Text -- Hebrews 7:25 (NET)

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 7:25

Wherefore ( hothen ).

Since he alone holds this priesthood.

Robertson: Heb 7:25

To the uttermost ( eis to panteles ).

Old idiom, in N.T. only here and Luk 13:10. Vulgate renders it in perpetuum (temporal idea) or like pantote . This is possible, but the common meaning is completely, utterly.

Robertson: Heb 7:25

Draw near ( proserchomenous ).

Present middle participle of proserchomai , the verb used in Heb 4:16 which see.

Robertson: Heb 7:25

To make intercession ( eis to entugchanein ).

Purpose clause with eis and the articular present active infinitive of entugchanō for which verb see Rom 8:34. "His intercession has red blood in it, unlike Philo’ s conception"(Moffatt).

Vincent: Heb 7:25

To the uttermost ( εἰς τὸ παντελὲς )

Παντελής all complete , only here and Luk 13:11. Not perpetually , but perfectly .

Vincent: Heb 7:25

Come unto God ( προσερχομένους τῷ θεῷ )

The verb o P., and in this sense only in Hebrews and 1Pe 2:4. See a peculiar usage in 1Ti 6:3. Comp. ἐγγίζειν to draw near , Jam 4:8; Heb 7:19.

Vincent: Heb 7:25

To make intercession for them ( εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν )

The verb only here in Hebrews. Comp. ὑπερεντυγχάνειν , Rom 8:26, see note. See also on ἐντεύξεις supplications , 1Ti 2:1. The idea is not intercession , but intervention . It includes every form of Christ's identifying himself with human interests. The attempt has been made to trace this idea to Philo, who alludes to the λόγος ἱκέτης the supplicant Logos , and the λόγος παράκλητος the advocate-Logos . But the Logos is not treated by Philo as a divine-human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is the visible Cosmos striving to realize its ideal.

Wesley: Heb 7:25

From all the guilt, power, root, and consequence of sin.

Wesley: Heb 7:25

By faith.

Wesley: Heb 7:25

As their priest.

Wesley: Heb 7:25

That is, he ever lives and intercedes. He died once; he intercedes perpetually.

JFB: Heb 7:25

Greek, "Whence"; inasmuch as "He remaineth for ever."

JFB: Heb 7:25

As a natural consequence flowing from the last, at the same time a new and higher thing [ALFORD].

JFB: Heb 7:25

His very name JESUS (Heb 7:22) meaning Saviour.

JFB: Heb 7:25

Altogether, perfectly, so that nothing should be wanting afterwards for ever [TITTMANN]. It means "in any wise," "utterly," in Luk 13:11.

JFB: Heb 7:25

By faith.

JFB: Heb 7:25

Through Him as their mediating Priest, instead of through the Levitical priests.

JFB: Heb 7:25

Resuming "He continueth ever," Heb 7:24; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth" (Heb 7:23).

JFB: Heb 7:25

There was but the one offering on earth once for all. But the intercession for us in the heavens (Heb 7:26) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (Joh 17:9). As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [BISHOP PEARSON]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [ARCHBISHOP MAGEE].

Clarke: Heb 7:25

Wherefore - Because he is an everlasting priest, and has offered the only available sacrifice, he is able to save, from the power, guilt, nature, and punishment of sin, to the uttermost, εις το παντελες, to all intents, degrees, and purposes; and always, and in and through all times, places, and circumstances; for all this is implied in the original word: but in and through all times seems to be the particular meaning here, because of what follows, he ever liveth to make intercession for them; this depends on the perpetuity of his priesthood, and the continuance of his mediatorial office. As Jesus was the Lamb of God slain from the foundation of the world, has an everlasting priesthood, and is a continual intercessor; it is in virtue of this that all who were saved from the foundation of the world were saved through him, and all that shall be saved to the end of the world will be saved through him. He ever was and ever will be the High Priest, Sacrifice, Intercessor, and Mediator of the human race. All successive generations of men are equally interested in him, and may claim the same privileges. But none can be saved by his grace that do not come unto God through him; i.e. imploring mercy through him as their sacrifice and atonement; confidently trusting that God can be just, and yet the justifier of them who thus come to him, believing on Christ Jesus

The phrase εντυγχανειν τινι, to make intercession for a person, has a considerable latitude of meaning. It signifies

1.    To come to or meet a person on any cause whatever

2.    To intercede, pray for, or entreat in the behalf of, another

3.    To defend or vindicate a person

4.    To commend

5.    To furnish any kind of assistance or help

6.    And, with the preposition κατα, against, to accuse, or act against another in a judicial way

"The nature of the apostle’ s arguments,"says Dr. Macknight, "requires that, by Christ’ s always living, we understand his always living in the body; for it is thus that he is an affectionate and sympathizing High Priest, who, in his intercession, pleads the merit of his death to procure the salvation of all who come unto God through him. Agreeably to this account of Christ’ s intercession, the apostle, in Heb 7:27, mentions the sacrifice of himself, which Christ offered for the sins of the people as the foundation of his intercession. Now, as he offered that sacrifice in heaven, Heb 8:2, Heb 8:3, by presenting his crucified body there, (See Heb 8:5), and as he continually resides there in the body, some of the ancients were of opinion that his continual intercession consists in the continual presentation of his humanity before his Father, because it is a continual declaration of his earnest desire of the salvation of men, and of his having, in obedience to his Father’ s will, made himself flesh, and suffered death to accomplish it. See Rom 8:34 (note), note 3. This opinion is confirmed by the manner in which the Jewish high priest made intercession for the people on the day of atonement, and which was a type of Christ’ s intercession in heaven. He made it, not by offering of prayers for them in the most holy place, but by sprinkling the blood of the sacrifices on the mercy-seat, in token of their death. And as, by that action, he opened the earthly holy places to the prayers and worship of the Israelites during the ensuing year; so Jesus, by presenting his humanity continually before the presence of his Father, opens heaven to the prayers of his people in the present life, and to their persons after the resurrection."

Calvin: Heb 7:25

25.=== Wherefore he is able to save, === etc. This is the fruit of an eternal priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access. ¹²⁴

===Seeing he ever liveth, === etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead. Then of right, for his continual intercession, he claims for himself the office of the priesthood.

Defender: Heb 7:25

Christ is "able" also to "stablish you" (Rom 16:25); to "do exceeding abundantly above all that we ask or think" (Eph 3:20); to "subdue all things unto himself" (Phi 3:21); and to "keep you from falling" (Jud 1:24)."

TSK: Heb 7:25

he is : Heb 2:18, Heb 5:7; Isa 45:22, Isa 63:1; Dan 3:15, Dan 3:17, Dan 3:29, Dan 6:20; Joh 5:37-40, Joh 10:29; Joh 10:30; Eph 3:20; Phi 3:21; 2Ti 1:12; Jud 1:24

to the uttermost : or, evermore

come : Heb 7:19, Heb 11:6; Job 22:17, Job 23:3; Psa 68:31, Psa 68:32; Isa 45:24; Jer 3:22

by him : Heb 13:15; Joh 14:6; Rom 5:2; Eph 2:18, Eph 3:12; 1Jo 2:1, 1Jo 2:2

ever : Heb 7:8, Heb 7:16, Heb 7:24

to make : Heb 9:24; Isa 53:12, Isa 59:16; Dan 9:16; Joh 14:13, Joh 14:16, Joh 16:23, Joh 16:24, 17:9-26; Rom 8:34; 1Ti 2:5; 1Jo 2:1, 1Jo 2:2; Rev 8:3, Rev 8:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 7:25

Wherefore he is able also - As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power, and Christ has shown that he has all the power which is needful to rescue man from eternal death.

To the uttermost - This does not mean simply "forever"- but that he has power to save them so that their salvation shall be "complete"- εἰς τὸ παντελὲς eis to panteles . He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.

That come unto God by him - In his name; or depending on him. To come to God, is to approach him for pardon and salvation.

Seeing he ever liveth - He does not die as the Jewish priests did.

To make intercession for them - see the note at Rom 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare 1Jo 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.

Poole: Heb 7:25

Wherefore he is able also to save them to the uttermost: this inference proves his eminency in office above Aaron’ s order by the efficacy of it; for he is possessor of a supernatural Divine power, which is able to save to perfection, to the full, to all ends, from sin, in its guilt, stain, and power; from its consequents, the curse, and wrath, and eternal death. What neither ourselves nor others could do for us, he is only able, and an willing as able, to set us in a safe, happy, blessed, and glorious state for ever, Rom 5:9-11,17 .

That come unto God by him all such who will come to God by him as their High Priest, and no other, praying for remission of sins for his sake and merit, by faith in his blood, renouncing self, expecting the mercy of God to flow in him to them, subjecting themselves entirely to him, and depending on him to present them unto God their end, without spot or blemish, or any such thing, and to make them blessed in the enjoyment of him for ever. This is his work, Joh 6:35-40 1Pe 3:18 .

Seeing he ever liveth to make intercession for them since he always exists and lives a High Priest for the good of those who wait on him, having life in himself, and quickening them; compare Rom 8:6 ; and, as their Advocate, 1Jo 2:1,2 , answereth all charges against them, suing for those penitent believers, and pleading for all promised them by the Father in him. He sitting at God’ s right hand must ever be in his presence: and appears as the general Representative of his, and useth all his interest with the supreme Lawgiver, Judge, and Governor, for them, see Heb 9:24as it was foretold he should, Isa 53:12 , even for them who cannot plead their own cause through guiltiness or weakness; he will manage it for all of them who believe in him, and apply themselves to God by him, atoning him for their sins by his sacrifice, performing their duties and person by the incense of his merits, and presenting them to God, answering in heaven his type on earth, Exo 30:1-10 : compare Rev 8:3,4 Ro 8:31-36 .

PBC: Heb 7:25

See Philpot: THE EVERLIVING INTERCESSOR

" to the uttermost"

saved to everlasting glory, saved completely. The scriptures teach us- Jesus does in Joh 10:27-29, {compare Ro 8:1-39} that His sheep hear His voice and that He knows them and He gives unto them eternal life and they shall never perish and no man is able to pluck them out of His Father’s hand who is greater than all. Jesus Christ is teaching us in Joh 10:1-42 that He is able to save to the uttermost.

382

Haydock: Heb 7:25

Make intercession. Christ, as man, continually maketh intercession for us, by representing his passion to his Father. (Challoner)

Gill: Heb 7:25

Wherefore he is able also to save them to the uttermost,.... Because he continues ever, and has an unchangeable priesthood. This is to be understood not of temporal salvation, nor of providential favours, but of spiritual and eternal salvation; and includes a deliverance from all evil, here and hereafter, and an enjoyment of all good in this world, and in that to come: Christ was called to this work by his Father; he was promised by him to do it, and was sent by him to effect it, and has accomplished it; and this is the reason of his name Jesus, and was the end of his coming into this world, and which the Gospel always represents as such: this work required ability; here was a law to be fulfilled; justice to be satisfied; sin to be bore, removed, and atoned for; many enemies to engage with, and a cursed death to undergo: it was a work no creature, angels, or men, were able to undertake and perform; the priests under the law could not; men cannot save themselves, nor can any creature work out salvation for them: but Christ is able; as appears from the help his Father laid on him, who knew him to be mighty; from his own undertaking it, being mighty to save; and from his having completely effected it; and he must needs be able to do it, since he is the mighty God: and he is able to save to the uttermost; "to the utmost perfection", as the Arabic version renders it; so as nothing can be wanting in the salvation he is the author of, nor anything added to it; or "for ever", as the Vulgate Latin, Syriac, and Ethiopic versions render it; to the utmost of time, even to eternity, as well as to the utmost of men's wants: the persons he is able to save, are such

that come to God by him; Christ is able to save all the world, were it his will; but not his absolute power is designed by his ability, but that power which by his will is put into act; and reaches not to all men, for all are not saved; and those that are, are described by special characters, as here; they are such who come to God, not essentially considered, but personally, or in the person of the Father; and not as an absolute God, but as in Christ; not as on a throne of justice, but as on a throne of grace and mercy; not only as Christ's Father, but as theirs; and not only as the God of nature and providence, but as the God of grace: and this act of coming to him is a fruit of his everlasting love; an effect of Christ's death; is peculiar to regenerate persons; takes in the whole service of God, especially prayer; is not local but spiritual, it is by faith; and supposes spiritual life, and implies a sense of need, and of God's ability and willingness to help: the medium, or mean, by which such come to God, is Christ. Man had access to God in his state of innocence, but sinning, was not admitted; there is no approaching now unto him without a middle person; Christ is the Mediator, who having made peace, atoned for sin, satisfied justice, and brought in an everlasting righteousness, introduces his people into God's presence; in whom their persons and services are accepted, and through whom all blessings are communicated to them:

seeing he ever liveth to make intercession for them; Christ ever lives as God, he is the living God; and though he died as man, he is risen from the dead, and will not die again, but live for evermore; and he lives as Mediator and Redeemer, and particularly as a priest; one branch of whose office it is to intercede for his people: this he does now in heaven; not by vocal prayer and supplication, at least not as in the days of his flesh; or as if he was supplicating an angry Judge; nor as controverting, or litigating, a point the court of heaven; but by the appearance of his person for them; by the presentation of his sacrifice, blood, and righteousness; by declaring his will, that such and such blessings be bestowed on such and such persons; and by recommending the prayers of his people, and removing the charges and accusations of Satan: the things he intercedes for are, the conversion of his that are in a state of nature; the consolation of distressed ones; fresh discoveries of pardoning grace to fallen believers; renewed strength to oppose sin, exercise grace, discharge duty, and bear up under temptations, and deliverance out of them; perseverance in faith and holiness, and eternal glorification; and he intercedes for these things; not for all the world, but for all the elect, even though transgressors; and he is very fit for this work, as the following verse shows; he is the one and only Mediator; and he is a very prevalent intercessor, he always succeeds; and he does this work readily, willingly, cheerfully, and freely; and all this proves him to be able to save; for though the impetration of salvation is by his death, the application of it is owing to his interceding life; had he died and not lived again, he could not have saved to the uttermost; his life is the security of his people's, and he lives for them, and as their representative; the blessed, effects of which they constantly enjoy.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Heb 7:25

Wherefore he is ^{( k )} able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

^{( k )} He is fit and sufficient.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 7:1-28

1 Christ Jesus is a priest after the order of Melchisedec;

11 and so far more excellent than the priests of Aaron's order.

