, "How long shall I bear with this evil congregation which murmur against Me? I have heard the murmurings of the children of Israel, which they murmur against Me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in Mine ears, so will I do to you: Your carcasses shall fall in this wilderness" (Num. 14:27-29). But instead of bowing to the Lord’ s solemn sentence, we are told, "And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised" (verse 40). Moses faithfully expostulated with them, "Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten." But they heeded him not: "They presumed to go up unto the hill top... Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah" (verses 44, 45). They were a day late! They had delayed, they had failed to trust the Lord and heed His voice through Caleb the previous day, and now they "came short" of entering the promised rest of Canaan.  

It was in view of Israel’ s procrastination at Kadesh-barnea that the apostle admonished the Hebrews, "Let us therefore fear, lest a promise being left of entering into His rest, any of you should seem to come short of it." As we pointed out the word "seem" regarded their walk: let there be nothing in their ways which gave the appearance that they were halting, wavering, departing from Christ. For Christians to seem to come short, be a day late, in laying hold of the promise "left" them of entering into God’ s rest, means to sink to the level of the ways of the world, to settle down here, instead of going forward as "strangers and pilgrims." It means to look back to and long for the flesh-pots of Egypt. Ah, my reader, to which does your daily life witness? to the fact that you have not yet entered your "rest," or that you have found a substitute for it here? If so, heed that solemn word, "Arise ye, and depart for this is not your rest: because it is polluted, it shall destroy, even with a sore destruction" (Mic. 2:10).  

Having then warned the Hebrews in verse 1 what to avoid, the apostle now tells them in verse 11 what to essay. They were to "labor" to enter into that rest. As stated above, the Greek word is derived from another verb meaning "to make haste;" the one used here signifies to "give diligence" and is so rendered in the Revised Version. In 2 Timothy 2:15 it is translated "study." "The word ‘ labor’ is equivalent to ‘ eagerly and perseveringly seek.’ The manner in which the Hebrew Christians were to ‘ labor to enter unto that rest,’ was by believing the truth, and continuing ‘ steadfast and unmoveable’ in the faith of the truth, and in the natural results of the faith of the truth" (Dr. J. Brown). It is human responsibility which is here being addressed again, and Hebrews 4:11 is closely parallel with the exhortations of 1 Corinthians 10:10-12 and 2 Peter 1:5-10.  

Our real "rest" is yet to come, it is but "promised" (verse 1); in the meantime we are to press forward to it. "This world is not a fit place, nor this life a fit time, to enjoy such a rest as is reserved in heaven. Rest here would glue our hearts too much to this world, and make us say, ‘ It is good to be here’ (Matthew 17:4). It would slack our longing desire after Christ in heaven. Death would be more irksome, and heaven the less welcome. There would be no proof or trial of our spiritual armor, and of the several graces of God bestowed on us. God’ s providence, prudence, power, mercy, could not be made so well discerned. This rest being to come, and reserved for us, it will be our Wisdom, while here we live, to prepare for trouble, and to address ourselves to labor: as the soldiers in the field and as the laborers in the daytime. Yet withal to have our eye upon this rest to come; that thereby we may be the more encouraged and incited to hold out to the end" (Dr. Gouge).  

"Lest any man fall after the same example of unbelief." To enforce the previous exhortation the apostle points out the danger and damage that would follow a neglect thereof. The "rest" is a word of caution and calls for circumspection as a preventative against apostasy. The "lest any man" intimates that this care and circumspection is not to be restricted to one’ s own self, but extended to our fellow-pilgrims. The word "fall" signifies to fall utterly: it is used in Romans 11:22. Professors may fall away; many have done so (see 1 John 2:19, etc.); then let us be on our guard. The "example" of others having fallen through unbelief should make us wary.  

"We may well observe from this exhortation, 1. That great oppositions will and do arise against men in the work of entering into God’ s rest . . . But notwithstanding all these difficulties, the promise of God being mixed with faith will carry us safely through them all. 2. That as the utmost of our endeavor and labors are required to our obtaining an entrance into the rest of Christ, so it doth very well deserve that they should be laid out therein. Men are content to lay themselves out to the utmost and to spend their strength for the ‘ bread that perisheth,’ yea ‘ for that which is not bread.’ But the rest of the Gospel deserves our utmost diligence and endeavor. To convince men thereof is one of the chief ends of the preaching of the Gospel" (Dr. John Owen).  

As was the case with the contents of verses 9, 10, so we are assured there is a double reference to the words of verse 11: a general and a specific. The general, refers to the future and perfect rest of the Christian in heaven; the specific, being to that which is the emblem and type of it, namely, the weekly sabbath. This, we believe, is why the Holy Spirit here says, "Let us give diligence therefore to enter into that rest," rather than "into His rest," as in verse 1. "That rest" designedly includes both the eternal rest of God, and the sabbath rest, spoken of in verse 10. This we are to "give diligence" to enter, not only because the sabbath-desecration of worldlings is apt to discourage us, but also because there are professing Christians who loudly insist that there is no such thing as a "Christian sabbath." Beware lest we fail to heed this word of God, and "fall through the same example of unbelief" as Israel in the wilderness, who failed to listen to God.  

"For the Word of God is quick, and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (verse 12). The first word of this verse (which has the force of "because") denotes that the apostle is here furnishing further reason why professing Christians should give diligence in pressing forward to the rest which is set before them. That reason is drawn from the nature of and the effects produced by the Word of God. This verse and the one which follows appear to be brought in for the purpose of testing profession and enabling exercised souls to discover whether or not they have been born again.  

"Let us give diligence therefore to enter into that rest . . . For the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." It should be evident that the first thing emphasized here is that Christianity consists not so much of external conduct, as the place which the Word of God has within us. The Word of God "piercing even to the dividing asunder of soul and spirit" is the effect which it produces, under the application of the Lord, when a sinner is regenerated. Man is a tripartite being, consisting of spirit and soul and body. This, we believe, is the first and deepest meaning of Genesis 1:26, "And God said, Let us make man in Our image, after Our likeness." God Himself is a Trinity in Unity, and such He made man to be.  

The "spirit" is the highest part of man, being the seat of God-consciousness. The "soul" is the ego, the individual himself, and is the seat of self-consciousness; man has a "spirit," but he is "a living soul." The "body" is his house or tabernacle, being the seat of sense-consciousness. In the day that man first sinned, he died spiritually. But in Scripture "death" never means extinction of being; instead, it always signifies separation (see Luke 15:24). The nature of man’ s spiritual "death" is intimated in Ephesians 4:18, "alienated from the life of God." When Adam disobeyed his Maker, he became a fallen creature, separated from God. The first effect of this was that his "spirit" no longer functioned separately, it was no more in communion with God. His spirit fell to the level of his soul.  

The "soul" is the seat of the emotions (1 Sam. 18:1, Judges 10:16, Gen. 42:21, etc.). It is that part of our nature which stirs into exercise the "lust of the flesh, the lust of the eyes, and the pride of life." The unregenerate man is termed "the soulical man" (1 Cor. 2:14), the Greek word there being the adjectival form of "psyche" or "soul." That is to say, the unregenerate man is entirely dominated by his soul, his lusts, his desires, his emotions. Spiritual considerations have no weight with him whatsoever, for he is "alienated from the life of God." True, he has a "spirit," and by means of it he is capable of perceiving all around him the evidences of the "eternal power and godhead" of the Creator (Rom. 1:20). It is the "candle of the Lord" (Prov. 20:27) within him; yet has it, because of the fall, no communion with God. Now at regeneration there is, literally, a "dividing asunder of soul and spirit." The spirit is restored to communion with God, made enrapport with Him, "reconciled." The spirit is raised from its immersion in the soul, and once more functions separately: "For God is my witness, whom I serve with my spirit" (Rom. 1:9); "my spirit prayeth" (1 Cor. 14:14) etc.  

The first consequence of this is intimated in the closing words of verse 12, "And is a discerner of the thoughts and intents of the heart." The Word of God now exposes his innermost being. Having eyes to see, he discovers, for the first time, what a vile, depraved and hell-deserving creature he is. Though, in the mercy of God, he may have been preserved from much outward wickedness in his unregenerate days, and so passed among his fellows as an exemplary character, he now perceives that there dwelleth "no good thing" in him, that every thought and intent of his desperately wicked heart had, all his life, been contrary to the requirements and claims of a holy God. The Word has searched him out, and discovered him to himself. He sees himself a lost, ruined, undone sinner. This is ever the first conscious effect of the new birth, for one who is still "dead in trespasses and sins" has no realization of his awful condition before God.  

Ere passing on let us earnestly press upon the reader what has just been before us, and ask, has the Word of God thus "pierced" you? Has it penetrated, as no word from man ever has, into your innermost being? Has it exposed the workings of your wicked heart? Has it detected to you the sink of iniquity which dwells within? Make no mistake about it, dear friend, the thrice holy God of Scripture "requireth truth in the inward parts" (Ps. 51:6). If the Word of God has searched you out, then you cried with Isaiah "Woe is reel for I am undone" (Heb. 6:5); with Job, "I abhor myself" (Heb. 42:6); with the publican, "God be merciful to me the sinner" (Luke 18:13). But if you are a stranger to these experiences, no matter what your profession or performances, no matter how highly you may think of yourself or Christians think of you, God says you are still dead in sin.  

Let it not be supposed that we have attempted to give above a complete description of all that takes place at the new birth; not so, we have confined ourselves to what is said in Hebrews 4:12. Nor let it be thought that the language of this verse is to be restricted to what occurs at regeneration, not so, that is only in initial reference. The activities of the Word of God therein described are repeated whenever a Christian gets out of communion with Him, for then he is dominated to a large extent by his soul rather than his spirit. It should not need pointing out, yet the terrible ignorance of Scripture prevailing today makes it necessary, that when a child of God is walking in communion with Him, His word does not come to him as a "sword"; rather is it "a lamp" unto his feet. If the reader will compare Revelation 2:12 and Revelation 19:15 he will obtain confirmation of this.  

The relation of this 12th verse to the whole context is very striking, and its contents divinely appropriate. It brings out the dignity and Deity of "The Apostle" of our profession. It shows the sufficiency of His Word. It is striking to note that just seven things are here said of it. First, it is the "Word of God." Second, it is living, or "quick." Third, it is mighty, "powerful." Fourth, it is effectual, "sharper than any two edged sword." Fifth, it is penetrating, "piercing." Sixth, it is regenerative, "even to the dividing asunder of soul and spirit." Seventh, it is revealing and exposing, bringing to light the "thoughts and intents of the heart, etc." The reference to the Word piercing to the dividing asunder of "the joints (external) and marrow" (internal) tells of its discriminating power over every part of our being. The more we submit ourselves unto its searching and convicting influence the more shall we be blest.  

"Neither is there any creature that is not manifest in His sight: but all things are naked and opened unto the eyes of Him with whom we have to do" (verse 13). The rendering of the A.V. here is faulty, the opening "Neither" being quite misleading. The Revised Version gives "And there is no creature that is not manifest in His sight" etc. Thus the first word denotes that a reason is being given for the power and efficacy of the Word, a reason which is drawn from the nature of Him whose Word it is, namely, God; who being Himself the Searcher of the heart and the Discerner of all things, is pleased to exercise that power in and by the ministry and application of His Word. The two verses taken together supply a further reason why Christ’ s voice should be heeded, even because, as God, He is the omniscient One.  

"Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession" (verse 14). The connection between this and what has gone before is most blessed. The closing verses of our chapter contain precious words of encouragement. They tell of the wondrous provisions of God’ s grace for His people while they are still in the place of testing. They assure us that none of those who are really the people of God shall, finally, miss the perfect and eternal rest.  

The Revised Version reads, "Having then a great High Priest"; Bagster’ s interlinear gives, "Having therefore a High Priest, great." The general reference is back to what was said in 1:3, 2:17, 3:1: the Divine sonship, the incarnation, the exaltation of Jesus, our High Priest, is the supreme motive for holding fast our profession. The particular reference is to the apostle’ s main point in this chapter: if the question be asked, What hope have we poor sinners got of entering into God’ s rest? The answer is, Because Christ, our High Priest, has already entered heaven, and we also must do so in and by Him. The immediate reference is to what had been said in verses 12, 13: we shall be assuredly found out if we fall from our profession, therefore it becomes us to hold it fast.  

As the priesthood of Christ will, D.V., come before us more fully in the chapters that follow, we shall offer here only a few brief remarks on the verse now before us. First, it is to be noted that the Holy Spirit here designates Christ the "great High Priest"; no other, neither Aaron nor Melchizedek, is so denominated. Its use emphasizes the supreme dignity, excellency, and sufficiency of our High Priest. Second, He has "passed in (Greek "through") the heavens." "This word signifies to pass through notwithstanding any difficulties that may seem to hand. Thus it is said that an angel and Peter ‘ passed the first and second wards’ (Acts 12:10). Our Lord Christ having assumed our nature, passed through the virgin’ s womb; and being born, in His infancy, childhood, and manhood, passed through many difficulties, temptations, afflictions, persecutions, yea, death itself and the grave; after His resurrection He passed through the air and the stellar heavens, entering the heaven of heavens. Thus we see that nothing could hinder Him from that place where He intended to appear as our Priest before His Father" (Dr. Gouge).  

"For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin" (verse 15). Most blessed is this. The third thing said in verse 14 of our exalted High Priest is that He is "the Son of God." Well may poor sinners, conscious of their unworthiness and vileness, ask, How may we, so weak and worthless, approach unto and seek the mediation of such an One? To reassure our poor hearts, the Holy Spirit at once reminds us that albeit Christ is such a great and glorious Priest, yet, withal, He is full of sympathy and tender compassion for His afflicted people. He is "merciful" (Heb. 2:17), as well as omnipotent. He is Man, as well as God. He has Himself been tempted in all things, like ourselves, sin excepted.  

"But was in all points tempted like as we are, yet without sin," or literally, "who has been tempted in all things according to our likeness, apart from sin" i.e. in spirit, and soul, and body. "He was tempted— tried, exercised— for no more doth the word impart. Whatever is the moral evil in temptation is due to the depraved intention of the tempter, or from the weakness and sin of the tempted. In itself, it is but a trial, which may have a good or bad effect. He was tempted like as we are, yet without sin. Sin may be considered as to its principle, and as to its effect. Men are tempted to sin by sin, to actual sin by habitual sin, to outward sin, by indwelling sin. And this is the greatest source of sin in us who are sinners. The apostle reminds us of the holiness and purity of Christ, that we may not imagine that He was liable unto any such temptations unto sin from within as we find ourselves liable unto, who are never free from guilt and defilement. Whatever temptation He was exposed unto or exercised withal, as He was with all and of all sorts that can come from without, they had none of them in the last degree any effect unto Him. He was absolutely in all things ‘ without sin’ ; He neither was tempted by sin, such was the holiness of His nature; nor did His temptation produce sin, such was the perfection of His obedience" (Dr. John Owen).  

