Text -- Hebrews 8:12 (NET)

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 8:12

Merciful ( hileōs ).

Old Attic adjective for hilaos , common in the lxx, only here in N.T., from which hilaskomai comes (Luk 18:13).

Robertson: Heb 8:12

Will I remember no more ( ou mē mnēsthō eti ).

Double negative ou mē with first aorist passive subjunctive (volitive) of mimnēskō , to recall.

Vincent: Heb 8:12

Merciful ( ἵλεως )

Only here and Mat 16:22, see note.

Vincent: Heb 8:12

Unrighteousness ( ἀδικίαις )

Unrighteousnesses . The only occurrence of the word in the plural. For ἀδικία see on 2Pe 2:13.

Vincent: Heb 8:12

Their sins and their iniquities ( τῶν ἁμαρτιῶν αὐτῶν )

Omit and their iniquities . For ἁμαρτία sin , see on Mat 1:21; and for both ἀδικία and ἁμαρτία , see on 1Jo 1:9. Comp. 1Jo 5:17.

Vincent: Heb 8:12

Will I remember no more ( οὐ μὴ μνησθῷ ἔτι )

Lit. I will by no means remember any more .

Wesley: Heb 8:12

For I will justify them, which is the root of all true knowledge of God. This, therefore, is God's method. First, a sinner is pardoned: then he knows God, as gracious and merciful then God's laws are written on his heart: he is God's, and God is his.

JFB: Heb 8:12

The third of "the better promises" (Heb 8:6). The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace.

JFB: Heb 8:12

Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men.

JFB: Heb 8:12

Not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare Heb 10:17).

JFB: Heb 8:12

Contrast the law, Heb 10:3.

Clarke: Heb 8:12

I will be merciful to their unrighteousness - In order to be their God, as mentioned under the preceding verse, it is requisite that their iniquity should be pardoned; this is provided for by the immolation of Jesus Christ as the covenant sacrifice. By his blood, redemption has been purchased, and all who with penitent hearts believe on the Lord Jesus receive remission of sins, and God remembers their iniquities no more against them so as to punish them on that account. All spiritual evil against the nature and law of God is represented here under the following terms: -

1.    Unrighteousness, αδικια, injustice or wrong. This is against God, his neighbor, and himself

2.    Sin, ἁμαρτια, deviation from the Divine law; Missing the Mark; aiming at happiness but never attaining it, because sought out of God, and in the breach of his laws

3.    Iniquity, ανομια, lawlessness, not having, knowing, or acknowledging, a law; having no law written in their hearts, and restrained by none in the conduct of their lives. All these are to be removed by God’ s mercy; and this is to be understood of his mercy in Christ Jesus.

TSK: Heb 8:12

Heb 10:16, Heb 10:17; Psa 25:7, Psa 65:3; Isa 43:25, Isa 44:22; Jer 33:8, Jer 50:20; Mic 7:19; Act 13:38, Act 13:39; Rom 11:27; Eph 1:7; Col 1:14; 1Jo 1:7-9, 1Jo 2:1, 1Jo 2:2; Rev 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 8:12

For I will be merciful to their unrighteousness ... - That is, the blessing of "pardon"will be much more richly enjoyed under the new dispensation than it was under the old. This is the "fourth"circumstance adduced in which the new covenant will surpass the old. That was comparatively severe in its inflictions (see Heb 10:28); marked every offence with strictness, and employed the language of mercy much less frequently than that of justice. It was a system where law and justice reigned; not where mercy was the crowning and prevalent attribute. It was true that it contemplated pardon, and made arrangements for it; but it is still true that this is much more prominent in the new dispensation than in the old. It is there the leading idea. It is what separates it from all other systems. The entire arrangement is one for the pardon of sin in a manner consistent with the claims of law and justice, and it bestows the benefit of forgiveness in the most ample and perfect manner on all who are interested in the plan. In fact, the uniqueness by which the gospel is distinguished from all other systems, ancient and modern, philosophic and moral, pagan and deistical, is that it is a system making provision for the forgiveness of sin, and actually bestowing pardon on the guilty. This is the center, the crown, the glory of the new dispensation. God is merciful to the unrighteousness of people and their sins are remembered no more.

Will I remember no more - This is evidently spoken after the manner of men, and in accordance with human apprehension. It cannot mean literally that God forgets that people are sinners, but it means that he treats them as if this were forgotten. Their sins are not charged upon them, and they are no more punished than if they had passed entirely out of the recollection. God treats them with just as much kindness, and regards them with as sincere affection, as if their sins ceased wholly to be remembered, or which is the same thing, as if they had never sinned.

Poole: Heb 8:12

For I will be merciful to their unrighteousness: this for states the cause of all the former acts promised in the gospel covenant, as regenerating, illuminating, adopting, and God’ s gracious removing all sins that might hinder the communication of these and all other good to his covenanted ones; God, in and by the administration of this covenant, ratified by his blood, propitiating him, will of his free mercy pardon, blot out, and take away, Heb 2:17 , and thereby free them from the guilt, power, and punishment of their original and actual unrighteousness; implying his reconciliation to, and free acceptance of, their persons in Jesus Christ, on whose account it is he dealeth so graciously with them in all things, Isa 55:7-9 1Jo 4:9 .

And their sins and their iniquities will I remember no more all the breaches of God’ s law by commissions or omissions, whatever they may be for number or for aggravation, he will always through Christ save his covenanted ones from them all, Mat 1:21 Rom 3:21-26 . All of these shall not only be for the present blotted out, but his mercy will be so great and certain through Christ, that he will neither punish them for them, nor charge them to them; he will abundantly pardon, and for ever take them away, so as if they be sought for they shall not be found, Heb 10:3,14 Isa 43:25 Mic 7:18,19 . And when he forgets their sins, he will have their persons in everlasting remembrance, Psa 112:6 .

Gill: Heb 8:12

For I will be merciful to their unrighteousness,.... That is, sin; for all unrighteousness is sin, being contrary to the justice of God, and his righteous law: and the phrase is expressive of God's forgiveness of it, which is a very considerable article of the covenant of grace; mercy is the spring and original of pardon; it is what God delights in, and therefore he pardons freely; it is large and abundant, and hence he pardons fully; and this lays a foundation for hope in sensible sinners: and the way and means, in and by which God pardons, is the propitiatory sacrifice of his Son; and the word here rendered "merciful", signifies "propitious"; God pardons none but those to whom he is pacified, or rendered propitious by Christ; there is no mercy, nor pardon, but through him; he pardons on the foot of reconciliation and satisfaction for sin by Christ; so that forgiveness of sin is an act of justice, as well as of mercy; or it is an act of mercy streaming through the blood and sacrifice of Christ.

And their sins and their iniquities will I remember no more; by which are meant all kind of sin, original and actual; sins before and after conversion; every sin but that against the Holy Ghost, and that God's covenant people are never guilty of; these God remembers no more; he casts them behind his back, and into the depths of the sea, so that when they are sought for, they shall not be found; God will never charge them with them, or punish them for them: this is another phrase to express the forgiveness of sins, and distinguishes the new covenant from the old one, or the former dispensation; in which, though there were many typical sacrifices, and a typical removal of sin, yet there was a remembrance of it every year.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 8:12

¹ sn A quotation from Jer 31:31-34.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 8:1-13

1 By the eternal priesthood of Christ the Levitical priesthood of Aaron is abolished;

7 and the temporal covenant with the fathers, by the eternal covenant of the Gospel.

Combined Bible: Heb 8:10-13

Two Covenants   

(Hebrews 8:10-13)   

The subject of the two covenants supplies the principal key which unlocks for us the meaning of God’ s dispensational dealings with His people here on earth. Its importance and blessedness is not surpassed by anything within the entire range of Divine revelation. Yet, sad to say, it is something which is scarcely known at all today by the majority of professing Christians. Covenant-relationship has always been the basis on which God has dealt with His people. The foundation of all is the Everlasting Covenant, a compact or agreement which God made with Christ as the Head and Representative of the whole election of grace. We would refer the interested reader unto two articles upon it, which appeared in the January and February 1930 issues of this magazine. What we shall here endeavor to treat of is the administration of that covenant, as it was made known by God, and the various forms in which it was established among His saints.  

There was an original covenant made with Adam and all mankind in him: see Hosea 6:7 margin. This consisted of an agreement between God and man concerning obedience and disobedience, reward and punishment. To that covenant were annexed promises and threatenings, which were expressed in visible signs or symbols; the first, in the tree of life; the latter in the tree of the knowledge of good and evil. By these did God establish the original law of creation as a covenant. On the part of man, it was required that he should accept of this law. It was a covenant of works, and had no mediator. That arrangement or constitution formed the basis on which God dealt with Adam, but it ceased as soon as sin entered the world. God had provided a way of salvation for His own elect apart from their personal obligation to sinless obedience as the condition of life, and that through their Surety discharging all their responsibilities in His own person. This was made known in the first promise God proclaimed: Genesis 3:15. All who receive the grace which is tendered through the promises of the Gospel, are delivered from the curse of that covenant which Adam, their legal representative, broke.  

But though this first earthly covenant is no longer administered as a "covenant," nevertheless, all those of Adam’ s descendants who receive not the grace of God as it is tendered to them in the promises of the Gospel, are under the law and curse of the Adamic covenant, because the obedience which it requires of the creature unto the Creator, and the penalty which it threatens and the curse it pronounces upon the disobedient, has never been met for them by a substitute. Therefore, if any man believe not, the wrath of God (not "cometh," but) abideth on him (John 3:36), and this, because the command and curse, which result from the relation between man and his Maker, and the inflexible righteousness of God as the supreme Governor and Judge of all mankind, must be fulfilled.  

Now the children of Israel were not formally placed under the Adamic covenant absolutely, as a covenant of life, for, from the days of Abraham the promise (a renewal of Genesis 3:15; see Genesis 12:1-3, 17:6-8, etc.) was given unto him and his seed. Let it be carefully noted that in Galatians 3:17 the apostle proves that no "law" would afterwards be given, nor covenant made, that should or could disannul that promise. Had Israel been brought under the Adamic covenant of works it would have disannulled the promise, for that covenant and the promise of Grace are diametrically opposed. Moreover, had Israel come formally under the Adamic covenant of works they were all under the curse, and so had all perished eternally.  