Combined Bible: Heb 7:25-28

Perfect Priest   

(Hebrews 7:25-28)   

The principal subject in the verses which are to be before us is the same as that which has engaged the apostle throughout this 7th chapter, namely, the pre-eminent excellency of the great High Priest of Christianity. That which he is setting forth is the superiority of our Lord’ s High Priesthood over that of the Levitical. The various proofs may be expressed thus. First, because Christ is called of God after the order of Melchizedek, Hebrews 5:10. In enlarging upon the fact, here in chapter 7, the apostle did three things: evidenced the superiority of Melchizedek over the order of Aaron, Hebrews 7:1-10; appealed to the Messianic prediction of Psalm 110:4 in proof that Christ had been called after the order of Melchizedek; shows that the fulfillment of this prophecy necessarily involved the setting aside of the Levitical order.  

Second, The second proof of the superiority of Christ’ s Priesthood over the Aaronic order was, the distinguishing solemnity of its institution, namely, by the Divine oath, Hebrews 7:20-22. Third, it was proved by the perpetual permanency of His Priesthood, Hebrews 7:23, 24. Fourth, it is proved by the saving efficacy of His priestly work, Hebrews 7:25. Fifth, it is proved by the personal qualifications which He possesses to serve as Priest, Hebrews 7:26-28. Sixth, it is proved by the Heavenly Sanctuary in which He now ministers, Hebrews 8:1-5. Seventh, it is proved by the New Covenant with which it is connected, Hebrews 8:6-13.  

Or again, we may view the contents of Hebrews 7 as a setting forth of the results from God’ s having brought in Christ as Priest after the order of Melchizedek. First, it necessarily follows that the Levitical order of priesthood has been abrogated, for that order could not possibly consist side by side with His, verse 11. Second, in consequence of this change of priesthood, the whole Mosaic ritual has been repealed, verse 12. The reason of this is obvious, the entire ceremonial law pre-supposed the Aaronic priesthood, to which it was adapted and on which it was based— remove the foundation and the whole structure falls. Third, the introduction of of Christ as Priest ushered in an entirely new and immeasurably better economy, verses 19-24. Finally, the providing of such a great High Priest infallibly secures the salvation of all God’ s people verses 25-28.  

In the closing verses of our chapter the apostle brings the whole preceding discourse unto an issue, by making application of it unto the faith and comfort of the Church. His object was not only to open up mysterious Old Testament scriptures, nor only to demonstrate the glory and pre-eminence of Christianity over Judaism, by virtue of the priesthood of Christ; but his chief design was to make evident the efficacy and eternal advantages of all true believers by these things. The climax to which he had been leading up is before us in verse 25, which he enlarges upon in the end of the chapter. That which Christians ought to seek and what they should expect from the blessed and glorious priesthood of Christ is what he now undertakes to make known. In like manner, in all his epistles the apostle makes it clear that the purpose of God in the whole mystery of redemption by Jesus Christ and the institutions of the Gospel, is the salvation of His elect unto the praise of the glory of His grace.  

"Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them" (verse 25). First, let us endeavor to ponder this inexpressibly precious word in the light of its context. The opening "Wherefore" denotes that an inference is here drawn from that which had previously been said. What then is the premise, or what are the premises, on which this conclusion rests? Or, in plainer language, Why is it that Christ is here said to be able to "save unto the uttermost"? "Wherefore"— because of the oath of His consecration (verse 20), because of the immutability of the Father’ s purpose (He "will not repent") verse 21, because of the better covenant of which He is "Surety" (verse 22), and because He "continueth ever" an unchanging Priest (verse 24)— "He is able also to save them unto the uttermost". This we take it, is the connection between verse 25 and its context.  

From the consideration of the glorious truth and office of Christ as Priest, the apostle, to strengthen the faith and increase the consolation of God’ s people, points out the infallible corollary: "He is able". All power is His, abundant sufficiency of ability to accomplish His design of grace. This is the second time we are reminded of the capability of our High Priest. First, in Hebrews 2:18 it was said, "For in that He Himself hath suffered being tempted, He is able to succor them that are tempted", and see our comments thereon. That which is particularly in view is not the ability of His nature, but of His office. It is still the pre-eminency of Christ above the legal high priests which is chiefly intended. By reason of their personal infirmities and the limited tenure of their office, they were unable to effect that which those desiring to approach unto God most stood in need of. But our great High Priest, being free from all such imperfections, "is able". Because His priesthood is indissoluable and perpetual, His office is all-sufficient to meet every need of God’ s people.  

"Wherefore He is able to save them to the uttermost". It is no mere temporal or transcient deliverance which Christ effects for His people, but a supernatural, spiritual and eternal one. The word "save" denotes some evil and danger from which deliverance is secured. This is sin, with all its terrible consequences— pollution, guilt, the curse of the law, the captivity of Satan, the wrath to come. Wherefore it is written of Christ that He saves His people "from their sins" (Matthew 1:21), "from the curse" (Gal. 3:13), "from the wrath to come" (1 Thess. 1:10). "He is able also to save". It was no easy matter to subdue Satan, fulfill the law, take away sin. placate God, procure pardon, purchase grace and glory, with all that belongs unto God’ s great salvation. But God "laid help upon One that is mighty" (Ps. 89:19), and He who hath undertaken this work is able to accomplish it, and that by the means He hath designed to use and the way wherein He will proceed.  

Now the way in which He has designed to save His people, is by the discharge of Christ’ s priestly office. God has appointed no other means to that end. We must look for it therein, or go without it. Alas, multitudes are like those sons of Belial who said of Saul when God had anointed him king, "How shall this man save us? and despised him" (1 Sam. 10:27). They understand not (nor do they desire to know) how Christ is able to save sinners by His priestly work, and therefore, under various pretences, they trust to themselves, and despise Him. "All false religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all superstition, instances of it, be they great or small" (John Owen).  

"Wherefore He is able also to save unto the uttermost." The last word here may have a double sense: it may respect either the perfection of the work, or its duration, so it is variously rendered, completely and entirely or forevermore and forever. Take its first meaning: Christ will not effect part of our salvation and then leave what remains to ourselves or to others. "He does not relinquish it by reason of death, but He lives on as long as it is necessary that anything should be done for the salvation of His people (A. Barnes). Consider its second meaning: whatever hindrances and difficulties lie in the way of the salvation of believers, the Lord Jesus is fully competent, by virtue of the exercise of His priestly office, to carry out the work for them unto eternal perfection. No matter what oppositions may arise, He is more than sufficient to cope with and overcome them all. Combining the two meanings: a complete salvation is a never-ending one.  

"Them that come unto God by Him". This clause defines who are the partakers of His salvation. Christ is able to save unto the uttermost, yet all are not saved by Him, yea, they are few indeed that are saved. Multitudes hear of Him, but, loving more the things of time and sense, refusing to forsake all and follow Him, they "will not come" to Him that they "might have life" (John 5:40). Only those who come unto God by Him, does He save. To come to God means, first, to believe on Him (Heb. 11:6); second, to draw nigh to Him in worship (Heb. 10:1, 22). It is the latter sense which is here principally in view, for the apostle is speaking of the state of the Church under the new covenant, and its advantage over that of Judaism, by virtue of its relation unto the priesthood of Christ. "They that come unto God by Christ are such, as believing in Him, do give up themselves in holy obedience to worship God in and by Him" (John Owen).  

To come unto God by Jesus Christ is holy worship. So as to be therein interested in His saving power as the High Priest of His people is to come, First, in obedience unto His authority, as to the way or manner of it. There must be a bowing to His scepter and a practical owning of His lordship, otherwise we are rebels and idolators, not worshippers. Second, with reliance upon His mediation as to the acceptance of it, counting on the sufficiency of His sacrifice to atone for our sins and His intercession to procure the acceptance of our persons and offerings. Third, with faith in His person as the foundation of it; so to believe in Him as vested with His holy office that the discharge of it will save even to the uttermost them that come unto God by Him. Unless we are true believers, our worship will not be accepted.  

First, the quickened sinner comes to Christ, is drawn to Him by the Father (John 6:44), and through Christ he comes unto God: cf. 1 Peter 3:18. In His priestly office Christ saves from sin unto God. His righteousness carries them beyond Himself as Mediator unto God Himself: cf. Hebrews 10:22. Thus "coming to God’ is the fruit and consequence of "coming to Christ". God is a just and holy God, yet may the believing sinner, in and through Christ, have communication with Him. Suppose I am under an awakening sense of the terrible majesty and consuming holiness of God: I tremble, and dare not approach unto Him— alas, where are they these days who ever have such an experience? But, later, the Holy Spirit takes of the things of Christ and shows them unto me— His compassion for sinners, His mediatory office, His all-sufficient love: then my fears are silenced, and I draw near unto God praising Him for His unspeakable gift. Nor does Christ’ s "ability" to save depend upon my coming to Him, rather does it lie in His power to overcome the reluctance of "His own" and incline them to come: see John 17:20.  

"Seeing that He ever liveth to make intercession for them." These words express the reason why Christ is able to effectually save His people: that which secures them is His perpetual life— "He ever liveth"; His perpetual work— "to make intercession". This is what gives efficacy to the priesthood of Christ. The Lord Jesus lives a mediatorial life in Heaven for His people: as He died for them, so He lives for them, and therefore does He assure them "because I live, ye shall live also" (John 14:19). Comparatively few today either understand or appreciate this blessed fact. That Christ died for them, all who assent to the Gospel profess to believe; but that there is an equally vital necessity for Him to now live for and make intercession for them, is something which they perceive not. Nevertheless, Scripture is clear on this point: "If Christ be not raised, your faith is vain; ye are yet in your sins" (1 Cor. 15:17).  

"There are many Christians who dwell on the crucifixion of Jesus in a one-sided way. We cannot dwell too much on the glorious truth that Jesus Christ was crucified for our sins. Yet it is not on the crucifixion, but on Christ the Lord, that our faith rests; and not on Christ as He was on the cross do we dwell, but on Christ who was dead and is risen again, and liveth at the right hand of God, making intercession for us . . . When Jesus died upon the cross He put away our sins, but this was only removing an obstacle. The ultimate object of His death upon the cross was His resurrection and ascension, that through suffering He should enter into glory, that He should be the perfect Mediator between God and man, presenting us unto God and bestowing upon us all the blessings which He has purchased for us with His precious blood. He has obtained eternal redemption on the cross, He applies the blessings of eternal redemption from the holy of holies. If Christ was not risen we should still be in our sins; and if such a thing were possible, though we might be forgiven, we should be dead and without the Spirit" (Adolph Saphir).  

So stupendous is the work of saving believers unto the uttermost, it is necessary for the Lord Jesus to live a mediatory life in heaven for the perfecting and accomplishing thereof. It is indeed generally acknowledged by professing Christians that sinners could not be saved without the death of Christ, but that believers could not be saved without the resurrection-ministry of Christ is not so freely owned or considered. Yet, Romans 5:10 is very explicit on the point: "For if, when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life". Let Romans 8:33-35 also be duly weighed. It is one thing to recognize that, by the once offering of Himself, Christ has "obtained eternal redemption for us" (Heb. 9:12), it is quite another to perceive that His intercession is required in order to the fruits of His oblation being applied to those for whom it was made.  

It appears to many that, seeing Christ fulfilled all righteousness for His people, redeemed them by His blood, made full atonement for their sins, nothing more was needed. But had Christ left us to build our eternal safety on the foundation which He laid, had He ascended on High to enjoy His reward without continuing to exercise His priestly office on our behalf, had He merely secured our right and title unto the heavenly inheritance and left us to press forward to it unaided by Him, everyone of us would quickly fall a prey to the powerful adversaries which constantly seek our destruction. When God "laid the foundations of the earth", the "morning stars sang together, and all the sons of God (angels) shouted for joy" (Job 38:4, 7), yet were the continued actings of God’ s creative power required unto the perfection of the earth. So the foundation of the new creation was laid gloriously in the death and resurrection of Christ, causing triumphant praise unto God (Col. 2:15, 1 Timothy 3:16), yet that praise is founded upon the guarantee of Christ’ s unchanging love, care, and power, to complete the work He has undertaken.  

Those for whom Christ died are not taken to Heaven the moment they believe, but are still left here in the Enemy’ s country nor are they yet glorified, instead, the "flesh", with all its defiling influences, is still left within them. Therefore do they stand in urgent need of the priestly care of Christ, that, in answer to His intercession, God might send them His Spirit, grant them renewed supplies of grace, deliver them from their foes, keep them in communication with the Father, answer the accusations of Satan, preserve them unto the end of their earthly course, and, then receive them unto Himself and "present them faultless before the presence of His glory" (Jude 24). "Who can express the opposition that continues to be made unto this work of completing the salvation of believers? What power is able to conflict and conquer the remaining strength of sin, the opposition of Satan and the world? How innumerable are the temptations which every individual believer is exposed unto, each of them in its own nature pernicious and ruinous" (John Owen).  

"The most glorious prospect that we can take into the things that are within the veil, into the remaining transactions of the work of our salvation in the most holy place, is in the representation that is made unto us of the intercession of Christ. Our High Priest has entered within the veil where no eye can pierce unto Him, yet is He there as High Priest, which makes Heaven itself to be a glorious temple. Herein we see Him by faith still vested with the office of the priesthood and continuing with the discharge of it. Hence, in His appearance to John, He was clothed with a garment down to the foot and girded about the paps with a golden girdle: both of which were sacerdotal vestments, Revelation 1:13" (Condensed from John Owen).  