The Man Christ Jesus was the Holy One of God, and therefore He could not sin. But were not Satan and Adam created without sin, and did not they yield to temptation? Yes; but the one was only a created angel the other merely man. But our Lord and Savior was not a created being; instead, He was "God manifest in flesh." In His humanity He was "holy" (Luke 1:35) and, as such, as high above unfallen Satan or Adam as the heavens are above the earth. He was not only impeccable God, but impeccable Man. The prince of this world came, but found nothing in Him (John 14:30). Thus, He is presented before us not only as an example to be followed, but as an Object upon which faith may rest with unshaken confidence.  

"Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (verse 16). This verse sets before us the second use we are to make of the priesthood of Christ. The first is named in verse 14, to "hold fast our profession"; here, to "come boldly unto the throne of grace." In relation to the whole context this verse makes known the wondrous and blessed provision God has made for His wilderness people. Herein, too, we may behold again the immeasurable superiority of Christianity over Judaism. The Israelites were confined to the outer court; none at all save the high priest was permitted to draw near to God within the vail. But all Christians, the youngest, weakest, most ignorant, have been "made nigh" (Eph. 2:13); and in consequence, freedom of access to the very throne of Deity is now their rightful and blessed portion.  

"And having such a High Priest in heaven, can we lose courage? Can we draw back in cowardice, impatience, and faintheartedness? Can we give up our profession, our allegiance, our obedience to Christ? Or shall we not be like Joshua and Caleb, who followed the Lord fully? Let us hold fast our profession; let us persevere and fight the good fight of faith. Our great High Priest in the highest glory is our righteousness and strength. He loves, He watches, He prays, He holds us fast, and we shall never perish. Jesus is our Moses, who in the height above prays for us. Jesus our true Joshua, who gained the victory over our enemies. Only be strong, and of a good courage; be not afraid, neither be thou dismayed. In that mirror of the Word in which we behold our sin and weakness, we behold also the image of that perfect One who has passed through the conflict and temptation, who as the High Priest bears us on His loving heart, and as the Shepherd of the flock holds us in safety forever more. Boldly we come to the throne of grace. In Jesus we draw near to the Father. The throne of majesty and righteousness is unto us a throne of grace. The Lord is our God. There is not merely grace on the throne, but the throne is altogether the throne of grace. It is grace which disciplines us by the sharp and piercing Word, it is grace which looks on us when we have denied Him, and makes us weep bitterly. Jesus always intercedes: the throne is always a throne of grace. The Lamb is in the midst of the throne. Hence we come boldly.  

"Boldly is not contrasted with reverently and tremblingly. It means literally ‘ saying all,’ with that confidence which begets thorough honesty, frankness, full and open speech. ‘ Pour out your heart before Him.’ Come as you are, say what you feel, ask what you need. Confess your sins, your fears, your wandering thoughts and affections. Jesus the Lord went through all sorrows and trials the heart of man can go through, and as He felt affliction and temptation most keenly, so in all these difficulties and trials He had communion with the Father. He knows therefore, how to succor them that are tempted, how fully and unreservedly, then, may we speak to God in the presence and by the mediation of the man Christ Jesus!  

"The Lord Jesus is filled with tender compassion and the most profound, lively, and comprehensive sympathy. This belongs to the perfection of His high-priesthood. For this very purpose He was tempted. He suffered. Our infirmities, it is true, are ultimately connected with our sinfulness; the weakness of our flesh is never free from a sinful concurrence of the will; and the Savior knows from His experience on earth how ignorant, poor, weak, sinful, and corrupt His disciples are. He loved them, watched over them with unwearied patience; prayed for them that their faith fail not; and reminded them the spirit was willing, but the flesh is weak. He remembers also His own sinless weakness; He knows what constant thought, meditation, and prayer are needed to overcome Satan, and to be faithful to God. He knows what it is for the soul to be sorrowful and overwhelmed, and what it is to be refreshed by the sunshine of Divine favor, and to rejoice in the Spirit. We may come in to Him expecting full, tender, deep sympathy and compassion. He is ever ready to strengthen and comfort, to heal and restore, He is prepared to receive the poor, wounded, sin-stained believer; to dry the tears of Peter weeping bitterly; to say to Paul, oppressed with the thorn in the flesh, ‘ My grace is sufficient for thee.’   

"We need only understand that we are sinners, and that He is High Priest. The law was given that every mouth may be shut, for we are guilty. The High Priest is given that every mouth may be opened . . . We come in faith as sinners. Then shall we obtain mercy; and we always need mercy, to wash our feet: to restore to us the joy of salvation, to heal our backslidings, and bind up our wounds. We shall obtain help in every time of need. For God may suffer Satan and the world, want and suffering, to go against us; but He always causes all things to work together for our good. He permits the time of need, that we may call upon Him, and, being delivered by Him, may glorify His name" (Saphir).  

"We should come therefore with boldness to the throne of grace" (Bagster). Then let us do so, in the full confidence of our acceptance before God in the person of His Beloved (Eph. 1:6). The verb in Hebrews 4:16 is not in the aorist tense, but the present— let us "come" constantly, continually; let us form the habit of doing so. This is the first of seven occurrences of this blessed word in our epistle: the other references are Hebrews 7:25; 10:1, 22; 11:6; 12:18, 22. To "obtain mercy" is passive, and refers to past failures. "Finding grace" is active, and signifies that we humbly, earnestly, and believingly seek it. To "help in time of need:" this is daily, yea, hourly. But whenever the need may be, spiritually or temporal, grace all-sufficient is ever-available. May it be ours to constantly seek it, for the unchanging promise is, "Seek, and ye shall find."  

  

  

Maclaren: Heb 4:11

Man's Share In God's Rest

Let us labour therefore to enter into that rest. lest any man fall after the same example of unbelief.'--Heb. 4:11.

WITH this simple, practical exhortation, the writer closes one of the most profound and intricate portions of this Epistle. He has been dealing with two Old Testament passages, one of them, the statement in Genesis that God rested after His creative work; the other, the oath sworn in wrath that Israel should not enter into God's rest. Combining these two, he draws from them the inferences that there is a rest of God which He enjoys, and of which He has promised to man a share; that the generation to whom the participation therein was first promised, and as a symbol of that participation, the outward possession of the land, fell by unbelief, and died in the wilderness; that the unclaimed promise continued to subsequent generations and continues to this day. All the glories of it, all the terrors of exclusion, the barriers that shut out, the conditions of entrance, the stringent motives to earnestness, are one in all generations. Surface forms may alter; the fundamentals of the religious life, in the promise of God, and the ways by which men may Win or miss it, are unchangeable,

And so the reiterated appeal comes to us with its primeval freshness, saying, after so long a time, Today, if ye will hear His voice, harden not your hearts.'

We have, then, in the words before us, these three things--the rest of God; the barriers against, and the conditions of, entrance; and the labour to secure the entrance.

I. Note Then, First, The Rest Of God.

Now it is quite possible that the Psalmist, in the passage on which our text foots itself, may have meant by My rest' nothing more than repose in the land, which rest was God's since He was the giver of it. But it seems more probable that something of the same idea was floating in his mind, which the writer of this Epistle states so expressly and strongly--viz., that far beyond that outward possession there is the repose of the divine nature in which, marvellous as it may seem, it is possible for a man, in some real fashion, to participate.

What, then, is the rest of God? The rest' which Genesis speaks about was, of course, not repose that recruited exhausted strength, but the cessation of work because the work was complete, the repose of satisfaction in what we should call an accomplished ideal And, further, in that august conception of the rest of God is included, not only the completion of all His purpose, and the full correspondence of effect with cause, but likewise the indisturbance and inward harmony of that infinite nature whereof all the parts co-operant to an end move in a motion which is rest.

And, further, the rest of God is compatible with, and, indeed, but another form of, unceasing activity. My Father worketh hitherto, and I work,' said the Master; though the works were, in one sense, finished from the foundation of the world.

Now can we dare to dream that in any fashion that solemn, divine repose and tranquillity of perfection can be reproduced in us? Yes! The dewdrop is a sphere, as truly as the sun; the rainbow in the smallest drop of rain has all the prismatic colours blended in the same harmony as when the great iris strides across the sky. And if man be made in the image of God, man perfected shall be deiform, even in the matter of his apparently incommunicable repose. For they who are exalted to that final future participation in His life will have to look back, too, upon work which, stained as it has been in the doing, yet, in its being accepted upon the altar on which it was humbly laid, has been sanctified and greatened, and will be an element in their joy in the days that are to come. They rest from their labours, and their works do follow them '--not for accusation, nor to read to them bitter memories of incompleteness, but rather that they may contribute to the deep repose and rest of the heavens. In a modified form, but yet in reality, the rest of God may be possessed even by the imperfect workers here upon earth.

And, in like manner, that other aspect of the divine repose, in the tranquillity of a perfectly harmonious nature, is altogether, and without restriction, capable of being reproduced, and certain in the future to be reproduced in all them that love and trust Him, when the whole being shall be settled and centred upon Him, and will and desires and duty and conscience shall no more conflict. Unite my heart to fear Thy name,' is a prayer even for earth. It will be fully answered in heaven, and the souls made one through all their parts shall rest in God, and shall rest like God.

And further, the human participation in that divine repose will have, like its pattern, the blending without disturbance of rest with motion. The highest activity is the intensest repose. Just as a light, whirled with sufficient rapidity, will seem to make a still circle; just as the faster a wheel moves the more moveless it seems to stand; just as the rapidity of the earth's flight through space, and the universality with which all the parts of it participate in the flight, produce the sensation of absolute immobility. It is not motion, but effort and friction, that break repose; and when there is neither the one nor the other, there will be no contrariety between activity and rest; but we shall enjoy at once the delights of both without the wear and tear and disturbance of the one or the languor of the other.

This participation by man in the rest of God, which has its culmination in the future, has its germ in the present. For I suppose that none of the higher blessings which attach to the perfect state of man, as revealed in Scripture, do so belong to that state as that their beginnings are not realised here. All the great promises of Scripture, except those which may point to purely physical conditions, begin to be fulfilled here in the earnest of the inheritance. And so, though toil be our lot, and work against the grain, beyond the strength, and for merely external objects of passing necessity, may be our task here, and the disturbance of rest through sorrows and cares is the experience of all, yet even here, as this Epistle has it, we who have believed do enter into rest.' The Canaan of the Jew is treated by the writer of this Epistle as having only been a symbol and outward pledge of the deeper repose to which the first receivers of the promise were being trained, if they had been faithful, to look forward and aspire; and the heaven that awaits us, in so far as it is a place and external condition, is in like manner but a symbol and making manifest to sense of the spiritual verity of union with God and satisfaction and rest in Him.

II. So Look, Secondly, At The Barriers Against, And The Conditions Of, Entrance Into That Rest.

My text says, Lest any man fall after the same example of unbelief.' Now it is to be observed that in this section, of which this is the concluding hortatory portion, there is a double reason given for the failure of that generation to whom the promise was addressed to appropriate it to themselves; and that double representation has been unfortunately obscured in our Authorised Version by a uniform rendering of two different words. Sometimes, as here in my text, we find that the word translated unbelief' really means disobedience; and sometimes we find that it is correctly translated by the former term. For instance, in the earlier portions of the section, we find a warning against an evil heart of unbelief.' The word there is correctly translated, Then we find again, To whom He sware in His wrath that they should not enter into His rest; but unto them that believed not,' where the word ought rather to be them that were disobedient.' And in the subsequent verse we find the unbelief' again mentioned. So there are not one but two things stated by the writer as the barriers to entrance--unbelief and its consequence and manifestation as well as root, disobedience.

And the converse, of course, follows. If the barrier be a shut door of unbelief, plated with disobedience, like iron upon an oak portal, then the condition of entrance is faith, with its consequence of submission of will, and obedience of life.

Notice the important lessons that are given by this alternation of the two ideas of faith and unbelief, obedience and disobedience. Disobedience is the root of unbelief. Unbelief is the mother of further disobedience. Faith is submission, voluntary, within a man's own power. If it be not exercised the true cause lies deeper than all intellectual ones, lies in the moral aversion of his will and in the pride of independence, which says, Who is Lord over us?' Why should we have to depend upon Jesus Christ? And as faith is obedience and submission, so faith breeds obedience, and unbelief leads on to higher-handed rebellion. The two interlock each other, foul mother and fouler child; and with dreadful reciprocity of influence the less a man trusts the more he disobeys; the more he disobeys the less he trusts.

But, then, further, note the respective influence of these two--faith and unbelief; and the other couple, obedience and disobedience, in securing entrance to the rest. Now I desire to bring into connection with this duality of representation, which, as I have said, pervades this section of our letter, our Lord's blessed words,' Come unto Me all ye that labour and are heavy laden and I will give you rest. Take My yoke upon you and learn of Me, and ye shall find rest.' There again, we have the double source of rest, and by implication the double source of unrest. For the rest which is given, and the rest which is found, that which ensues from coming to Christ, and that which ensues from taking His yoke upon us and learning of Him, are not the same. But the one is the rest of faith, and the other is the rest of obedience.

So, then, consider the repose that ensues from faith, the unrest that dogs unbelief. When a man comes to Christ, then, because Christ enters into him, he enters into rest. There follow the calming of the conscience and reconciliation with God, there is the beginning of the harmonising of the whole nature in one supreme and satisfying love and devotion. These things still the storm and make the incipient Christian life in a true fashion, though in a small measure, participant of the rest of God.

People say that it is arbitrary to connect salvation with faith, and talk to us about the injustice' of men being saved and damned because of their creeds. We are not saved for our faith, nor condemned for our unbelief, but we are saved in our faith, and condemned in our unbelief. Suppose a man did not believe that prussic acid was a poison, and took a spoonful of it and died. You might say that his opinion killed him, but that would only be a shorthand way of saying that his opinion led him to take the thing that did kill him. Suppose a man believes that a medicine will cure him, and takes it, and gets well. Is it the drug or his opinion that cures him? If a certain mental state tends to produce certain emotions, you cannot have the emotions if you will not have the state. Suppose you do not rely upon the promised friendship and help of some one, you cannot have the joy of confidence or the gifts that you do not believe in and do not care for. And so faith is no arbitrary appointment, but the necessary condition, the only condition possible, in the nature of things, by which a man can enter into the rest of God. If we will not let Christ heal our wounds, they must keep on bleeding; if we will not let Him soothe our conscience, it must keep on pricking; if we will not have Him to bring us nigh, we must continue far off; if we will not open the door of our hearts to let Him in, He must stop without. Faith is the condition of entrance; unbelief bars the door of heaven against us, because it bars the door of our hearts against Him who is heaven.

And then, in like manner, obedience and disobedience are respectively conditions of coming into contact or remaining untouched by the powers which give repose. Submission is tranquillity. What disturbs us in this world is neither work nor worry, but wills unconformed to our work, and unsubmissive to our destiny. When we can say, Thy will be done,' then some faint beginnings of peace steal over our souls, and birds of calm sit brooding even on the yet heaving deep. The ox that kicks against the pricks only makes its hocks bloody. The ox that bows its thick neck to the yoke, and willingly pulis at the burden, has a quiet life. The bird that dashes itself against the wires of its cage bruises its wings and puts its little self into a flutter. When it is content with its limits, its song comes back. Obedience is repose; disobedience is disturbance, and they who trust and submit have entered into rest.