That there were other federal transactions between God and His Church before the giving of the law at Sinai, is abundantly clear from the book of Genesis. God entered into covenant with Abraham, making him promises on behalf of his descendants, and appointing a solemn outward seal for its confirmation and establishment. That covenant contained the very nature and essence of what is termed the "new covenant." Proof of this is found in the fact that the Lord Jesus is said to be "a Mediator of the circumcision, for the truth of God to confirm the promises made to the fathers" (Rom. 15:8). As He was the Mediator of the new covenant, so far was He from rescinding the promises which God made to Abraham, Isaac, and Jacob, that it belonged to His office to ratify and establish them. But it was at Sinai that the Lord entered formally into covenant with Israel as a nation (Heb. 8:9), a covenant which had all the institutions of Divine worship annexed to it (Heb. 9:1-6).  

In contrast from the covenant which God made with Israel at Sinai, Christ is made "the Mediator of a better covenant" (Heb. 8:6). This is the covenant of grace, being so called in contrast from that of works, which was made with us in Adam. For these two, grace and works, do divide the ways of our relation to God, being opposite the one to the other (Rom. 11:6). Of this covenant of grace Christ was its Mediator from the beginning of the world, namely, from the giving of the first promise in Genesis 3:15, for that promise was given in view of His incarnation and all that He should accomplish by His future and actual mediation. Christ was as truly the Surety of Abel as He was of the apostle Paul, and God had "respect unto" (was favorable toward and accepted) the one on the ground of Christ’ s surety-ship as much as He did the other. To this it may be replied, If such be the case, then wherein lies the superior privilege of the Gospel-dispensation over that of the Mosaic?  

In seeking an answer to the above question, it is needful to recognize (as was pointed out in our last article) that the "new covenant" referred to in Hebrews 8 is not the new covenant absolutely considered, and as it had been virtually administered from the days of Genesis 3:15 in a way of promise. For considered thus it was quite consistent with the covenant that God made with Israel at Sinai: in Galatians 3:17 the apostle proves that the renewal of the covenant (as a promise) to Abraham, was in no way abrogated by the giving of the law. Instead, in Hebrews 8 the apostle is treating of such an establishment of the new covenant as demanded the revocation of the Sinaitic constitution. What this "establishment" was, is made clear in Hebrews 9 and 10: it was the ordinances of worship connected with it.  

When Christianity had been formally established by God, not only was the old covenant annulled, but the entire system of sacred worship whereby it was administered, was set aside. When the "new covenant" was first given in the way of a promise (Gen. 3:15, renewed Genesis 12, 17, etc.), it did not introduce a system of worship and privileges expressive of the same. But the promise of the new covenant was included in the Mosaic covenant, nor was it inconsistent with its rights and ceremonies, nay not even with them composed into a yoke of bondage. And why? Because all those rites and ceremonies were added after the making of the covenant in Exodus chapters 19 and 24; nevertheless what was added did not and could not overthrow the promise. As the Mosaic system was completed, then all the worship of the Church was to proceed from it and to be conformed to it.  

No sinner was ever saved but by virtue of the new covenant and the mediation of Christ therein. The new covenant of grace (in contrast from the old covenant of works made with the human race in Adam) was extant and effectual throughout the Old Testament era. Then what is the "better covenant" with its "better promises" which the death of Christ has inaugurated? We say again, it is not a new covenant absolutely considered. There are many plain passages in the Psalms and the Prophets which show that the Church of old knew and believed the blessed truth of justification and salvation by Christ, and walked with God in the faith thereof: compare Romans 4:3-9. Let those who have access to the incomparable and immortal "Institutes" of Calvin read carefully chapters 9endash 11 in book 2.  

"The Church under the Old Testament, had the same promise of Christ, the same interest in Him by faith, remission of sins, reconciliation with God, justification and salvation by the same way and means that believers have under the New. And whereas the essence and substance of the covenant consists in these things, they are not said to be under another covenant, but only a different administration of it. But this was so different from that which is established in the Gospel after the coming of Christ, that it hath the appearance and name of another covenant" (John Owen).  

The leading differences between the two administrations of the covenant of grace may be reduced to the following heads. First, the manner in which the love of God in Christ is made known. The miracle recorded in Mark 8:23, 24 illustrates and adumbrates the two states. The Old Testament saints had sight, but the Object set before their faith was seen at a distance, and through clouds and shadows. The New Testament saints "with open face behold the glory of God in a mirror" (2 Cor. 3:18). Second, in its more plentiful communication of grace unto the Church: John 1:16. Old Testament believers had grace given to them (Gen. 6:8, etc.), but we an "abundance of grace" (Rom. 5:17). Third, in our access to God. The revelation of God at Sinai filled the people with terror; His revelation of Himself in Christ, fills us with joy. They were shut out from the holy place; we have freedom to approach His throne (Heb. 4:16). Fourth, the extent of the dispensation of Divine grace. Under the Old Testament it was restricted to one nation; now it extends to all nations.  

The covenant of grace was the same, as to its substance, from the beginning. It passed through the whole dispensation of times before the law, and under the law, of the same nature and efficacy, unalterable, everlasting, "ordered in all things and sure." The covenant of grace considered absolutely was the promise of grace in and by Christ Jesus (2 Tim. 1:9, Titus 1:2), and that was the only way and means of salvation unto the elect from the entrance of sin. Absolutely, in Old Testament times, the covenant consisted only in promise, and as such is referred to in Acts 2:39, Hebrews 6:14-16. The full and lawful "establishment" of it (Heb. 8:6), whence it became formally a "covenant" unto the whole Church, was future only. Two things were needed to change the "promise" into a "new covenant": the shedding of the blood of the only Sacrifice which belonged to it, and the institution of that worship in keeping therewith.  

Whilst the Old Testament Church enjoyed all the spiritual benefits of the promise, wherein the substance of the covenant is contained, before it was confirmed and made the sole rule of worship unto the Church, it was not inconsistent with the holiness and wisdom of God to bring His people under any other covenant, or prescribe unto them what forms of worship He pleased, for they did not render ineffectual the promise before given. Nor did the institutions of the Mosaic covenant divert from, but rather led to, the future establishment of the promise. Yea, the laws and worship of the Mosaic economy were of present use and advantage to the Church while it remained in its state of minority (Gal. 4). For much of the above we are indebted, under God, to the writings of John Owen (1670 A.D.). We now turn again to our passage.  

"For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put My laws into their minds, and write them in their hearts: and I will be to them a God, and they shall be to Me a people" (verse 10). "The design of the apostle, or what is the general argument which he is in pursuit of, must still be borne in mind, while considering the testimonies which he produceth in the confirmation of it. His design is to prove that the Lord Christ is the Mediator and Surety of a better covenant, than that wherein the service of God was managed by the high priests according to the law. For hence it follows, that His priesthood is greater and far more excellent than theirs. To this end he doth not only prove that God promised to make such a covenant, but also declares the nature and properties of it, in the words of the prophets. And so, by comparing it with the former covenant, he manifests its excellency above it. In particular, in this testimony, the imperfection of that covenant is demonstrated from its issue. For it did not effectually maintain peace and mutual love between God and the people; but being broken by them, they were thereon rejected of God. This rendered all the other benefits and advantages of it, useless. Wherefore, the apostle insists from the prophet, on those promises of this other covenant, which infallibly prevent the like issue, securing the people’ s obedience forever, and so the love and relation of God unto them as their God" (John Owen).  

The apostle is here contrasting the Christian dispensation from the Mosaic. Having in the previous verse declared in general the abrogation of the old covenant, because of its inadequacy through the weakness of the flesh, he here describes the new covenant which has supplanted it. He shows it to be so excellent in its constitution that none should object against its substitution in place of the old: such is the force of the opening "For." The formal "this is the covenant" announces that it is the duty of Christians to make themselves distinctly and fully informed in the privileges belonging unto them. It was for this very end that the writings of the evangelists and apostles were added to those of the prophets. This new covenant is made with "the house of Israel," which we understand mystically, comprising under it all the people of God. It is taken spiritually for the whole Church, the "Israel of God" (Gal. 6:16).  

"After those days" is in antithesis from "in the day" of verse 9, which was an indefinite expression covering the interval between God’ s sending Moses into Egypt and the arrival of Israel before Sinai. "After those days" means, following the Old Testament era. The dispensation which succeeds that is called "the time of reformation" in Hebrews 9:10. Now just as God’ s making of the first covenant with Israel was preceded by many things that were preparatory to the solemn establishment of the same— such as His sending of Moses to announce unto them His designs of grace, His delivering them out of the house of bondage, His miraculous conducting of them through the Red Sea, His making known His law at Sinai— so the new covenant was gradually made and established, and that by sundry acts preparatory for it or confirmatory of it. As this is so little understood we must enter into details.  

First, the introduction of the new covenant was made by the ministry of John the Baptist (Luke 16:16). He was sent to prepare the way of the Lord. Until his appearing the Jews were bound absolutely unto the covenant at Sinai, without any alteration or addition to any ordinance of worship. But John’ s ministry was "the beginning of the Gospel" (Mark 1:1,2). He called the people off from resting in the privileges of the old covenant (Matthew 3:8-10), and instituted a new ordinance of worship, baptism. He pointed away from Moses to the Lamb of God. Thus, his ministry was the beginning of the accomplishment of God’ s promise through Jeremiah. Second, the incarnation and ministry of the Lord Jesus was a further advance unto the same. His appearing in the flesh laid an axe to the root of the whole Mosaic dispensation (Matthew 3:10), though the tree was not immediately cut down. By His miracles and teaching Christ furnished abundant proof that He was the Mediator of the new covenant.  

Third, the way for the introduction of the new covenant having been prepared, it was solemnly enacted and confirmed in and by Christ’ s death: thereby the "promise" became a "testament" (Heb. 9:14-16). From that time onwards, the old covenant and its administration had received its full accomplishment (Eph. 2:14-16, Colossians 2:14, 15), and it continued to abide only in the longsuffering of God, to be taken out of the way in His own time and manner. Fourth, the new covenant was further established in the resurrection of Christ. The old covenant could not be abrogated till its curse had been borne, and that was discharged absolutely when Christ was "loosed from the pains of death" and delivered from the grave. Fifth, the new covenant was promulgated and confirmed on the day of Pentecost, answering to the promulgation of the law at Sinai, some weeks after Israel had been delivered out of Egypt. From Pentecost onwards the whole Church of God was absolved from any duty with respect unto the old covenant and the worship of it (although it was not manifest as yet unto their consciences), and the ordinances of worship and all the institutions of the new covenant now became obligatory upon them. Sixth, the question was formally and officially raised as to the continuance of the obligatory form of the old covenant, and the contrary was expressly affirmed by the apostles under the infallible superintendence of the Holy Spirit: Acts 15:1-29.  