"The intercession of Christ is the great evidence of the continuance of His love and care, His pity and compassion towards His Church . . . But how shall we know that the Lord Christ is thus tender, loving, compassionate, that He continueth so to be; what evidence or testimony have we of it? It is true, He was eminently so when He was upon the earth in the days of His flesh, and when He laid down His life for us. We know not what changes may be wrought in nature itself, by its investiture with glory; nor how inconsistent those affections which in us cannot be separated from some weakness and sorrow, are with His present state and dignity. But herein we have an infallible demonstration of it, that He yet continueth in the exercise of that office, with respect thereunto all those affections of love, pity and compassion are ascribed unto Him" (John Owen).  

"For such an High Priest became us, holy, harmless, undefiled, separate from sinners, and made higher than the heavens" (verse 26). In this verse the apostle shows that in order for sinners to come unto God, they have need of an High Priest to encourage and enable them so to do. Not only is a high priest necessary, but there must be one possessed of certain qualifications of excellencies, if ever we are to obtain access to the thrice Holy One. Such a Priest is here described; such a Priest "became us", was requisite for and suited to poor sinners. None other could expiate our sins, purge our conscience from dead works, procure acceptance with God for us, purchase eternal redemption, administer supplies of grace enabling us to live unto God in all the duties of faith, obedience and worship, comforting us in trials, delivering from temptations, preserving us unto eternal glory.  

The only high priest fitted to officiate before God on the behalf of desperately-wicked sinners was one who was "holy". That which is here in view is the absolute purity of Christ’ s nature. He was entirely free from the slightest spot or taint of our original defilement. Instead of being, as we were, "conceived in sin and shapen in iniquity", His humanity was "that holy thing" (Luke 1:35). His conception being miraculous, by the immediate operation of the Holy Spirit, and not derived to Him by natural generation, He was completely exempt from the pollutions which corrupts every one of Adam’ s descendants. He could say, "the prince of this world cometh, and hath nothing in Me" (John 14:30): there was nothing within Him to which the Evil one could make a successful appeal. And such an High Priest "became us". Had His nature been defiled, He had been disqualified either to be Priest or Sacrifice. This holiness of His nature was imperative in order to answer for the unholiness of our nature.  

Second, He was "harmless". "Holy" tells of what Christ was God-wards: perfectly conformed to the Divine will inwardly, evidenced by His perfect outward conduct. "Harmless" tells of what He was man-wards. He is the only one who has ever walked this earth who never contaminated, tempted, injured, those with whom He came into contact. As "holy", He loved the Lord His God with all His heart; as "harmless" He loved His neighbor as Himself. He lived not for self, but was ever at the disposal of others. He went about doing good. When reviled, He reviled not again. When ill-treated, He never retaliated. He was the Lamb in the midst of wolves. He was the Sun of righteousness with healing in His wings. How perfectly adapted was He, then, to serve as Priest and meet the exigencies of His people!  

Third, "undefiled". He not only entered this world "holy" and "harmless", but He was so when He left it. Tabernacling for thirty-three years in a world under the curse, mingling daily with sinners, He contracted no defilement. Just as the rays of the sun may shine into the foulest stream without losing any of their purity, so Christ moved in and out amongst the vilest without the glory of His holiness being sullied in the slightest degree. Christ was "undefiled" morally, as the priests under the law were required to be ceremonially. He was never infected by the evils around Him. He touched the leper, and the leper was cleansed. He came into contact with death, and death was conquered. He was in the presence of the Devil for forty days, and was as spotless at the close as He was at the beginning of them.  

Fourth, "separate from sinners". The position of this clause in our verse must govern its interpretation. It has a double force. It is intimately related to what precedes, as it is closely connected with the words immediately following. As it comes after the "holy, harmless, undefiled", it gives a summary of what Christ was in Himself, emphasizing His uniqueness and demonstrating His fitness to officiate as Priest. He was the "Blessed" Man of the first Psalm: He walked not in the counsel of the ungodly, stood not in the way of sinners, sat not in the seat of scorners. He was the true Nazarite of Numbers 6. Though He lived amongst sinners, He was infinitely apart from them, in nature and character, motive and conduct. He was in the world, but not "of" it. Thus was He qualified to act as Mediator between God and sinners.  

"Separate from sinners". As this clause prepares the way for "made higher than the heavens", it stands in sharp antithesis from "He was numbered with transgressors". On the cross, we behold Him in the place of sinners, but He occupies that place no longer. Death is for ever behind Him. He is now, in the absolute sense, "separate from sinners", that is, distinguished from those for whom He is interceding. He has been removed from their society unto another sphere. Thus, this clause points another contrast from the high priest under the law. Aaron offered atonement for sinners, and continued amongst them afterwards. Not so Christ.  

"Made higher than the heavens". "This refers to the present place and state of our great High Priest. He was for a season made lower than the angels, and descended into the lower parts of the earth, and that, for the discharge of the principle part of His priestly office, namely, the offering of Himself for a sacrifice unto God. But He abode not in that state, nor would He discharge His whole office, and all the duties of it, therein. And therefore He was made higher than the heavens. He was not made higher than the heavens, that He might be a Priest; but being our High Priest, and as our High Priest, He was so made, for the discharge of that part of His office which yet remained to be perfected: for He was to live forever to make intercession for us" (John Owen).  

"Absolute perfection of character is not the only requisite in a high priest suited to our circumstances; he must be possessed also of dignified station, or high authority, of unlimited power. He must be one ‘ made higher than the heavens’ . The phrase is peculiar. It nowhere else occurs in Scripture; but its meaning is obvious enough. He must occupy a place of the highest honor and power. And He must be ‘ made higher than the heavens’ . Those words plainly imply that His elevation above the heavens is something conferred on Him. It must be beneath the heavens in order to the discharge of some of the functions of His office, and that in consequence of the successful discharge of them, He must be exalted far above all heavens, for the discharge of other functions, and for gaining the grand object, the ultimate end, of His office" (John Brown).  

"Jesus went into the holy of holies which was typified in the tabernacle. Above all created heavens, above angels and principalities, Jesus is now in the true Sanctuary, in the presence of God, and there He is enthroned as our perfect High Priest. His position in Heaven demonstrates that when He offered up Himself He put away sin forever, even as it sets forth His divine glory. For who but the Son of God can sit at the right hand of the Majesty on High? As it is written, ‘ Be Thou exalted, O God, above the heavens’ (Ps. 57:5)" (Adolph Saphir). "Made higher than the heavens" by God: this proves that complete expiation has already been made. It emphasizes the fact that Christ has entered the Heavenly Sanctuary on our behalf: see 4:14, 8:1, 2, 9:24 and Ephesians 1:20-23. It announces that He has been exalted above every order of created things. It makes known how immeasurably superior is our High Priest over Aaron.  

Ere passing from this verse let us take to heart its searching practical application. The perfections of our High Priest are what we ought to be conformable to. "If we give up ourselves to the conduct of this High Priest, if by Him alone we design to approach unto God, then conformity unto Him in holiness of nature and life, according to our measure, is indispensably required of us. None can more dishonor the Lord Christ, no more perniciously deceive and betray their own souls, than by professing Him to be their Priest, with their trust thereby to be saved by Him, and yet not endeavor to be holy, harmless, undefiled, separate from sinners, like unto Him" (John Owen).  

"Who needeth not daily, as those high priests, to offer up sacrifice (first for his own sins, and then for the people’ s) for this He did once, when He offered Himself" (verse 27). Let the reader note carefully our punctuation of this verse: by placing the central clause in a parenthesis (as it obviously should be) we are relieved of a difficulty which has baffled most of the commentators. In this and the next verse the apostle names other instances in which our High Priest is pre-eminent over those of the order of Aaron. His perfections, described in verse 26 exempted Him from all the infirmities of the Levitical priests, which disqualified them from making personal atonement. The design of the apostle is to show that Christ was infinitely well-pleasing unto God, and because He was under no necessity to sacrifice for Himself, the offering which He made for His people is of eternal validity. "This he did once" announces there is no need of any further repetition.  

The apostle is still contrasting Christ from the Levitical high priests. How could they pacify the declarative holiness of God which had been outraged by others, when God was justly displeased with them for their own sins? They were obliged to offer "daily" from time to time, "day by day" or again and again, by periodical repetition, for their own sins— cf. "from year to year" (Heb. 10:1), and note that the Hebrews of Exodus 13:10 "from year to year" is, literally, "days to days". Not only did the legal high priest have to sacrifice for his own sins, the offering which he presented on behalf of the people had no abiding efficacy, but had to be repeated annually. Whereas Christ, being perfect, needed no sacrifice for Himself; and His offering being perfect, there is no need for any further one. Christ’ s sacrifice abides "a new and living one" (Heb. 10:20).  

"For the law maketh men high priests which have infirmity; but the word of the oath which was since the law, maketh the Son, who is perfected forevermore" (verse 28). In this verse the apostle sums up the whole of His preceding discourse, evidencing the true foundation on which he had built. Those who still adhered to the Mosaic institutions allowed that there must be a priest over God’ s people, for without such there could be no approach unto Him. So it was under the law, and if the same order be not continued, then the Church must needs be under a great disadvantage. As Owen rightly said, "To lose the high priest of our religion, is to lose the Sun out of the firmament of the Church."  

Now the apostle has granted that the high priests who officiated in the tabernacle and temple were appointed by God to that office. His opponents were persuaded that these priests would continue in the church without change or alteration. God has designed a time when they were to be removed, and a Priest of another order introduced in their room. This change so far from being regrettable, was to the great advantage, safety, blessedness, glory of the Church. First, the Levitical priests were appointed under, by "the law"; but the new and perfect Priest "since the law" (i.e., in Psalm 110:4), showing Christ had superceded them. Second, they were but "men"; Christ was the "Son of God." Third, they were "made" by "the law"; Christ by "the word of the oath". Fourth, they had "infirmity"; the Son had none. Fifth, they served only in their day and generation; He "for evermore".  

"But the word of the oath, which was since the law, maketh the Son, who is perfected for evermore". "The apostle turns again, in a most emphatic and conclusive manner, unto the key-note which he had struck at the beginning of the epistle. The law of Moses constitutes priests that were changing continually. But the Word which came with the oath after the law, consecrated forevermore as High Priest Him who is the Son: compare the same emphasis on ‘ Son’ in Hebrews 1:1,2. Only the Son could be the High Priest, and He became the High Priest. Through His incarnation, through all the experiences of His life of sorrow and of faith, through His death on the cross, through His resurrection and ascension, Jesus is perfected forevermore" (Adolph Saphir). Christ abides perpetually in His priestly office because of the validity of His perfect Sacrifice. Hallelujah.  

  

  

MHCC: Heb 7:11-25

The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.

Matthew Henry: Heb 7:11-28

Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, Heb 7:11, Heb 7:12, etc. Here,

I. It is asserted that perfection could not come by the Levitical priesthood and the law. They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.

II. That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.

III. It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.

IV. It is not only asserted, but proved, that the priesthood and law are changed, Heb 7:13, Heb 7:14. The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.

1. There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, Heb 7:14. This change of the family shows a real change of the law of the priesthood.

2. There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.

3. There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, Heb 7:18, Heb 7:19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.

4. There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, Heb 7:21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.

5. There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.

6. There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton - an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost - in all times, in all cases, in every juncture - all who come to God by him, Heb 7:25. So that here is a manifest alteration much for the better.

7. There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, etc., Heb 7:26-28. Here observe, (1.) Our case, as sinners, needed a high priest to make satisfaction and intercession for us. (2.) No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father. (3.) The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job 4:18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos ; but it is well known that this word is used in a neutral sense, as where it is said, genesthē ho Theos alēthēs - Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in Heb 7:27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator - a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not today, yet if he knew he might be in such circumstances as to need it tomorrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.

Barclay: Heb 7:21-25

The writer to the Hebrews is still accumulating his proofs that the priesthood after the order of Melchizedek was superior to the Aaronic priesthood. In order to do this he brings forward two other proofs.

First, he stresses the fact that the institution of the priesthood after the order of Melchizedek was confirmed by the oath of God while the ordinary priesthood was not. The reference is to Psa 110:4: "The Lord hath sworn, and will not change his mind, 'You are a priest for ever after the order of Melchizedek.' " The very idea of God taking an oath is startling. Long ago Philo saw this. He pointed out that the only reason for taking an oath is because a man's bare word may be disbelieved; and the oath is to guarantee that his word is true. God never needs to do that because it is impossible that his word should ever be disbelieved. If, therefore, God ever confirms a statement by an oath, that statement must be of extraordinary importance. So then it is possible that the ordinary priesthood can pass away; but the priesthood of Jesus Christ can never pass away; because God has sworn an oath that it will last for ever.

Because this priesthood has been confirmed by an oath, Jesus is the surety of a better covenant. Let us remember that the function of the priest and of all religion is to open a way of access to God. Here we come upon the word covenant. We shall soon have to examine it in more detail. It is sufficient at the moment to say that a covenant is in essence an agreement between two people that if one faithfully performs certain undertakings, the other will respond in a certain way.

There was an ancient covenant between Israel and God that if the Israelites faithfully obeyed God's law, the way of access to his friendship would always be open to them. We see the nation entering into that covenant in Exo 24:1-8. We see Moses taking the book of the law and reading it to the people; and we see the people responding with the words: "All that the Lord has spoken we will do, and we will be obedient" (Exo 24:7). The old agreement was based on obedience to the law; and the agreement could be kept open only when the priests kept on making sacrifice for every breach of the law.

Jesus is the surety of a new and a better covenant, a new kind of relationship between man and God. The difference is this--the old covenant was based on law and justice and obedience; the new covenant is based on love and on the perfect sacrifice of Jesus Christ. The old covenant was based on man's achievement; the new covenant is based on God's love.

What does the writer to the Hebrews mean by saying that Jesus is the surety (egguos, 1450) of this new covenant? An egguos is one who gives security. It is used, for instance, of a person who guarantees someone else's overdraft at a bank; he is surety that the money will be paid. It is used for someone who goes bail for a prisoner; he guarantees that the prisoner will appear at the trial. The egguos (1450) is one who guarantees that some undertaking will be honoured.