III. Now, Lastly, A Word About The Discipline To Secure The Entrance.

That is a singular paradox and bringing together of opposing ideas, is it not, Let us labour to enter into rest? The paradox is not so strong in the Greek as here, but it still is there. For the word translated labour' carries with it the two ideas of earnestness and of diligence, and this is the condition on which alone we can secure the entrance, either into the full heaven above, or into the incipient heaven here.

But note, if we distinctly understand what sort of toil it is that is required to secure it, that settles the nature of the diligence. The main effort of every Christian life, in view of the possibilities of repose that are open to it here and now, and yonder in their perfection, ought to be directed to this one point of deepening and strengthening faith and its consequent obedience.

You can cultivate your faith, it is within your own power. You can make it strong or weak, operative through your life, or only partially, by fits and starts. And what is required is that Christian people should make a business of their godliness, and give themselves to it as carefully and as consciously and as constantly as they give themselves to their daily pursuits. The men that are diligent in the Christian life, who exercise that commonplace, prosaic, pedestrian, homely virtue of earnest effort, are sure to succeed; and there is no other way to succeed. You cannot go to heaven in silver slippers. But although it be true that heaven is a gift, and that the bread of God is given to us by His Son, the old commandment remains unrepealed, and has as direct and stringent reference to the inward Christian life as to the outward. In the sweat of thy brow thou shalt eat bread,' though it be at the same time bread that is given thee. And how are we to cultivate our faith? By contemplating the great object which kindles it. Do you do that? By resolving, with fixed and reiterated determinations, that we will exercise it. I will trust and not be afraid.' Do you do that? By averting our eyes from the distracting competitors for our interest and attention, in so far as these might enfeeble our confidence. Do you do that? Diligence; that is the secret--a diligence which focuses our powers, and binds our vagrant wills into one strong, solid mass, and delivers us from languor and indolence, and stirs us up to seek the increase of faith as well as of hope and charity.

Then, too, obedience is to be cultivated. How do you cultivate obedience? By obeying--by contemplating the great motives that should sway and melt, and sweetly subdue the will, which are all shrined in that one saying. Ye are not your own; ye are bought with a price,' and by rigidly confining our desires and wishes within the limits of God's appointment, and religiously referring all things to Hie supreme will. If thus we do, we shall enter into rest.

So, dear friends, the path is a plain enough one. We all know it. The goal is a clear enough one. I suppose we all believe it. What is wanted is feet that shall run with perseverance the race that is set before us. The word of my text which is translated labour,' is found in this Epistle in another connection, where the writer desires that we should show the same diligence to the full assurance of hope unto the end.' It is also caught up by one of the other apostles, who says to us, Giving all diligence, add to your faith' the manifold virtues of a practical obedience, and so the entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.' A more authoritative voice points us to the same strenuous effort, for our Lord has said, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you,' and when the listeners asked Him what works He would have them do, He answered, bringing all down to one, which being done would produce all others, This is the work of God, that ye believe on Him whom He hath sent.'

So if we labour to increase our faith, and its fruits of obedience, with a diligence inspired by our earnestness which is kindled by the thought of the sublimity of the reward, and the perils that seek to rob us of our crown, then, even in the wilderness, we shall enter into the Promised Land, and though the busy week of care and toil, of changefulness and sorrow, may disturb the surface of our souls, we shall have an inner sanctuary, where we can shut our doors about us and enjoy a foretaste of the Sabbath-keeping of the heavens, and be wrapped in the stillness of the rest of God.

Maclaren: Heb 4:16

The Throne Of Grace

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.'--Heb. 4:16.

IN the context are three great exhortations which bear a very remarkable and distinct relation to each other: Let us labour to enter into rest'; Let us hold fast our profession'; Let us come boldly to the throne of grace.'

It is a hard thing to labour to enter into rest. How is it to be done? The second exhortation helps us to answer, Let us hold fast our profession,' which being translated into other words, is this: our true way of labour is to cling in faith to Him whom we acknowledge; but knowing the weakness of our own hearts, and how they waywardly fluctuate and pass away from the one confidence and happiest trust, it is with profound wisdom that the ultimate injunction is held out for the foundation of all--Let us come to the throne of grace.' There we get the strength that will enable our slack and benumbed fingers to grasp again the thing we hold. There we shall get that fresh grip of Christ which will quicken us for the labour of entering into rest. And so this portion of exhortation interposed between the doctrinal and theological parts of this letter is addressed to every one in the Christian profession. I ask you, then, to look at this exhortation, which covers the whole ground of Christian duty and strength.

Now, first, here is a very remarkable and beautiful expression--the throne of grace.' Grace, of course, as I do not need to explain, is the New Testament word for the undeserved favour and loving regard of God to man considered as weak, sinful, and unworthy; it is love which has its own motive, apart from any regard to worthiness in the object upon which it falls. Grace is its own real impulse and motive, and grace is set in Scripture as the opposite of desert; it is of grace, not of works, and so forth. It is set as the antagonist of sin and unrighteousness and all evil, and so runs up to the idea that it expresses the unmerited, self-originated, loving regard of God to us poor miserable creatures, who, if dealt with on the ground of right and retribution, would receive something very different indeed. But my text says the throne of grace is the throne of God. I wonder if it is too picturesque to take that word grace here as a kind of synonym of God? Think of the figure that was in the writer's mind, as being that grace itself was the occupant of the throne, that there she sits, regal, sovereign, enthroned in the heart of the universe, queen of all things, and giving from her full and generous hand to every creature all that which the creature requires. And then if we take the more prosaic notion--which perhaps is the safer one--and think that the metaphor is not that grace is queen and sovereign, but only that the throne is based and established, as it were, in grace, out of which this undeserved love flows in broad, full streams. Even if we take the metaphor thus, we come to the same thought, that whatever else there may be in the divine nature, the ruling sovereign element in Deity is unmerited love and mercy and kindly regard to us poor, ignorant, sinful creatures, which keeps pouring itself out over all the world. God is King, and the kingly thing in God is infinite grace.

Then we can scarcely but bring into connection with this grand idea the other phases which the Old Testament gives to the same thought. Read such words as these:--Justice and judgment are the habitation of His throne'--God sitteth on the throne of His holiness'-' The throne of Thy glory.' Yes, the throne of justice and of judgment. White and sparkling--cold and repellent. The throne of glory--flashing and dazzling, coruscating and blinding, glittering and shim-mering--ready to smite the diseased eye. The throne of Thy holiness. Yes, lofty, far up there, towering above us in its pure completeness, and we poor creatures, being ourselves blinded and dazed, and far away from Him, down amidst the lowlands and materialities, and all that majesty in the heavens--the justice and judgment, the holiness and glory--all that is only the envelope and wrappage, the living centre and heart of it is a pure, lambent glow of tenderness, and the throne is truly the throne of grace. The' throne' gives us all ideas of majesty, sovereignty, dominion, infinitude, greatness. The thought that it is the throne of grace' sheathes all these in the softest, tenderest, most blessed folds of love--unmerited, free, spon-taneous-simply because He is God, and not on account of any goodness in us. Bearing in mind this great conception of true love, ruling, dominant, the sovereign element in the divine nature, let us ask, How do we reach it? Are we warranted in believing it? Read the verses that come before: For we have not a High Priest that cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin.' Turn that doctrinal statement into a statement of principle and it just comes to this: that our certitude that God's throne is a throne of love and grace, is all involved in, dependent upon, and built upon, the work of Christ, the High Priest of our profession. That is to say, not thank God' that His work makes God's throne a throne of grace --that is not the teaching of the Scripture--but that He, as High Priest, and, therefore, as the revealer to us of God as He is, shows us in His life and death, in the gentleness of His character, in the tenderness of His compassion, in the depth of His sympathy on earth, in the tenderness that touched the little children in their innocence and the harlots in their filth, and in the death He died upon the Cross for the sake of the world, the very heart of God is cut open, as it were, and the two halves fall apart as when we cut some rich fruit to lay bare the inmost pulp. God is manifested to us, God declares Himself to us, in the sympathy of the humanity, in the life, in the death upon the Cross; and the Priest, in His sacrifice, and by His sacrifice, shows us that between the cherubim throned above the mercy-seat shimmers the Shekinah of power, with its white centre of love and peace. And then, on the other side, that same great thought of the priesthood of Christ influences this conception of the throne of God in another fashion still; for, as it seems to me, there is no understanding of the depth and meaning of the work of Jesus Christ, our Lord, unless we heartily accept this, that His great sacrifice for us, in which mainly He is the Priest of our profession, is the means and channel and medium and condition through which all the love of God expresses itself to the world, and has communicated to sinful man all His goodness and all His pity and His tenderness, supplying all our necessities, and is all things to us through Christ our Lord. Seen through Him the throne is white with tenderness; flowing through Him from the throne proceeds the river of the water of life, and so, in both ways, the throne of grace is such by reason of the priesthood of Christ.

Look for a moment, in the next place, at the temper and disposition with which we come to this throne. Let us come boldly.' Now boldly is a somewhat incongruous word; it neither conveys the original, nor does it correspond to our sense of propriety. The thought would be far more beautiful and far more naturally represented by a more literal translation' Let us come with frank confidence' to the throne of grace. The word literally means, if we go to the etymology of it, speaking everything. You can easily understand how naturally that becomes an expression for the unembarrassed, unrestrained full out-pouring of a heart. You cannot pour out your heart in the fullest confidence to a person you do not respect, but if you get with some one you entirely trust, how swiftly the words flow, and how very easy it is to tell out the whole heart. Just so with this great word of the writer of this Epistle, descriptive of the temper and disposition with which men are to go to God--with confidence, full, cheerful, and unembarrassed, and which expresses itself in full trust, exactly as one of the old Psalms says--Ye people, pour out your heart before Him.' Yes, let it all flow out, just as you would do to husband or wife, or lover, or friend, or the chosen companion to whom we can tell everything. Ah, but there is no such person--there is nobody, not a soul, could stand the turning inside out of a man I There is no one able to do it to another, even supposing the other could bear it! But my text says come,' and is so gentle in its love, so strong in its grace, sweetly wooing us to the freest and frankest outpourings of all our hearts before the throne. Let us then come with confidence, because Jesus' work as our High Priest is in the writer's mind. You remember the vision in the Revelation where the seer beholds the angel coming with a censer, and he takes incense from off the golden altar, and he goes on to say, that this much incense was offered in the censer with prayers of saints. That is a picturesque and graphic representation of this same idea; my poor cry, the devotions of my trembling, unfaithful heart, the halting, limping approach of my sluggish spirit, these go along with, and are offered through, that Great High Priest. Let the much incense of Thy prayer On my behalf ascend.' Truly we have a loving High Priest; let us therefore come boldly to the throne of grace. Let us not use as a mere empty form those words for Christ's sake,' but let us remember that these words do hold the very secret of all acceptable approach to God, and that' no man cometh to the Father but by Me.' There is reason enough, God knows, in your heart and mine, and in our poor, miserable, wretched, conventional, formal chatterings called prayers, for diffidence and distrust. Well, then, let us fully look that fact in the face, entertain untremblingly the fullest consciousness of the insufficiency and unworthiness of all we do, and all we are, and all we feel, and all we seek, and then wrenching ourselves away as it were from the contemplation of our own selves, which only land us in diffidence and despair, let us turn to Him, that we may have boldness and confidence in our access to the feet of Him who is our Great High Priest, passed into the heavens, and who now sits on the throne of grace.'

And now, lastly, a word about the issue and result of this confidence of access to the throne of grace, the throne of spontaneous love. That we may obtain mercy,' says the writer, and find grace to help in time of need.' It is noteworthy, I think, to consider that the writer here is evidently thinking, not about a communion with God which is not prayer, but a communion with God which, on our side, is the lifting up of an empty hand, and on His side the bestowing a large, full gift. There is no fellowship with God possible on the footing of what people call' disinterested communion.' We have always to go to Him to get something from Him. The question is, What do we expect to get? My text tells us, not the temporal blessings, not the answers to foolish desires, not the taking away of thorns in the flesh, but mercy and grace to help--inward and spiritual blessings. But what are these? Well, I don't know whether it is too nice or too microscopic criticism to say that I seem to see a difference between obtaining mercy and finding grace. I take it grace is used in what I call its secondary sense, not meaning so much the love of God unmerited, but rather signifying the consequences of that love in the gifts bestowed upon us, and you know that is a usage of the word common in the New Testament, thus making the word into a plural, graces'-the manifold gifts that love bestows upon us. So that, I take it, this word is here used in the secondary sense, and if that be so, we may shape a difference between the two phrases, obtaining mercy' and finding grace.'

I do not think I can put that better than by using a metaphor. The one expresses the heart of God, the other expresses the hand of God. We may obtain mercy as a suppliant coming boldly, confidently, frankly, with faith in the Great High Priest, to the throne of grace. There we get the full heart of God. I stand before Him in my filth, in my weakness, with conscience gnawing at me in the sense of many infirmities, many a sin and shortcoming and omission, and on the throne, if I may so say, is a shoot of tender love from God's heart to me, and I get for all my weakness and sin pity and pardon, and find mercy of the Lord in that day. And then in getting the full heart of God, with all its divine abundance and pardoning grace and tender, gracious pity, I get, of course, the full hand of God to obtain mercy, and find grace. the bestowment of the needful blessings, the obtaining of grace in time of need, the right grace No blunders in the equipment with which He supplies us. He does not give me the parcel that was meant for you; there is no error in the delivery. He does not send His soldiers to the North Pole equipped for warfare in Africa. He does not give this man a blessing that the man's circumstances would not require. No, no; blessed be God, He cannot err. We fall back upon the words that precede my text, And there is no creature concealed from His sight, for all things are naked, and open to the eyes of Him to whom we must give an account.' That may be, and is terrible, unless we take it along with the other word, We have not a High Priest who cannot sympathise with our weakness.' We see a divine omniscience shining upon us through the merits of the great High Priest, full of light and hope, and because all things are naked and open to the eyes of Him who is our High Priest; therefore the right grace will be most surely given to me to help me in time of need, or, as the words may perhaps be more vigorously and correctly translated, find grace for timely aid, grace punctually and precisely at the very nick of time, at the very exact time determined by heaven's chronometer, not by ours. It will not come as quickly as impatience might think it ought, it will not come so soon as to prevent an agony of prayer, it will not come in time enough for our impatience, for murmuring, for presumptuous desires; but it will come in time to do all that is needed. Ah, and it will come before Peter has gone below the water, though not until Peter has felt the cold waves rise to his knees, and has cried out, Lord, save me, I perish.' Master, he whom Thou lovest is sick,' and He abode still two days in the same place where He was, and when He came,' Lord, if Thou hadst been here my brother had not died.' Said I not unto thee, that if thou didst believe thou shouldest see the glory of God.' God is in the midst of her, she shall not be moved, the Lord shall help her, and that right early.' You remember the narrative of that great final battle on the plains of Waterloo. For long weary days brave men died by the thousands--the afternoon of the last day was wearing rapidly away, the thin red living line getting thinner and thinner, the squares smaller and smaller at each returning charge--but at last, just before the daylight faded, just before endurance could do no more, there comes old Blucher at last and gives the order, and the whole line bore down upon the enemy and scattered them. Ah, help came at the right time, not so soon but that the courage of our brave soldiers had been tested, but before despair had settled upon the ranks, and in time for a great and perfect victory. Oh, my friends, Let us come boldly to the Throne of Grace, that we may obtain mercy and find grace for every time of need.'