But at this point a difficulty, already noticed, may recur to our minds: Were not the things mentioned in Hebrews 8:10-13, the grace and mercy therein expressed, actually communicated to God’ s elect both before Sinai and afterwards? Did not all who truly believed and feared God enjoy these same identical blessings? Unquestionably. What then is the solution? This: the apostle is not here contrasting the internal operations of Divine grace in the Old and New Testament saints, but as Calvin rightly taught, the "reference is to the economical condition of the Church." The contrast is between that which characterized the Judaic and the Christian dispensations in the outward confirmation of the covenant. While there were individuals like David and Daniel, perhaps many such, in whom the Spirit wrought effectually, yet it is evident that the great majority of Abraham’ s natural descendants had no experimental acquaintance with the external revelation God had given.  

"I will put My laws into their minds, and write them in their hearts." That this is not an experience peculiar to Christians or restored Christians is clear from Psalm 37:30, 31, "The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. The law of His God is in his heart." So, too in Psalm 19:7, 8, we read, "The law of the Lord is perfect converting the soul... the statutes of the Lord are right, rejoicing the heart." But that the major portion of Israel, or even a considerable number of them, were regenerated, at any period in the lengthy history of that nation, there is nothing whatever to show: instead, there is very much to the contrary. This experience is enjoyed by none save God’ s elect, and in every age they have been but a "little flock."  

"I will put My laws into their minds." These words have reference to the effectual operations of the Spirit in His supernatural and saving illumination of our understandings, whereby they are made habitually conformable unto the whole law of God, which is our rule of obedience in the new covenant. The carnal mind is enmity against God, and is not subject to His law, neither indeed can be (Rom. 8:7). But when we are renewed by the Spirit, He works in us a submission to the authority and revealed will of God. As the Lord opened the heart of Lydia "that she attended unto the things which were spoken of Paul" (Acts 16:14), so in the miracle of the new birth, the Christian is given an ear to heed and a mind to perceive the holiness, justice, and goodness of God’ s law. Yea, that law is effectually applied to him, so that it becomes the former of his thoughts, the subject of his meditation, and the regulator of his ways.  

The preacher may announce the law of God to the outward ear, but only the Spirit can engrave it on the mind. The realization of this fact ought to drive every minister to his knees. No matter how diligently he has prepared his sermon, no matter how clearly and faithfully he expounds God’ s truth, no matter how solemnly and searchingly he endeavors to press it on the individual’ s conscience, unless God Himself gives His Word an entrance into the soul, nothing spiritual and eternal is accomplished. Nowhere is the deadness of the "churches" more plainly evidenced today than by the absence of concerted and definite prayer immediately before and immediately after the Word is preached: the "song service" has been substituted for the prayer service. O that God’ s own people might be aroused to the need of their coming together and crying, "Lord, open the eyes of these men" (2 Kings 6:20).  

"And write them in their hearts." It is this which renders the former part actually effectual. The "heart" as distinguished from the "mind" comprises the affections and the will. First, the understanding is informed, and then the heart is reformed. An active principle of obedience is imparted, and this is nothing else than a love for God Himself. Where there is a real love for God, there is a genuine desire and determination to please Him. The heart of the natural man is "alienated" from God and opposed to His authority. That is why, at Sinai, God wrote the commandments upon stones— not so much to secure the outward letter of them, as to represent the hardness of the hearts of the people unto whom they were given. But at regeneration God takes away the heart of stone, and gives a heart of flesh (Ezek. 36:26)— pliable, living, responsive.  

Let each reader pause here and lift up his or her heart to God, asking for grace and wisdom to honestly examine themselves in the light of this verse. You may sit under a sound and scriptural ministry every Sabbath, but what effect has it upon your inner man? You may be well acquainted with the letter of the Word, but how far is it directing the details of your daily walk? Does your mind dwell most on temporal or eternal things, material or spiritual? What engages your thoughts in your seasons of recreation? Is your heart fixed upon God or upon the world? There are thousands of professing Christians who can talk glibly of the Scriptures, but whose lives give no evidence that God has written His laws in their hearts. Are you one of this class?  

"And I will be to them a God, and they shall be to Me a people." This expresses covenant-relationship. It is placed in the center of these promises because it is the spring from which the grace of the other blessings doth proceed. The wicked are living in this world "without God, and without hope" (Eph. 2:12), but unto the righteous He says, "I am thy Shield, thy exceeding great Reward" (Gen. 15:1). "Happy is that people, that is in such a case, happy is that people, whose God is the Lord" (Ps. 144:15). When He says "I will be to them a God" it means that He will act toward His people according to all that is implied in the name of God. He will be their Lawgiver, their Counselor, their Protector, their Guide. He will supply all their needs, deliver from all dangers, and bring them unto everlasting felicity. He will be faithful and longsuffering, bearing with their frailties, never leaving nor forsaking them. "And they shall be My people" expresses both a dignity and a duty. Their dignity is set forth in 1 Peter 2:9; their duty in the verses which follow.  

"And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know Me, from the least to the greatest" (verse 11). These words point a contrast from the general spiritual ignorance which obtained among the Jews: cf. Isaiah 1:3, etc. "The words in the 11th verse are not to be understood absolutely, but comparatively. They intimate, that under that covenant there shall be a striking contrast to the ignorance which characterized the great body of those who were under the Old Covenant; that the revelation of the Divine will shall be far more extensive and clear under the new than under the old economy; and that there shall be a correspondingly enlarged communication of the enlightened influences of the Holy Spirit. They probably also are intended to suggest the idea, that that kind of knowledge which is the peculiar glory of the New Covenant is a kind of knowledge which cannot be communicated by brother teaching brother, but comes directly from Him— the great Teacher, whose grand characteristic is this, that whom He teaches, He makes apt to learn" (John Brown).  

"And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord." During the Mosaic economy, and particularly in the last century before Christ, there was an external teaching of the Law, which the people trusted and rested in without any regard for God’ s teaching by the inward circumcision of the heart. Such teaching had degenerated into rival schools and sects, such as the Pharisees, Sadducees, Herodians, Essenes, etc., and they made void the Word of God through their traditions (Mark 7:13). It was against such the last of Israel’ s prophets had announced. "The Lord will cut off... the master and the scholar out of the tabernacles of Jacob" (Mal. 2:12). Or, our verse probably has more direct reference to the general knowledge of God which obtained during the Mosaic economy, when He revealed Himself under types and shadows, and was known through "parables and dark sayings." These were now supplanted by the full blaze of the Gospel’ s light.  

"For all shall know Me, from the least to the greatest." God is now known in the full revelation which He has made of Himself in the person of His incarnate Son: John 1:18. As we are told in 1 John 5:20, "And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true": "know Him" in the sense that we recognize, own, and practically obey Him as God. This spiritual, experimental, vital, saving knowledge of God is now communicated unto all of His elect. As the Savior announced, "They shall be all taught of God" (John 6:45): taught His will and all the mysteries of godliness, which by the Word are revealed. This "knowledge" of God cannot be imparted by any external teaching alone, but is the result of the Spirit’ s operations, though He frequently, yea generally, uses the oral and written ministry of God’ s servants as His instruments therein.  

"For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (verse 12). "This is the great foundational promise and grace of the new covenant. For though it be last expressed, yet, in order of nature, it precedeth the other mercies and privileges mentioned, and is the foundation of the communication of them unto us. This the casual ‘ for’ at the beginning of the verse doth demonstrate. What I have spoken, saith the Lord, shall be accomplished, ‘ For I will be merciful,’ etc., without which there could be no participation of the other things mentioned. Wherefore, not only an addition of new grace and mercy is expressed in these words, but a reason also is rendered why, or on what grounds, He would bestow on them those other mercies" (John Owen).  

In verse 12 a reason is given why God bestows the wondrous blessings enumerated in verses 10, 11. The word here rendered "merciful" is propitious, for it is not absolute mercy without any satisfaction having been taken by justice, but grace shown on the ground of a propitiation: cf. Romans 3:24, 25. Christ died to render God propitious toward sinners (Heb. 2:17), and in and through Him alone is God merciful toward the sins of His people. Just so long as Christ is rejected, the sinner is under the curse. But as soon as He is received, the blessings described in verses 10-12 become his. Note there are just seven blessings named, which exemplifies the perfection of the new covenant.  

It is to be noted that no less than three terms are used in verse 12 to describe the fearful evils of which the sinner is guilty, thus emphasizing his obnoxiousness to the holy God, and magnifying the grace which saves him. "Unrighteousness" signifies a wrong done unto God, against man’ s sovereign Ruler and Benefactor. "Sin" is a missing of the mark, the glorifying of God, which is what ought ever to be aimed at. "Iniquity" has the force of lawlessness, a setting up of my will against God’ s, a living to please self rather than for His glory. How marvelous is the propitious favor of God toward those who are guilty of such multiplied enormities! The apostle’ s object was to point another contrast between the covenants. That which characterized Judaism was a reign of law and justice: that which distinguishes Christianity is the "Throne of Grace." Note that no "conditions" are here stipulated. But does not the new covenant require repentance and faith? Assuredly: Mark 1:15. But He who requires these has promised also to work them in His people: Acts 5:31.  

"In that He saith, A new, He hath made the first old. Now that which decayeth and waxeth old is ready to vanish away" (verse 13). That the translators failed to perceive the drift of the apostle’ s reasoning here is evident from their adding the word "covenant" in italics. This was not only unnecessary, but its introduction serves to hide the force of the first half of this verse. In it the apostle draws an inference from what God had said through Jeremiah. He singles out one word, "new," and on it bases an argument: because Christianity is the "establishment" of the new covenant, then the preceding economy must have grown "old," and "old" is significative of that which draws near its end! How this shows us, once more, that every jot and tittle of Scripture is authoritative, full of meaning, and of sufficient evidence for what may be deduced from it!  

"Now that which decayeth and waxeth old is ready to vanish away." Here is the conclusion of the apostle’ s argument. If the first covenant had been adequate no place had been sought for a second (verse 7). But place was sought for the second (verse 8), therefore the first covenant was not faultless. The old covenant had continued for fifteen hundred years, from Moses to Christ; but its purpose had now been served. God gave Israel more than a hint that the Mosaic economy would not last forever, when his providence permitted the nation to be carried down into Babylon. Upon their return from captivity, neither the temple nor its priesthood were ever restored to their pristine glory. And now, as the apostle wrote, in less than ten years Jerusalem and the temple were completely destroyed. If then the Jewish covenant was abolished because it was "old," how much more ought the "old man" to be put off (Eph. 4:24), and the "old leaven" purged out (1 Cor. 5:7)!  