So, then, what the writer to the Hebrews means is this. Someone might say: "How do you know that the old covenant is no longer operative? How do you know that access to God now depends, not on man's achievement of obedience but simply on the welcoming love of God?" The answer is: "Jesus Christ guarantees that it is so. He is the surety who promises that God's love will be forthcoming, if only we take him at his word." To put it in the simplest possible way--we must believe that when we look at Jesus in all his love we are seeing what God is like.

The writer to the Hebrews introduces a second proof of the superiority of the priesthood of Jesus. There was no permanency about the old priesthood. Those who were priests died and had to be replaced; but the priesthood of Jesus is for ever. The thing that matters in this passage is the overtones and implications of the almost untranslatable words the writer uses.

He says that the priesthood of Jesus is one that will never pass away (aparabatos, 531). Aparabatos is a legal word. It means inviolable. A judge lays down that his decision must remain aparabatos (531), unalterable. It means non-transferable. It describes something which belongs to one person and cannot ever be transferred to anyone else. Galen. the medical writer, uses it to describe absolute scientific law which can never be violated, the principles on which the very universe is built and holds together. So then the writer to the Hebrews says that the priesthood of Jesus is something which can never be taken from him, is something that no one else can ever possess, is something that is as lasting as the laws which hold the universe together. Jesus is and will always remain the only way to God. The writer to the Hebrews uses another wonderful word about Jesus and says of him that he remains for ever (paramenein, 3887). That verb has two characteristic flavours. First, it means to remain in office. No one can ever take the office of Jesus from him; to all eternity he remains the introducer of men to God. Second, it means to remain in the capacity of a servant. Gregory of Nazianzen provides in his will that his daughters will remain (paramenein, 3887) with their mother so long as she is alive. They are to stay with her and be her help and support. The papyri talk of a girl who must remain (paramenein, 3887) in a shop for three years in order to discharge by her work a debt that she cannot pay. There is a papyrus contract which says that a boy, who is being bound as an apprentice, must remain (paramenein, 3887) with his master for as many days extra as he has played truant. When the writer to the Hebrews says that Jesus remains for ever, there is wrapped up in that phrase the amazing thought that Jesus is for ever at the service of men. In eternity as he was in time Jesus exists to be of service to mankind. That is why he is the complete Saviour. On earth he served men and gave his life for them; in Heaven he still exists to make intercession for them. He is the priest for ever, the one who is for ever opening the door to the friendship of God and is for ever the great servant of mankind.

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 7:1--10:19

C. The Son's High Priestly Ministry 7:1-10:18

The great resource of Christians when tempted to apostatize is our high priest, Jesus Christ. The writer therefore spent considerable time and space expounding His high priesthood to enable his readers to benefit from their resource. This section of the book continues to glorify Jesus Christ so the readers would appreciate Him sufficiently and not turn from. Him.

"In Hebrews 7, the writer argued that Christ's priesthood, like Melchizedek's, is superior in its order. In Hebrews 8, the emphasis is on Christ's better covenant; in Hebrews 9, it is His better sanctuary; and Hebrews 10 concludes the section by arguing for Christ's better sacrifice."²¹¹

Constable: Heb 7:1-28

1. The person of our high priest ch. 7

"For the Jews of his day, it would have been axiomatic that there was no priesthood other than the Aaronic. We are now shown that the Law itself proves that there is a higher priesthood than that."²¹²

Constable: Heb 7:11-25

The superior priesthood of Jesus 7:11-25

Having shown the superiority of Melchizedek to Abraham and Levi, the writer proceeded to point out the superiority of Melchizedek's priesthood and Jesus' priesthood. He did so to clarify for his readers the inferiority of the Mosaic Covenant and its priesthood. Not only was Melchizedek greater than Aaron, but Melchizedek replaced Aaron.

"Within the structure of the homily, 7:1-28 is clearly defined as a literary unit. The reference to the Son of God' in v 3 prepares for the climactic reference to the Son' in v 28. The entire chapter is concerned with the Son as priest, or high priest, like Melchizedek,' who is superior to the Levitical priests. The fact that v 28 summarizes and concludes the comparison of Jesus as Son with the Levitical priesthood, a subject that occupies the writer in a preparatory way in 7:1-10 and directly in 7:11-28, is of special importance . . ."²¹⁸

Genesis 14:17-20 now falls into the background, and Psalm 110:4 becomes dominant.²¹⁹ Note also the key words "perfection" (v. 11) and "perfect" (vv. 19, 28). These two words not only form an inclusio but begin and end the argument of the pericope. Perfection did not come through the Old Covenant priests but through the Son.

Why would God replace the Levitical priesthood? Four reasons follow.

Constable: Heb 7:23-25

The mortality of the Levitical priests 7:23-25

7:23-24 The Levitical priests had to succeed one another because they kept dying, but Christ needs no successor because He will not die.

7:25 The fact that Christ will not die and need replacement by another priest means that He can see His work of delivering His people through to the end. He can deliver completely (better than "forever," v. 25) in the sense of seeing us through to the realization of our full salvation, our rest (inheritance) in God's presence (cf. 1:14).

"Here the author is not referring to His saving work as the salvation of sinners from judgment and death, but rather using the words to save in the sense of to bring to God's desired end' . . ."²²⁵

Our trials and temptations need not separate us from our inheritance since Jesus Christ can continue to support us by providing mercy and grace (4:14-16) all the way to our ultimate reward. What a comfort and assurance it is to realize that Jesus Christ Himself is praying for us constantly!

This verse is not talking about eternal security but about remaining faithful to the Lord and as a result receiving our full reward. Our eternal security does rest on the intercessory ministry of Jesus Christ, but that was not the writer's point here (cf. Rom. 8:33-34).

"It is important to emphasize this, for the character of our Lord's intercession has at times been grotesquely misrepresented in popular Christian thought. He is not to be thought of as an orante, standing ever before the Father with outstretched arms, like the figures in the mosaics of the catacombs, and with strong crying and tears pleading our cause in the presence of a reluctant God; but as a throned Priest-King, asking what He will from a Father who always hears and grants His request.'"²²⁶

"Despite these exhortations to faithfulness and warnings against unfaithfulness [in 6:4-6], Hebrews does not base the believer's assurance on works. The basis of ongoing assurance is Christ's high-priestly work of intercession."²²⁷

"In Hebrews salvation' is presented as a future eschatological inheritance (1:14; 5:9; 9:28). There is, nevertheless, a definite sense in which the community has already begun to participate in salvation as a result of the obedience and sacrificial death of Christ and his subsequent exaltation (cf. 2:3-4; 6:4-5, 9)."²²⁸

"Just as Christ's priesthood is permanent, so is the salvation which he makes possible."²²⁹

College: Heb 7:1-28

HEBREWS 7

E. MELCHIZEDEK LIKE THE SON OF GOD (7:1-3)

Having returned to the subject, our writer will now complete his description of the priestly ministry of Jesus. His climactic discussion of the nature of the new covenant in chapter 8 will tie together the preceding discussion about Jesus' priesthood (chapters 5-7) and the subsequent discussion about Jesus' sacrifice (chapters 9-10) as integral components of the covenant, both of which demonstrate its superiority to "that first covenant" (8:7). The present chapter builds on what was introduced in chapters five and six to provide the doctrinal substance of this unique dimension of New Testament Christology.

Others have referred to the awkwardness of introducing the figure of Melchizedek into the line of argument, suggesting that it is an unnecessary complication of the contrast between the old and new priesthoods. We could argue, however, that quite the opposite is true, for the figure of Melchizedek plays an essential role in the argument of our writer. The messianic application of Psalm 110:4 (5:6; 6:20; 7:17, 21) serves as important textual grounding for the legitimacy and superiority of Jesus' ministry as high priest. 7:13-16 suggest the need to defend the legitimacy of viewing Jesus as the messianic high priest in light of his ancestry and "the order of Melchizedek" provides a transcendent standard to which our writer appeals. Further, our author sees even greater significance in the specific parallels which introduce the issues of resurrection and oath. Hence, Melchizedek plays a key role in our writer's argument, offering scriptural grounds both for (1) the legitimacy of viewing Jesus as messianic high priest and (2) the two key themes which demonstrate the superiority of his "permanent priesthood" (7:24).

These first three verses identify several key characteristics in which "this Melchizedek" (v. 1) is "like the Son of God" (v. 3). The foundational similarity is that "he remains a priest forever." In the Greek text, these three verses represent a single, complex sentence in which "remains" (v. 3) serves as the main verb and "Melchizedek" is qualified by several descriptive phrases organized around a series of participles. Each of these characteristics introduces a theme which will be elaborated upon at some later point in the chapter and collectively they progress from historical description (v. 1) to messianic interpretation (v. 2) to that specific parallel which forms the heart of the chapter (v. 3).

¹ This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, ² and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace." ³ Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

7:1 This Melchizedek was king of Salem and priest of God Most High.

Having alluded again to Psalm 110:4, our writer turns to the account in Genesis 14:17-20 to suggest more specific parallels between Melchizedek and Jesus. These passages, together with the middle chapters of Hebrews, represent the only references to Melchizedek in Scripture. According to the Genesis narrative, Abraham recognized Melchizedek as serving the same God as he by (1) giving him a "tenth of everything" (14:20) and (2) referring to the Lord by the same title ("God Most High," 14:22).

His status as both king and priest was not unique in antiquity. As to their possible significance here, we can observe that (1) elements of both kingship and priesthood are present in Psalm 110:1-4 (v. 1 having already been cited in 1:12), (2) v. 14 of the present chapter reminds readers that Jesus descended from the tribe of Judah, as any successor to the royal line of David would have been, and (3) Jesus is described as both priest and king within the broad scope of NT Christology. In the verses that follow, however, our writer shows little interest in expounding upon the significance of the dual role, choosing to focus on Jesus' ministry as high priest. Even in v. 2 he is less concerned with the office of king than with the messianic significance of "righteousness" and "peace" (see notes below). Probably, then, the title occurs here simply because it is extracted from the Genesis passage.

Salem is probably a shortened form of Jerusalem (cf. Ps 76:2), although its exact identification has been debated. This was c.1000 years prior to David's conquest of the city (2 Sam 5:6-10). Our writer, however, is more interested in its typological significance than in its historical identity (v. 2).

He met Abraham returning from the defeat of the kings and blessed him,

When the kings of Sodom and Gomorrah rebelled against their subjection to the king of Elam, Lot was seized and carried away during the battle in the Valley of Siddim (Gen 14:1-12). Abraham (then Abram) learned of this and led his own trained men in attack of the captors, rescuing Lot along with the others and their possessions (Gen 14:13-16). Upon Abraham's return, he was met by the king of Sodom and by Melchizedek, although there is no previous reference to indicate that Melchizedek was involved in the conflict (Gen 14:17-18). Melchizedek brought out bread and wine, pronounced a blessing upon Abraham, and received from him "a tenth of everything" (Gen 14:19-20). Our writer glosses over some of these details in order to foreground his similarities with Jesus. He will return to the act of "blessing" in vv. 6-7.

7:2 and Abraham gave him a tenth of everything.

Genesis 14:20 is the first reference to the tithe in the Bible, indicating that it existed as a practice even before it was commanded in the Law given through Moses. In Egyptian, Syrian, and Babylonian cultures of antiquity, tithes were both political (taxes imposed by rulers) and religious (presented as offerings) and could consist of produce, property or the spoils of war. In Abraham's case, it is clear from the Genesis narrative that his gift was intended to honor and praise God as his provider and protector since, apart from the tithe offered to the priest, his share in the spoils was refused (Gen 14:22-24).

The word here translated "gave" (merivzw , merizô ) is not the same word employed in v. 4 (divdwmi , didômi ) and is supplied by the author rather than the text of the LXX (which employs didômi ). It often includes the idea of "division" (merivsmo" , merismos is used in 4:12 to describe the division between soul and spirit wrought by the word of God) or "distribution" (of the gifts of the Holy Spirit in 2:4). It is the same word which, outside of Hebrews, is used to describe the sharing of possessions within the early church (Acts 2:45, diamerizô ), the distribution of the two fish among the more than 5,000 people miraculously fed by Jesus (Mark 6:41), and in Jesus' description of a kingdom or house against itself (Matt 12:25-26; Mark 3:24-26). Although "to give a part of" is probably the best translation in relationship to the tithe, Ellingworth is thus probably correct in suggesting that the word is more specific than didômi and "heightens the idea of sharing a tenth."

First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace."

The significance accorded to name changes and to etymological interpretations of names throughout the OT suggests the possible import of a name to Jewish readers. Guthrie suggests that "names denoted the nature as well as the identity of the person." Here our writer engages in a combination of etymological and "typological exegesis" to describe the Messianic significance of the "type" or pattern to be found in the person and priesthood of Melchizedek.

The name "Melchizedek" is composed of the Hebrew word for king ( melek ) to which is added a pronoun suffix ( melki , "my king") and the word for righteous or righteousness ( zedek ). A literal etymology, then, is "my king is righteous" but our writer offers an interpretive rendering,"king of righteousness." The word for Salem ( shalem ) is a cognate of the Hebrew word for "completeness, soundness, welfare, [or] peace" ( shalom ). Morris observes that the Greek word which our writer employs here (eijrhvnh , eirçnç ) conveys a negative idea ("absence of war") but that in both the NT and in the LXX (where it regularly translates shalom ) it picks up the notion of "positive blessing." Both righteousness and peace were part of the Jewish expectation for the Messianic kingdom (Isa 9:6-7) and in the NT it is clear that Jesus is both our righteousness (Rom 3:21-2; 2 Cor 5:21) and our peace (Eph 2:14-18; Col 1:19-20). Although our writer does not elaborated upon these specific themes, they are certainly the purpose of the sacrifice presented by Jesus the high priest (7:27; 9:14, 17-28).