Through waves and clouds and stormsHe gently clears thy way;Wait thou His time--thy darkest nightShall end in brightest day.'

MHCC: Heb 4:11-16

Observe the end proposed: rest spiritual and eternal; the rest of grace here, and glory hereafter; in Christ on earth, with Christ in heaven. After due and diligent labour, sweet and satisfying rest shall follow; and labour now, will make that rest more pleasant when it comes. Let us labour, and quicken each other to be diligent in duty. The Holy Scriptures are the word of God. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It makes a soul that has long been proud, to be humble; and a perverse spirit, to be meek and obedient. Sinful habits, that are become as it were natural to the soul, and rooted deeply in it, are separated and cut off by this sword. It will discover to men their thoughts and purposes, the vileness of many, the bad principles they are moved by, the sinful ends they act to. The word will show the sinner all that is in his heart. Let us hold fast the doctrines of Christian faith in our heads, its enlivening principles in our hearts, the open profession of it in our lips, and be subject to it in our lives. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, pleading the cause, and presenting the offerings of his people. In the sight of Infinite Wisdom, it was needful that the Saviour of men should be one who has the fellow-feeling which no being but a fellow-creature could possibly have; and therefore it was necessary he should actual experience of all the effects of sin that could be separated from its actual guilt. God sent his own Son in the likeness of sinful flesh, Rom 8:3; but the more holy and pure he was, the more he must have been unwilling in his nature to sin, and must have had deeper impression of its evil; consequently the more must he be concerned to deliver his people from its guilt and power. We should encourage ourselves by the excellence of our High Priest, to come boldly to the throne of grace. Mercy and grace are the things we want; mercy to pardon all our sins, and grace to purify our souls. Besides our daily dependence upon God for present supplies, there are seasons for which we should provide in our prayers; times of temptation, either by adversity or prosperity, and especially our dying time. We are to come with reverence and godly fear, yet not as if dragged to the seat of justice, but as kindly invited to the mercy-seat, where grace reigns. We have boldness to enter into the holiest only by the blood of Jesus; he is our Advocate, and has purchased all our souls want or can desire.

Matthew Henry: Heb 4:11-16

In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.

I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb 4:11. Observe, 1. The end proposed - rest spiritual and eternal, the rest of grace here and glory hereafter - in Christ on earth, with Christ in heaven. 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ecc 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains."Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.

II. Here we have proper and powerful motives to make the advice effectual, which are drawn,

1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.

2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Heb 4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Joh 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zōn . Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1Pe 1:24, 1Pe 1:25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zec 1:5, Zec 1:6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (2Co 10:4, 2Co 10:5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Rev 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.

3. From the perfections of the Lord Jesus Christ, both of his person and office.

(1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Heb 4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.

(2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.

[1.] What kind of high priest Christ is (Heb 4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus - a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, Heb 4:15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,

[2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, Heb 4:14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Heb 4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons - times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2Ti 1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.

Barclay: Heb 4:11-13

The point of this passage is that the word of God has come to men and is such that it cannot be disregarded. The Jews always had a very special idea about words. Once a word was spoken, it had an independent existence. It was not only a sound with a certain meaning; it was a power which went forth and did things. Isaiah heard God say that the word which went out of his mouth would never be ineffective; it would always do that which he designed it to do.

We can understand something of this if we think of the tremendous effect of words in history. A leader coins a phrase and it becomes a trumpet-call which kindles men to crusades or to crimes. Some great man sends forth a manifesto and it produces action which can make or destroy nations. Over and over again in history the spoken word of some leader or thinker has gone out and done things. If that be so of the words of men, how much more is it so of the word of God.

The writer to the Hebrews describes the word of God in a series of great phrases. The word of God is instinct with life. Certain issues are as dead as the dodo; certain books and words have no living interest whatever. Plato was one of the world's supreme thinkers but it is unlikely that there would be any public for Daily Studies in Plato. The great fact about the word of God is that it is a living issue for all men of all times. Other things may pass quietly into oblivion; other things may acquire an academic or antiquarian interest; but the word of God is something that every man must face, its offer something he must accept or reject.

The word of God is effective. It is one of the facts of history that wherever men have taken God's word seriously things have begun to happen. When the English Bible was laid bare and the word of God came to the common people, the tremendous event of the Reformation inevitably followed. When people take God seriously they immediately realize that his word is not only something to be studied, not only something to be read, not only something to be written about; it is something to be done.

The word of God is penetrating. The writer piles up phrases to show how penetrating it is. It penetrates to the division of soul and spirit. In Greek the psuche (5590), the soul, is the life principle. All living things possess psuche (5590), it is physical life. In Greek the pneuma (4151), the spirit, is that which is characteristic of man. It is by spirit that man thinks and reasons and looks beyond the earth to God. It is as if the writer to the Hebrews were saying that the word of God tests a man's earthly life and his spiritual existence. He says that the word of God scrutinizes a man's desires and intentions. Desire (enthumesis, 1761) is the emotional part of man, intention (ennoia, 1771) is the intellectual part of man. It is as if he said: "Your emotional and intellectual life must alike be submitted to the scrutiny of God."

Finally the writer to the Hebrews sums things up. He says that everything is naked to God and compelled to meet his eyes. He uses two interesting words. The word for naked is the literal word (gumnos, 1131). What he is saying is that as far as men are concerned we may be able to wear our outward trappings and disguises; but in the presence of God these things are stripped away and we have to meet him as we are. The other word is even more vivid (tetrachelismenos, 5136). This is not a common word and its meaning is not quite certain. It seems to have been used in three different ways.

(i) It was a wrestler's word and was used for seizing an opponent by the throat in such a way that he could not move. We may escape God for long enough but in the end he grips us in such a way that we cannot help meeting him face to face. God is one issue that no man can finally evade.

(ii) It was the word that was used for flaying animals. Animals were hung up and the hide was taken off them. Men may judge us by our outer conduct and appearance but God sees into the inmost secrets of our hearts.

(iii) Sometimes when a criminal was being led to judgment or to execution, a dagger, with point upwards, was so fixed below his chin that he could not bow his head in concealment but had to keep it up so that all could see his face and know his dishonour. When that was done, a man was said to be tetrachelismenos (5136). In the end we have to meet the eyes of God. We may avert our gaze from people we are ashamed to meet; but we are compelled to look God in the face. Kermit Eby writes in The God in You: "At some time or other, a man must stop running from himself and his God--possibly because there is just no other place to run to." There comes a time to every man when he has to meet that God from whose eyes nothing ever can be concealed.

Barclay: Heb 4:14-16

Here we are coming to closer grips with the great characteristic conception of Hebrews--that of Jesus as the perfect high priest. His task is to bring the voice of God to man and to usher men into the presence of God. The high priest at one and the same time must perfectly know man and God. That is what this epistle claims for Jesus.

(i) This passage begins by stressing the sheer greatness and absolute deity of Jesus. He is great in his nature, not by honours conferred by men or by any external trappings but, in his own essential being. He has passed through the heavens. That may mean one of two things. In the New Testament we can discern differing uses of heaven. It can mean the heaven of the sky and it can mean the heaven of the presence of God. This may mean that Jesus has passed through every heaven that may be and is in the very presence of God. It can mean what Christina Rossetti meant when she said: "Heaven cannot hold him." Jesus is so great that even heaven is too small a place for him. No one ever stressed the sheer greatness of Jesus like the writer to the Hebrews.

(ii) Then he turns to the other side. No one was ever surer of Jesus' complete identity with men. He went through everything that a man has to go through and is like us in all things--except that he emerged from it all completely sinless. Before we turn to examine more closely the meaning of this, there is one thing we must note. The fact that Jesus was without sin means that he knew depths and tensions and assaults of temptation which we never can know. So far from his battle being easier it was immeasurably harder. Why? For this reason--we fall to temptation long before the tempter has put out the whole of his power. We never know temptation at its fiercest because we fall long before that stage is reached. But Jesus was tempted far beyond what we are; for in his case the tempter put everything he possessed into the assault. Think of this in terms of pain. There is a degree of pain which the human frame can stand--and when that degree is passed a person loses consciousness so that there are agonies of pain he can not know. It is so with temptation. We collapse in face of temptation; but Jesus went to our limit of temptation and far beyond it and still did not collapse. It is true to say that he was tempted in all things as we are; but it is also true to say that no one was tempted as he was.

(iii) This experience of Jesus had three effects.

(a) It gave him the gift of sympathy. Here is something which we must understand but which we find very difficult. The Christian idea of God as a loving Father is interwoven into the very fabric of our mind and heart; but it was a new idea. To the Jew the basic idea of God was that he was holy in the sense of being different. In no sense did he share our human experience and was in fact incapable of sharing it just because he was God.

It was even more so with the Greeks. The Stoics, the highest Greek thinkers, said the primary attribute of God was apatheia, by which they meant essential inability to feel anything at all. They argued that if a person could feel sorrow or joy it means that some other person was able to influence him. If so, that other person must, at least for that moment, be greater than he. No one, therefore, must be able in any sense to affect God for that would be to make him greater than God; and so God had to be completely beyond all feeling. The other Greek school was the Epicureans. They held that the gods lived in perfect happiness and blessedness. They lived in what they called the intermundia, the spaces between the worlds; and they were not even aware of the world.

The Jews had their different God; the Stoics, their feelingless gods; the Epicureans, their completely detached gods. Into that world of thought came the Christian religion with its incredible conception of a God who had deliberately undergone every human experience. Plutarch, one of the most religious of the Greeks, declared that it was blasphemous to involve God in the affairs of this world. Christianity depicted God not so much involved as identified with the suffering of this world. It is almost impossible for us to realize the revolution that Christianity brought about in men's relationship to God. For century after century they had been confronted with the idea of the untouchable God; and now they discovered one who had gone through all that man must go through.

(b) That had two results. It gave God the quality of mercy. It is easy to see why. It was because God understands. Some people have lived a sheltered life; they have been protected from the temptations that come to those for whom life is not easy. Some people have a nature which is easy to control; others have hot passions that make life a perilous thing. The person who has lived the sheltered life and has the noninflammable nature finds it hard to understand why the other person falls. He is faintly disgusted and cannot help condemning what he cannot understand. But God knows. "To know all is to forgive all"--of no one is that truer than he.

John Foster in one of his books tells how he came into his home in this country one day in the thirties to find his daughter in tears before the radio set. He asked her why and found that the news bulletin had contained the sentence--"Japanese tanks entered Canton today." Most people would hear that with at the most a faint feeling of regret. Statesmen may have heard it with grim foreboding; but to most people it did not make so very much difference. Why then was John Foster's daughter in tears? Because she had been born in Canton. To her Canton meant a home, a nurse, a school, friends.

The difference was that she had been there. When you have been there it makes all the difference. And there is no part of human experience of which God cannot say: "I have been there." When we have a sad and sorry tale to tell, when life has drenched us with tears, we do not go to a God who is incapable of understanding what has happened; we go to a God who has been there. That is why--if we may put it so--God finds it easy to forgive.

© It makes God able to help. He knows our problems because he has come through them. The best person to give you advice and help on a journey is someone who has travelled the road before you. God can help because he knows it all.

Jesus is the perfect high priest because he is perfectly God, and perfectly man. Because he has known our life he can give us sympathy, mercy and power. He brought God to men and he can bring men to God.

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 4:1-14

C. The Possibility of Rest for God's People 4:1-14

The writer returned again from exhortation to exposition. He now posed the alternatives of rest and peril that confronted the new people of God, Christians.¹²⁷ The writer warned his readers so they would not fail to enter into their rest.

4:1 The writer expressed concern in this verse that some of his readers might conclude that they had missed entering into their rest (i.e., their spiritual inheritance). Apparently some of the original readers had doubts because the Lord had not yet returned. They expected Him to return soon after He ascended into heaven (cf. 1 Thess. 4:13-18; 2 Thess. 2:1-12). Later the writer urged his readers to wait patiently for the Lord to return (10: 36-37). None of the original readers had failed to enter their rest (inheritance) because they had missed the Lord's return.

Five views of the "rest" in Hebrews

1. Heaven

2. Present rest in (enjoyment of) our riches in Christ

3. Future (eschatological) enjoyment of all that God wants us to enjoy (i.e., our full inheritance)

4. Some particular blessing in the eschatological future

5. A peaceful life now as Christians

Some people interpret this verse to mean that the readers should fear that they would not go to heaven if they proved unfaithful. This cannot be the meaning because God has promised heaven to every believer regardless of our faithfulness to Him (Eph. 1:3-14; 2 Tim. 2:13; 1 Pet. 1:3-6; et al.).

"To equate the inheritance [only] with heaven [cf. Matt. 11:28] results in a glaring inconsistency. It would mean that believers, by entering the church, are already heirs of the kingdom. Why then are they uniformly exhorted to become heirs by faithful labor when they are already heirs?"¹²⁸

Teaching that compares crossing the Jordan with the believer's death (e.g., the hymn, "I'm Just a Poor Wayfaring Stranger") has clouded divine revelation concerning the Christian's future rest. Crossing the Jordan marked the beginning of God's testing of the new Israelite generation. He had previously tested the former generation during the wilderness wanderings. Each succeeding generation throughout the history of Israel faced its own tests. The people's responses to these tests determined the amount of rest they experienced. Likewise the Christian's response to his tests (whether he will trust and obey God faithfully or depart from God's will) determines how much rest he or she will enjoy.

Another view is that rest refers to the present life of the believer who rests in the Lord: the "faith rest" life.¹²⁹ Having been saved, we enter into our rest as believers by surrendering our lives to Him and enjoying peace with God. This view seems unlikely because of how the writer equated rest and inheritance after the pattern of Old Testament usage, namely, as a future possession. Furthermore, if rest equals enjoying our spiritual blessings now, the writer should have warned his readers about losing their rest if they departed from God (3:12). The writer himself could have done this. Instead he warned them about failing to enter into their rest.

The writer used the term "rest" as Moses did, as an equivalent to entering into all the inheritance that God promised His people (Deut. 3:18-20; 12:9-11; cf. Heb. 1:14; 3:11, 18; 4:3-5, 10-11; 6:12, 17). For the Christian this inheritance is everything that God desires to bestow on us when we see Him.¹³⁰ It is an eschatological rest, not a present rest. We enter into our rest after we cease from our labors in this life. We then enter into our "Sabbath rest," the rest that follows a full period of work (i.e., a lifetime; cf. vv. 9-11).