  

  

Maclaren: Heb 8:12

IV. Forgiveness The Fundamental Blessing

For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.'--Heb. 8:12.

WE have been considering, in successive sermons, the great promises preceding my text, which are the articles of the New Covenant. We reach the last of these in this discourse. It is last in order of enumeration because it is first in order of fulfilment. The foundation is dug down to and discovered last, because the stones of it were laid first. The introductory' for' in my text shows that the fulfilment of all the preceding great promises depends upon and follows the fulfilment of this, the greatest of them. Forgiveness is the keystone of the arch. Strike it out, and the whole tumbles into ruin. Forgiveness is the first gift to be received from the great cornucopiae of blessings which the gospel brings for men. The writer is tracing the stream upwards, and therefore he comes last to that which first gushes out from the divine heart. All these previous promises of delight in the law of the Lord, mutual possession between God and His people, knowledge of God which is based upon love, are consequences of this final article,' I will be merciful to their unrighteousness, and their iniquities will I remember no more.'

I. So, Then, We Remark, First, That Forgiveness Deals With Man's Deepest Need.

It is fundamental, because it grapples with the true evil of humanity, which is not sorrow, but is sin. All men have come short of the glory of God,' and that fact, the fact of universal sinfulness, is the gravest fact of man's condition; for it affects his whole nature, and it disturbs and perverts all his relations to God. And so, if men would rightly diagnose the disease of humanity, they must recognise something far deeper than skin-deep symptoms, and discover that it is sin which is the source of all human misery and sorrow. To deal with humanity and to forget or ignore the true source of all the misery in the world--namely, the fact that we have all sinned and come short of the glory of God, is absurd. Miserable comforters are ye all,' if pottering over the patient, you apply ointment to pimples when he is dying of cancer. I know, of course, that a great deal may be done, and that a great deal is to-day being done, to diminish the sum of human wretchedness; and I am not the man to say one word that shall seem to under-estimate or pour cold water upon any of these various schemes of improvement--philanthropic, social, economic, or political; but I do humbly venture to say that any of them, and all of them put together, if they do not grapple with this fact of man's sin, are dealing with the surface and leaving the centre untouched. Sin does not come only from ignorance, and therefore it cannot be swept away by knowledge. It does not come only from environment, and therefore it cannot be taken out of human history by improvement of circumstances. It does not come from poverty, and therefore economical changes will not annihilate it. The root of it lies far deeper than any of these things. The power which is to make humanity blessed must dig down to the root and grasp that, and tear it up, and eject it from the heart of man before society can be thoroughly healed.

Now, what does Christianity do with this central part of human experience? My text tells us partly, and only partly, I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more.' Of course, the divine oblivion is a strong metaphor for the treatment of man's sins as non-exist-ent. It is the same figure, in a somewhat different application, as is found in the great promise, I will cast their sins behind My back into the depths of the sea.' It is the same metaphor as is suggested in a somewhat different application, by the other saying,' Blessed is the man whose sin is covered.' And the fact that underlies the metaphors of forgetfulness or burying in the ocean depths, or covering over so as to be invisible, is just this, that God's love flows out to the sinful' man, unhindered by the fact of his transgression.

If Christian people, and doubters about Christian truth, would understand the depth and loftiness of the Christian idea of forgiveness, there would be less difficulty felt about it. For pardon is not the same thing as the removal of the consequences of wrong-doing. It is so in regard of the mere outward judicial procedure of nations, but it is not so in the family. A father often pardons, and says that he does so before he punishes, and it is the same with God. The true notion and essence of forgiveness, as the Bible conceives it, is not the putting aside of consequences, but the flow of the Father's heart to the erring child.

Sin is a great black dam, built up across the stream, but the flood of love from God's heart rises over it, and pours across it, and buries it beneath the victorious, full waters of the river of God.' Here is a world wrapped in mist, and high above the mist the unbroken sunshine of the divine love pours down upon the upper layer, and thins and thins and thins it until it disappears, and the full sunshine floods the rejoicing world, and the ragged fragments of the mist melt into the blue. I have blotted out as a cloud thy sins and as a thick cloud thy transgressions.' The outward consequences of forgiven sin may have to be reaped. If a man has lived a sensuous life, no repentance, no forgiveness, will prevent the drunkard's hand from trembling, or cure the corrugations of his liver. If a man has sinned, no divine forgiveness will ever take the memory of his transgressions, nor their effects, out of his character. But the divine forgiveness may so modify the effects as that, instead of past sin being a source of torment or a tyrant which compels to future similar transgressions, pardoned sin will become a source of lowly self-distrust, and may even tend to increase in goodness and righteousness. When bees cannot remove some corruption out of the hive they cover it over with wax, and then it is harmless, and they can build upon it honey-bearing cells. Thus it is possible that, by pardon, the consequences which must be reaped may be turned into occasions for good.

But the act of the divine forgiveness does annihilate the deepest and the most serious consequences of my sin; for hell is separation from God, the sense of discord and alienation between Him and me; and all these are swept away.

So here is the foundation blessing, which meets man's deepest need. And be sure of this, that any system which cannot grapple with that need will never avail for the necessities of a sinful world. Unless our new evangelists can come to us with as clear an utterance as this of my text, they will work their enchantments in vain; and the world will be the old, sad, miserable world, after all that they can do.

II. This Forgiveness Is Attained Through Christ, And Through Him Only.

I have tried to show in former sermons, that the whole of these promises of what our writer calls' the New Covenant,' are, as our Lord Himself said, sealed' in His blood.' And that is especially true in reference to this promise of forgiveness. It is in Christ Jesus, and in Christ Jesus alone, that that pardon which my text speaks of is secured to men.

I need not dwell upon the Scriptural statements to this effect, but I desire to emphasise this thought, that the Christian teaching of forgiveness is based upon the conception of Christ's work and especially of Christ's death, as being the atonement for the world's sin. It is because, and only because, He bore our sins in His own body on the tree,' that the full-toned gospel proclamation can be rung out to men, that God remembers their transgressions no more.' Unless that foundation be firmly laid in the New Testament conception of the meaning and power of the death of Christ, I know not where there is a basis for the proclamation to man of divine forgiveness.

Of course, my text itself does show that the very common misrepresentation of the New Testament evangelical teaching about this matter is a misrepresentation. It is often objected to that teaching that it alleges that Christ's sacrifice effected a change in the divine heart and disposition, and made God love men whom He did not love before. The mighty I will' of my text makes no specific reference to Christ's death, and rather implies what is the true relation between the love of God and the death of Jesus Christ, that God's love was the originating cause, of which Christ's death was the redeeming effect. He so loved the world that He gave His… Son, that whosoever believeth on Him should … have eternal life.' And no wise evangelical teacher ever has asserted, or does assert, anything else than that the mission of Jesus Christ is the consequence, and not the cause, of the Father's love to sinful men.

But that being kept distinctly in view, I suppose I need not remind you how, like the strand that runs through the cables of the Royal Navy, the red thread of Christ's sacrifice for the sins of the whole world runs through the whole of the New Testament. It is fashionable nowadays to say that no theory of the atonement is needed in order that men should receive the benefit of Christ's work. That is partially true, in so far as that no human conceptions will exhaust the fulness of that great work, nor can penetrate to all its depths. But it is not true, as I humbly take it, inasmuch as if a man is to get the forgiveness that comes through Jesus Christ, he must have this theory, that Christ died for our sins according to the Scriptures.' And that is the teaching of the whole New Testament.

I need not remind you how all Paul's writing is saturated with it, but I may remind you that to people who were very lynx-eyed critics of him and of his teaching, he said, about that very statement that Christ died for our sins according to the Scriptures--whether it were they or I, so we preach.' And his appeal to the consensus and unanimity of the apostles is amply vindicated by the documents that still remain. We are told that there are types of teaching in the New Testament. There are, and very beautifully they vary, and very harmoniously they blend. But there are no diversities in regard to this matter. If Paul says,' In whom we have redemption through His blood, even the forgiveness of our sins,' Peter says, He bare our sins in His own body on the tree'; and John says, He is the propitiation for our sins, and not for our sins only but also for the sins of the whole world.' And if, as I believe, the Book of the Revelation is his, the vision that John saw in the heavens was the vision of a Lamb as it had been slain'; and the song which he heard rising from immortal lips was of praise unto Him that' hath loosed us from our sins by His own blood.'

So they preached.' God grant that it may be true of all of us; so we believe.' For, brethren, this clear, certain statement of the gospel of forgiveness through Jesus Christ is the characteristic glory of the whole revelation. Without it, apart from Him and His Cross, I do not know how the hope of forgiveness can be more than dim and doubtful. I know not how any man that has once felt the grip of evil on his inclinations, and the responsibility and guilt which he has drawn down upon his head by his transgressions, can find a firm footing for his assurance of pardon, apart from the Cross of Jesus Christ. Without that, the divine forgiveness is but a peradventure, sometimes a hope, sometimes an illusion. The men that reject Christianity for the most part proclaim the gospel of despair. Whatsoever a man soweth that shall he also reap,' in such a sense as to annihilate the possibility of pardon. But in Christ we understand that we may reap these fruits, and yet be pardoned. Thou wast a God that forgavest them, and tookest vengeance of their inventions.' Forgiveness apart from Christ stands, as it seems to me, in no intelligible relation to the divine character. And, apart from Christ, forgiveness is apt to dwindle down, and to be degraded into mere lazy tolerance of evil, and to make God a good-natured, indifferent Sovereign, who does not so very much mind whether His subjects do His will or not.

But when we can say, He died for my sins,' then we can see that the divine righteousness and the divine love are but two names for one thing, and forgiveness lifts us into a region of higher purity. Christianity alone teaches the loftiest ideal of human righteousness, the loftiest conception of the divine character, the absolute inflexibility of the divine law and withal full, free pardon. It stands alone in the sombre aspect under which it contemplates humanity, and the bound less hope of its possibilities which it entertains. It stands alone in that forgiveness is the means to higher holiness; and in that, pardoning, .it heals, and whispers Go thy way; sin no more, lest a worse thing befall thee.' Therefore is it a gospel; therefore is it the New Covenant in His blood.