7:3 Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

A priest's genealogy was of great significance because of the commandments of the law (which limited the high priesthood to descendants of Aaron - Exod 28-29 - and the priesthood to the Levites - Num 3, 8, cf. Heb 7:11) and the precedent of history (when, following the exile, those who could not produce their family records were excluded from the priesthood, Neh 7:64). Because Jesus was not of priestly lineage according to the law (7:14), this dimension of the Melchizedek "type" is important for establishing a pattern which transcends those legal requirements and demonstrates Jesus to be "another priest like Melchizedek" (7:11, 15). That our writer probably has the question of genealogy in mind is suggested by his use of the word ajgenealovghto" (agenealogçtos , "without genealogy"). Whereas ajpavtwr ( apatôr , "without father") and ajmhvtwr (amçtôr , "without mother") were commonly used for children whose parents had died or were unknown, there is no other evidence of any use of this word in Greek literature. Moulton and Milligan note that it is "a good sample of a class of words which any author might coin for a special purpose."

Our writer refers here not to historical facts about Melchizedek but to what Scripture fails to record about him, employing an argument from silence which, Bruce notes, played "an important part in rabbinical interpretation of scripture." As with the etymology employed in v. 2, the method is employed to offer a typological interpretation which anticipates the resurrection of Jesus - "like the Son of God he remains a priest forever." The use of a passive form in the Greek (possibly "being compared to") may reflect the fact that Jesus is the point of comparison, rather than Melchizedek. In other words, we recognize the ways in which Melchizedek's priesthood foreshadowed that of Jesus only after we see the realities in Jesus himself.

Jesus is first introduced to us as God's "Son" in the second verse of the letter and our writer's first use of the title "Son of God" is when he introduced his discussion of our "great high priest" (4:14), although a title which alludes to his divine identity could be part of the focus on his eternal nature both here and later in the chapter (7:16-17, 21, 23-24). His ability to serve as a permanent priest as a result of his resurrection becomes the main point of the comparison with Melchizedek ("forever" is the repeated element - 5:6; 6:10; 7:17, 21, 24) and, together with the sufficiency of his sacrifice, will serve as the main proof of the superiority of his priesthood.

F. MELCHIZEDEK GREATER THAN ABRAHAM (7:4-10)

⁴ Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! ⁵ Now the law requires the descendants of Levi who become priests to collect a tenth from the people - that is, their brothers - even though their brothers are descended from Abraham. ⁶ This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. ⁷ And without doubt the lesser person is blessed by the greater. ⁸ In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. ⁹ One might even say that Levi, who collects the tenth, paid the tenth through Abraham, ¹⁰ because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

7:4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!

Although the NIV translates "how great he was," the Greek syntax is more naturally read as present tense, parallel to mevnei ( menei ) in v. 4. For the sake of the parallel with Christ, neither the priesthood nor the greatness of the priest are confined by time. Although the verb think could be taken as either indicative or imperative, the context probably justifies Lane's suggestion that it is an "oratorical imperative" by which the main theme of the section "is announced homiletically." Here we find the main claim in the argument of vv. 4-10: the surpassing greatness of Melchizedek. The initial phase consists of a lesser to greater argument which proceeds from Abraham to Melchizedek. Eventually, Abraham will be treated as a representative figure of the entire Levitical priesthood in order to demonstrate the surpassing greatness of Melchizedek's priesthood as well. The two main "proofs" of Melchizedek's greatness are the tithe (which Abraham gave to Melchizedek) and the blessing (which Melchizedek gave to Abraham).

The force of the argument, then, depends upon "how great" Abraham was in the eyes of the readers. Just how great he was is suggested by the syntax of the sentence. Although English syntax forces us to render "the patriarch Abraham" or "Abraham the patriarch," Greek syntax permits a separation of the name from the title. The actual order of words is as follows:

to whom - also - a tenth - Abraham - gave -

of the plunder - the patriarch

It is worth noting which terms occupy the prominent positions. The word "tenth" occupies the initial place, frequently a position which foregrounds the primary focus of the sentence - as, in fact, the tenth serves as the dominant subject of vv. 4-10. The other position of emphasis is the final position which our author, by choice rather than necessity, gives to the title "the patriarch." The title itself is rare in the NT, occurring elsewhere only in Acts 2:29 (of David) and 7:8 (of the twelve sons of Jacob). By choice of both term and syntax our author seems to be using the linguistic alternatives available to give the strongest possible presence to the ethos of Abraham, the great father of the nation of Israel. Jesus' confrontations with Jewish leaders suggest the great significance they attached to being "children of Abraham" (Matt 3:9; John 8:33ff). When Jesus suggested his own superiority to Abraham, their response was "Who do you think you are?" (John 8:53). Yet this is exactly the point which the author of Hebrews is about to make.

=Akroqivnion ( akrothinion , "plunder") occurs only here in the NT. A literal etymology suggests "top of the heap" (a[kro" , "highest" and qiv" , qivno" , "heap"), hence the suggestion "first fruits" or "best part" of the booty. Our author, however, does not seem as concerned with what Abraham gave or why but with the simple fact that he gave the tenth.

7:5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people - that is, their brothers - even though their brothers are descended from Abraham.

This verse serves two purposes. First, it introduces the descendants of Levi, extending the argument from Abraham to the Levitical priesthood and anticipating the shift in focus which will begin in v. 11. Second, it adds a further measure of the greatness of Melchizedek - the authority by which the tenth is collected.

The "descendants of Levi" are described, at the same time, as one in nature with their fellow descendants of Abraham and yet exalted in stature. Their identity with their fellow descendants is stressed by the progression from "people" to "brothers." Since all Israelites were descended from Abraham, the Levites possessed no inherent superiority. The collected tithes "even though" - concessive condition - they were from "the loins of Abraham" (KJV), a more literal translation which the NIV replaces with a second instance of the word "brothers."

Their authority for collecting tithes is derived. The NIV simply renders "the law requires" which fails to indicate the presence of both the words ejntolhΙ (entolç , "commandment") and novmo" ( nomos , "law") in the text. One might render the phrase: they "have the commandment to collect tithes from the people according to the law." Entolç is never used in the letter apart from nomos which itself appears no less than fourteen times in the letter. Whereas nomos appears to refer primarily to the whole law of Moses (as in 9:19 and 10:28), entolç seems to refer to a specific commandment - in this case the commandment found in Numbers 18:21, 24. Though like their brothers in their descent from Abraham, the Levites were authorized by the law of Moses to receive the tithe from their brothers.

7:6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. 7:7 And without doubt the lesser person is blessed by the greater.

This verse completes the contrast anticipated in v. 5 yet the participle gevnealogouvmeno" ( genealogoumenos , "trace descent") echos the adjective ajgenealovghto" (agenealogçtos , "without genealogy) in v. 3 as well. The point of the first part of this verse is that Melchizedek lacked the authorization to receive a tithe which the Levites derived from the law of Moses. The questions as to whence Melchizedek derived his authority and/or whether his authority was derived in its nature are left unanswered at this point. But the fact that he received it from Abraham suggests that it was possible to have such authority apart from the Law of Moses.

The other sign of Melchizedek's greatness is the blessing he bestowed upon Abraham when he said,

"Blessed be Abram by God Most High,

Creator of heaven and earth.

And blessed be God Most High,

who delivered your enemies into your hand"

(Gen 14:19-20).

Our writer draws the conclusion for his readers: the facts that (1) Abraham gave tithes to Melchizedek and (2) Abraham received a blessing from Melchizedek suggest that even the great patriarch recognized the surpassing greatness of the one who was priest of God Most High. This is true even though Abraham already "had the promises" before he encountered Melchizedek (see notes on 6:12, 13, 15, 17).

Our author returns to the forensic terminology of 6:16 (cwriΙ" deΙ pavsh" ajntilogiva" [chôris de pasçs antilogias ], "without doubt" or "without any argument") to express his conclusion with a high degree of certainty. The word translated "greater" here, however, is not the same word translated "great" in v. 4. Here our writer employs kreivttwn (kreittôn ), elsewhere translated "better" or "superior," a word which he uses no less than twelve times in this letter. It was used in 1:4 to describe the Son's superiority to the angels and will be the key word used to describe the myriad ways in which the new covenant is superior to the old (see 7:19, 22; 8:6; 9:23; 11:40). Melchizedek's superiority to Abraham and the Levites sets the stage for our writer's description of the superiority of the Son's priesthood and covenant.

7:8 In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living.

Here our author employs the same construction used to create the contrast of vv. 6-7 to point out the key difference between Melchizedek and the Levites. We learn two important truths about his qualification to receive the tithe: (1) it is based on life rather than law and (2) it is inherent rather than derived.

The key contrast here is between life and death. The phrase "men who die" renders a present tense adjectival participle which could easily be translated "men who are dying" or "men who are in the process of dying" (or even "mortal men," NASB). Even as they serve in their priestly office, the mortal Levites are dying. But in the "other case," the priest lives (also a present tense). From the permanence of his life his greatness is derived and by virtue of the fact that "he remains a priest forever" (7:3) he is worthy to receive the tithe.

The description of Melchizedek here anticipates the greater point about Jesus "who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life" (7:16) and who therefore "has a permanent priesthood" (7:24), superior to that of other priests. In neither case is it necessary for the law to authorize their priesthood. Their own permanence of life exalts them. Yet the life is not without a witness (marturevw , martyreô , "declare" or "bear witness"). This is the same term used regularly in Acts to describe the "witness" or firsthand "testimony" which the apostles bore to the resurrection of Jesus (1:8; 2:32; 3:15; 4:33; 20:21, 24). Yet, if the occurrences of the term in chapter 11 are taken as references to Scripture, then the author of Hebrews almost always uses the word in reference to Scripture and in the immediate context the allusion would appear to be to Psalm 110:4 which is introduced with the same word (martyreô , "it is declared").

7:9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 7:10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

These last verses complete the transition from Abraham to Levi and the comparative worth of the Levitical priesthood will figure prominently into the remainder of the chapter. The argument is extended from Abraham to the Levites via the genealogical connection through which Abraham is treated as a representative figure of his future ancestors. The point is that if Melchizedek is greater than Abraham, then he is also greater than the Levites.

There is some disagreement as to whether this verse represents an additional "afterthought" or the actual climax of the writer's argument. Since the comparison between the priesthood of Jesus and that of the Levites is the core of the rest of the chapter, treating these verses as a mere afterthough seems to understate their significance. Yet vv. 7-8 would seem to best express the climactic point of the section. Westcott's suggestion that the opening phrase (translated "one might even say") "serves to introduce a statement which may startle a reader, and which requires to be guarded from misinterpretation" thus seems more appropriate to the context. Though the point is not anticlimactic, our writer nevertheless attaches a lesser degree of certainty to it than he did to the conclusion advanced in v. 7, introduced by the phrase "without doubt" in v. 7. Our writer draws this portion of his discussion to a close by framing it with an inclusio ("met Abraham" as in 7:1 and "Melchizedek" is the last word in the Greek sentence whereas "This Melchizedek" opens 7:1).

G. JESUS IS HIGH PRIEST BASED ON HIS RESURRECTION WHICH INTRODUCES A BETTER HOPE (7:11-19)

¹¹ If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come - one in the order of Melchizedek, not in the order of Aaron? ¹² For when there is a change of the priesthood, there must also be a change of the law. ¹³ He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. ¹⁴ For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. ¹⁵ And what we have said is even more clear if another priest like Melchizedek appears, ¹⁶ one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. ¹⁷ For it is declared:

"You are a priest forever,

in the order of Melchizedek." ^a

¹⁸ The former regulation is set aside because it was weak and useless ¹⁹ (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

^a 17,21 Psalm 110:4

This section introduces the running theme of the remainder of the chapter - "perfection." Just as vv. 1-10 are set apart by inclusio ("met Abraham," v. 1 and v. 10) so are vv. 11-19 which open with the question as to whether "perfection" could have been attained through the Levitical priesthood (v. 11) and close with the affirmation that the Son "has been made perfect forever" (v. 28). Similarly, a reference to the inability of the law to make anything "perfect" frames the first phase of the discussion.

Our writer begins the present section by turning his attention to the Levitical priesthood but before he is finished he will introduce Jesus into the fuller discussion of Melchizedek for the first time (v. 14, the first reference to him since 6:20). The climax of the section is the "better hope" which is introduced by his priesthood (v. 19). In subsequent sections, we will read of the "better covenant" guaranteed by the oath (vv. 20-22) as well as those aspects of the priesthood of Christ which enable it to accomplish what the Levitical priesthood could not - the permanency of his priesthood (vv. 23-25) and the sufficiency of his sacrifice (vv. 26-28).

7:11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come - one in the order of Melchizedek, not in the order of Aaron?

To begin his demonstration of the superiority of Christ's priesthood, our writer introduces a sign argument: the fact that the Scriptures confer a priestly identity upon the Messiah is a sign that the perfection of believers demanded more than the Levitical priesthood could accomplish and that this priesthood was never intended by God to exhaust the priestly functions. The argument is cast in a first class conditional sentence. The protasis ("if" clause) assumes the condition to be true (for the sake of argument, apart from its objective truth or falsity) and the apodosis (the second part) expresses the conclusion. It is common for the apodosis to take the form of a rhetorical question (i.e., one which presents the conclusion by suggesting its own answer) as it does here (cf. Matt 12:27).

The "perfection" of Christ, believers and the interconnection between the two "perfections" comprise one of the central themes of the letter (2:10; 5:9; 6:1; 7:11, 19, 28; 9:9; 10:1, 14; 11:40; 12:2, 23) and are an integral aspect of its theology of salvation (including the vocation of Christ as Savior and Priest as well as the salvation of believers as it consists of their justification, sanctification and glorification). Given the variety of objects and dimensions associated with the theme of perfection, the significance of each reference must be carefully considered in its own immediate context as well as within the broader context of the letter.

To this point in the letter, we have learned that Christ's suffering made him "perfect" as the author of our salvation (2:10), as both the source of our salvation and our high priest (5:9-10). The context of chapter 5 was suggestive as to at least one dimension of how Christ's suffering "perfected" him for his role as our priest - he is able to "sympathize with our weaknesses" (4:15) and thus able to "deal gently with those who are ignorant and going astray" (5:2) - although the cross, which made him "perfect" as our Savior, was probably not far from view (see notes on 5:9-10). 5:14 and 6:1 introduced us to the "perfection" of believers - in these contexts, the "present" dimension of their salvation, the ongoing process of their sanctification or growth toward "maturity" (as the NIV translates cognates of the same Greek word; see comments on 5:14).