"An eschatological understanding of my rest' in Ps 95:11 is presupposed in v 1 and is fundamental to the exhortation to diligence to enter God's rest in 4:1-11."¹³¹

The readers might fail to enter their rest, in the sense of losing part of their inheritance, if they apostatized. Losing part of one's inheritance probably involves losing the privilege of reigning with Christ in a position of significant responsibility in the future at least (cf. Matt. 25:14-30). As it is possible to receive a greater or a lesser inheritance, it is also possible to enter into more or less rest. The generation of Israelites that crossed the Jordan with Joshua only entered into partial rest in the land due to their failure to trust and obey God completely. Canaanite harassment mitigated their rest. Subsequent generations of Israelites experienced the same partial rest, as the Book of Judges reveals. They apostatized, God disciplined them, they repented, and then they experienced rest until they (usually the next generation) apostatized again.

It also seems better to identify rest with our full future inheritance rather than solely with participation in the Millennium¹³² or with our "heavenly husband"¹³³ or with some other particular blessing in the future.¹³⁴ God has assured all Christians of enjoying the millennial kingdom and our "heavenly husband" (i.e., Jesus Christ). The New Testament links our receiving other particular blessings (crowns, rewards) with specified conditions (e.g., 1 Cor. 9:25; Phil. 4:1; 1 Thess. 2:19; James 1:12; 1 Pet. 5:4; Rev. 2:10; 3:11).

This passage is not talking about living a peaceful life here and now either. That is not the rest that is in view. This should be clear from the context. Throughout this epistle the writer used the terms "rest" and "inheritance" as the Old Testament used them when speaking of what the Israelites in the wilderness anticipated. These terms refer to blessings that God's people could anticipate in the next stage of their lives if they followed Him faithfully in the present stage of their lives.

4:2 What is the "good news" that both the Israelites and the original readers of this epistle had heard preached to them? It was probably the news about their inheritance and the possibility of entering into their rest. This seems clear from the context. This is not a reference to the gospel message. The good news the Israelites heard did not profit them because they refused to trust God but rebelled against Him. Likewise the good news of our inheritance and rest may not profit us if we fail to trust God but turn from Him in unbelief. Remember that by inheritance Moses and this writer meant all that God wanted and wants to give His people. We will all receive many blessings even if we apostatize because we are God's children whom He has saved by His grace (1 Pet. 1:3-9). Nevertheless we will not enter into full rest or experience all we could inherit if we depart from God.

4:3 A better translation of "we who have believed" would be "we who believe" (Gr. pisteusantes, aorist active participle). The writer was not looking back to initial faith that resulted in justification but to present faith that would result in entering into rest (inheritance). The quotation from Psalm 95:11 emphasizes the impossibility of entering without faith. The writer added that this was true even though God had planned rest for His people when He created the world. God's purpose and provision did not guarantee that His people would experience it. This depended also on their faith. Even Moses failed to enter rest in the Promised Land because he failed to trust God at Meribah (Num. 20:12).

4:4-5 The writer evidently introduced the idea of God's resting on the seventh day (cf. v. 3) because it illustrates the fact that rest follows work. The work God called the Israelites in the wilderness to do was trusting and obeying Him. This would have resulted in rest from wandering in the wilderness, rest in the land, if they had carried it out. The work He calls us to do is also continuing to trust and obey Him. If we do this we can look forward to receiving our full inheritance (rest), but if we turn from God we cannot. The writer stated the positive prospect in verse 4 and the negative possibility in verse 5.

4:6-7 All the descendants of Abraham did not lose their opportunity to receive God's inheritance because the generation of Israelites living during the wilderness wanderings failed God. In David's day God re-extended His offer of entering rest, and that generation had to respond. They had their "today" of opportunity also. Every generation of believers needs to continue to trust and obey to enter into our rest (inheritance).

"Tinas ["Some"] is generally explained as implying a warning that not all the readers are certain to receive what God promises (cf. . . ., 3:12; also v. 13; 4:1, 11 . . .)."¹³⁵

4:8 The prospect of rest for the Israelites, specifically the possession of the Promised Land and life in it, did not end when Joshua defeated the Canaanites. Each succeeding generation had to continue to trust and obey God to assure its own rest in the land.

4:9 The Sabbath rest in view is the rest (inheritance) that every generation of believers and every individual believer enters into when he or she, like God, faithfully finishes his or her work. That work involves continuing to trust and obey God (i.e., walking by faith daily as opposed to apostatizing). Christians will enter into our rest when we receive our inheritance from Jesus Christ at His judgment seat (2 Cor. 5:10).

Millennial rest in the Promised Land will be the portion of Israel in the future.¹³⁶ However this passage seems to be referring to eternal rest for all believers of which the Millennium is just the beginning. Israel will be the primary people God blesses and makes a blessing in the Millennium. Neither is this Sabbath rest the present rest that Christians enjoy because God has finished His work of providing salvation for us in Christ and we have entered into it by faith. That should be clear because the rest in view is still future for us (cf. vv. 1, 6, 9, 11).

4:10 When we enter that rest we can cease walking by faith because then we will see what we now only hope for (11:1; cf. 1 Cor. 13:12). We will cease from our work as God did from His. The word "rested" in Genesis 2:2 literally means "ceased." His work of creating did not exhaust God. He simply stopped creating on the seventh day.

4:11 In the meantime we need to follow Jesus and Moses' examples of faithfulness to God. We need to carry out the work He has given us to do (i.e., to continue to trust and obey rather than turning from Him; 3:2, 6, 14). Note again that the writer said he faced the same danger as his readers: "Let us" (cf. v. 16).

"We enter into rest only when we persevere in faith to the end of life. When we do this, we will obtain a share in the inheritance, the millennial land of Canaan, and will rule with Christ as one of His metochoi [partners] there. Rest is not just the land itself; it also includes the state or condition of finished work,' of final perseverance, into which the faithful Christian will enter. God has not set aside His promises to Israel. The promise of the inheritance, the land, is eternally valid, and those Christians who remain faithful to their Lord to the end of life will share in that inheritance along with the Old Testament saints."¹³⁷

Notice that Christians need to be diligent to enter that rest. If the rest was just heaven, we would not have to exercise diligence because God has promised that all believers will go to heaven (John 10:27-28; Rom. 8:30; Phil. 1:6; et al.). It the rest was just the rest we presently enjoy because God has forgiven our sins, we would not have to be diligent to enter it either because we already have entered into that rest.

4:12 After we die or experience the Rapture, God will do a spiritual postmortem on us at the judgment seat of Christ (Rom. 14:10-12; 2 Cor. 5:10). He will examine our innermost attitudes and motives. The "scalpel" He will use is His Word. The Word of God is "living" because it is the word of the living God (3:12), and it is "active" (energetic, powerful). The sword in view (Gr. machairan) was a small one like a boning knife that cooks used to cut up meat. In its double edged form it was a symbol of judges and magistrates in the Roman world. It illustrated the power of those officials to turn both ways to get to the bottom of a case. The Word of God can express and distinguish what is "soulish" (natural) and what is spiritual in our motivation and actions. It can do so even when those elements are as close to each other as our joints and marrow. It is even able to expose our thoughts and attitudes (cf. 1 Cor. 4:5).

"What the author is saying is that God's Word can reach to the innermost recesses of our being. We must not think that we can bluff our way out of anything, for there are no secrets hidden from God. We cannot keep our thoughts to ourselves."¹³⁸

Many Christians use this verse to show that God will judge unbelievers with His piercing Word, but in the context it refers to God judging believers to determine rewards (1 Cor. 3:11-15).

4:13 Our Lord will examine every Christian; not one will escape His judgment seat. This prospect should motivate every Christian to remain faithful to God until we see Him. We should "fear" (v. 1) as we anticipate it. Will God find us faithful when we see Him?

4:14 Our great High Priest (2:17) has already proved faithful through suffering and is now in God's presence where He intercedes for us (cf. Rom. 8:34).¹³⁹ He is not just a priest serving on earth, like Israel's high priests. He is our file leader (2:10), and we will follow Him through the heavens one day. This grate High Priest is none other than Jesus, not an angel (1:4-14) or Moses (3:2-6). He is the Son of God (1:2).

"The picture of Jesus Christ as High Priest is the most distinctive theme of Hebrews, and it is central to the theology of the book."¹⁴⁰

Notice that this verse does not say that since we have such a High Priest we will hold fast our confession. Perseverance in faith and good works is not inevitable, though perseverance in salvation is (2 Tim. 2:12-13). Since we have such a High Priest we must be careful to hold fast our confession.

This verse concludes the exhortation to enter into our rest that began in 3:12.

"The warning in Hebrews 3:1-4:13 is inextricably related to the Exodus generation and the concept of rest. By referring to Moses' and Christ's faithfulness in the house of God, the writer exhorted his readers to remain faithful to their worship function in God's house as believer-priests (Heb. 3:1-6).

"The generation in the wilderness is an example of those who failed to be faithful and as a result experienced both temporal discipline and eschatological loss. A royal enthronement psalm (Ps. 95), with its past and present perspectives, was used as the basis for explaining Israel's failure.

"Hebrews 4 begins with an application to the present readers. Four times the text says that the promise of rest remains [i.e., is future] (4:1, 6, 9, 11).

"The concept of rest in Hebrews 3:1-4:13 includes (a) a historical sense related to the Exodus generation and Joshua (Ps. 95; Josh. 21:44); (b) an eschatological sense related to the Exodus (Ps. 95); and (c) the sabbath rest related to the readers with its eschatological perspective (Gen. 2:2-3; Heb. 4:9).

"The readers' entrance into this eschatological rest depends on their faithfulness in doing good works. As metochoi (companions') of Christ they must be diligent to receive eschatological reward (4:11-13) at the judgment seat of Christ. Failure to persevere may result in temporal discipline (12:4-11) along with the loss of future rewards and authority to rule with Jesus in the millennium."¹⁴¹

"The reference to Jesus in his office as high priest in v 14 is not an afterthought, but the intended conclusion of the entire argument. The crucial issue for the community is whether they will maintain their Christian stance. The issue was posed conditionally in 3:6b, and more pointedly in 3:14. It was raised again forcefully in v 14 in the exhortation to hold fast to the confession that identified Christians as those who had responded to the message they had heard with faith (cf. v 2). The ministry of Jesus in the heavenly sanctuary as a faithful high priest in the service of God gives certainty to the promise that God's people will celebrate the Sabbath in his presence if they hold fast their initial confidence."¹⁴²

Constable: Heb 4:15--5:11

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

Having explored the concept of Jesus as a faithful high priest (3:1-4:14), the writer proceeded next to develop the idea that Jesus is a merciful high priest in the service of God (cf. 2:17). A high priest must be faithful to God and compassionate with people. This section is entirely exposition, except for 4:16, which is an exhortation to pray. Verses 15 and 16 of chapter 4 announce the perspectives that the writer developed in 5:1-10.

"A The old office of high priest (5:1)

B The solidarity of the high priest with the people (5:2-3)

C The humility of the high priest (5:4)

C' The humility of Christ (5:5-6)

B' The solidarity of Christ with the people (5:7-8)

A' The new office of high priest (5:9-10) . . .

"As a unit 4:15-5:10 lays the foundation for the great central exposition of Jesus' priesthood in 7:1-10:18, where the emphasis will be placed on his dissimilarity to the Levitical priesthood."¹⁴³

4:15 Jesus experienced temptation in every area of His life, as we do. Obviously He did not experience temptation to waste His time by watching too much television, for example. However, He experienced temptation to waste His time and to do or not do things contrary to God's will. His temptations did not come from a sinful nature as some of ours do since He had no sinful nature, but He suffered temptation as we do. Since He endured every temptation successfully He experienced temptations more thoroughly than we do when we yield to them before they pass. Consequently He can sympathize (feel and suffer) with us when we experience temptation. The writer's point was that Jesus understands us, He sympathizes with us, and He overcame temptation Himself.

As an illustration of the thoroughness of Jesus' temptations, imagine a large bolder on the sea coast. Since it does not move, it experiences the full force of every wave that beats against it. Smaller pebbles that the waves move around do not because they yield to the force of the waves. Similarly Jesus' temptations were greater than ours because He never yielded to them. Likewise a prizefighter (Jesus) who defeats the champion (Satan) endures more punishment than other contenders who throw in the towel or are knocked out before the end of the fight.

". . . in this epistle as high a Christology as is conceivable is combined with an emphasis on the real humanity of Jesus. Nobody insists on the limitations of Jesus' human frame as does the writer of Hebrews."¹⁴⁴

4:16 Since we have such a High Priest to intercede for us with God, we can approach God confidently in prayer (cf. 3:6; 10:19, 35). Every Christian can come to God's heavenly throne, not just the high priests of Judaism. The high priests of Judaism could only approach God at His earthly throne, in the holy of holies in the tabernacle or temple, once a year. God's throne of judgment has become a throne of grace (undeserved help) for us now. Our Sovereign will be merciful (not giving us what we deserve) and gracious (giving us what we do not deserve). This verse again contrasts the superiority of Christianity over Judaism.

5:1 To qualify for the high priesthood in Israel one had to be a man. He also had to stand between God and people as their representative before Him. His services included presenting gifts (offerings) of worship and sacrifices for sin.

"Although it would be natural to distinguish between dora, gifts' (i.e., peace and cereal offerings), and thysiai, sacrifices' (i.e., the sin and trespass offerings), in later statements in the OT all sacrifices pertain to the procuring of atonement and the removal of sin (cf. Ezek 45:15-17). The bloody offerings for the Day of Atonement are in the foreground of the discussion of the sacrificial ministry of the Levitical high priest here and elsewhere in Hebrews (cf. 7:27; 10:4, 12, 26)."¹⁴⁵

5:2-3 He also had to be a compassionate person. This grew out of his own consciousness of being a sinner himself. In other words, he needed not only to carry out his duties acceptably, but he also needed to do so with the proper attitudes and feelings. "Deal gently with" (Gr. metriopathein) means neither indifferent to moral lapses nor harsh. The evidence of his sinfulness was the fact that he had to offer sacrifices for his own sins as well as for those of the people. Since Jesus Christ was sinless he did not need to do this (4:15; 7:27). However, Jesus Christ's compassion exceeded that of other high priests.

5:4 Finally a man could attain the high priesthood only by divine appointment.

"The essential nature of a high priest is that he should be chosen by God to act for his fellows in offering sacrifices related to the removal of sin."¹⁴⁶

Only those whom God chose served in this office. These people were primarily Aaron and his successors. This ceased to be true after Israel lost her sovereignty as a nation beginning with the Babylonian captivity. Then the high priesthood became a political appointment. However the writer was speaking of Israel as a sovereign nation. Disaster befell those individuals who took it upon themselves to perform high priestly duties without divine authorization (Korah, Num. 16; Saul, 1 Sam. 13:8-14; Uzziah, 2 Chron. 26:16-21). The writer stressed the essential humility of the high priest who stood in his privileged position only by divine appointment. He was not stressing the dignity of his office or the grandeur of his call to his office.¹⁴⁷

5:5-6 God appointed Jesus as king when He sat down at the right hand of God following His ascension (1:5). He presumably appointed Him priest at the same time. These two offices and functions were primary in the writer's argument in this epistle. Psalm 2:7-9 and Psalm 110:1 (cf. 1:13) predicted Messiah's reign. Psalm 110:4 also predicted His priesthood.¹⁴⁸ The same God who appointed Jesus as His Son also appointed Him high priest forever (cf. 6:20; 7:17, 21, 24, 28)..