III. Lastly, This Forgiveness Is Fundamental To All Other Christian Blessings.

As I have said, the very structure of our text shows that that was the writer's idea. There can be no delight in the law of the Lord,' which is the first of the articles of the New Covenant, until there is the taking away of the sin which deepens aversion to God's law, and until the Lawgiver has become beloved for the sake of His received forgiveness. Then we shall delight in the law when we love the lips that proclaim it, because before they issued commandments they decreed absolution, and declared' Neither do I condemn thee.'

Forgiveness precedes the second of these covenant blessings--viz., mutual possession between God and His people. For so long as there remains unforgiven sin in a man's heart, it comes like a film of atmospheric air or grains of dust between two polished metal plates, forbidding their adhesion; and only when it is taken away will they come together and abide united. It lies at the foundation of, and must precede, all that true knowledge of God, which is the third of the articles of the covenant, and is a consequence of love and communion. For how can two walk together except they be agreed?' Until my sin is taken from me the eyes of my soul are dim; and I know not God in deep reciprocal possession and continual love. And so with all other of the blessings and the hopes which Christian men are entitled to cherish by reason of this covenant of God's changeless love.

I need not dwell upon them, but I would leave with you these thoughts. A Christianity which does not begin with the proclamation of forgiveness is impotent. Again, a Christianity which does not base forgiveness on Christ's sacrifice is also impotent. The history of the Church shows that preachers and teachers and churches that do not know what to say when a poor soul comes to them and asks,' What must I do to be saved?' are of no use, or next to none The man in whom there are devils says to such maimed representations of the gospel, Jesus I know, and Paul I know, but who are ye?' and leaps upon them, and overcomes them. The whole experience of the past demonstrates that. And so one laments the vagueness and the faltering in proclaiming this truth so common in this day. Brethren, I, for my part, believe that the only type of Christianity which will win men's hearts is that modelled on the pattern of the New Testament teaching, which begins with the fact of sin, and, having dealt with that, then goes on to bestow all other blessings.

But do not forget another thing, that a Christianity which does not build holiness, delight in God's law, conscious possession of Him and possession by Him, and deep, blessed knowledge of Him, on forgiveness, is wofully imperfect. And that is the Christianity of a great many of us. Here is the first round of the ladder: I will remember their iniquities no more.' Put your foot upon that and then begin to ascend; and do not stop till you have reached the top, whence His face looks down, and whence you can step on to the stable standing-ground beside His very throne. Begin with forgiveness, and all these blessings shall be added unto you, if you keep the covenant of your God.

MHCC: Heb 8:7-13

The superior excellence of the priesthood of Christ, above that of Aaron, is shown from that covenant of grace, of which Christ was Mediator. The law not only made all subject to it, liable to be condemned for the guilt of sin, but also was unable to remove that guilt, and clear the conscience from the sense and terror of it. Whereas, by the blood of Christ, a full remission of sins was provided, so that God would remember them no more. God once wrote his laws to his people, now he will write his laws in them; he will give them understanding to know and to believe his laws; he will give them memories to retain them; he will give them hearts to love them, courage to profess them, and power to put them in practice. This is the foundation of the covenant; and when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and with comfort. A plentiful outpouring of the Spirit of God will make the ministration of the gospel so effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts. Oh that this promise might be fulfilled in our days, that the hand of God may be with his ministers so that great numbers may believe, and be turned to the Lord! The pardon of sin will always be found to accompany the true knowledge of God. Notice the freeness of this pardon; its fulness; its fixedness. This pardoning mercy is connected with all other spiritual mercies: unpardoned sin hinders mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings. Let us search whether we are taught by the Holy Spirit to know Christ, so as uprightly to love, fear, trust, and obey him. All worldly vanities, outward privileges, or mere notions of religion, will soon vanish away, and leave those who trust in them miserable for ever.

Matthew Henry: Heb 8:6-13

In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants - the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace - that under the Old Testament and that under the New. Now observe,

I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (Heb 8:7, Heb 8:8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it.

II. What is here said of the New Testament dispensation, to prove the superior excellency of Christ's ministry. It is said,

1. That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand.

2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven.

3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31, Jer 31:32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it.

4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here,

(1.) God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably.

(2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them.

(3.) He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord!

(4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.

Barclay: Heb 8:7-13

Here Hebrews begins to deal with one of the great biblical ideas--that of a covenant. In the Bible the Greek word that is always used for a covenant is diatheke (1242) and there was a special reason for the choice of this rather unusual word. Ordinarily a covenant is an agreement entered into by two people. It is dependent on conditions on which they mutually agree; and if either should break the conditions the covenant becomes void. It is sometimes used in that simple sense in the Old Testament. For instance, it is used of the league that the Gibeonites wished to make with Joshua (Jos 9:6); of the forbidden league with the Canaanites (Jdg 2:2); and of David's covenant with Jonathan (1Sa 23:18). But its distinctive use is to describe the relationship between Israel and God. "Take heed to yourselves, lest you forget the covenant of the Lord your God" (Deu 4:23). In the New Testament the word is also used to describe the relationship between God and man.

But there is a strange point which requires explanation. For all normal uses the Greek word for an agreement is suntheke which is the word for a marriage covenant or bond and for an agreement between two states. Further, in all normal Greek diatheke (1242) means not an agreement, but a will. Why should the New Testament use this word for a covenant? The reason is this--suntheke always describes an agreement entered into on equal terms. The parties to a suntheke are on the one level and each can bargain with the other. But God and man do not meet on equal terms. In the biblical sense of a covenant, the whole approach comes from God. Man cannot bargain with God; he cannot argue about the terms of the covenant; he can only accept or reject the offer that God makes.

The supreme example of such an agreement is a will. The conditions of a will are not made on equal terms. They are made entirely by one person, the testator, and the other party cannot alter them but can only accept or refuse the inheritance offered.

That is why our relationship to God is described as a diatheke (1242), a covenant for the terms of which only one person is responsible. That relationship is offered us solely on the initiative and the grace of God. As Philo said: "It is fitting for God to give and for a wise man to receive." When we use the word covenant, we must always remember that it does not mean that man made a bargain with God on equal terms. It always means that the whole initiative is with God; the terms are his and man cannot alter them in the slightest.

The ancient covenant, so well known to the Jews, was the one made with the people after the giving of the law. God graciously approached the people of Israel. He offered them a unique relationship to himself; but that relationship was entirely dependent on the keeping of the law. We see the Israelites accepting that condition in Exo 24:1-8. The argument of the writer to the Hebrews is that that old covenant is done away with and that Jesus has brought a new relationship with God.

In this passage we can distinguish certain marks of the new covenant which Jesus brought.

(i) The writer begins by pointing out that the idea of a new covenant is not something revolutionary. It is already there in Jer 31:31-34, which he quotes in full. Further, the very fact that scripture speaks of the new covenant shows that the old was not fully satisfactory. Had it been, a new covenant would never have needed to be mentioned. Scripture looked to a new covenant and therefore itself indicated that the old covenant was not perfect.

(ii) This covenant will not only be new; it will be different in quality and in kind. In Greek there are two words for new. Neos (3501) describes a thing as being new in point of time. It might be a precise copy of its predecessors, but since it has been made after the others, it is neos (3501). Kainos (2537) means not only new in point of time, but new in point of quality. A thing which is simply a reproduction of what went before may be neos (3501) but it is not kainos (2537). This covenant which Jesus introduces is kainos (2537), not merely neos (3501); it is different in quality from the old covenant. The writer to the Hebrews uses two words to describe the old covenant. He says that it is geraskon (1095), which means not only ageing, but ageing into decay. He says that it is near to aphanismos (854). Aphanismos is the word that is used for wiping out a city, obliterating an inscription, or abolishing a law. So the covenant which Jesus brings is new in quality and completely cancels the old.

(iii) Wherein is this covenant new? It is new in its scope. It is going to include the house of Israel and the house of Judah. One thousand years before this, in the days of Rehoboam, the kingdom had split apart, into Israel with the ten tribes and Judah with the two, and these two sections had never come together again. The new covenant is going to unite that which has been divided; in it the old enemies will be at one.

(iv) It is new in its universality. All men would know God from the least to the greatest. That was something quite new. In the ordinary life of the Jews there was a complete cleavage. On the one hand there were the Pharisees and the orthodox who kept the law; on the other hand there were what were contemptuously called The People of the Land, the ordinary people who did not fully observe the details of the ceremonial law. They were completely despised. It was forbidden to have any fellowship with them; to marry one's daughter to one of them was worse than to throw her to a wild beast; it was forbidden to go on a journey with them; it was even forbidden, as far as it was possible, to have any trade or business dealings with them. To the rigid observers of the law the ordinary people were beyond the pale. But in the new covenant these breaches would no longer exist. All men, wise and simple, great and small, would know the Lord. The doors which had been shut were thrown wide open.

(v) There is one even more fundamental difference. The old covenant depended on obedience to an externally imposed law. The new covenant is to be written upon men's hearts and minds. Men would obey God not because of the terror of punishment, but because they loved him. They would obey him not because the law compelled them unwillingly to do so, but because the desire to obey him was written on their hearts.

(vi) It will be a covenant which will really effect forgiveness. See how that forgiveness is to come. God said that he would be gracious to their iniquities and could forget their sins. Now it is all of God. The new relationship is based entirely on his love. Under the old covenant a man could keep this relationship to God only by obeying the law; that is, by his own efforts. Now everything is dependent not on man's efforts, but solely on the grace of God. The new covenant puts men into relationship with a God who is still a God of justice but whose justice has been swallowed up in his love. The most tremendous thing about the new covenant is that it makes man's relationship to God no longer dependent on man's obedience but entirely dependent on God's love.

One thing remains to say. In Jeremiah's words about the new covenant there is no mention of sacrifice. It would seem that Jeremiah believed that in the new age sacrifice would be abolished as irrelevant; but the writer to the Hebrews cannot think except in terms of the sacrificial system and very shortly he will go on to speak of Jesus as himself the perfect sacrifice, whose death alone made the new covenant possible for men.

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 8:1--9:28

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

The writer developed in this new section of the text topics that he had announced thematically in 7:26-28.