It is probably the "perfection" of believers which our writer has in mind in the present verse - and the inability of the Levitical priesthood to attain it (in any of its dimensions) - since the purpose of the sacrificial system which that priesthood oversaw was to deal with the sins of the people. The rest of the chapter progresses from the perfection of believers (here and v. 18), to the perfection of Christ and the connection between the two (vv. 24-28). In the intervening argument, the two ways in which Jesus "has been made perfect" (v. 28) - his death and resurrection - serve as the two proofs of the superiority of his priesthood.

Another important issue introduced in this verse is the connection between the priesthood and the law. The Greek grammar is not clear about the relationship and this has given rise to competing views about two aspects of this verse. First, there is ambiguity as to the antecedent of the pronoun ("on the basis of it"). Technically, Greek syntax would permit either "perfection" or "Levitical priesthood" as the antecedent. The latter would seem the better choice since (1) it is difficult to make sense of "perfection" as the genitive case object of the preposition which precedes the pronoun and (2) the context seems to favor the connection between law and priesthood (v. 12, see also v. 5, 28).

Second, the meaning of the preposition ejpi ( epi ) followed by the genitive is still difficult to construe with precision in this context ("on the basis of," NIV and NASB; "under," KJV, RSV, and NRSV). The verb in this case (nenomoqevthtai , nenomothetçtai , "receive law(s)") is rare in the NT but Lane notes that it occurs elsewhere with epi followed by the genitive in a manner which supports the rendering "in the case of" or "concerning." This also seems more natural in a context which stresses that the law authorized the priesthood rather than vice versa (v. 5, v. 28). Either way, what seems most important to our author is that what is true of one is also true of the other (cf. v. 11 and v. 19) and what affects the one affects the other as well (v. 12).

Aaron was last mentioned in 5:4. Here our writer mentions him again, perhaps because it is more appropriate to connect his name (rather than that of Levi) with the "order" (tavxi" , taxis ). Outside of this verse, this term is used only in relation to Melchizedek and it may well be that our writer has in mind 5:4-6 when his first appeal to Psalm 110:4 was introduced by the comparison of Christ to Aaron. The Son, after all, is not merely another priest but "high priest" (4:14; 5:10; 7:26-28).

7:12 For when there is a change of the priesthood, there must also be a change of the law. 7:13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. 7:14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.

The sign argument for the need of another priesthood, coupled with the parenthetical acknowledgment of the legal basis for the Levitical priesthood, permits our writer to address directly an issue anticipated in vv. 5-8: the relationship between the law of Moses and the priesthood after the order of Melchizedek. It would have been natural and quite probable for Jewish readers to question our writer's claim that Jesus was a priest on the basis of his known ancestry. This verse and Revelation 5:5 are the only verses outside of the Gospels to confirm the royal lineage of Jesus, but the fact that they do suggests that it was well known within early Christian communities. Our writer was confident that it was "clear" (the pro- in prodhΙlo" (prodçlos ) is intensive, hence "perfectly clear," NASB) to his readers.

Our author draws upon two established premises to resolve this issue. The first is the close tie between the Levitical priesthood and the law which authorized it. The second is what is known to be true about Jesus.

Verses 5 and 11 have both argued the close relationship between the Mosaic law and the Levitical priesthood, and now our writer advances a conclusion: they are so closely bound together that a change in one demands a change in the other. The law authorized that priesthood (v. 5) and the bulk of its regulations pertained to its function (v. 12). Any significant change in either the law or priesthood would necessitate (ajnagkhΙ , anangkç , from ajnagkavzw , anangkazô , "to compel, to force") corresponding changes in the other. Metativqhmi (metatithçmi, "change") can literally mean "transfer" or "convey to another place" and this would seem to support a reading similar to that of ajqevthsi" (athetçsis , "set aside) in v. 18. However, this literal sense of the term depends upon a spatial context clearly lacking here and the relationship between novmo" ( nomos , v. 12) and e[ntolh (entolç , v. 10) (see comments on 7:5) could easily justify a distinction between metatithçmi (v. 12) and athetçsis (v. 18) as well. Hence, the idea is probably not that law and priesthood are "removed" but that they have changed from one state to another.

The second working premise of our writer consists of what is known to be true about Jesus. Each of these three verses is introduced by an explanatory gavr ( gar , "for," omitted from v. 13 in the NIV) and in each case the progression in thought is from a known truth about Jesus to some consequence pertaining to the law.

The syntax of v. 12 is that of the elliptical condition. The "when" phrase translates a present tense participle which describes the set of circumstances or conditions which prompt the subsequent action. Since the law authorized (v. 5) and instructed (v. 11) the priesthood, we would expect a change in the law to affect a change in the priesthood. Instead, we read the reverse. Similarly, vv. 13-14 each proceed from what is known about "the one of whom these things are spoken" (he "belonged to a different tribe") and "our Lord" (he "descended from Judah") to their obvious import in view of the law ("no one from that tribe has ever served at the altar . . . in regard to that tribe Moses said nothing about priests"). What is true about our Lord determines what can be said to be true of the law - not vice versa. As subsequent verses make clear, his greatness so transcends that of the Levitical priests that the old legal requirements are no longer relevant.

7:15 And what we have said is even more clear if another priest like Melchizedek appears,

"What we have said" includes the main line of argument introduced in v. 11 and now further proof is offered to make the case "even more clear." Not only does Scripture anticipate "another priest" (vv. 11, 15) but he has, in fact, appeared. Again our author uses ajnivsthmi (anistçmi , "appears"), the same word translated "to come" in v. 11, indicating that what was predicted has now come to pass.

This priest is "like Melchizedek" (lit., "in the likeness of," the same syntax rendered "in the order of" in v. 11). Although cognates of oJmoiovth" (homoiotçs , "likeness") are frequent in the parabolic language of the Gospels and the typological exegesis of our author is reminiscent of similitude, he has not shown any inclination to employ the word in this sense. It is perhaps best taken as a stylistic variation which means no more than "in the same way as."

7:16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 7:17 For it is declared: "You are a priest forever, in the order of Melchizedek."

Yet the key similarity between Jesus and Melchizedek is by no means insignificant for it is the ultimate proof that he has appeared as the Messianic High Priest. In v. 8 we learned that Melchizedek's right to receive the tithe (and thus to serve as priest) was based on life rather than law and was inherent rather than derived (see comments there). Here we see that the same is true of Jesus' qualifications to serve as our great high priest. It is on the basis of "the power of an indestructible life" rather than "a regulation as to his ancestry" (lit., "law of a fleshly commandment"). Our writer employs rare terms and structures his sentence in a manner that heightens the contrast:

not according to - law - of - commandment - fleshly

but according to - power - of - life - indestructible

Aside from this verse, the form savrkino" ( sarkinos ) is rare in the NT. A variant in v. 16 substitutes the more common sarkikov" ( sarkikos ) but the textual evidence strongly favors sarkinos ; and ajkataluvtou ( akatalytou ) does not appear elsewhere in the NT. Yet both are employed here in an epistrophic style which foregrounds their presence. Just as the mortal priests are already in the process of dying (see comments on v. 8) as they serve, so the law which authorizes and regulates their priesthood partakes of that same temporary, fleshly existence which is doomed to pass away. Jesus, on the other hand, has been raised to a life which cannot be destroyed and is thus "endless."

It is this "forever" dimension of his high priesthood to which Psalm 110:4 bears "witness" (marturevw , martyreô , translated "declare" both here and in v. 8) as in 5:6 (as a result of which he is the source of "eternal" salvation), 6:20 and 7:3. By virtue of his resurrection, Jesus is clearly proven to be the Messianic High Priest by a standard which transcends the Mosaic covenant, outlasts its law and is derived from no authority external to its own.

7:18 The former regulation is set aside because it was weak and useless 7:19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

The dawning of the Messianic High Priesthood has significant and specific consequences for the believer, some of which are described here as our "better hope." When the topic of "hope" has arisen previously in the epistle (3:6; 6:11, 18), our writer has focused on its benefits for and demands upon the believers' life in the present. Here, however, he describes qualities of the hope itself (for ejlpiv" [ elpis ] in Hebrews see comments on 6:11).

First, it is a "better" hope. kreivttono" ( kreittonos , "better") is a key word in the letter. It first appeared in 1:4 when the Son was contrasted with angels, later in 6:9 to express our author's confidence in his readers and then in 7:7 to distinguish the greater stature of the one who pronounces blessing upon another (thus of Melchizedek in relation to Abraham). Here, however, is the first in a significant series of comparisons designed to demonstrate the superiority of the new covenant (cf. 7:22; 8:6; 9:23; 11:40; 12:24).

In this case, the hope introduced by Christ's eternal priesthood is better than that regulation which has been "set aside." =Aqevthsi" (athetçsis , "annulment") probably carries a legal force in this context as suggested by its use in technical legal formula in the papyri. It has been set aside because it is "weak" (or "ineffective," see comments in 5:2 on asthençs ) and "useless" in bringing about that for which believers hope. There is little difference between the meaning of the two terms but the anaphora (ajuth'" asqeneΙ" kaiΙ ajnwfelev" , autçs asthenes kai anôpheles ) creates a strong presence for the idea. We hope to be "perfect" and to "draw near to God." Neither the law nor the Levitical priesthood could accomplish our perfection - past, present, or future (see comments on v. 11) - nor consequently secure our ability to draw near to God himself (which requires the removal of our sins as 10:1-4 will explain in more detail) since it is by (or "through") this hope that we do so.

This reference to the running theme of the chapter ("perfection," v. 11) also marks a transition to the second of the two main proofs for the superiority of Christ's priesthood (resurrection and oath) which will subsequently be brought together to explain how his perfection makes ours possible as well (v. 28).

H. JESUS IS HIGH PRIEST BASED ON GOD'S OATH WHICH PRODUCES A BETTER COVENANT (7:20-22)

²⁰ And it was not without an oath! Others became priests without any oath, ²¹ but he became a priest with an oath when God said to him:

"The Lord has sworn and will not change his mind:

'You are a priest forever.'" ^a

²² Because of this oath, Jesus has become the guarantee of a better covenant.

^a 17,21 Psalm 110:4

Our author now returns to a theme introduced earlier (6:13-18) and also drawn from Psalm 110:4 (7:21) for a second major proof of the superiority of Christ's priesthood: the oath which God swore. Like the first proof, this one also has a significant consequence for the believer: a "better covenant."

The syntax of these verses suggests that they represent a single unit of thought. Verse 20 is introduced by kaq= o{son ( kath' hoson , "to the degree that") which is completed by the phrase kataΙ tosou'to ( kata tosouto , "to the same degree") in verse 22. Hence, the conclusion is announced in v. 22 ("Jesus has become the guarantee of a better covenant") and the grounds offered in v. 20a ("it was not without an oath" that he became priest). The parenthesis of 20b-21 provides the specific data.

7:20 And it was not without an oath!

Ellingworth suggests that the double negative is equivalent to a strong positive statement such as the one in the NEB: "How great a difference it makes that an oath was sworn!" In the NT, oJrkwmosiva (horkômosia , "oath") appears only in this chapter and is a compound of the usual word for "oath" (o{rko" , horkos ) and the verb for "swear" (o[mnumi , omnymi ) - used separately in 6:16 - suggesting that the term foregrounds the act of taking the oath rather than the oath itself. Horkos is a cognate of e{ko" ( hekos , "fence") from which it probably draws its meaning ("something that shuts you in").

6:13-18 form the background to this statement and have informed us of the significance of the oath (see comments on 6:16). Adding an oath to a promise was considered additional confirmation, sufficient evidence to establish someone in their belief, ending the need for doubt or debate. God did it to confirm his promise to Abraham and now we learn that he has done the same in appointing Jesus as priest.

Others became priests without any oath,

What is true of Jesus was never the case for the others. They did not take the honor upon themselves but were called and appointed by God (5:1, 4). In this, Jesus was like them (5:5). But their call and appointment did not include an oath. The oath demonstrates the uniqueness and superiority of Jesus' priesthood.

7:21 but he became a priest with an oath when God said to him: "The Lord has sworn and will not change his mind: 'You are a priest forever.'"

Our writer returns to Psalm 110:4 for scriptural evidence of the oath. It has been cited previously in 5:6 and 7:17, and alluded to in 5:10; 6:20; 7:3, 11 and 15. But the use here is unique. The key phrase which occurs in all three citations - "You are a priest forever" - is retained but the phrase which follows - "in the order of Melchizedek" - is omitted while the preceding phrase - "The Lord has sworn and will not change his mind" - is now included. The focus is no longer on Christ's similarity to Melchizedek but on the oath of God, a dimension of his priesthood which is unique even in relation to Melchizedek. Both similarities and uniqueness have now been drawn from this messianic psalm.

Omnymi ("sworn") was part of the compound word translated "oath" in vv. 20-21 (horkômosia , see comments on v. 20) and is the direct link between the psalm and our author's conclusion. Because he has sworn, we can know that the Lord will never "change his mind." Metamelomai often carries the force of "regret," but the context here (and in Psalm 110) justifies the rendering of the NIV which follows Bauer's recommendation. The focus is on the permanency of Christ's priesthood (v. 24) and the certainty we can attach to it.

7:22 Because of this oath, Jesus has become the guarantee of a better covenant.

The NIV renders "because" to suggest the concluding force of kata tosouto which completes kath' hoson in v. 20 (see comments on v. 20). The argument has progressed to its climax. Not only does the oath demonstrate the uniqueness and superiority of Christ's priesthood, it also demonstrates the superiority of the "covenant" of which he is the "guarantee."

This is but the first of 17 instances of diaqhvkh (diathçkç , "covenant") in the letter, and it will become the climactic theme of the letter in chapters 8 and 9 where we find 12 of its 17 occurrences. The full discussion of "superior" ( kreittonos , the same word translated "better" in this verse) will begin in 8:6 but the remainder of chapter 7 provides an approach to this summit.

"Egguo" ( engyos , "guarantee") occurs only here in the NT and only three times in the LXX but was otherwise common in legal and other documents of the period in connection with down payments on debts and purchases or even a prisoner's bail or a bride's dowry. Moulton and Milligan point out that it was probably derived from an old word for "hand" (i.e., "what is put in hand"). Jesus himself, as the high priest appointed by God's oath, is our guarantee that the new covenant is better than the old. Verses 23-28 will explain in what ways this is true.

I. JESUS' RESURRECTION CREATES A PERMANENT PRIESTHOOD (7:23-25)

²³ Now there have been many of those priests, since death prevented them from continuing in office; ²⁴ but because Jesus lives forever, he has a permanent priesthood. ²⁵ Therefore he is able to save completely ^a those who come to God through him, because he always lives to intercede for them.

^a 25 Or forever

The next two sections (vv. 23-25, vv. 26-28) explain how the priesthood of Jesus accomplishes what the Levitical priesthood could not (v. 11) - the perfection of believers. The key to our salvific perfection is the perfection of Jesus in his priestly vocation ("perfect" in v. 28 completes the inclusio). Each of these sections (1) connects a kerygmatic event in the incarnate life of Christ to (2) his perfection for his ministry as high priest and (3) a consequence of his perfection which enables ours.

7:23 Now there have been many of those priests, since death prevented them from continuing in office; 7:24 but because Jesus lives forever, he has a permanent priesthood.

This first section proceeds from Jesus' resurrection. The structural contrast here is identical to that in vv. 20-21 (oiJ men . . . oJ de . . . [ hoi men . . . ho de . . . ], i.e., many to one) but the thematic contrast is more significant. The "death" of those many priests anticipates the statement that Jesus "always lives" in v. 25. Another parallel which heightens the contrast is more explicit in the Greek text. Death prevented those priests from "continuing in office" (the compound verb paramevnw , paramenô , "remain with") whereas Christ "lives" (the simple form of the same verb, mevnw , "remain"). Although "forever" sometimes translates a stylistic variation (as in 7:3, eij" toΙ dihnekev" , eis to diçnekes ), here our author repeats the exact phrase in Psalm 110:4 (eij" toΙ aijw'na , eis to aiôna ), perhaps to reinforce the connection to the passage just cited.

Jesus' resurrection makes him perfect for his priestly vocation because it makes his priesthood "permanent." =Aparavbato" ( aparabatos ) occurs only here in the NT and conveys the sense of "unchangeable.'' Both legal and literary use outside of the NT suggest "inviolable" which reflects the term's etymology (aj , "not" + parav , "beyond" + baivnw [bainô ], "go, walk"). Because Jesus lives forever, there is no change in the office and no successor will ever step into his role.

7:25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.

"Therefore" identifies the consequence for believers. Jesus is thus able to "save completely." Sw/'zw (sôzô , "save, rescue") is the common term for salvation in the NT. Our author uses it occasionally and employs "perfection" terminology to articulate his theology of salvation (see comments on 5:9-10, 13-14 and 7:11; 6:1-8 contextualizes one dimension of our perfection - sanctification - in the covenant nature of salvation). Here the phrase rendered "completely" (eij" toΙ pantelev" , eis to panteles ) does not represent the exact same terminology but in the context of the inclusio (v. 11, 19, 28) suggests the connection. Jesus is able to secure for us the perfection of which our salvation consists.

One means of this salvation is Jesus' intercessory ministry as high priest which pertains to the present, continuing dimension of our salvation. During this time when we "grow up in" our salvation (1 Pet 2:2; cf. also Phil 2:12) - i.e., grow to become sinless in the actual state of our lives after having received a sinless standing in the sight of God (Heb 10:14) - we still need a priest who can mediate our continuing relationship with God, one who can not only identify with our weaknesses and deal with us gently (see 4:14; 5:1-2) but who can also appeal to God on our behalf and enable us to receive the mercy and grace necessary for remaining in God's presence (4:15). Because Jesus "always lives" (pavntote [ pantote ] with the present tense zw'n [zôn ] strongly expresses the curative sense), he is always able to "intercede" for us. =Entugcavnw (entyngchanô ) was common in legal contexts for the "appeal" one might make to an authority or on behalf of a client and it is so used in the NT (Acts 25:24). Paul uses this same word in Romans 8:34 to describe how the risen Jesus, who is now at the right hand of God, intercedes for us. As a result, no one can condemn us and nothing can separate us from his love.

J. JESUS' DEATH PROVIDES THE PERFECT SACRIFICE (7:26-28)

²⁶ Such a high priest meets our need - one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. ²⁷ Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. ²⁸ For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

In these last verses of the chapter, the author turns from the resurrection to the cross to describe the second way in which the Son "has been made perfect forever" in his vocation as priest. As with the resurrection discussed in vv. 23-25, he again describes how this event has made Jesus a perfect priest and the consequence for believers.

7:26 Such a high priest meets our need - one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.

That Jesus can meet our need is the climactic conclusion not only of this chapter but of the entire section on his priestly ministry (extending as far back as 4:14). In fact, it is quite possible that our author had these next verses in view when he first introduced the themes of suffering, perfection and priesthood in chapter 2, for the wording here mirrors that in 2:10 (e[prepen , eprepen , translated "is fitting" in 2:10 but "meets our need" here).

To present Jesus as the perfect sacrifice, our writer first reminds us of his sinless life. Under the Mosaic covenant it had been required that sin and guilt offerings be "without defect" (Lev 1:3, 10; 4:3, 23, 28, 32; and 5:15, 18; 22:17-25 specify those defects which made a sacrifice unacceptable).

The five descriptors in this verse progress from Jesus' character (three adjectives) to his station following his ascension in which he serves as our high priest (two participles). There is little to distinguish between the meanings of the three adjectives but their cumulative sense is clear: what other priests were only by ritual, Jesus was by nature ("without sin," 4:15). The two participles suggest a different idea, however. The passive use of cwrivzw (chôrizô , "separate") followed by ajpoΙ ( apo , "from") suggests separation of location. Morris notes that the Levitical high priest was required to leave home for a period of seven days prior to the Day of Atonement in order to avoid ritual defilement. However, Jesus maintained his purity while among us and was not "separated from sinners" until his ascension, following his sacrifice and resurrection. As a result, he is "exalted above the heavens" where he is now able to intercede for us with our heavenly Father (Rom 8:34).

7:27 Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.

The first part of this verse continues the sentence which began in v. 26, adding a sixth descriptor which (1) is a consequence of Jesus' sinlessness and (2) explains why he is able to enter the presence of God ("exalted above the heavens") on our behalf. In 5:3, we were reminded that other priests had to offer sacrifices for their own sins as well as for those of the people (for themselves first on the Day of Atonement, that they might enter the presence of God purified, to then offer sacrifice for the people; Leviticus 16).

This, then, is ultimately why Jesus is a "fitting" high priest: he needs not a sacrifice for himself but alone was able to offer a sacrifice of himself. The deaths of the other high priests prevented them from continuing in office. His death executed his office and his resurrection enabled him to continue to serve as our intercessor. Their need to sacrifice both for themselves and for the people arose "day after day." His sacrifice was "once for all" for both the priest and the sacrifice were perfectly without defect. They offered sacrifices for themselves and for others. He offered a sacrifice of himself for others. Because of what he did not need, he could provide what we do.

Qusiva" ( thysias , "sacrifice") appeared first in 5:1 but will now become a key point of comparison between the old and new covenants in chapters 8-10 and occurs more often in Hebrews than in the entire rest of the NT. On its use in the letter, see comments on 5:1.

7:28 For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

The parallelism in this verse sums up the entire chapter around pairs of opposite terms. The law appoints men who are weak, whereas the oath appoints the Son who has been made perfect. The initial positions are occupied by that which appointed each priesthood (the law, 7:5, 11; God's oath, 7:20-22), the middle positions by those appointed (men who are dying, 7:8; the Son who lives forever, 7:16, 24), and the final positions by their fitness for the task (weak, 5:2; perfect, cf. the blamelessness of Jesus in 7:26 with the comments on ajsqenhv" [asthençs ] in 5:2).

This verse actually ends with the word "perfect," framing an inclusio with v. 11 which begins with the same term. What the Levitical priesthood could not attain for us, Jesus does because he is the perfect high priest. His death was a perfect sacrifice which "once for all" provided for our atonement. His endless life enables him to intercede for us forever. He is thus able to "save completely" (v. 25). A summary of how his perfection leads to ours, according to vv. 23-28, might be as follows:

Event Perfect Priest Perfected Believers resurrection permanent priesthood continuing intercessor cross perfect sacrifice once for all forgiveness -College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

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

The Picture of Christ

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

The Style

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

The Author

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

The Recipients

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

The Date

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

The Purpose

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

JFB: Hebrews (Book Introduction)

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

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

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

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

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

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

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

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

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

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

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

JFB: Hebrews (Outline)

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

TSK: Hebrews 7 (Chapter Introduction)

Overview

Heb 7:1, Christ Jesus is a priest after the order of Melchisedec; Heb 7:11, and so far more excellent than the priests of Aaron’s order.

Poole: Hebrews 7 (Chapter Introduction)

CHAPTER 7

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 7 (Chapter Introduction)

(Heb 7:1-3) A comparison between the priesthood of Melchisedec and that of Christ.

(Heb 7:4-10) The excellence of Christ's priesthood above the Levitical priesthood is shown.

(Heb 7:11-25) This is applied to Christ.

(Heb 7:26-28) The faith and hope of the church encouraged from this.

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 7 (Chapter Introduction)

The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos 3:4), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter, where, I. We have a more particular account of Melchisedec (Heb 7:1-3). II. The superiority of his priesthood to that of Aaron (Heb 7:4-10). III. An accommodation of all to Christ, to show the superior excellency of his person, office, and covenant (Heb 7:11 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

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

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

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

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

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

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

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

The Double Background

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

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

The Hebrew Background

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

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

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

The Perfect Priest And The Perfect Sacrifice

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

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

The Riddle Of The New Testament

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

When Was It Written?

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

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

To Whom Was It Written?

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

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

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

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

By Whom Was It Written?

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

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

The Author Of Hebrews

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

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

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

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

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

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

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

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 7 (Chapter Introduction)

A Priest After The Order Of Melchizedek (Heb_7:1-28)

We come now to a passage of such paramount importance for the writer to the Hebrews and in itself so difficult to understand that we must deal with it in a special way. Heb 6, (Heb_6:20), ended with the statement that Jesus had been made a priest forever after the order of Melchizedek. This priesthood after the order of Melchizedek is the most characteristic thought of Hebrews. Behind it lie ways of thinking and of arguing and of using scripture which are quite strange to us and which we must yet try to understand. It will be best first to collect together all that the writer to the Hebrews has to say about the priesthood after the order of Melchizedek and to read that as a whole before we divide it into shorter passages to study in detail. We shall then try to understand what the writer to the Hebrews was getting at before we study this chapter in detail. So then, we first collect the passages which deal with this idea. The first is Heb_5:1-10 .

7:1-28 Every high priest who is chosen from among men, is appointed on men's behalf to deal with the things which concern God. His task is to offer gifts and sacrifices for sins, in that he himself is able to feel gently to the ignorant and to the wandering, because he himself wears the garment of human weakness. By reason of this very weakness it is incumbent upon him, just as he makes sacrifice for the people, so to make sacrifice for sins on his own behalf also. No one takes this honourable position to himself, but he is called by God to it, just as Aaron was. So it was not Christ who gave himself the glory of becoming high priest; but it was he who said to him: "You are my beloved Son; today I have begotten you." "You are a priest for ever according to the order of Melchizedek." In the days when he lived this human life of ours, he offered prayers and entreaties to him who was able to bring him safely through death, with strong crying and with tears. And when he had been heard because of his reverence, although he was a Son he teamed obedience from the sufferings through which he passed. When he had been made fully fit for his appointed task, he became the author of eternal salvation to all who obey him, for he had been designated by God a high priest after the order of Melchizedek.

The second passage, which deals with this idea is the whole of Heb 7. So then, first, let us set it down as a whole, remembering that the last verse of Heb 6 has already said that Jesus had become a high priest for ever after the order of Melchizedek.

Now this Melchizedek was King of Salem and priest of the most high God. He met Abraham when he was returning from the smiting of the kings and blessed him and set apart for him a tenth part of the spoils. In the first place, the interpretation of his own name means King of Righteousness and, in the second place, King of Salem means King of Peace. His father is never mentioned nor his mother; nor is there any record of his descent; there is no mention of the beginning of his days, nor any of the end of his life; he is exactly like the Son of God; and he remains a priest for ever. Just see how great this man was--Abraham gave him the tenth part of the spoils of victory--and Abraham was no less than the founder of our nation. Now look at the difference--when the sons of Levi receive their priesthood, they receive an injunction laid down by the law to exact tithes from the people. That i& to say, they exact tithes from their own brothers, even although they are descendants of Abraham. But this man, whose descent is not traced from them at all, exacted tithes from Abraham and actually blessed the man who had received the promises. Beyond all argument, the lesser is blessed by the greater. Just so, in the one instance, it is a case of men who die receiving tithes; but in this instance it is the case of a man whom the evidence proves to live. Still further--if I may put it this way--through Abraham, Levi, too, the very man who receives the tithes, had tithes exacted from him, for he was in his father's body when Melchizedek met him. If then the desired effect could have been achieved by the Levitical priesthood--for it was on the basis of that priesthood that the people became a people of the law--what further need was there to set up another priest and to call him a priest after the order of Melchizedek, and not to call him a priest after the order of Aaron? Once the priesthood was altered, of necessity there follows an alteration of the law too, for the person of whom the statements are made belongs to another tribe altogether, from which no one ever served at the altar. It is obvious that it was from Judah that our Lord sprang and, with regard to that tribe, Moses said nothing about priests. And certain things are still more abundantly clear--if a different priest is set up, a priest after the order of Melchizedek, a priest who became so, not according to the law of a mere human injunction but according to the power of a life that is indestructible--for the witness of scripture in regard to this is: "You are a priest for ever after the order of Melchizedek"--if all that is so, two things emerge. On the one hand there emerges the cancellation of the previous injunction because of its own weakness and uselessness (for the law never achieved the effect which it was designed to produce) and, on the other hand, them emerges the introduction of a better hope through which we can come near to God. And inasmuch as it happened with an oath--for the Levitical priests are made priests without an oath but he with an oath, because scripture says of him: "The Lord swore and will not repent of it, 'You are a priest forever'"--in so far Jesus has become the surety of a better covenant. Further, of the Levitical priests more and more were made priests because they were prevented from continuing permanently by death, whereas he has a priesthood which will never pass away because he remains for ever. For that very reason it is in every possible way and for all time that he, who is for ever alive, can save those who come to God through him. We needed such a high priest--one who is holy, one who has never hurt any man, one who is stainless, one who is different from sinners, one who has become higher than the heavens. He does not need, as the high priests do, daily first to offer sacrifices for his own sins and then thereafter for the sins of the people. For he did this once and for all when he offered himself. For the law appointed as high priests men subject to weakness; but the word of the oath, which came after the law, appointed one who is a Son who is fully equipped to carry out his office for ever.

These are the passages in which the writer to the Hebrews describes Jesus as a priest after the order of Melchizedek. Now let us see just what he is trying to say when he uses that conception. We must begin by understanding the general position from which he starts. He starts with the basic idea that religion is access to God. It was to make that access to God possible that two things existed. First, the law. The basic idea of the law is that so long as a man faithfully observes its commandments he is in a position of friendship with God and the door to his presence is open to him. But men cannot keep the law and therefore their fellowship with God and their access to his presence are interrupted. It was exactly to deal with that situation of estrangement that the second thing existed, the priesthood and the whole sacrificial system. The Latin word for priest is pontifex which means a bridge-builder; the priest was a man whose function was to build a bridge between men and God by means of the sacrificial system. A man broke the law; his fellowship with God was interrupted and his access to God was barred; by the offering of the correct sacrifice that breach of the law was atoned for and so the fellowship was restored and the barrier removed. That was the theory of the matter. But in practice life showed that that was precisely what the priesthood and the sacrificial system could not do. There was no escaping the human estrangement from God which followed sin; and the problem was that not all the efforts of the priesthood and not all the sacrifices could restore that lost relationship. It is therefore the argument of the writer to the Hebrews that what is needed is a new and a different priesthood and a new and effective sacrifice. He sees in Jesus Christ the only High Priest who can open the way to God; and he calls the priesthood of Jesus a priesthood after the order of Melchizedek. He got that idea from two passages in the Old Testament. The first was Psa_110:4 where it is written:

"The Lord has sworn and will not change his mind, 'You are a priest for ever after the order of Melchizedek'."

The second is Gen_14:17-20 where the story of the original Melchizedek is told.

And the king of Sodom went out to meet him (Abram) at the Valley of Shaveh (that is, the King's Valley). And Melchizedek king of Salem brought out bread and wine; he was priest of God most High. And he blessed him and said, "Blessed be Abram by God Most High, maker of heaven and earth, and blessed be God most High, who has delivered your enemies into your hand!" And Abram gave him a tenth of everything.

The writer to the Hebrews is here doing what any skilled Jewish Rabbi might do and following the rabbinic method of interpretation. To understand that method we must understand two things. (i) To the scholarly Jew any passage of scripture had four meanings to which he gave four different names: (a) First, there was Peshat (compare H6584), which is the literal and factual meaning. (b) Second, there was Remaz, which is the suggested meaning. (c) Third, there was Derush (compare H1875), which is the meaning arrived at after long and careful investigation. (d) Fourth, there was Sod, which is the allegorical or inner meaning. To the Jew the most important meaning by far was Sod, the inner meaning. He was not nearly so much interested in the factual meaning of a passage as in the allegorical and mystical meaning which could be extracted from it, even although it might have no connection whatever with the literal meaning. It was quite permissible, and in fact the regular practice, to take things right out of their context and read into them meanings which we would consider fantastic and quite unjustified. That is what the writer to the Hebrews is doing here. (ii) Second, it is essential to note that the Jewish interpreters considered themselves completely justified in arguing not only from the utterances but also from the silences of scripture. An argument could be built, not only on what scripture said but also on what it did not say. In fact the writer to the Hebrews bases his argument in this passage at least as much on what scripture did not say about Melchizedek as on what it did. Now let us see how the quality of the priesthood after the order of Melchizedek differs from the quality of the ordinary Aaronic priesthood. (i) Melchizedek has no genealogy; he is without father and without mother (Heb_7:3). Note straight away that this is one of the arguments drawn from the silence of scripture which does not provide Melchizedek with any genealogy. This was unusual for two reasons. (a) It is the reverse of the habitual practice of Genesis. Genealogies are a feature of Genesis where long lists of a man's ancestors constantly occur. But Melchizedek arrives on the scene, as it were, from nowhere. (b) Far more important--it is the reverse of the rules which governed the Aaronic priesthood which depended entirely on descent. Under Jewish law a man could not under any circumstances become a priest unless he could produce a certificated pedigree going back to Aaron. Character and ability had nothing to do with it; the one essential was that pedigree. When the Jews came back to Jerusalem from exile certain priestly families could not produce their genealogical records and were therefore debarred from the priesthood for ever (Ezr_2:61-63; Neh_7:63-65). On the other hand, if a man could produce a pedigree reaching back to Aaron, apart only from certain specified physical blemishes nothing on earth could stop him being a priest. Genealogy was literally everything. So then, the first difference between the two priesthoods was this--the Aaronic priesthood depended on genealogical descent; the priesthood of Melchizedek depended on personal qualification alone. Melchizedek's priesthood was based on what he was, not on what he had inherited. As one scholar puts it--the difference was between a claim based on legality and a claim based on personality. (ii) Heb_7:1-3 collects further qualities about Melchizedek. The name Melchizedek literally means King of righteousness. The word Salem (H8004) means peace; therefore he was also King of Peace. We have seen that he has no genealogy. Again the writer to the Hebrews draws on the silence of scripture. We are told of no time when Melchizedek began or ended his priesthood; we are told of no time when he was born or died. Therefore he had no beginning and has no end; and his priesthood lasts for ever. From this we gather five great qualities in the priesthood of Melchizedek. (a) It is a priesthood of righteousness. (b) It is a priesthood of peace. (c) It is a royal priesthood, for Melchizedek was a king. (d) It is personal and not inherited because he has no genealogy. (e) It is eternal, because he has no birth or death, and his priesthood has no beginning or end. (iii) Supposing all this to be true, how can it be proved that the priesthood of Melchizedek is superior to the Aaronic? The Hebrews seizes on two points in the Genesis story about Melchizedek. First, there is the saying that Abraham gave Melchizedek tithes of all. The priests also exact tithes; but there are two differences. The priests tithe their brethren, their fellow Jews; and they tithe them as a result of legal enactment. But Melchizedek tithed Abraham who had no racial connection with him whatsoever and was in fact the founder of the Jewish nation; further, he exacted the tithes not because the law gave him the right to do so but because of an unquestionable personal right. Obviously that set him far above the ordinary priesthood. Second, there is the saying that Melchizedek blessed Abraham. It is always the superior who blesses the inferior; therefore Melchizedek was superior to Abraham although Abraham was the founder of the Jewish race and the unique recipient of the promises of God. That indeed gives Melchizedek a place than which none could be higher. A. B. Bruce thus sums up the points in which Melchizedek was superior to the ordinary Levitical priesthood. (a) He tithed Abraham and was therefore superior to him. Abraham was one of the patriarchs; the patriarchs are superior to their descendants; therefore Melchizedek is greater than the descendants of Abraham; the ordinary priests are the descendants of Abraham; therefore Melchizedek is greater than they. (b) Melchizedek is greater than the sons of Levi because they exacted tithes by legal enactment but he did it as a right he personally possessed given to him by no man. (c) The Levites received tithes as mortal men; he received them as one who lives for ever (Heb_7:8). (d) Levi, to whom the Israelites paid tithes, may be said to have paid tithes to Melchizedek, because he was Abraham's grandson and was therefore in Abraham's body at the time Abraham paid tithes. (iv) Heb_7:11 onwards shows wherein the superiority of the nets, priesthood lay. (a) The very fact that a new priesthood was promised (Heb_7:11) shows that the old one was inadequate. If the old priesthood had fulfilled the function of bringing men to the presence of God there would have been no need for any other. Further, the introduction of the new priesthood was a revolution. According to the law, all priests must belong to the tribe of Levi; but Jesus was from the tribe of Judah. This shows that the whole old system was superseded. Something greater than the law had come. (b) The new priesthood was for ever (Heb_7:15-19). Under the old system the priests died and there was no permanency; but now there had come a priest who lives for ever. (c) The new priesthood was introduced by an oath of God Psa_110:4 says: "The Lord has sworn and will not change his mind 'You are a priest for ever after the order of Melchizedek'." Clearly God does not swear lightly. He never introduced the ordinary priesthood like that. This was something new. (d) The new priest offered no sacrifice for himself (Heb_7:27). The ordinary priest always had to make sacrifice for his own sin before he could do so for the sins of the people. But Jesus Christ, the new High Priest, was sinless and needed no sacrifice for himself. (e) The new priest did not need endlessly to repeat sacrifices (Heb_7:27). He made the one perfect sacrifice, which never needs to be made again because it has for ever opened the way to the presence of God. We now sum up briefly the ideas in the mind of the writer to the Hebrews when he thinks of Jesus in terms of the High Priest after the order of Melchizedek. To make it clearer we set out only the great salient ideas without the side-lines. (i) Jesus is the High Priest, whose priesthood depends not on any genealogy but on himself alone. (ii) Jesus is the High Priest who lives for ever. (iii) Jesus is the High Priest who himself is sinless and never needs to offer any sacrifice for his own sin. (iv) Jesus is the High Priest who in the offering of himself made the perfect sacrifice which once and for all opened the way to God. No more sacrifice need be made. Having seen the general ideas in the mind of the writer to the Hebrews concerning Jesus as a priest after the order of Melchizedek, we now turn to this passage in detail and study it in sections.

The True King And The True Priest (Heb_7:1-3)

The Greatness Of Melchizedek (Heb_7:4-10)

The New Priest And The New Way (Heb_7:11-20)

The Greater Priesthood (Heb_7:21-25)

The High Priest We Need (Heb_7:26-28)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Outline¹⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

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

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

1. The person of our high priest ch. 7

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

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

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

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

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

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

A. Perseverance in faith ch. 11

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

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

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

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

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

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

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

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

1. The goal of peace 12:14-17

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

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

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

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

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 7 (Chapter Introduction)

INTRODUCTION TO HEBREWS 7

The apostle having made mention of Melchizedek in the latter part of the preceding chapter, proceeds in this to give some account of him, and of the excellency of his priesthood, and to show that Christ is a priest of his order, and is superior to Aaron and his sons. He first declares what Melchizedek was, that he was both king and priest; he names the place he was king of, and tells whose priest he was, even the priest of the most high God; and goes on to observe what he did, that he met Abraham returning from the slaughter of the kings, that he blessed him, and took tithes of him, Heb 7:1 and then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for anything that can be learned from the Scriptures, it is not known who was his father or his mother; what his lineage and descent; when he was born, or when he died; and that he is like to the Son of God, and continues a priest, Heb 7:2 upon which the apostle calls upon the Hebrews to consider the greatness of his person; and as it appears from that single instance of his receiving tithes from the patriarch Abraham, Heb 7:4 by which it is evident, that he is greater than the Levites; and which is demonstrated in the following particulars: the Levites received tithes of their brethren that came out of Abraham's loins, as they did, but Melchizedek, whose descent was not from them, received tithes from Abraham himself, and besides blessed him; and it is a clear case, that the lesser is blessed of the greater, Heb 7:5 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Heb 6:8 yea, Levi himself paid tithes to Melchizedek, since he was in the loins of his father Abraham when Melchizedek met him, and took tithes of him; and therefore must be greater than Levi, Heb 7:9. And next the apostle proves the imperfection of the Levitical priesthood from this consideration, that there is another priest risen up, not of the order of Aaron, but of the order of Melchizedek, of which there would have been no need, if the Levitical priesthood had been perfect; nor would it have been changed, as it is, and which has also made a change of the law, by which it is established, necessary, Heb 7:11 that the priest that is risen up is not of the order of Aaron, is clear, because he is of another tribe, even of the tribe of Judah, to which the priesthood did not belong, Heb 7:13, and that he is of the order of Melchizedek, and so not according to the ceremonial law, but after the power of an endless life, is manifest from the testimony of the sacred Scripture, Heb 7:15 which lies in Psa 110:4 and that the ceremonial law, on which the Levitical priesthood stood, is changed and abrogated, is strongly asserted, and the reasons of it given, because it was weak and unprofitable, and made nothing perfect; and this was disannulled by Christ, the better hope brought in, who has made something perfect, and through whom we have access to God, Heb 7:18. Moreover, the superior excellency of Christ's priesthood to the Levitical one is shown in several particulars; the priests of Aaron's order were made without an oath; Christ was made with one, as is evident from the above cited testimony, Heb 7:20 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23 wherefore, as they were not suffered to continue by reason of death, their priesthood was ineffectual; they could not take away sin, and save sinners; but Christ is able to save to the uttermost all that draw nigh to God by him, as a priest, and that because he ever lives to complete his office by intercession, Heb 7:25 wherefore such an high priest as he is, must become men, and be suitable to them, especially since he is pure and holy, and in such an exalted state, Heb 7:26 and this is another difference between him and the priests under the law; they were men that had infirmity, and were guilty of sins themselves, and so had need to offer for their own sins, and then for the sins of others; but Christ, the Son of God, who was consecrated a priest for evermore, by the word of the oath, had no sin of his own to offer sacrifice for, only the sins of his people, which he did once, when he offered himself, Heb 7:27.

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

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

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.

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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.

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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