"The appeal to Melchizedek, who as the first priest mentioned in Scripture is the archetype of all priesthood, validates Jesus' priesthood as different from and superior to the Levitical priesthood."¹⁴⁹

"When . . . Jerusalem fell into David's hands and became his capital city (II Sam. 5:6ff.), he and his heirs became successors to Melchizedek's kingship, and probably also (in a titular capacity at least) to the priesthood of God Most High."¹⁵⁰

"All that a priest does in offering sacrifice for men Christ does. But whereas they do it only symbolically, he really effects atonement.

"There was no succession of priests from Melchizedek and thus no order.' Jesus, however, was a priest of this kind--not like Aaron and his successors."¹⁵¹

5:7 The phrase "days of his flesh [Gr. sarx]" draws attention to the weakness that characterized Jesus' life during His earthly sojourn. Jesus' offerings to God (cf. v. 1) included His prayers and petitions. Specifically Jesus' prayers from Gethsemane and the cross that were part of His offering of worship and expiation to God illustrate this (cf. Ps. 22:22-24; Heb. 2:12). However, Jesus' entire passion ministry is probably in view here.¹⁵² God heard and granted Jesus' prayers the evidence of which is Jesus' resurrection (cf. Ps. 22:22-31). "Piety" means reverent submission, godly fear, and trust. Jesus' prayers show His ability to sympathize with those He represents (vv. 2-3; cf. John 17).¹⁵³

5:8 Even though Jesus was the Son of God (Son though He was), and as such perfect in one sense, He gained something through His sufferings. He gained experiential knowledge of what being a human involves. Similarly Jesus grew in favor with God and man (Luke 2:52). He learned obedience in the sense that He learned to obey His father's will as a human. For Jesus, God's will involved suffering (cf. Phil. 2:6-8).

"Innocence is life untested, but virtue is innocence tested and triumphant."¹⁵⁴

5:9 This experience perfected Jesus Christ in the sense that it completed Him by giving Him experiential knowledge of what human beings must endure. Obeying God means trusting Him (cf. John 6:29; Acts 6:7; Rom. 10:16; 1 Pet. 1:22). Jesus is, of course, the source of eternal, not just temporal, salvation to all who initially believe on Him. However in view of the writer's emphasis it may be that he was also referring here to the ultimate aspect of our salvation, our eternal inheritance (1:14; 9:15). We obtain this to the extent that we "obey" God, and obey Him through suffering as Jesus did (cf. Mark 8:34-35).¹⁵⁵ Jesus Christ is the source (cause) of our inheritance not only because it comes from Him, but also because as our file leader He has blazed a trail through suffering for us (2:10). He is also the source of our inheritance because as our High Priest He provides what we need to live obediently to God.

"It is a nice touch that he who learned to obey brought salvation to those who obey."¹⁵⁶

5:10 It was for this purpose that God appointed Jesus as our High Priest. The writer developed the subject of the order of Melchizedek later (ch. 7).

Jesus Christ is not only superior to angels (1:5-14) and Moses (3:1-6) but also Aaron (5:1-10).

"The orientation given to the exposition is intensely practical. The solidarity of the heavenly high priest with the community in its weakness provides a strong motivation for earnest prayer. The demand to draw near to the one who is thoroughly familiar with the human condition, who suffers with their suffering, and who is therefore qualified to mediate renewed strength (4:15-16) is an appeal to recognize the importance of prayer in the rhythm of Christian life."¹⁵⁷

College: Heb 4:1-16

HEBREWS 4

E. A SABBATH REST FOR THE PEOPLE OF GOD (4:1-5)

¹ Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. ² For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith. ^{a 3} Now we who have believed enter that rest, just as God has said,

"So I declared on oath in my anger,

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

And yet his work has been finished since the creation of the world. ⁴ For somewhere he has spoken about the seventh day in these words: "And on the seventh day God rested from all his work." ^{c 5} And again in the passage above he says, "They shall never enter my rest."

^a 2 Many manuscripts because they did not share in the faith of those who obeyed ^b 3 Psalm 95:11; also in verse 5 ^c 4 Gen. 2:2

4:1. Therefore, since the promise of entering his rest still stands,

A second major idea is drawn from Psalm 95. God still offers his eternal rest to believers. That idea will be expanded beginning at 4:3. The first two verses may be better understood as the conclusion of chapter three than the beginning of chapter four. In view of the bad experience of the people of Israel, it is very important to be careful that we do not also fall short of this rest. Compare Romans 3:23. If our perseverance should " fall short" (uJsterevw , hystereô ) like the wine at the wedding feast in Cana, the party could be ruined (John 2:3). If our faith runs out like the prodigal son's money, we may find ourselves very impoverished (Luke 13:14). It is easy for this deficiency to come on us unnoticed, like the rich young ruler's lack of freedom from his wealth (Matt 19:20). There is some encouragement in Jesus' parable of the wedding feast. When those who were first invited refused to come, the king did not abort the banquet, but sent out a broader invitation so that someone would attend his festivities (Matt 22:1-10). Evidently in heaven God wants to have close to him people made in his own image.

let us be careful that none of you be found to have fallen short of it.

This is the only place where the NIV translates the verb "to fear" (fobevw , phobeô ) as to " be careful ." Elsewhere it translates indicating fear, even terror, and sometimes reverence. The word and its cognates are used in Hebrews in 2:15; 4:1; 10:27, 31; 11:23, 27; 12:21; 13:6. The phrase, "Be careful," is a little weak for this verb. Fear is a powerful motive. It is not wrong to be motivated by fear, especially with so much at stake. Jesus taught fear as a motive (Matt 10:28; Luke 12:4-5). It should not be the only motive. Neither should love be the only motivating force. Ideally every feeling of man should be stimulated to give a balanced, holistic response of all we are to whatever God wants us to be.

4:2 For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith.

The Israelites had the gospel preached to them in the sense of receiving good news. The verb eujaggelivzw (euangelizô , "to bring good news, proclaim") and its noun eujaggevlion (euangelion, "the good news brought, gospel") are general words about any good news. They came to be used in a special sense by Christians to mean the central story about Jesus' death, burial and resurrection and the subsequent blessings which are offered through those events. Of course, this information about Jesus was not available to people in OT times. The general offer from God was the same, i.e., if his people would be faithful, they could be with him forever in his eternal rest. In this sense, "we also have had the gospel preached to us, just as they did ." The ultimate offer is the same. The faith is the same. Only the specific deeds by which God asked us to express that faith are different. Compare Galatians 3:8, "The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance [proeuaggelivzomai , proeuangelizomai , "to proclaim good news in advance"] to Abraham: 'All nations will be blessed through you.'" By using the word "gospel" in Hebrews 4:2 rather than the more general "good news," the NIV has invited misunderstanding. It is curious that the word euangelion ("gospel") itself is not used in the book of Hebrews.

The grammatical construction needs to be noted. A perfect tense calls attention to a finished deed plus the new condition resulting from that deed. A perfect periphrastic has a perfect tense participle and some form of the verb, "to be." Thus it goes beyond a perfect tense, by drawing attention to both the finished deed and the result and then emphasizing the result. Thus the special focus is on the end result: we have been evangelized - we have the good news! The similar statement in Hebrews 10:10, "we have been made holy," likewise puts emphasis on the holiness which is the resulting state.

Israel's problem was that they did not combine the message with faith. The verb sugkeravnnumi ( synkerannymi , "to combine, blend") in its only other NT occurrence is used of God's putting the parts of the body together into a harmonious whole (1 Cor 12:24). From this Paul argues that there should be no division in the church. Liddell and Scott suggests that the word was used in classical circles of forming close friendships. Moulton and Milligan reports a medical receipt which has the instructions appended, "Give to drink with raisin wine and honey and pine-cones mixed." A kerameus is a potter; keramos the potter's clay or pottery; and keramion , an earthenware vessel or pot. From this group of words we get the English word "ceramic." The family of words indicates a very thorough mixing.

The point of the statement in Hebrews is that there must be more than casual response to God's message. Faith must be closely bonded with the message in thorough, minute detail. There is no place here to pick and choose which part of the Bible we want and which we will discard. For the gospel to have value, it must have faith mixed all through it. It must be trusted in all its parts. This does not mean that we will not examine the messsage in great detail. The Christians in Berea were commended for examining the Scriptures to see if what Paul said was true (Acts 17:11-12). This undergirded their faith with knowledge. It did not replace it. Westcott says, "The people fell away when the divine voice was still sounding in their ears."

Hedinger had an interesting illustration of the value of faith in hearing the message.

Food if it is to nourish must go into the blood, and lay itself upon the body. And if the word is to profit it must be transformed through faith, like the juice of food, into the spirit, mind, and will of the man, that the whole man may become as the word is and requires, that is, holy, righteous, pure, and good. Hearing alone profits as little as an undigested food in a bad stomach."

4:3 Now we who have believed enter that rest, just as God has said, "So I declared on oath in my anger, 'They shall never enter my rest.'" And yet his work has been finished since the creation of the world.

In the next several verses the author will explain more about the God's "rest" (4:3-11). The NIV "now" with which verse three begins is too casual. The Greek word gar ("because," NIV "now") gives verse three as the reason underlying the previous statement that the gospel is of no value unless mixed with faith. Believers have done this and are on the way toward God's rest. The phrase " we who have believed" is an aorist tense. By a decisive act of belief these became followers of Christ. They are now entering (present tense of continuing action) the "rest" which God withheld from the unbelieving Israelites. The entrance has begun, but it is not viewed as completed until they have remained faithful to the very end (3:14; 4:1). The people of Israel were also in the process of entering the promised land when their sin cut them down. Faith was the issue in the Psalm also, which is quoted again.

4:4 For somewhere he has spoken about the seventh day in these words: "And on the seventh day God rested from all his work."

The text cites Genesis 2:2 to explain that God created the world in six days and rested on the seventh day. In the phrase " the seventh day," the NIV adds the word "day" which is assumed. Turner says that "In dates in the papyri the word hJmevra ["day"] is almost always omitted." Ellingworth is very perceptive in noting what this passage of Hebrews does not contain in its use of Genesis 2:2. Unlike Philo there is no speculation on the nature of the "rest." Unlike later Jewish and Christian thinking there is no expectation of a thousand years of rest before the end. There is no trace of allegory, even as much as in 2 Peter 3:8. There is no hint that God is now inactive. There is no intermeshing with the Christ event to which the author will not return till 4:14.

4:5 And again in the passage above he says, "They shall never enter my rest."

In the incident recorded in Numbers 13-14 God prohibited Israel from entering Canaan. This evidently means that they could not enter heaven either. Later, in the time of David, God explained that he had sworn that those unfaithful Israelites would never enter his rest.

F. A SABBATH-REST REMAINS (4:6-11)

⁶ It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience. ⁷ Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before:

"Today, if you hear his voice,

do not harden your hearts." ^a

⁸ For if Joshua had given them rest, God would not have spoken later about another day. ⁹ There remains, then, a Sabbath-rest for the people of God; ¹⁰ for anyone who enters God's rest also rests from his own work, just as God did from his. ¹¹ Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience.

^a 7 Psalm 95:7,8

4:6 It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience.

Yet the same Psalm said that if the Psalm hearers did not harden their hearts, there was still an opportunity to enter God's rest. From the time of Joshua to the time of David, the doorway remained open to those who did not disobey God.

4:7 Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: "Today, if you hear his voice, do not harden your hearts."

Verse seven concludes that God set a certain "day" called "Today" in which he would allow people into his rest. Thus there remains a "rest" for the people of God. Dods refers to "the grand passage on God's Rest in Philo, De Cherubim, c. Xxvi., and also Barnabas xv."

4:8 For if Joshua had given them rest, God would not have spoken later about another day.

The Greek name =Ihsou'" (Içsous ) is the same spelling for Joshua and for Jesus. Ellingworth presents three ways of understanding the name here. It may point to: (1) the historical Joshua; (2) Jesus Christ, not Joshua; or (3) the historical Joshua, but with some kind of play on the word thus alluding to Jesus as well. The LXX used the Greek name Iç sous for the several different Hebrew spellings of the name Joshua: uwvwhy , uvwhy ( yehoshua' ), uwvy ( yeshua' ), etc. The point of the passage is that if the Israelites upon entering Canaan under the leadership of Joshua had entered the "rest" God spoke about, then he would not have spoken later in David's day about another day of rest. This later statement shows that there still remains a "rest," even a "Sabbath-rest," for the people of God. God's blessings are not spiritual alone; he gives physical blessings also.

The fact that Israel's entrance into Canaan was not the same as entrance into God's eternal rest may be established along other lines. There are numerous OT passages which predict that God would regather his people and bring them back to the land. Many of these passages use terminology that cannot describe a literal return to the physical land on the east end of the Mediterranean Sea. For example, see Isaiah 10:20-23; Ezekiel 20:34-38; 37:21-25.

4:9 There remains, then, a Sabbath-rest for the people of God;

The "rest" is a sabbatismov" ( sabbatismos , " Sabbath-rest"). This is the only place in the OT or NT where this word occurs. Its cognate verb, sabbativzw ( sabbatizô , "to observe the Sabbath") appears in the LXX only a very few times; both the people and the land are said to rest. Elsewhere the word katavpausi" ( katapausis , "rest") has been used (3:11, 18; 4:1, 3 [twice], 5, 10 and 11) and its verb katapauvw ( katapauô , "to rest") three times (4:4, 8, 10). Moulton and Milligan logically suggest that the author coined the word. Lampe shows that the unusual word was picked up by the church fathers. Westcott reminds us that "The Jewish teachers dwelt much upon the symbolical meaning of the Sabbath as prefiguring 'the world to come.'"

Some groups today want to observe a seventh day of rest as a "Sabbath." The Sabbath was part of the old covenant. It is not in the new covenant. Like many things in the OT it pointed forward to the ultimate reality in Christ, in this instance the "Sabbath-rest" in heaven. The book of Hebrews shows that Jesus has brought the promised new covenant which replaces the old (8:1-13 and Jer 31:31-34). A covenant or will is an adequate entity in itself. A second will is executed according to what it says, not according to what any previous wills had said. There are no items carried over from previous wills unless these items are also spelled out in the new will. So it is with the new covenant which Jesus brought. Whatever the OT said was binding then; whatever the NT says is binding today. The NT has dropped many things that were in the old. Animal sacrifices are gone. The tabernacle and temple are gone. A special physical land is gone. Priests are gone, as a separate class of people. There is no hint that somehow some things are still binding from the OT. God has canceled the OT as a covenant, i.e., the written code, nailing it to the cross of Christ. The Sabbath day is specifically named, along with foods and festivals and New Moon celebrations, as one of those things which has no value today (Col 2:13-17). These things are understood as mere "shadows" of the reality which is found in Christ. The "rest" promised in Hebrews four is the eternal rest with God when the labors of this life are finished.