"The unit introduced in 8:1-2 consists entirely of exposition. Its limits are indicated by an inclusio: corresponding to the statement in 8:3 that every high priest is appointed to offer (prospherein) gifts and sacrifices is the complementary declaration that Christ was offered (prosenechtheis) once to take away the sins of the people in 9:28. These limits are confirmed by the observation that the theme of Christ's entrance into the heavenly sanctuary, which is announced in 8:1-2, is actually developed in 9:11-28. The new unit extends from 8:1-9:28 and constitutes the central section within the compositional structure of the sermon. Its place at the center indicates the importance that the writer ascribed to this facet of his message . . ."²³⁵

The ministry of Jesus Christ as our High Priest involves a particular kind of service that includes a covenant, a sanctuary, and a sacrifice. The writer explained the service that Jesus Christ renders to help his readers understand His adequacy as our High Priest. The writer moved from explaining the person of our great High Priest to expounding His work. In all this he was contrasting the superiority of Christianity with the inferiority of Judaism.

One writer observed a chiastic structure in 8:1-9:28.²³⁶

A The old worship, earthly and figurative (8:1-6)

B The first covenant, imperfect and provisioned (8:7-13)

C The old and powerless institution of worship (9:1-10)

C' The new, efficacious institutions (9:11-14)

B' The new covenant (9:15-23)

A' The entrance to heaven (9:24-28)

Constable: Heb 8:1-13

The new ministry and covenant ch. 8

The writer's discussion of the new ministry and the New Covenant in chapter 8 introduces his fuller development of those themes in chapter 9. His flow of thought proceeded as follows.

A Christ, the ministering priest (8:1-5)

1. A new ministry (8:1-2)

2. which is set in opposition to the old (8:3-5)

B. Christ, the mediator of the new covenant (8:6-13)

1. The new ministry is associated with a better covenant (8:6)

2. which is set in opposition to the old (8:7-13)²³⁷

"In 7:11-28 the writer drew attention to certain deficiencies in the Levitical arrangement. Among these were the mortality of the ministering priests (7:23) and the necessity of repeating sacrifices for sins, both of the priests and the people (7:27). Two further weaknesses of the Levitical arrangement are demonstrated on the basis of Scripture in 8:1-13. First, the contrast between the heavenly and earthly tabernacle is introduced to supplement the distinction between the new and the old. Levitical priests serve only a shadowy suggestion of the heavenly sanctuary in which Christ exercises his ministry. To the degree that the earthly sanctuary with its ministry only imperfectly corresponds to the ministry conducted in the presence of God, it is marked by deficiency. Secondly, the covenant under which the Levitical arrangement was instituted has been treated by God as obsolete. The mediation of the new covenant demonstrates the eschatological superiority of Christ's ministry and the divine intention to replace the old arrangement with another that is eschatologically new."²³⁸

Constable: Heb 8:6-13

The better covenant 8:6-13

The writer proceeded to explain the superiority of the New Covenant that Jesus Christ ratified with His blood that is better than the Old Mosaic Covenant that He terminated when He died. He first explained the reason for the change in covenants (vv. 6-9), then he quoted the four superior promises of the New Covenant (vv. 10-12), and finally he underlined the certainty of the change (v. 13).

8:6 The superiority of Jesus' ministry as our High Priest rests also on the superiority of the covenant that forms the basis of that ministry. That covenant in turn rests on superior promises compared with the Mosaic Covenant promises and on a superior mediator, namely, Jesus Christ, compared with the angels and Moses (Gal. 3:19).

8:7 As with the priesthood (7:11-12), so it is with the covenant and its promises. Had the first been adequate God would not have promised a second. Add "and its promises" after "covenant," which the translators have supplied, in this verse since "them" in verse 8 is plural.

8:8-12 God gave the promise of a new covenant because the people of Israel had failed Him. He also did so because the Old Mosaic Covenant did not have the power to enable them to remain faithful to God. The New Covenant has the power whereby God's people may remain faithful, namely, the presence of God living within the believer. This is one way in which it differs from the Old Covenant (v. 9).²⁴⁸

God promised that the New Covenant would enable the Israelites to do four things. They would know and desire to do God's will (v. 10b), enjoy a privileged, unique relationship with God (v. 10c), know God directly (v. 11), and experience permanent forgiveness of their sins (v. 12). These are the "better promises" the writer referred to earlier (v. 6).

". . . new covenant promises are not yet fully realized. The promises in Jeremiah, Isaiah, and Ezekiel describe a people who have the law written in their hearts, who walk in the way of the Lord, fully under the control of the Holy Spirit. These same promises look to a people who are raised from the dead [cf. Ezek. 37], enjoying the blessings of an eternal inheritance with God dwelling with them and in them forever."²⁴⁹

8:13 The writer contrasted the New Covenant with the Old Covenant, namely, the Mosaic Covenant. The Mosaic Covenant is now "obsolete" and even as the writer wrote the Book of Hebrews it was also "growing old." It virtually disappeared in A.D. 70 when the Romans destroyed the temple, terminated its ritual, and scattered the Jews throughout the world (cf. Matt. 24:1-2).

The New Covenant is a branch of the Abrahamic Covenant. In the Abrahamic Covenant, God promised Abraham a piece of real estate for his descendants, an incalculable number of descendants, and blessing for his descendants and for all people through his descendants (Gen. 12:1-7; et al.). Deuteronomy 29-30, sometimes called the Palestinian Covenant, gave more information about the land God had promised to Abraham. The Davidic Covenant gave more information about God's promises regarding descendants (2 Sam. 7). The New Covenant revealed the particulars of the promised blessing (Jer. 31). Each of these later covenants relates to the Abrahamic Covenant organically. In contrast the Mosaic (Old) Covenant does not relate organically but "was added" (Gal. 3:19). It explained how the Israelites could maximize the benefits God had promised in the Abrahamic Covenant. Consequently when God terminated the Old Covenant it did not eliminate anything He had promised Abraham.

Dispensational commentators have taken various positions on the relationship of the New Covenant promised in Jeremiah 31 to the New Testament references to the New Covenant. Was it the same covenant, or is a second New Covenant in view? Some believe there are two new covenants, one with Israel and one with the church.²⁵⁰ This position rests on the fact that the New Covenant promised in Jeremiah 31 was specifically with the house of Israel and the house of Judah (Jer. 31:31). Those who hold this view take the New Covenant under which Christians live as a different New Covenant (2 Cor. 3:6; Heb. 8:8; 9:15). They regard Jesus' references to the New Covenant as to a New Covenant with the church (Luke 22:20; cf. 1 Cor. 11:25).

Most dispensationalists believe there is only one New Covenant.²⁵¹ Most of those who hold this view believe that the church enters into the blessings of this covenant. Even though the New Covenant was "with the house of Israel and with the house of Judah" (Jer. 31:31), many of the benefits promised extended to all believers after Jesus Christ died (cf. Isa. 19:24-25; 42:6; 49:6; Rom. 15:9-12). Christians experience the blessings referred to in a measure now, but God will fulfill the covenant completely in the Millennium when the Jews will experience all the blessings promised fully (Rom. 11:25-32).²⁵² According to this view, when Jesus said the cup at the Lord's Supper represented His blood that is the New Covenant, He meant this. His death was the basis for the fulfillment of the promises that the New Covenant contained. I prefer this view mainly because I do not believe there is adequate basis in the text for applying the term "New Covenant" to two different covenants. There are few writers who hold the two New Covenants view today.

Covenant theologians explain how the church benefits from the New Covenant promises by saying that the church is spiritual Israel. These promises, they claim, belong to Abraham's spiritual seed, not his physical seed. It is clear from Galatians 3:13-29 that Christians are the spiritual seed of Abraham, but that is not the same as saying the church is spiritual Israel.

"Once we are permitted to make such plain words as Israel' and Judah' mean something else, there is no end to how we might interpret the Bible!"²⁵³

College: Heb 8:1-13

HEBREWS 8

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR

TO THE OLD COVENANT (8:1-13)

We have now reached a very important junction in the letter. The heart of the document consists of two main ideas under the unifying head of the new covenant. Jesus is our high priest (chapters 5-7) as well as our sacrifice (chapters 9-10). These two dimensions of Jesus' ministry define the new covenant (chapter 8). Chapter 8 expounds Jeremiah 31:31-34 in much the same manner that chapters 5-7 expound Psalm 110:4. Verse 6 represents the summit of the document.

A. OUR HIGH PRIEST REIGNS AND SERVES IN

THE TRUE TABERNACLE, PREFIGURED BY

OLD TESTAMENT SHADOWS (8:1-5)

¹ The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, ² and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man.

³ Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. ⁴ If he were on earth, he would not be a priest, for there are already men who offer the gifts prescribed by the law. ⁵ They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: "See to it that you make everything according to the pattern shown you on the mountain." ^a

^a 5 Exodus 25:40

8:1 The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven,

The whole discussion about our high priest is brought into focus just prior to our writer's discussion of the new covenant. Bauer defines kefavlaion ( kephalaion , "point" or "sum") as "main thing, main point, summary, synopsis (limited to the main points)" and translates this first phrase, "the main point in what has been said [is this]." The main point: that "such a high priest" who "meets our need" (7:26) has, in fact, not only come but has now taken his place at the right hand of God and serves in the heavenly sanctuary on our behalf.

These two features of his priesthood preview the remainder of this section which uses them to introduce his description of the new covenant. The first of these features describes when Jesus became our high priest (when he "sat down at the right hand") and the second, what he does as our high priest (he "serves in the sanctuary"). Both describe where he serves ("in heaven," "the true tabernacle set up by the Lord, not man").

Royal imagery ("throne," "Majesty") recalls the parallel to Melchizedek who was both king and priest (7:1). Jesus, similarly, is both king and priest. The one who rules the universe also serves his "brothers" (2:11). This entire phrase recalls 1:3 and suggests that the "sum" thus takes in the entire scope of the letter. The comments on that verse suggested that "the Majesty" is a substitute for the name of God and that New Testament references to Jesus sitting at the right hand of God tend to emphasize his power and authority.

8:2 and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man.

Though much has and will yet be made of the role of the priest in both covenants, this is the first direct reference to the "tabernacle." What is meant by "true" tabernacle (ajlhqivno" , alçthinos , "real" vs. "apparent") will be explained further in verse 5 and in detail in chapter 9. Yet another dimension of the readers' beloved heritage is introduced to demonstrate the greatness of their Savior and his covenant.

8:3 Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer.