4:10 for anyone who enters God's rest also rests from his own work, just as God did from his.

There is an obvious connection with the seventh day rest which God required in the ten commandments. When God spoke the ten commandments at Mt. Sinai, he explained that he was basing the people's six days of work and the seventh day of rest on his own activity in creation (Exod 20:8-11). This is also the pattern for the eternal rest. First the work, then the rest. Thus, " anyone who enters God's rest also rests from his own work just as God did from his" (4:10). The section has made clear that there is work now. Effort must be exerted in remaining faithful and helping others to remain faithful.

Indeed, that is the focus of the very next verse, " Let us, therefore, make every effort to enter that rest ." The only alternative is to " fall" by disobedience . The fall of the Jewish people by their rejection of Jesus is much more fully expanded in Romans 9-11. Those chapters describe "the great transition," as God turns from special treatment of the physical nation of Jews as his people under the old covenant to special treatment of the spiritual nation of Christians as his people under the new covenant. Those chapters conclude the doctrinal section of Romans (chapters 1-8) and prepare for the practical section (chapters 12-16).

4:11 Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience.

God's people must "make every effort" to enter God's rest. The word spoudavzw (spoudazô , "to hurry, make every effort") and its family of words is used in the NT most of the time where someone is traveling or urged to travel. Terminology of travel is appropriate here for those "entering" that rest.

The readers are warned that they must not follow the example (uJpovdeigma , hypodeigma ) of disobedience of the early Jews. Note these other uses of the same word. The tabernacle sanctuary was a "copy" ( hypodeigma ) and shadow of what is in heaven (8:5). These "copies" of the heavenly things had to be purified with animal sacrifices (9:23). Here as in 2 Peter 2:6 the word is used as an example of something bad. The NT elsewhere used it of good examples (John 13:15 and James 5:10). The rest of the NT uses this word of good examples to follow (John 13:15; James 5:10 and 2 Pet 2:6). The related words dei'gma ( deigma , "example," in Jude 7) and deigmatizw (deigmatizô , "to expose to public disgrace," in Matt 1:19 and Col 2:15) carry a bad connotation; while the frequently used word deivknumi ( deiknymi , "to show, explain") does not.

The NIV embellishes this verse a bit in trying to smooth it out. The NIV "fall by following" is in the Greek a single word "fall"; i.e., "so that no one might fall in that example of disobedience." The readers' problem is to avoid falling. The text has introduced an example of others before who fell. Thus the NIV adds the words "by following" as though the readers' fall would be by following the earlier fall of Israel.

G. THE MESSAGE FROM GOD DOES ITS PART

TO SAVE US (4:12-13)

¹² For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. ¹³ Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.

4:12 For the word of God is living and active.

The word " therefore" ( gar ) connects 4:12-13 to the previous statements, as the following section on Jesus as our high priest is linked to these with the word ou ( oun , "therefore;" see 4:14). The word of God is given as a powerful aid in entering God's rest. It helps us to become faithful and to remain faithful "holding firmly till the end." Paul wrote,

Therefore, my dear friends, as you have always obeyed - not only in my presence, but now much more in my absence - continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose (Phil 2:12-13).

Tobin has demonstrated that the Greek word lovgo" ( logos , "word") "has a wide variety of meanings and is common to all periods of Greek literature, both prose and verse." In general, the NT uses this wide variety. He says:

It can mean a statement (Luke 20:20), an assertion (Matt 15:12), a command (Luke 4:36), a report or story (Matt 28:15), a proverb or saying (John 4:37), an oracle or prophecy (John 2:22), a speech (Matt 15:12), or the matter under discussion (Mark 9:10; John 14:24). . . . It can be used of written words and speeches, as well as of the separate books of a larger work (Acts 1:1; Heb 5:11). . . . also . . . to mean "ground" (Acts 10:29) or "reason" (Acts 18:14) for something. . . . In many cases the "word of God" is simply the Christian message, the gospel.

The "word of God," has been understood in this context to mean (1) Jesus; (2) the Bible; or (3) the message from God. Jesus is called the "the word" in John 1:1 and "the word of God" in Revelation 19:13. "The word of God" is a fitting designation for the collection of sacred Scriptures. But the NT writings were not yet fully collected when Hebrews was written. Furthermore, the logos was just mentioned in 4:2 as something that was heard. In 13:7 the readers are urged to "Remember your leaders, who spoke the word of God to you." The message from God has been in the writer's mind from the opening verse (1:1-2; 5, 6, 8, 10, 13; 2:1-2, 6; 3:1, 7, 16, 18). Hence, the third view appears more fitting. The word logos appears again in 4:13 in the sense of a settlement of an account. Compare Matthew 18:23 and 25:19.

The Holy Spirit surely works on people's hearts previous to their knowing the gospel (John 16:7-11). Just as surely he who gave us the Bible will work effectively in believing minds that are filled with thoughts from the Bible. One who does not read the Bible is no better off than one who cannot read the Bible. Perhaps he is no better off than one who will not read the Bible. It hardly demonstrates faith in God to ignore the tools he has given us to guide us.

The message of this book is living and active . This is no dead, dry, dusty curio. It is living (Deut 32:47; Ps 19:7ff.; Isa 55:11) like the living God (3:12; etc.), like the living Son who intercedes for us (7:8, 25). The word stands prominantly at the beginning of the sentence. Moulton and Milligan found the word "active" (ejnerghv" , energçs ) used of a mill that was in "working" order, of "wrought" iron, and of "tilled" land. Lampe found it used in the church fathers to describe an "active" life and a "fervent" prayer.

Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.

The word of God is " sharper than any double-edged sword." Dods says the phrase "sharper than" "is a more forcible comparative than the genitive [by itself]." Then he points to Luke 16:8 and 2 Cor 12:13. The sword was the most widely used weapon of the ancient and medieval worlds. The two-edged sword is a common simile for sharpness (Prov 5:4; Rev 1:16; etc.). Gordon says,

"The sword . . . is the most frequently mentioned weapon in the Bible. The earliest swords in the ancient world were usually straight, double-edged and more akin to daggers, being used for stabbing . . . [In the last half of the 2nd millennium BC] the longer-bladed sword began to be used widely. . . . In both Testaments the sword is frequently used, by metonymy, for war, or as a symbol for the word of God."

The sword was primarily used for penetrating and cutting. Here the focus is on penetration. Beginning with psychological terms, "soul and spirit," the text moves to physiological terms, "joints and marrow." One would expect the reverse order. Finally, the description proceeds to the most secret part of man, "the thoughts and attitudes of the heart." This is so thorough that nothing is hidden from God's sight.

The sword was a feared weapon, often used in threats (Exod 5:3, 21; 15:9; etc.). Perhaps the power of words made the sword an apt image of the tongue. "Reckless words pierce like a sword, but the tongue of the wise brings healing" (Prov 12:18). Jesus is often pictured with a sword coming out of his mouth (Isa 49:2; Rev 1:16; 2:16; 19:15, 21). No one ever spoke with as much power as Jesus.

The phrase, "soul and spirit" is not designed to be a full psychological analysis of man any more than "body, soul and spirit" has that purpose in 1 Thessalonians 5:23. They seem to be simply a way of designating the whole of a person. "Soul" and "spirit" are put in parallel lines as synonyms in Job 7:11 and Isaiah 26:9. The point here is to show that nothing is beyond the penetrating power of the word of God. A sword not only penetrates joints, where bones join, but into the center of the bones, into the marrow itself. So powerful is God's word. It penetrates the inmost parts of a person. Those who heard Peter's message about Jesus on the day of Pentecost "were cut to the heart" and cried out "What shall we do?" (Acts 2:37). The jailer at Philippi found the same deep probing of the message (Acts 16:30).

In its irresistable penetration the word judges as well. It lays bare the thoughts and attitudes of the heart . See Luke 2:35; John 3:19-21; 1 Corinthians 14:22-25. When we read other literature, we are in control. When we read the Bible, it is in control. It lets us see things in ourselves that are otherwise hidden from our own eyes. The Bible pronounces sentence on secret thoughts. We know it knows, and we know it is right in what it discloses. This is exactly what we would expect from literature which God generated. "God knows the thoughts of man" (Ps 94:11). See also Proverbs 15:26. Jesus knew what people were thinking when he was with them even when they did not tell him (Matt 9:4; 12:25; Luke 9:46-48; John 2:23-25). There are no private thoughts and feelings. God knows them all. Dods says,

The word of God coming to men in the offer of good of the highest kind tests their real desires and inmost intentions. When fellowship with God is made possible through His gracious offer, the inmost heart of man is sifted; and it is infallibly discovered and determined whether he truly loves the good and seeks it, or shrinks from accepting it as his eternal heritage.

The heart represents the center of one's personal and moral life. "Above all else, guard your heart, for it is the wellspring of life" (Prov 4:23). In the new covenant God writes his laws directly on the heart (8:10; 10:16). At the end of this chapter the author encourages believers to approach God confidently in prayer, but in this approach the heart must be true or genuine (10:22). "Blessed are the pure in heart, for they shall see God" (Matt 5:8). Such hearts are continually being strengthened by God's grace (13:9). The warning not to harden the heart was repeatedly quoted in Hebrews 3-4 (3:8, 15; 4:7). Their hearts were inclined to go astray from God (3:10; Matt 13:15; 15:8; Mark 3:5). The readers, too, are warned against having a sinful, unbelieving heart that turned away from God (3:12).

4:13 Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.

Nothing in all creation is hidden from God's sight. This is consistent with his having created all things. It is not consistent with the idea which some scholars hold that God is simply a creation of man's fertile imagination. Both words, "thoughts" (ejnquvmhsi" , enthymçsis ) and "attitudes" (e[nnoia , ennoia ), have the preposition "in" (ejn , en ) prefixed to them. Perhaps this is to emphasize that these are the deepest, most inward, feelings and musings of a person. Even these are open before God. "He reveals deep and hidden things; he knows what lies in darkness, and light dwells with him" (Dan 2:22). "Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men's hearts. At that time each will receive his praise from God" (1 Cor 4:5). One of the deceptions of man is his belief that he can keep his private thoughts concealed from God.

Everything is uncovered and laid bare before him. The word " uncovered" (gumnov" , gymnos ), could be translated "naked, bare, uncovered, without an outer garment." The Greeks exercised and performed many gymnastic sports with no clothes at all so as to remove all hindrance. A lightly armed soldier was also considered "naked." In this context it is clear that no one should think he can conceal anything from God.

The verb trachlivzw (trachçlizô , " laid bare"), here a perfect participle, occurs nowhere else in the NT or LXX. Liddell and Scott explains that it means either "to take by the throat," or "to bend back the victim's neck, hence to expose to view, lay bare." The noun to which it is related is clearly travchlo" (trachçlos , "the throat, neck") which occurs several times in the NT. This second word is an even bolder picture of man's helplessness in the hands of God. It is as though he either has us by the throat like a wrestler or has our neck bent back ready to slay us as an animal sacrifice. Men may prance a little now in insolent arrogance, but there will be none of that in the judgment day.

H. JESUS, THE GREAT HIGH PRIEST (4:14-16)

¹⁴ Therefore, since we have a great high priest who has gone through the heavens, ^a Jesus the Son of God, let us hold firmly to the faith we profess. ¹⁵ For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are - yet was without sin. ¹⁶ Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

^a 14 Or gone into heaven

There are three major sources of power in Christianity that are evident here. The powerful book is seen in 4:12-13; the powerful Lord in 4:14-15; and the powerful privilege of prayer in 4:16. The three sections are linked with the conjunction oun (NIV, "then") beginning 4:14 and 16.

4:14 Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess.

This verse moves into the heart of the book. Jesus is seen as the Christians' high priest . He was already presented as high priest in 2:17-3:1, "that he might make atonement for the sins of the people." From here to the end of chapter seven various aspect of Jesus' priesthood are explained.

The structure of the sentence gathers several traits of Jesus together as a basis for the exhortation to hold firmly to the faith. He is a "great high priest" (ajrciereuΙ" mevga" , archiereus megas ). This unusual tautology, joining "great" with "high priest," occurs again in 1 Maccabees 13:42 of Simon Maccabee. Jesus will be called a "great priest" in 10:21. Just how great is seen in the further list of traits.

First, he has gone through the heavens . His work of atoning was not done on earth. His work was done beyond the heavens. He went into the very presence of God. "He went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation" (9:11). The Jewish high priest went through the earthly tabernacle to get to the inmost room to carry out his mission on the Day of Atonement (9:1-14; Lev 16:1-34). His work was only a shadow and copy of what Jesus did (8:3-6; 10:1-5). Jesus "went through" something to do his work. The perfect tense shows not only the deed of passing through, but also the new status or results from that achievement. An aorist tense would have presented the deed without drawing attention to the results of that deed. Jesus not only crossed the gulf between God and man; he has bridged the gulf to God's presence. No OT high priest obtained this result.

Since the structure of heaven is far out on the edge of our comprehension, it may be more prudent to be cautious and reserved in handling specialized terminology about it. Gaster indicates some of the wide ranging imagery used to describe the heavens as a metal strip, as a curtain, as a garment, with windows, storehouses, stages and pillars. To this one might add its armies, its gates and doors, its foundations, its bottles, etc. Paul was caught up "to the third heaven" (2 Cor 12:2). Extrabiblical sources have embellished biblical sketches far beyond biblical data. It is very crude to think that Jesus journeyed like a space traveller through a series of physical "heavens" to get to God's presence. Yet this highly physical picture seems to be very appealing to scholars who draw up various physical sketches of the "ancient" ideas of the heavens. How could the Holy Spirit say anything at all about the heavens without appearing too physical in whatever description he gave? If we scarcely understand earthly things, how far short do we come in grasping heavenly things? Somewhere we cross over beyond stark bare literalism into figurative language.

Second, he is Jesus . It has been argued that the name "Jesus" refers to his humanity, while the name "Christ" refers to his deity. If that is the case, then both his humanity and deity are shown here. As high priest he is the God-man, the only person in existence who has this duality in himself. It is difficult to support this distinction on the basis of the data in the book of Hebrews. "Jesus" appears ten times (2:9; 3:1; 4:14; 6:20; 7:22; 10:19; 12:2, 24; 13:12, 20). "Christ" appears nine times (3:6, 14; 5:5; 6:1; 9:11, 14, 24, 28; 11:26). "Jesus" and "Christ" appear together three times (10:10; 13:8, 21). The NIV sometimes adds the names "Jesus" or "Christ" when the Greek text simply said "he." The same idea is often associated with each designation. There is "the blood of Jesus" (10:19) and "the blood of Christ" (9:14). Both "Jesus" (4:14; 6:20) and "Christ" enter the sanctuary (9:24). Both "Jesus" (8:6; 12:24) and "Christ" (9:15) are seen as mediator of the new covenant. It was certainly a divine, not a human, person who was made a little lower than the angels. But he is called "Jesus" (2:9). The differentiation does not seem to hold in the book of Hebrews.

It might be argued from the data in the book of Hebrews that the name "Jesus" is used when the idea of salvation from sins is being discussed (all uses of the name "Jesus," but 13:20). This would be appropriate, since the name "Jesus" points to his saving us from our sins (Matt 1:21). The name "Christ" is sometimes used when our service is in mind (3:6, 14; perhaps 9:14. See 11:26). The word "Christ" means anointed or inaugurated for some role or mission. Hence it may suggest the mission of serving God.

Third, he is the Son of God . The idea of Jesus as "Son" dominated the first two chapters. The message of God through the Son supersedes all that was said before through the prophets (1:1-2). The Son dominates all of redemptive history (1:2-4). The Son is vastly superior to angels (1:4-14). Infractions against the new covenant which he brought are far more dangerous than infractions against the old covenant which angels brought (2:1-4). The role of mankind at the head of all creation is only fully met in Jesus, the supreme "Son of man" (2:5-10). He became a brother with the sons God brings to glory (2:11-13) and broke Satan's power over them (2:14-18). The Son's faithfulness was greater than a servant's faithfulness (3:1-6). At 3:7 the idea of sonship falls out of view. Jesus will be called "Son" only a few more times (5:5, 8; 7:28), but "Son of God" in horror at his being scorned by those who once believed (6:6 and 10:29). Once Melchizedek will be compared to "the Son of God" (7:3).

4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are - yet was without sin.

Fourth, he is perfect. Although tempted in every way we are tempted, he was without sin . In 2:17 he was called a "merciful and faithful high priest." His faithfulness has already been established (3:1-6). His mercy will now be expanded beyond the statement of 2:18, "Because he himself suffered when he was tempted, he is able to help those who are being tempted." He not only was tempted, he was tempted in every way, just as we are. Yet he remained without sin. His sinlessness is repeated in 7:26 and 9:14. It is hard for us to imagine how powerful temptation can become, for we collapse before it reaches its peak. He did not. Dods makes the observation that if Jesus would have sinned, "he would have had a thousandfold better excuse than ever man had."

Fifth, he is able to sympathize with our weaknesses. This is presented in a negative way. He was not a high priest who is unable to sympathize with our weaknesses . It might be supposed that a high priest so grand that he could enter God's presence was so superior to us that he could not understand our lowly struggles on earth. The word sumpaqevw (sympatheô , "to sympathize") appears in the NT again only in Hebrews 10:34. The Hebrew readers would certainly identify with this idea. In their early days as Christians they were mistreated and stood side by side with others who were abused. They had even "sympathized" with people in prison (10:32-36; see also 13:3).

Perhaps the deep force of this word is best seen in its uncompounded form, "to suffer." Paschô is "to suffer;" sym-patheô , "to suffer with, or sympathize." Westcott says "It expresses not simply the compassion of one who regards suffering from without, but the feeling of one who enters into the suffering and makes it his own." Suffering is widely discussed in the NT. Usually it is the suffering of Jesus which is addressed, although he suffered for the benefit of mankind. In Hebrews suffering is always the suffering of Christ (2:8-10; 5:8; 9:26; 13:12) with the one exception noted above (10:32-34).

He sympathizes with our weaknesses (ajsqevneia , astheneia ), not with our deliberate hard-hearted sinfulness. H.G. Link says that in classical usage the word is applied to any kind of weakness, primarily to bodily weakness, especially sickness, but also to the frailty of women, of human nature, even of economic weakness, rarely also of moral weakness. The NT does use the idea of moral weakness. One of the beautiful realities of Christianity is that Jesus took our "infirmities" onto himself (Matt 8:17). When Paul was struggling, God reassured him that, "My strength is made perfect in [human] weakness" (2 Cor 12:9; see 13:9). The case of Israel's behavior in the desert was not weakness, but hardened, long-term disobedient rebellion. Weakness of faith is one thing (Rom 14:1; 15:1; 1 Cor 8:9-12). Lack of faith is quite another. Weakness grieves God; hardness angers him. He will help the weak. He will expel the disobedient. To one he offers mercy and grace (4:16; 11:34; Rom 8:26). To the other he promises harsh judgment (3:11, 18; 12:10:31).

4:16 Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

Based on Jesus' function as our high priest, Christians are encouraged in general to "hold firmly to the faith we profess" (v. 14), and specifically to " approach the throne of grace with confidence ." Again in 6:18 it is left to us to "take hold of" what God has offered us. Because Jesus has gone into God's presence, Christians can come with confidence into his presence. Later, this will be called "a new and living way opened for us" which we can confidently enter (10:19-22). Paul explained that in Christ and through faith in Christ "we may approach God with freedom and confidence" (Eph 3:12). To all who ask he gives generously without finding fault (James 1:5). John went even farther when he said, "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us-whatever we ask-we know that we have what we asked of him" (1 John 5:14-15). The privilege of prayer was designed to be used.

Meyer cites William Law's words, "Reason always follows the state of the heart." Then he adds his own observation on why an exhortation to prayer follows the report of Israel's unfaithfulness,

More scepticism may be traced to a neglected prayer closet than to the arguments of infidels or the halls of secularists. First, men depart from God; then they deny Him. And, therefore, for the most part, unbelief will not yield to clever sermons on the evidences, but to home thrusts that pierce the points of the harness to the soul within. . . . The hardest hearts were soft once, and the softest may get hard.

It is Jesus' person and performance that makes our salvation secure, not our own. People know this intuitively as John explained in 1 John 3:20-23. There are two possible centers of attention for Christians. When we focus on ourselves, our hearts condemn us. We know we are imperfect and not worthy of heaven. But God sees the bigger picture. "He knows everything." When we focus on Jesus, our hearts do not condemn us. We know he is perfect in every way. Hence, "we have confidence before God." We pray with "confidence" (parrhsiva , parrçsia in Heb 4:16 and 1 John 3:21). Our prayers are answered, because we keep doing (Greek present tense verbs) his commands and the things that please him.

Moulton and Milligan found the word " help" (bohvqeia , boçtheia , "help, rescue") and its verb bohqevw (boçtheô , "to help") "perpetually recurring at the end of petitions" in papyrus material. Jesus is able to help (2:18). Now we see him offering to help (4:16). Verb and noun forms of this word abound in the LXX, but not in the NT. A quote from Psalm 118:6-7 is the only other place they appear in Hebrews, "The Lord is my helper; I will not be afraid" (13:6). The idea of "help" presupposes that we are trying to overcome the weaknesses and cannot do so on our own. It does not suggest that we passively come to God pleading that he do for us what we refuse to allow him to do through us.

Prayer is designed in part " to help us in our time of need ." If kairov" ( kairos , "time, favorable time") "characterizes a critical situation, one which demands a decision," as Hahn puts it, then eu-kairos ("favorable opportunity"), is a wonderful opportunity. Its family of words is used in this sense in the NT, although these words do not occur again in Hebrews. The "time of need" may imply that we are even less able than normal to pray right, think right or even have the inclination right which would lead us to pray. We may be in trouble, but he understands the clumsy cry of our heart, and gives the necessary help.

In our finest moments needs are not seen as crushing burdens to be stoically borne, but opportunities to link with God in bringing his mercy and grace to bear in human situations. This is true whether the need is one's own personal need or a need of others. The Savior made the vessels brim with the best wine only when Cana's own supply ran short. This gives a whole new dimension to the idea of praying continually (1 Thess 5:17).

Nor are these needs said to be primarily "physical needs" of health. The larger the needs which we can see, the greater the urgency for our diligent praying about those needs. This ministry of praying for others exercises one of the finest privileges of the Christian priesthood. Jesus' work as high priest was not simply to change us into his people, but to use us as his people to meet the needs of others by our alert requests in prayer. There is one critical limitation. God leaves the initiative to us. He will help us when we approach him. He does not promise to drag us into some prayer endeavor which we have not willingly chosen. How happy are the growing believers whose eyes see ever larger needs, whose prayers direct the power of God to meet those needs and whose hands reach out with divine mercy and grace. Needs become especially acute when they rise from being tempted. Jesus may have been able to overcome all temptation, but the rest of us are not. We need one another's alertness and assistance. With this offer of mercy and grace we are better able to restore those who are caught in a sin (Gal 6:1-2). Grace is given as needs arise. It is not stored up beforehand.

H.H. Esser says words about grace are about things which "produce well-being." Though Jesus came in the first place by the grace (cavri" , charis ) of God (2:9), one could easily miss his grace (12:15), or insult the Spirit of grace (10:29). The heart is strengthened by grace (13:9) so we can serve God acceptably (12:28). Heb 1The NIV of 12:28 says "let us be thankful, and so worship God acceptably." Literally, one might say, "Let us have grace, through which we might serve God acceptably." BAGD translates 12:28 like the NIV.

Mercy (ejleov" , eleos ), on the other hand, has to do with compassion or pity, the opposite of envy. Esser compares three similar words: eleos of the feeling of pity, oijktirmov" ( oiktirmos ) of the exclamation of pity, and splavgcna ( splangchna ) of the inward parts where pity is felt. The first is only here in Hebrews, though Jesus is a "merciful" and faithful high priest in 2:17. The second is only in 10:28 in Hebrews, of people who rejected the law of Moses, who thus died without "mercy." The third is quite often in the NT, but never in Hebrews. From his throne God hears our prayers, feels pity toward us and extends his good will toward us by sending the help we need. It is peculiar that grace and mercy are never again put together in the NT except in introductory greetings, "Grace, mercy and peace . . ." (1 Tim 1:2; 2 Tim 1:2; Titus 1:4 in variant reading; 2 John 3).

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Heb 4:12

THE FUNCTION OF THE LAW

"It is the ordinary method of the Spirit of God to convict sinners by the Law. It is this which, being set home on the conscience, generally breaketh the rocks in pieces. It is more especially this part of the Word of God which is quick and powerful, full of life and energy and sharper than any two-edged sword." John Wesley

"The Law cuts into the core of the evil, it reveals the seat of the malady, and informs us that the leprosy lies deep within." Charles Spurgeon

Soldier of Christ, throw away your sheath, it is not part of your armor. Strap the two-edged sword firmly in your hand. The way to keep the sword on hand is to have it in your mouth. In Jer 1:7-9 ; God told the prophet not to be afraid to speak. God then put His words in the mouth of Jeremiah, and in chapter 5 we are given a report of his transformation: " Thus says the Lord God of hosts, Because you speak this word, behold, I will make my words in your mouth fire, and this people wood, and it shall devour them" ( Heb 1:14 ).

Evidence: Heb 4:15

Some believe that because Scripture says Jesus was " in all points tempted like as we are" that He must have struggled with temptations to lie, steal, sin sexually, etc. But Paul explains that all the attractions of this world fit into three categories: the lust of the flesh, the lust of the eyes, and the pride of life ( 1Jo 2:16 ). Jesus was tempted by the devil in these three areas and, as the " second Adam," He successfully passed the tests. These are the same tests that the first Adam underwent and failed ( Gen 3:6 ). Adam and Eve saw that the tree was good for food (" lust of the flesh" ; compare Luk 4:3-4 ), was pleasant to the eyes (" lust of the eyes" ; compare Luk 4:5-8 ), and was desirable to make one wise (" pride of life" ; compare Luk 4:9-12 ). We will " pass the test" and not succumb to these temptations by following Jesus’ example. He quoted the truths of the Word of God, using the sword of the Spirit to vanquish the lies of the enemy.

Evidence: Heb 4:16

If you have a zeal for the lost, you will be a target for the enemy of your soul. He wants you to be beset by sin. His devious obsession is for iniquity to defile your conscience, and therefore take away your confidence before God. God forbid that we should allow that to happen. May each of us be so saturated in prayer and in the grace of God that we can boldly come before His throne with our head held high in faith and effectively stand in the gap for a dark and sinful world.

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 4 (Chapter Introduction)

Overview

Heb 4:1, The rest of Christians is attained by faith; Heb 4:12, The power of God’s word; Heb 4:14, By our high priest Jesus, the Son of God, Heb 4:16. we may and must go boldly to the throne of grace.

Poole: Hebrews 4 (Chapter Introduction)

CHAPTER 4

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 4 (Chapter Introduction)

(Heb 4:1-10) Humble, cautious fear is urged, lest any should come short of the promised rest, through unbelief.

(Heb 4:11-16) Arguments and motives to faith and hope in our approaches to God.

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 4 (Chapter Introduction)

The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them (Heb 4:1-4). II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges (Heb 4:2). Then, II. Confirms the privileges of those who believe, and the misery of those who continue in unbelief (Heb 4:3-10). IV. Concludes with proper and powerful arguments and motives to faith and obedience.

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 4 (Chapter Introduction)

The Rest We Dare Not Miss (Heb_4:1-10)

The Terror Of The Word (Heb_4:11-13)

The Perfect High Priest (Heb_4:14-16)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Outline¹⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

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

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

1. The person of our high priest ch. 7

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

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

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

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

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

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

A. Perseverance in faith ch. 11

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

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

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

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

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

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

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

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

1. The goal of peace 12:14-17

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

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

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

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

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

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

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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 4 (Chapter Introduction)

INTRODUCTION TO HEBREWS 4

From the punishment inflicted on the unbelieving Hebrews, who died in the wilderness, and entered not into the land of rest made mention of in the preceding chapter, the apostle proceeds to caution the present Hebrews of his time, and who professed faith in Christ, lest seeing there was a rest, and a promise of entering into it, they should seem to come short of it, Heb 4:1, and the rather, since they that fell in the wilderness had the Gospel preached to them as well as they; and the reason why it did not profit was, because it was not received by faith, Heb 4:2 as also seeing it is by faith that believers now enter into rest, Heb 4:3 which rest is not the rest of the seventh day, on which God rested; nor, the rest of the land of Canaan, which Joshua led the Israelites into; for if he had entered them into the rest the apostle means, David, so many hundred years after him, would not have made mention of another rest, Heb 4:4 wherefore it follows that there is another rest for the people of God, which he that enters into ceases from his own works, as God did from his, Heb 4:9 and this is the rest that everyone that professes faith in Christ, should be solicitous and diligent to enter into, lest he should fall short of it through unbelief; as the unbelieving Israelites did of their rest, Heb 4:11 and the arguments engaging to such a concern are taken from the properties and perfections of Christ, the essential Word of God; particularly from his omnipotence and his omniscience, Heb 4:12. And seeing he is by nature the Son of God, and by office a great high priest that is entered into heaven for his people, the encouragement is great to hold fast the profession of faith in him they have made, Heb 4:14 and the rather since he is a sympathizing high priest, as he must needs be, since he has been tempted, afflicted, and has suffered every way as his people, and is in all respects like them, excepting that he has no sin, Heb 4:15 and this consideration should engage believers to come to the throne of grace with all boldness, and in expectation of having grace and mercy bestowed on them for the supply of their daily wants, Heb 4:16.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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