The reference to "every high priest" being "appointed to offer gifts and sacrifices" is precisely the statement first made in 5:1. There, however, our writer was more concerned about what it meant for the priest to be "from among men" and thus "able to deal gently" with them. He referred to the "weakness" of the priest and thus to his need to offer a sacrifice for his own sins (5:2,3). Without commenting further upon the significance of the sacrifice, our author then turned his attention to (1) the necessity for a priest to be appointed by God and the scriptural proof of Jesus' appointment (5:4-10), (2) a digression to challenge his readers to grow spiritually (5:11-6:12), and (3) a return to the parallel with Melchizedek and subsequent significance of the oath and resurrection (6:13-7:25). Only at the end of chapter 7 has he returned to the significance of the sacrifice, completing the contrast between every other priest who needed to offer sacrifices for their own sins and Jesus who did not (7:26-28). Once placed in the larger context of tabernacle ritual and the new covenant promised through Jeremiah, Jesus' sacrifice will be presented as the ultimate proof of the superiority of the "new order" (9:10) and the defining event of the "new covenant" (9:15), themes which will be explained and applied throughout chapters 9 and 10.

It is, of course, our sin which made it necessary for Jesus to offer his sacrifice, just as sin created the need for the gifts and sacrifices presented under the old covenant. However, the language here (o{qen , hothen , "so" or "therefore") suggests that our writer is referring to the necessity created by his classification argument (what is true of "every" priest must also be true of the "one" if, in fact, he is a priest).

8:4 If he were on earth, he would not be a priest, for there are already men who offer the gifts prescribed by the law.

This next verse, however, suggests that although Jesus was like other priests in that he offered a "gift," his ministry is yet different from theirs. "If he were on earth," he would have been a priest as they were. But we know that he sits at the right hand of God's throne in heaven. It was not during his incarnation but following his ascension that he began to serve in the sanctuary of the "true" tabernacle.

The present tense verbs here and in verse 5 ("there are already men who offer . . .They serve . . .") may suggest that our author writes before the destruction of the temple in AD 70. However, it is also possible that here, as in 5:1ff., the present tense is used as a customary way of making broad, general statements which serve as argumentative premises, (1) since the references are to the tabernacle, a "type" which would still provide the exegetical foundation for the argument apart from the fate of the temple and (2) as unlikely as it may have been for the author to overlook its destruction altogether.

8:5 They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: "See to it that you make everything according to the pattern shown you on the mountain."

Here is a key difference between the service of Jesus and that of the priests on earth. He serves at a "true" (or "real," cf. verses 1-2) sanctuary "set up by the Lord" while they serve at one set up "by man" (v. 2) which is merely "a copy and a shadow of what is in heaven."

ΤUpodeivgma ( hypodeigma , "copy") is sometimes translated "example" (in John 13:15 of that which Jesus set when washing the feet of his disciples, in James 5:10 when he mentions the "example" of the prophets in the face of suffering, and in 2 Peter 2:6 of the "example" which God made of Sodom and Gomorrah), even in Hebrews (4:11, of disobedience, by the Israelites in the wilderness). The rendering "copy" (or "imitation") seems a better fit for the context here, as well as in 9:23 (again in reference to the tabernacle but also to everything used in its ceremonies, 9:21-22). Skiva ( skia , "shadow") can be used in a literal sense (as in Acts 5:15, of Peter's shadow which fell on those whom he passed, and as in Mark 4:32 of the "shade" provided by the branches of a tree). There is, of course, some transference in the figurative sense. Paul uses the term to refer to the legalistic rituals which are a "shadow" of things to come as opposed to the "reality" (sw'ma , sôma , "body") found in Christ (Col 2:17). In 10:1, our writer similarly points out that the law is a "shadow" of the good things that are coming, not the "realities" (ei[kwn , eikôn , "image") themselves. Some see here the influence of Philo and his Platonic ideas but, in the context, it seems more likely that these terms merely serve as an apt metaphor to describe our writer's typological exegesis (since the two terms are here used opposite "pattern," tuvpo" [ typos ], which appears later in the verse).

As proof that the tabernacle and its rituals are to be so interpreted, our writer offers the warning given to Moses in Exodus 25:40 (LXX). The fact that Moses was warned to make everything according to the pattern - which had been provided by God himself - is offered as a sign that God intentionally designed the tabernacle and its rituals to imitate what he knew Jesus would someday do. The word "everything" is not present in the text of the LXX but is added by our writer, presumably to suggest his point in appealing to the verse. Typos ("pattern") means "form, figure, pattern, model" but is sometimes specifically used of the " types given by God as an indication of the future, in the form of persons or things." The details of the pattern will be developed in chapter 9.

B. OUR HIGH PRIEST IS MEDIATOR OF THE

NEW COVENANT, PROMISED THROUGH

THE PROPHET JEREMIAH (8:6-13)

⁶ But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises.

⁷ For if there had been nothing wrong with that first covenant, no place would have been sought for another. ⁸ But God found fault with the people and said ^a :

"The time is coming, declares the Lord,

when I will make a new covenant

with the house of Israel

and with the house of Judah.

⁹ It will not be like the covenant

I made with their forefathers

when I took them by the hand

to lead them out of Egypt,

because they did not remain faithful to my covenant,

and I turned away from them,

declares the Lord.

¹⁰ This is the covenant I will make with the house of Israel

after that time, declares the Lord.

I will put my laws in their minds

and write them on their hearts.

I will be their God,

and they will be my people.

¹¹ No longer will a man teach his neighbor,

or a man his brother, saying, 'Know the Lord,'

because they will all know me,

from the least of them to the greatest.

¹² For I will forgive their wickedness

and will remember their sins no more." ^b

¹³ By calling this covenant "new," he has made the first one obsolete; and what is obsolete and aging will soon disappear.

^a 8 Some manuscripts may be translated fault and said to the people. ^b 12 Jer. 31:31-34

8:6 But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises.

It is no exaggeration to suggest that this verse is the centerpiece of the letter. "Ministry" translates the feminine form (leitourgiva , leitourgia , "service, ministry") of the masculine noun translated "serves" in v. 2 (leitourgov" , leitourgos , "servant, minister"; lit., "who is a servant" in 8:2). Now that the superiority of Jesus' priesthood has been discussed in spatial (where) and temporal (when) senses, our writer points us to the inherent superiority of his service (what).

As in 1:4, the term "superior" translates two different Greek terms (first diaforwvtero" , diaphorôteros , "greater," then kreivttwn , kreittôn , "better"). There is little to distinguish between the significance of the terms (hence the NIV rendering) yet this is a good example of accumulating comparative terms for emphasis and to establish a coordinate relationship between the greatness of two different things (in 1:4, the Son and his name; here, his ministry and his covenant). This is another in the series of "better" comparisons made throughout the letter (see comments on 1:4).

Diaqhvkh (diathçkç ) is clearly a key term in chapter 8-10, as well as within the scheme of the document as a whole. Bauer suggests that, in the New Testament, the term represents "the declaration of one person's will, not the result of an agreement between two parties, like a compact or contract." In other words, as in the case of a testament or a will (9:16), the one who creates the will or covenant sets the conditions and they are absolute, not subject to negotiation with another party. The following chart summarizes significant occurrences of the word in Hebrews as well as the important themes in its various contexts:

Key Occurrences of diaqhvkh in Hebrews

The • better • 7:22; 8:6 Covenant • founded on better promises • 8:16 is . . . • new (kaivnh ) • 8:8 (Jer 31:31); 8:13 (implied); 9:15 • (neva" ) • 12:24 • not like that made with forefathers • 8:9 (Jer 31:32) • prophesied for "that time" • 8:10; 10:16 (Jer 31:33) • like a "will," in force at the death of the one who made it • 9:16, 17 • put into effect with the blood of Christ • 9:20; 10:29; 13:20 • eternal • 13:20 Jesus • guarantee • 7:22 is . . . • mediator • 8:6; 9:15; 12:24 • the one who made it [and whose death put it into effect] • 9:17 Those who receive the promised are called . . . • eternal inheritance • 9:15 • are set free from sin • 10:29 The one who treats the blood of the covenant as an unholy thing • deserves severe punishment covenant as an unholy thing • 9:15 Each dimension of the covenant will be commented upon in due course, but taken together we see that Hebrews presents a well-rounded description of the nature of the new covenant which God offers to believers.

Two key features of the new and superior covenant are mentioned in the present verse. First, Jesus is our "mediator." In Hebrews, mesivth" (mesitçs ) is used only of Jesus' role in the new covenant (also in 9:15 and 12:24) in the same manner that Paul uses it of him in 1 Timothy 2:5. According to Bauer, it describes "one who mediates between two parties to remove a disagreement or reach a common goal." In the papyri, the word was commonly used of the "arbiter" in legal and business transactions, including those in which someone may serve as "surety" for a debt. Bruce offers the rendering "go-between" but the references to his death ("ransom" in 9:15 and 1 Tim 2:5; "blood" in 12:24) are so prominent in New Testament contexts that Ellingworth appears to be correct in observing that Christ's mediation is unilateral, i.e., it runs in one direction - from God to us. In no way, however, does this verse diminish the intercessory dimension of Christ's ministry described elsewhere (7:25; Rom 8:24).

Second, this covenant is "founded on better promises." In 7:22 we learned that God's oath made Jesus the guarantee of a better covenant but comments on chapter six noted that the oath was added to "what was promised" as confirmation. What, then, are the "promises"?

In Hebrews, ejpaggeliva ( epangelia ) is always associated with the promises God made to Abraham - the promised land and the rest it offers - and with the final salvation of believers which that land and rest typify. 4:1 spoke of "the promise of entering his rest" which the Israelites failed to receive because, as a result of their rebellion, the promised land was refused to them. Yet that promise "still stands" (4:1), there remains another "Sabbath-rest for the people of God" (4:9), and the readers are exhorted to "make every effort to enter that rest" (4:11). 6:12, 15, 17 and 7:6 referred to "what was promised" to Abraham who, in one sense "received" it (6:15), although we later read that, while he would "receive as his inheritance" the "promised land" (11:8, 9), neither he, Isaac nor Jacob received "the things promised" but only "saw them from a distance," "admitted that they were aliens and strangers on earth" and longed "for a better country - a heavenly one" (11:13). Similarly, though in one sense the heroes of faith mentioned in 11:32 "gained what was promised" (11:33, they "conquered kingdoms"), yet none received "what had been promised" (11:39) for "God planned something better for us so that only together with us would they be made perfect (teleiovw , teleioô )" (11:40).

It is probably more than a coincidence that in 11:40 our writer would use that term which is so prominent in his own theology of salvation (see comments on 7:11). When we consider (1) the use of epangelia to describe the promises to Abraham, (2) the typological significance accorded to those promises, (3) the reference to our "promised eternal inheritance" in 9:15 (cf. 11:8-9), and (4) the contextual evidence (10:37-39) that the phrase "what he has promised" in 10:36 is a reference to the eschatological salvation of all believers, our writer's "theology of promise" becomes clear. What was first promised to Abraham in an earthly sense is also promised in an eternal and heavenly sense to all who belong to the community of faith - including believers today as well as the men and women of faith who lived under the old covenant. The promise is sure and together we will be "made perfect" so that we can receive our eternal inheritance - heaven and its rest, prepared for us by God (11:16)

8:7 For if there had been nothing wrong with that first covenant, no place would have been sought for another. 8:8 But God found fault with the people and said:

The sign argument in verse 7 follows the pattern of that offered in 7:11. 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 (second clause) suggests the conclusion. Again, the argument is one of counter-condition in relation to what was predicted by the prophet (v. 8ff.). The fact that another, "new" covenant was prophesied is a sign that God did see a place for another covenant and thus that something was wrong with the "first" covenant. Why else would God plan and predict another?

The significance of this verse extends beyond its argumentative function in the letter, however. There are those today who would suggest that the "new" covenant was not much more than an afterthought in the purpose of God, a "Plan B" which followed the failure of "Plan A," a provisional measure made necessary by the temporary failure of Israel for whom God will still fulfill his promises in an earthly and literal sense following a heavenly rapture of the new covenant community. What our writer seems to suggest here is that the new covenant was, all along, a part of God's purpose for "that time" which was coming (8:8, 10), a time when the first covenant would become "obsolete" and "disappear" (see v. 13 below).

It is true that God "found fault with the people" and this is precisely what was "wrong with that first covenant" (8:7). Dealing only with "external regulations applying until the time of the new order" (9:10) rather than with internal realities (8:10), neither its law (7:18-19) nor its priesthood (7:11) could make people perfect.

"The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. 8:9 It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord.

Our writer cites Jeremiah 31:31-34 in its entirety to demonstrate that God had included in his plan a place for another covenant (8:7), one which would be "new" and "not like" the covenant which he "made with their forefathers." ΤHmevra (hçmera ) is often translated "day" but in the plural refers to a longer period of time, possibly "the time of a decisive event," but clearly a time which has now come in the view of our author. The prophecy cited not only announces the coming of the new covenant but describes it. The features prophesied for it are worth noting.

8:10 This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people.

(1) The new covenant creates internal realities in the minds and hearts of believers, not just external regulations. The laws of that old covenant were written on tablets of stone (24:12; 34:1) but now God says he will put his laws in the minds and hearts of his people. We are no longer subject to the guardianship or trusteeship of that law for God has now sent the Spirit of his Son into our hearts to make us sons and heirs (Gal 4:2-7). The regulations of the law could moderate our outward behaviors (without making us righteous, Gal 3:21, cf. Heb 7:19), but the ministry of the Spirit which is part of the new covenant transforms us into his likeness (2 Cor 3:7-8, 18). In the new covenant, we are not simply told how to live a righteous life; in Christ we are new creations (2 Cor 5:17) who grow to be righteous through the sanctifying work of his Spirit.

(2) The new covenant restores fellowship between God and his people. "I will be their God, and they will be my people," said the Lord through his prophet Jeremiah. He had said the same through his prophet Ezekiel when he promised to put a new spirit in his people, to "remove from them their heart of stone and give them a heart of flesh" (11:19-20). The real change of heart and mind created by the ministry of the Spirit in the new covenant makes possible that restoration of our fellowship with God which is the entire purpose of his plan of redemption. God had desired nothing less with Israel under that old covenant (Exod 19:15f.) but the inability of its rituals and regulations to effect real change in them was manifest in their failure to "remain faithful," a failure which forced God to turn away from them (v. 9). This happened as God knew it would but his ultimate plan was for a new and different covenant which could restore that fellowship through the perfection of those who would draw near to him (7:19; 10:1ff.).

8:11 No longer will a man teach his neighbor, or a man his brother, saying, 'Know the Lord,' because they will all know me, from the least of them to the greatest.

(3) The new covenant offers knowledge of God to all. As the restoration of fellowship with God grows out of the real spiritual regeneration of his people, so their personal knowledge of him grows out of the restoration of fellowship. Verse 11 should not be taken to suggest that there will be no need for teaching within the new covenant community but that there will be no need for that teaching which leads people to "know" the Lord. The new covenant promises a personal relationship with God to all who enter it. The universality of the promise is conveyed by the progression from the more general term "neighbor" (polivth" , politçs , "fellow-citizen, fellow-townsman") to the more intimate term "brother" and by the inclusive phrase, "from the least of them to the greatest." That our author would pen this letter demonstrates his belief in the need for teaching within the new covenant community. Nevertheless, there is no spiritual "elite" within that community upon whom the rest are dependent for their personal knowledge of and relationship with God.

8:12 For I will forgive their wickedness and will remember their sins no more."

(4) The new covenant promises complete and final forgiveness for believers. Whereas relationship grows out of restoration and restoration out of re-creation, the "for" which introduces verse 12 renders a conjunction that suggests the underlying cause of all the above. The complete experience of features (1) - (3) is, of course, eschatological. In the meantime, we continue to have opportunity to teach those outside of the covenant community to "know the Lord," continue to experience the limits which our imperfections place upon our ability to draw near to God, and continue to struggle to become more like him. During this interim which ends only with our final, eschatological perfection, however, God has provided for our justification through that sacrifice which Jesus has made of his own life. As a result, we can even now begin to experience the first and growing fruits of that salvation provided by the new covenant. For his sacrifice not only satisfied the law's demands but has changed the way God views believers.

8:13 By calling this covenant "new," he has made the first one obsolete; and what is obsolete and aging will soon disappear.

From the literal sense of the word "new" in Jeremiah 31:31, our writer draws a chain of inferences to characterize the "first" covenant. By contrast, it is first "obsolete," then "obsolete and aging" and soon it will "disappear." Now that the "new order" has arrived, it is no longer needed and its regulations no longer apply (9:10). God himself has cancelled it (palaiovw , palaioô , for which Moulton and Milligan suggest "abrogate" when used intransitively). If his readers were considering a return to that first covenant, they would now have no reason to do so. This is one of the occasions in the letter when a reference to the destruction of the temple would certainly have strengthened our writer's argument, if it had already taken place. However, the argument does not depend upon this, for the temple had been destroyed before without the disappearance of the covenant or the law.

-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 8 (Chapter Introduction)

Overview

Heb 8:1, By the eternal priesthood of Christ the Levitical priesthood of Aaron is abolished; Heb 8:7, and the temporal covenant with the fathers, by the eternal covenant of the Gospel.

Poole: Hebrews 8 (Chapter Introduction)

CHAPTER 8

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 8 (Chapter Introduction)

(Heb 8:1-6) The excellence of Christ's priesthood above that of Aaron is shown.

(Heb 8:7-13) The great excellence of the new covenant above the former.

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 8 (Chapter Introduction)

In this chapter the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said (Heb 8:1, Heb 8:2). II. He sets before them the necessary parts of the priestly office (Heb 8:3-5). And, III. Largely illustrates the excellency of the priesthood of Christ, by considering the excellency of that new dispensation or covenant for which Christ is the Mediator (Heb 8:6 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 8 (Chapter Introduction)

The Way To Reality (Heb_8:1-6)

The New Relationship (Heb_8:7-13)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Outline¹⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

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

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

1. The person of our high priest ch. 7

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

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

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

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

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

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

A. Perseverance in faith ch. 11

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

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

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

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

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

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

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

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

1. The goal of peace 12:14-17

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

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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

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

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

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

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

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

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_____. Hebrews. Chicago: Moody Press, 1983.

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

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

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

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

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

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

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

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

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

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

Gill: Hebrews 8 (Chapter Introduction)

INTRODUCTION TO HEBREWS 8

The apostle observing that the priesthood of Christ is the sum of what he had treated of in the preceding chapter, proceeds to show the superior excellency of it in other instances, particularly in the place where Christ now officiates, which is in heaven; he being set down at the right hand of God there, and so was a minister of the sanctuary, and true tabernacle pitched by God, and not man; whereas the priests of Aaron's line only ministered on earth, and in the typical sanctuary and tabernacle, Heb 8:1 and after he had observed that Christ must have something to offer, meaning his body, to answer to the gifts and sacrifices priests were ordained to offer, Heb 8:3 he proves the necessity of his ministering in heaven, because if he was on earth he would not be a priest, a complete one, and would have been useless and needless, Heb 8:4 and besides, it was proper that he should go up to heaven, and minister there, as the antitype of the priests, who, to the example and shadow of heavenly things, served in the tabernacle which was made by Moses, by the order of God, and according to the pattern showed him in the Mount, Heb 8:5 and that the ministry of Christ in the true sanctuary is much more excellent than the ministry of the priests in the shadowy one, is evident from his being the Mediator of a better covenant, Heb 8:6 and that the covenant he is the Mediator of is the better covenant, appears froth the better promises of which it consists, and from the faultiness of the former covenant, Heb 8:6 and that that was faulty, and succeeded by another, he proves from a passage in Jer 31:31 in which mention is made of a new covenant, and as distinct from that made with the Jewish fathers, and violated by them; and several of the promises of this new and second covenant are rehearsed, and which manifestly appear to be better than what were in the former, Heb 8:8 from all which the apostle concludes, that a new covenant being made, the old one must be antiquated; and that whereas it was decaying and waxing old, it was just ready to vanish away, Heb 8:13.

College: Hebrews (Book Introduction)

INTRODUCTION

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

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

AUTHORSHIP

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

Did Paul write the Letter to the Hebrews?

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

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

Who else could have written the letter to the Hebrews?

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

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

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

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

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

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

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

What do we know about the author?

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

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

DATE, DESTINATION AND PURPOSE

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

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

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

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

Passage Exhortation End in View

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

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

3:6 hold on to our courage and the

3:6 hope of which we boast

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

. . . heart that turns away from the

living God

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

may be hardened by

sin's deceitfulness

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

confidence we had at first share in Christ . . .

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

found to have fallen

short of it [rest]

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

that rest fall

4:14 let us hold firmly to the faith we

profess

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

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

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

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

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

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

opposition from sinful men grow weary and lose

heart

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

FORM AND STRUCTURE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

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

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

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

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

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

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

II. JESUS RESCUES MAN - 2:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Practical Actions - 12:12-17

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

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

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

IX. CONCLUDING EXHORTATIONS - 13:1-25

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

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

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

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

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

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV