Text -- Hebrews 12:25 (NET)

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 12:25

See ( blepete ).

Earnest word as in Heb 3:12. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were.

Robertson: Heb 12:25

That ye refuse not ( mē paraitēsēsthe ).

Negative purpose with mē and the first aorist middle subjunctive of paraiteomai , the same verb used in Heb 12:19 about the conduct of the Israelites at Sinai and also below.

Robertson: Heb 12:25

Him that speaketh ( ton lalounta ).

Present active articular participle of laleō as in Heb 12:24 (Jesus speaking by his blood).

Robertson: Heb 12:25

For if they did not escape ( ei gar ekeinoi ouk exephugon ).

Condition of first class with ei and second aorist active indicative of ekpheugō , to escape. Direct reference to Sinai with use of the same verb again (paraitēsamenoi , when they refused).

Robertson: Heb 12:25

Him that warned ( ton chrēmatizonta ).

That is Moses. For chrēmatizō see Heb 8:5; Heb 11:7.

Robertson: Heb 12:25

Much more we ( polu mallon hēmeis ).

Argument from the less to the greater, polu , adverbial accusative case. The verb has to be supplied from the condition, "We shall not escape."Our chance to escape is far less, "we who turn away (apostrephomenoi , middle participle, turn ourselves away from) the one from heaven (ton ap' ouranōn ),"God speaking through his Son (Heb 1:2).

Vincent: Heb 12:25

See - refuse ( βλέπετε - παραιτήσησθε )

For βλέπετε see see on Heb 3:12. For παραιτήσησθε refuse , see on 1Ti 4:7.

Vincent: Heb 12:25

Him that speaketh ( τὸν λαλοῦντα )

Through his blood. Rend. " that is speaking," the participle denoting something that is going on.

Vincent: Heb 12:25

They ( ἐκεῖνοι )

The people of the Exodus. See Heb 4:2. The words from for if they to the end of the verse are parenthetical.

Vincent: Heb 12:25

That spake on earth ( ἐπὶ γῆς τὸν χρηματίζοντα )

For spake rend. warned , and see on Heb 8:5. Ἑπὶ upon earth should not be construed with refused nor warned , but with the whole clause. " If on earth they escaped not, refusing him that warned."

Vincent: Heb 12:25

If we turn away ( ἀποστρεφομενοι )

Lit. turning away . The present participle, possibly with reference to the relapse into Judaism as already in progress.

Vincent: Heb 12:25

From him that speaketh from heaven ( τὸν ἀπ ' οὐρανῶν )

Lit. from him from the heavens . Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Mat 24:29; Mar 8:11; Luk 9:54; Luk 17:29; Luk 21:11; Luk 22:43; Joh 6:38; 1Th 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Heb 9:12, Heb 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Heb 7:26.

Wesley: Heb 12:25

By unbelief.

Wesley: Heb 12:25

And whose speaking even now is a prelude to the final scene. The same voice which spake both by the law and in the gospel, when heard from heaven, will shake heaven and earth.

Wesley: Heb 12:25

His vengeance.

Wesley: Heb 12:25

Those of us who turn from him that speaketh from heaven - That is, who came from heaven to speak to us.

JFB: Heb 12:25

Through unbelief.

JFB: Heb 12:25

God in Christ. As the blood of sprinkling is represented as speaking to God for us, Heb 12:24; so here God is represented as speaking to us (Heb 1:1-2). His word now is the prelude of the last "shaking" of all things (Heb 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (Heb 12:26).

JFB: Heb 12:25

Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (Heb 12:19), covered over refractory hearts, as their subsequent deeds showed (Heb 3:16).

JFB: Heb 12:25

Revealing with oracular warnings His divine will: so the Greek.

JFB: Heb 12:25

Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined."

JFB: Heb 12:25

God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, Mat 3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (Heb 2:2; compare Heb 1:2). In Exo 20:22, when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.

Clarke: Heb 12:25

See - Βλεπετε· Take heed, that ye refuse not him - the Lord Jesus, the mediator of the new covenant, who now speaketh from heaven, by his Gospel, to the Jews and to the Gentiles, having in his incarnation come down from God

Clarke: Heb 12:25

Him that spake on earth - Moses, who spoke on the part of God to the Hebrews, every transgression of whose word received a just recompense of reward, none being permitted to escape punishment; consequently, if ye turn away from Christ, who speaks to you from heaven, you may expect a much sorer punishment, the offense against God being so much the more heinous, as the privileges slighted are more important and glorious.

Calvin: Heb 12:25

25.=== See that ye refuse not him that speaketh, === etc. He uses the same verb as before, when he said that the people entreated that God should not speak to them; but he means as I think, another thing, even that we ought not to reject the word destined for us. He further shows what he had in view in the last comparison, even that the severest punishment awaits the despisers of the Gospel, since the ancients under the Law did not despise it with impunity. And he pursues the argument from the less to the greater, when he says, that God or Moses spoke then on earth, but that the same God or Christ speaks now from heaven. At the same time I prefer regarding God in both instances as the speaker. And he is said to have spoken on earth, because he spoke in a lower strain. Let us ever bear in mind that he refers to the external ministration of the Law, which, as compared with the gospel, partook of what was earthly, and did not lead men’s minds above the heavens unto perfect wisdom; for though the Law contained in it the same truth, yet as it was only a training school, perfection could not belong to it. ²⁶⁹

TSK: Heb 12:25

See : Heb 8:5; Exo 16:29; 1Ki 12:16; Isa 48:6, Isa 64:9; Mat 8:4; 1Th 5:15; 1Pe 1:22; Rev 19:10, Rev 22:9

refuse : Pro 1:24, Pro 8:33, Pro 13:18, Pro 15:32; Jer 11:10; Eze 5:6; Zec 7:11; Mat 17:5; Act 7:35

if they : Heb 2:1-3, Heb 3:17, Heb 10:28, Heb 10:29

turn away : Num 32:15; Deu 30:17; Jos 22:16; 2Ch 7:19; Pro 1:32; 2Ti 4:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 12:25

See that ye refuse not - That you do not reject or disregard.

Him that speaketh - That is, in the gospel. Do not turn away from him who has addressed you in the new dispensation, and called you to obey and serve him. The meaning is, that God had addressed "them"in the gospel as really as he had done the Hebrews on Mount Sinai, and that there was as much to be dreaded in disregarding his voice now as there was then. He does not speak, indeed, amidst lightnings, and thunders, and clouds, but he speaks by every message of mercy; by every invitation; by every tender appeal. He spake by his Son Heb 1:1; he speaks by the Holy Spirit, and by all his calls and warnings in the gospel.

For if they escaped not - If they who heard God under the old dispensation, who refused to obey him, were cut off; notes, Heb 10:28.

Who refused him that spake on earth - That is, Moses. The contrast here is between Moses and the Son of God - the head of the Jewish and the head of the Christian dispensation. Moses was a mere man, and spake as such, though in the name of God. The Son of God was from above, and spake as an inhabitant of heaven. "Much more,"etc.; see the notes on Heb 2:2-3; Heb 10:29.

Poole: Heb 12:25

Here the Spirit closely applieth his former arguments for their pursuit of holiness, especially that of Christ’ s speaking by his blood to them; by caution, Heb 12:25-27 ; by counsel, Heb 12:28,29 .

See that ye refuse not him that speaketh: he introduceth this caution with: Look ye, or take ye heed; a term expressing the things said to be great and weighty, intimating that fear, solicitude, and watchfulness about this great and important concernment of their souls, Luk 12:15 ; that they see to it there be no aversion in their spirits to, no undervaluing or despising of, no dislike or apostacy from, but a hearing, believing, and obeying Jesus speaking by his blood all the gospel covenant to us; convincing them of sin and guilt that needed his blood, calling them to repentance and faith in his blood and satisfaction, declaring his intercession with God for pardon, holiness, and glory by it, and so importunes them to follow holiness, which would evidence all this to them.

For if they escaped not who refused him that spake on earth: he enforceth his caution by a rational motive of the danger of their refusal, arguing from the less to the greater; that is, their ancestors escaped not the vengeance of God when they refused to hear, believe, and obey the legal covenant, which he spake on earth from Mount Sinai, and wrote on tables of stones, and delivered to Moses on the mount, and by him communicated it to them, Heb 2:2 10:28,30,31 De 33:1,4 Ac 7:51,53 1Co 10:1-10 .

Much more shall not we escape, if we turn away from him that speaketh from heaven much more and greater sinners are all such who turn aside scornfully from Jesus, and receive not his voice and the revelation of God’ s gospel covenant by it, who is God’ s only begotten Son, and brought it down from the Father’ s bosom in heaven, Heb 1:2 Joh 1:14,16-18 3:13 , and ratified it with his own blood on earth: and as the sin is beyond compare greater, so will the punishment be, and the certainty of its infliction both for time and eternity, Mat 11:24 2Th 1:7-9 Heb 10:26-31 ; there remaining no more sacrifice for such sin and sinners.

Haydock: Heb 12:25

Refuse not then to hearken to him; for if the Jews escape not God's severe judgments, for being deaf to his admonitions, given by an Angel to Moses on Mount Sinai, and by him to the people, much less shall we escape, if we turn away our minds, and harden our hearts against the instructions of our Redeemer, who came from heaven to speak to us, and teach us the way to our eternal salvation. (Witham)

Gill: Heb 12:25

See that ye refuse not him that speaketh,.... Jesus, the Mediator of the new covenant, whose blood speaks better things than Abel, or than his blood and sacrifice: he was the speaker in the council and covenant of grace, that spoke for the elect; in the creation of all things out of nothing, that said, and it was done; in giving the law to the Israelites, in the wilderness, for he is the angel which spake to Moses in Mount Sinai, he spoke to God for the Old Testament saints, and was the angel of God's presence to them; he spoke in his own person, as the prophet of the church, in the days of his flesh; and he now speaks in heaven, by appearing in the presence of God for his people, and by presenting his blood, righteousness, and sacrifice; he speaks by his Spirit, in and to the hearts of his saints; and by his ministers in the Gospel, and the ordinances of it: nor should he be refused, as he is, when his Gospel is made light of, and neglected; when men excuse themselves from an attendance on it; when they will not hear it; or, when they do, and contradict and blaspheme, despise and reproach it, or leave off hearing it. Care should be taken that Christ is not refused in the ministry of the word; which may be enforced from the greatness and excellency of the person speaking, who is God, and not a mere man; from the excellency of the matter spoken, the great salvation: and the rather diligent heed should be had unto him, since there is a backwardness to everything that is spiritual and heavenly; and since Satan is vigilant and industrious to put off persons from hearing the Gospel, or to steal the word from them:

for if they escaped not who refused him that spake on earth: the Ethiopic version renders it, "who appeared to them on the mount"; that is, on Mount Sinai; meaning either God himself, who descended on the mount, and spoke the ten commandments to the children of Israel; or Christ, the Angel that spoke to Moses in it; or rather Moses himself, who was on the earth, and of the earth, earthly; who spake from God to the people, being their mediator; him the Jews refused, would not obey him, but thrust him away, Act 7:39, though they promised to hear and do all that was said to them; wherefore they did not escape divine vengeance and punishment; their carcasses fell in the wilderness at several times, in great numbers, and were not suffered to enter into Canaan's land: much more

shall not we escape, if we turn away from him that speaketh from heaven; that is, Christ, who came from heaven originally; is the Lord from heaven; whose doctrine is from heaven; and who, having done his work, is gone to heaven; where he now is, and from whence he speaks; and from hence he will come a second time, as Judge of all. There have been, and are some, that turn away from him; from a profession of him, and his Gospel and ordinances, and draw back unto perdition; such shall not escape divine wrath and vengeance; the sorest punishment shall be inflicted on them; see Heb 10:29.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Heb 12:25

^{( 13 )} See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:

^{( 13 )} The applying of the former comparison: If it were not lawful to condemn his word which was spoken on the earth, how much less his voice which is from heaven?

Commentary -- Verse Range Notes

TSK Synopsis: Heb 12:1-29

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

22 A commendation of the new testament above the old.

Combined Bible: Heb 12:25

Call to Hear   

(Hebrews 12:25, 26)   

"See that ye refuse not Him that speaketh: for if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven" (verse 25). In these words we find the Holy Spirit moving the apostle to make a practical application unto his readers of what he had just brought before them in the previous verses. The degree or extent of the privileges enjoyed, is the measure of our responsibility: the richer the blessing God grants us, the deeper is our debt of obligation to Him. "For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more" (Luke 12:48): it was of this principle and fact the Hebrews were now reminded.  

The apostle had just completed drawing his final contrast between Judaism and Christianity (verses 18-24), in which he had again shown the immeasurable superiority of the latter over the former, and now he uses this as a basis for an exhortation unto faith and obedience, or faithfulness and perseverance. Herein we have another example of the apostolic method of ministry: all their teaching had a practical end in view. Their aim was something more than enlightening the mind, namely, the moving of the will and ordering of the walk. Alas that there is so little of this in present-day teaching and preaching. The design of the pulpit now seems to be entertaining the people, and rarely does it go further than instructing the mind— that which searches the conscience or calls for the performance of duty, that which is solemn and unpalatable to the flesh, is, for the most part, studiously avoided. May it please the Lord to grant His servants all needed grace for deliverance from a compliance with this "speak unto us smooth things."  

The grander the revelation which God is pleased to make of Himself, the more punctual the attendance and the fuller the response which He requires from us. In the verses which are now before us we find the apostle improving his argument by pointing out the weighty implications of it. Therein he returns to his main design, which was to urge the professing Hebrews unto steadfastness in their Christian course and conflict, and to steadily resist the temptation to lapse back into Judaism. This deeply important and most necessary exhortation he had urged upon them again and again; see Hebrews 2:1, 3; 3:12, 13; 4:1; 6:4-6; 10:26-29; 12:1, 15. Therein the servant of God may learn another valuable lesson pointed to by the example of the apostle, namely, how God requires him to go over the same ground again and again where the practical duties of the Christian are concerned, and hesitate not to frequently repeat the exhortations of Holy Writ! This may not increase his popularity with men, but it will meet with the Lord’ s approval; and no faithful minister can have both!  

"See that ye refuse not Him that speaketh." The Greek word for "see" is rendered "take heed" in Hebrews 3:12; the word for "refuse" signifies "deprecate"— do not disregard, still less reject. Now not only is this argument based upon the statement made in the preceding verses, but the motive for complying with it is to be drawn therefrom. It is because we "are not come unto the mount that might be touched and that burned with fire" (v. 18), that is, unto that order of things wherein the Divine righteousness was so vividly displayed in judicial manifestion; but because we "are come unto mount Sion," which speaks of pure grace, that we are now thus exhorted, for holiness ever becometh God’ s house. It is in the realization of God’ s wondrous grace that the Christian is ever to find his most effectual incentive unto a godly walk; see Titus 2:11, 12.  

"See that ye refuse not Him that speaketh," which is the negative way of saying "Hear Him"— Heed Him, by believing and yielding obedience to what He says. This exhortation looks back to "I will raise them up a Prophet, from among their brethren, like unto thee, and will put My words in His mouth: and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto My words which He shall speak in My name, I will require it of him" (Deut. 18:18, 19); cf. Acts 3:22; 7:37. This is what the apostle now reminded the Hebrews of: take heed that ye hear Him, for if you fail to, God will consume you with His wrath. A similar charge was given by God after Christ became incarnate: "This is My Beloved Son, in whom I am well pleased: hear ye Him" (Matthew 17:5).  

"This is the foundation of all Gospel faith and obedience, and the formal reason of the condemnation of all unbelievers. God hath given command unto all men to hear, that is, believe and obey His Son Jesus Christ. By virtue thereof, He hath given command unto others to preach the Gospel unto all individuals. They who believe them, believe in Christ; and they who believe in Christ through Him, believe in God (1 Pet. 1:21), so that their faith is ultimately resolved into the authority of God Himself. And so they who refuse them, who hear them not, do thereby refuse Christ Himself; and by so doing, reject the authority of God, who hath given this command to hear Him, and hath taken on Himself to require it when it is neglected; which is the condemnation of all unbelievers. This method, with respect unto faith and unbelief, is declared and established by our Savior: ‘ he that heareth you, heareth Me; and He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me:’ Luke 10:16" (John Owen).  

"See that ye refuse not Him that speaketh"— note carefully the present tense: not "that spoke." Christ is still speaking through His Gospel, by His Spirit, and instrumentally through His own commissioned servants, calling upon all who come under the sound of His voice to serve and obey Him. There are many ways in which we may "refuse" to hear and heed Him. First, by neglecting to read daily and diligently the Scriptures through which He speaks. Second, by failing to attend public preaching where His Word is faithfully dispensed— if so be we live in a place where this holy privilege is obtainable. Third, by failing to comply with the terms of His Gospel and yield ourselves unto His authority. Fourth, by forsaking the Narrow Way of His commandments and going back again to the world. Fifth, by abandoning the truth for error, which generally ends in total apostasy. How we need to pray for an hearing ear, that is, for a responsive heart and yielded will.  

"For if they escaped not who refused Him that spake on earth. much more shall not we escape, if we turn away from Him that speaketh from Heaven." In these words the apostle continues to emphasize the contrast which obtains between Judaism and Christianity. What we have here is an echo from the keynote struck in the opening words of our epistle: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son" (Heb. 1:1, 2). It is in the light of that statement our present verse is to be read and interpreted. The Speaker throughout is one and the same, namely, God (the Father), but the mouthpieces He employed differed greatly: under Judaism He spoke through mere men, the "prophets," but in connection with Christianity He speaks in and by His own beloved "Son."  

This difference in the respective mouthpieces employed by God was in accord with and indicative of the relative importance of the two revelations given by Him. Judaism was but a religion for earth, and a temporary arrangement for the time being: accordingly, human agents were God’ s instruments in connection therewith. But Christianity is a revelation which concerns a heavenly calling, heavenly citizenship, a heavenly inheritance, and exhibits eternal relations and realities: appropriately, then, was the everlasting Son, "the Lord from Heaven," the One by whom its grand secrets were disclosed. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him" (John 1:18). The primary reference there is a dispensational one. Under Judaism God dwelt behind the veil; but under Christianity "we all with unveiled face" behold, as in a glass, "the glory of the Lord" (2 Cor. 3:18). Under the old covenant men were unable to go in to God; but under the new covenant God has, in the person of Christ, come out to men.  

But blessed and glorious as is the contrast between Judaism and Christianity, equally solemn and terrible is the contrast between the punishment meted out to those who refuse God’ s revelation under each. God speaks now from a higher throne than the one He assumed at Sinai: that was on earth; the one He now occupies is in Heaven. Therefore it must inevitably follow that the guilt of those who refuse to heed Him today is far greater, and their punishment must be the more intolerable. Not only do higher privileges involve increased obligations, but the failure to discharge those added obligations necessarily incurs deeper guilt and a heavier penalty. This is what the apostle presses here, as he had in "For if the word spoken by angels (at Sinai) was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation?" (Heb. 2:2, 3). If, then, we in any wise fear God’ s vengeance or value His favor how it behooves us to most seriously heed the grace proffered in the Gospel!  

Though Christianity has in it far less of what is terrifying than had Judaism and far more in it which exhibits the grace and mercy of God, nevertheless, apostasy from the one cannot be less terrible in its consequences than was apostasy from the other. There is as much to be dreaded in disregarding the authoritative voice of God now as there was then; yea, as we have pointed out, the rejection of His message through Christ involves a worse doom than despising of His word through Moses and the prophets. "He that despised Moses’ law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God?" (Heb. 10:28, 29). True, God does not now speak amid thunderings and lightnings, but rather by a tender appeal to our hearts; yet the rejection of the latter is fraught with more direful consequences than was the refusal of the former.  

Alas that this weighty truth is so feebly apprehended today, and so little emphasized by the pulpit. Is it not a fact that the idea now generally prevailing is, that the God of the N.T. is far more amiable and benevolent than the God of the O.T.? How far from the truth is this: "I change not" (Mal. 3:6) is the Lord’ s express avowal. Moreover, it is under the new covenant (and not the old) that we find the most awe-inspiring and terror-provoking revelation of the righteous wrath of a sin-hating God. It was not through Moses or the prophets, but by the Lord Jesus that the everlasting fires of Hell were most vividly depicted: He it was who spoke the plainest and the most frequently of that fearful place wherein there is "wailing and gnashing of teeth." If Christ was the One to most fully reveal God’ s love, He was also the One who most fully declared His wrath.  

"They escaped not who refused Him that spake on earth." No, even though they had enjoyed such unparalleled privileges. They had been brought out of the house of bondage, delivered from the enemy at the Red Sea, ate of the heavenly manna and drank of the water from the smitten rock; yet we are told "But with many of them God was not well-pleased: for they were overthrown in the wilderness" (1 Cor. 10:5). The apostle had already reminded the Hebrews that it was of them God had declared, "They do always err in their heart, and they have not known My ways. So I sware in My wrath, They shall not enter into My rest" (Heb. 3:10, 11). And this was because "they refused Him that spake" to them. They were disobedient at Sinai, where, so far from submitting to the Divine authority to have "no other gods," they made and worshipped the golden calf. They were unbelieving at Kadesh Barnea, when they listened to the scepticism of the ten spies.  

"Much more shall not we escape, if we turn away from Him that speaketh from heaven." Again we say, how greatly at variance with this is the idea which now obtains so generally. The great majority of professing Christians suppose there is much less danger of those bearing the name of the Lord being severely dealt with under the milder regime of Christianity, than there was for renegades in the days of Moses. But our text says, "much more shall not we escape!" Though it be true that Christianity is essentially a system of grace, nevertheless the requirements of holiness and the claims of justice are not thereby set aside. The despisers of grace must be and will be as surely punished as were the despisers of Law; yea, "much more" so because their sin of refusal is more heinous. It is "the wrath of the Lamb" (Rev. 6:16) which the despisers of the Gospel— its invitations and its requirements— will have to reckon with: so far as mount Sion excels mount Sinai so will the punishment of Christ-scorners exceed that of those who despised Moses.  

Ere passing on to our next verse we must anticipate a "difficulty" which our passage is likely to raise in the minds of some readers: How are we to harmonize the eternal security of the saints with this "much more shall not we escape if we turn away from Him that speaketh from Heaven?" Alas, that such a question needs answering: those who frame it betray a lamentable ignorance of what the "security of saints" consists of. God has never promised any man to preserve him in the path of self-will and self-pleasing. Those who reach Heaven are they who follow (though stumbling by and with many falls) the only path which leads there, namely, the "Narrow Way" of self-denial. Or, to put it in another way, the only ones who escape the everlasting buntings are they who heed Him that speaketh from Heaven, for "He became the Author of eternal salvation unto all them that obey Him" (Heb. 5:9).  

The writer believes firmly in the blessed truth of "the eternal security of the saints," but by no means all who profess to be Christians are "saints." This raises the question, how may I know whether or not I am a saint? The answer is, By impartially examining myself in the light of Holy Writ and ascertaining whether or no I possess the character and conduct of a "saint." The Lord Jesus said, "My sheep hear My voice, and I know them, and they follow Me" (John 10:27). A "saint" or "sheep" of Christ, then is one who hears HIS voice above all the siren voices of the world, above all the clamorings of the flesh, and gives evidence that he does so by following Him, that is, by heeding His commandments, being regulated by His will, submitting to His Lordship. And to them, and to none other, Christ says, "And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of My hand" (John 10:28).  

Should it be asked, But was not the apostle addressing the "saints," "sheep," "holy brethren, partakers of the heavenly calling" (Heb. 3:1) here in Hebrews 12:25? And if so, why did he present before them such an awful threat? First, these solemn words were addressed to all who come under the sound of the Gospel, and the response made by the hearer or reader serves as an admirable test. The proud and self-confident, who rely wholly upon a profession made by them years ago, ignore it to their own undoing, supposing those words have no application to them; whereas the lowly and self-distrustful lay it to heart with trembling, and are thereby preserved from the doom threatened. Second, in the preservation of His people from destruction God uses warnings and threatenings, as well as promises and assurances. He keeps His people in the Narrow Way by causing them to heed such an exhortation as this, "Be not high-minded, but fear; for if God spared not the natural branches, take heed lest He also spare not thee" (Rom. 11:20, 21).  

What is meant by turning away from "Him that speaketh from Heaven"? First, it describes the attitude of that large class who come under the sound of the Gospel and dislike its exacting terms: Christ is far too holy to suit their carnal hearts, His call for them "to forsake all and follow Him" pleases not their corrupt nature; so He is "despised and rejected" by them. Second, it depicts the conduct of the stony-ground hearers, who under the emotional appeals of high-pressure evangelists "receive the Word with joy," yet have "no root" in themselves, and so they quickly "fall away:" the scoffings of their godless companions or the appeal of worldly pleasures are too strong for them to continue resisting. Third, it denotes the lapse of those who having "escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ are again entangled therein and overcome" so that "the latter end is worse with them than the beginning" (2 Pet. 2:20). Fourth, it announces the apostasy of those who, under pressure of persecution, renounce the Faith.  

"Whose voice then shook the earth: but now He hath promised, saying, Yet once more I shake not the earth only, but also heaven" (verse 26). There are some points about this verse and the one immediately following which are far from easy to elucidate, yet their main purport is not difficult to determine. In ceasing to "speak on earth" and in now "speaking from Heaven" God gave therein intimation that the old covenant had been supplanted by the new: that He had done with Judaism and established the "better thing" in its place. This was what the pious Hebrews found so hard to perceive, for Judaism had been instituted by God Himself. Nevertheless, He only designed it to fulfill a temporary purpose "until the time of reformation" (Heb. 9:10), and that time had now arrived. It was to demonstrate and establish this important fact that God moved His servant to write this Epistle.  

Once more we would call attention to the method employed: Paul did not simply press his apostolic authority, though that had been sufficient of itself; instead, he referred his readers to the written Word of God, quoting from Haggai— in this too he has left an admirable example for all ministers of the Gospel to follow: the words of God Himself are far more weighty than any of ours. At every vital stage of his argument the apostle had referred the Hebrews to the O.T. Scriptures. When he affirmed that Christ was superior to the heavenly hosts, he quoted, "Let all the angels of God worship Him" (Heb. 1:6). When he warned of the danger of apostacy, he referred them to Psalm 95 (Heb. 3:7-11). When he insisted that Christ’ s priesthood excelled Aaron’ s, he cited, "Thou art a priest for ever after the order of Melchizedek" (Heb. 7:17). When he declared that the old covenant was an imperfect and temporary one, he reminded them that Jeremiah had foretold the "new covenant" (Heb. 8:8-10).  

When he dwelt upon Christ coming to earth with the express purpose of supplanting all the Levitical sacrifices by offering Himself unto God, the apostle showed that Psalm 40 had fore-announced (Heb. 10:5-7) this very truth. When he called upon the Hebrews to walk by faith, he quoted Habakkuk 2:4, and then devoted the whole of the 11th chapter to illustrate the fact that all of the O.T. saints had so walked. When he admonished them for fainting under the chastening rod of God, he bade them remember the exhortation of Proverbs 3:11 (Heb. 12:5). When he would prove to them the inferiority of Judaism to Christianity, he dwelt upon the Exodus record of the terrifying phenomena which accompanied the appearing of the Lord at Sinai, where He entered into covenant with their fathers (Heb. 12:18-21). And now that he affirmed that God no longer spake to them "on earth," but rather "from Heaven," he appeals again to their own Scriptures to show this very change had been Divinely predicted.  

What an amazing knowledge of the Scriptures Paul possessed! and what a splendid use he made of it! He did not entertain his hearers and readers with anecdotes or by relating some of the sensational experiences through which God had brought him, still less did he descend to "pleasantries" and jokes in order to amuse them. No, he constantly brought them face to face with the Holy Word of the thrice Holy God. And that, by grace, is the unvarying policy we have sought to follow in this magazine: not only do we sedulously avoid any cheapening of the glorious Gospel of Christ, but we endeavor to furnish a proof text for every statement we make; for we ask no one to believe any doctrine or perform any duty on our mere say-so. Some may complain that there is "too much repetition" in our articles, or that they are "too introspective," or "too Calvinistic," but their quarrel is not with us, but with Him whose Word we expound and enforce.  

"Whose voice then shook the earth: but now He hath promised, saying, Yet once more I shake not the earth only, but also heaven" (verse 26). The simplest and surest way of discovering the meaning of this verse and the force of citing Haggai 2:6, is to keep in mind the particular design which the apostle had before him. That was twofold: to enforce the exhortation he had just given in the previous verse, and to continue emphasizing and demonstrating the superiority of Christianity over Judaism. We will consider its terms, then, from each of these viewpoints. First, Paul emphasizes the terribleness of turning away from God in Christ: if He who "shook" the earth is to be feared, much more so is He who "shakes" Heaven! Then let us beware of ignoring His voice: by inattention, by unbelief, by disobedience, by apostasy.  

"Whose voice then shook the earth" is a figurative reference to God’ s omnipotence, for His "voice" here has reference to the mighty power of God in operation: let the reader carefully compare Psalm 29:3-9, where he will find the wondrous effects of Providence ascribed to the "voice" of God. In particular, the apostle here alludes to the declaration of God’ s authority and the putting forth of His great strength at the time the Law was given: Sinai itself was convulsed, so that "the whole mount quaked greatly" (Ex. 19:18). Yet more than the earthquake is included in the words of our text: the entire commotion involved, with all the particulars enumerated in Hebrews 12:18-21, is comprehended therein. It is designated "shook the earth" because it was all on the earth, and involved only earthly things— it did not reach to Heaven and eternal things.  

"But now He hath promised, saying, Yet once more I shake not the earth only, but also Heaven." This clause has presented a hard riddle to the commentators, and scarcely any two of them, ancient or modern, agree in the solutions they have offered. Personally, we think they created their own difficulties. First, through failing to perceive that the "but now" is to be understood in connection with the subject the apostle was then discussing, and not as something God was then promising to make good in the future. Second, through failing to give proper attention and weight to the term "promised," which is surely enough to show that the final destruction of this scene (when the doom of the wicked will be sealed) cannot be the subject of which Haggai was prophesying. Third, through a slavish adherence to literalism— recent writers especially— which caused many to miss the meaning of "the earth" and "Heaven" in this passage. But these are points of too much importance to dismiss hurriedly, so we must leave their consideration till the next article.  

  

  

Maclaren: Heb 12:25

Refusing God's Voice

See that ye refuse not Him that speaketh: for if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.'--Heb. 12:25.

THE writer has finished his great contrast of Judaism and Christianity as typified by the mounts Sinai and Zion. But the scene at the former still haunts his imagination and shapes this solemn warning. The multitude gathered there had shrunk from the divine voice, and entreated that it might not be spoken to them any more.' So may we do, standing before the better mount of a better revelation. The parallel between the two congregations at the two mountains is still more obvious if we remark that the word translated in my text refuse' is the same as has just been employed in a previous verse, describing the conduct of the Israelites, where it is rendered' entreated.' It may seem strange that after so joyous and triumphant an enumeration of the glorious persons and things with whom we are brought into contact by faith, there should come the jarring note of solemn warning which seems to bring back the terrors of the ancient law. But, alas! the glories and blessedness into which faith introduces us are no guarantees against its decay; and they who are come unto Mount Zion and the city of the living God,' may turn their backs upon all the splendour, and wander away into the gaunt desert.

I. So We Have Here, First Of All, The Solemn Possibility Of Refusal.

Now, to gain the whole force and solemnity of this exhortation, it is very needful to remember that it is addressed to professing Christians, who have in so far exercised real faith, as that by it they are come to Mount Zion, and to the city of the living God.' We are to keep that clear, or we lose the whole force and meaning of this exhortation before us, which is addressed distinctly, emphatically, and, in its true application, exclusively to Christian men--See that ye refuse not Him that speaketh.'

Then, again, it is to be noted that the refusal here spoken about, and against which we professing Christians are thus solemnly warned, is not necessarily entire intellectual rejection of the gospel and its message. For the Israelites, who made the original refusal,' to which that against which we are warned is paralleled, recognised the voice that they would not listen to as being God's voice; and just because it was His voice, wanted to hear no more of it. And so, although we may permissibly extend the words before us to include more than is thereby originally meant, yet we must remember that the true and proper application of them is to the conduct of men who, recognising that God is speaking to them, do not want to hear anything more from Him. That is to say, this warning brings to us Christians the reminder that it is possible for us so to tamper with what we know to be the uttered will and expressed commandment of God, as that our conduct is tantamount to saying, Be silent, O Lord! and let me not hear Thee speak any more to me.' The reason for that refusal, which thus, in its deepest criminality and darkest sin, can only be made by men that recognise the voice to be God's, lies just here, they could not endure that which was commanded.' So, then, the sum of the whole thing is this, that it is possible for Christian people so to cherish wills and purposes which they know to be in diametrical and flagrant contradiction to the will and purpose of God, that obstinately they prefer to stick by their own desires, and, if it may be, to stifle the voice of God.

Then remember, too, that this refusal, which in reality is the rising up of the creature's will, tastes, inclinations, desires, against the manifest and recognised will of God, may, and as a matter of fact often does, go along with a great deal of lip reverence and unconsciously hypocritical worship. These men, from whom the writer is drawing his warning in the wilderness there, said, Do not let Him speak! We are willing to obey all that He has to command; only let it come to us through human lips, and not in these tremendous syllables that awe our spirits.' They thought themselves to be perfectly willing to keep the commandments when they were given, and all that they wanted was some little accommodation to human weakness in the selection of the medium by which the word was brought. So we may be wrenching ourselves away from the voice of God, because we uncomfortably feel that it is against our resolves, and all the while may never know that we are unwilling to obey His commandments. The unconscious refusal is the formidable and the fatal one.

It comes by reason, as I have said, fundamentally of the rising up of our own determinations and wishes against His commandments; but it is also due to other causes operating along with this. How can you hear God's voice if you are letting your own yelping dog-kennel of passions speak so loudly as they do? Will God's voice be heard in a heart that is all echoing with earthly wishes, loudly clamant for their gratification, or with sensual desires passionately demanding their food to be flung to them? Will God's voice be heard in a heart where the janglings of contending wishes and earthly inclinations are perpetually loud in their brawling? Will it be heard in a heart which has turned itself into a sounding-board for all the noises of the world and the voices of men? The voice of God is heard in silence, and not amidst the Babel of our own hearts. And they who, unconsciously, perhaps, of what they are doing, open their ears wide to hear what they themselves in the lower parts of their souls prescribe, or bow themselves in obedience to the precepts and maxims of men round them, are really refusing to hear the voice of God.

It is not to be forgotten, howsoever, that whilst thus the true and proper application of these words is to Christian men, and the way by which we refuse to listen to that awful utterance is by withdrawing our lives from the control of His will, and dragging away our contemplations from meditation upon His word, yet there is a further form in which men may refuse that voice, which eminently threatened the persons to whom this warning was first directed. All through this letter we see that the writer is in fear that his correspondents should fall away into intellectual and complete rejection of Christianity. And the reason was mainly this, that the fall of the ancient and sacred system of the old covenant might lead them to distrust all revelation from God, and to cast aside the gospel message. So the exhortation of my text assumes a special closeness of application to us whose lot has been cast in revolutionary times, as was theirs, and who have, in our measure, something of that same experience to go through which made the sharp trial of these Hebrew Christians. To them, solid and permanent as they had fancied them, ancient and God-appointed realities and ordinances were melting away; and it was natural that they should ask themselves, Is there anything that will not melt, on which we can rest?' And to us in this day much of the same sort of discipline is appointed; and we, too, have to see, both in the religious and in the social world, much evidently waxing old and ready to vanish away which our fathers thought to be permanent. And the question for us is, Is there anything that we can cling to? Yes! to the voice that speaks from heaven' in Jesus Christ. As long as that is sounding in our ears we can calmly look out on the evanescence of the evanescent, and confidently rely on the permanence of the permanent. And so, brother, though this, that, and the other of the externals of Christianity, in polity, in form, in mode, may be passing away, be sure of this, the solid core abides; and that core lies in the first word of this letter. God, hath spoken unto us in His Son.' See that no experience of mutation leads you to falter in your confidence in that voice, and see that ye refuse not Him that speaketh.'

II. Again, Note The Sleepless Vigilance Necessary To Counteract The Tendency To Refusal.

See that ye refuse not.' A warning finger is, as it were, lifted. Take heed against the tendencies that lie in yourself and the temptations around you. The consciousness of the possibility of the danger is half the battle. Blessed is the man that feareth always,' says the psalm. The confident'--by which is meant the presumptuous, and not the trustful--goeth on and is punished.' The timid--by which I mean the self-distrustful--clings to God, because he knows his danger, and is safe. If we think that we are on the verge of falling, we are nearer standing than we ever are besides. To lay to heart the reality and the imminence and the gravity of the possibility that is disclosed here is an essential part of the means for preventing its becoming a reality. They who would say I cannot turn away because I have come,' have yet to learn the weakness of their own hearts and the strength of the world that draws them away. There is no security for us except in the continual temper of rooted self-distrust, for there is no motive that will drive us to the continual confidence in which alone is security but the persistent pressure of that sense that in ourselves we are nothing, and cannot but fall. I want no man to live in that selfish and anxious dread which hath torment,' but I am sure that the shortest road to the brave security which is certain of never being defeated is the clear and continual consciousness that

In ourselves we nothing can,Full soon were we down-riddenBut for us fights the proper Man,Whom God Himself hath bidden.'

The dark underside of the triumphant confidence, which on its sunny side looks up to heaven and receives its light, is that self-distrust which says always to ourselves, We have to take heed lest we refuse Him that speaketh.'

If there is any need to dwell upon specific methods by which this vigilance and continuous self-distrust may work out for us our security, one would say--by careful trying to reverse all these conditions which, as we have seen, lead us surely to the refusal. Silence the passions, the wishes, the voices of your own wills and tastes and inclinations and purposes. Bring them all into close touch with Him. Let there be no voice in your hearts till you know God's will; and then with a leap let your hearts be eager to do it. Keep yourselves out of the babble of the world's voices; and be accustomed to go by yourselves and let God speak. Nature seems to be silent to the busy traveller who never gets away from the thumping of the piston of the engine and the rattle of the wheels of the train. Let him go and sit down by himself on the mountain top, and the silence becomes all vocal and full of noises. Go into the lone place of silent contemplation, and so get near God, and you will hear His voice. But you will not hear it unless you still the beating of your own heart. Even in such busy lives as most of us have to live it is possible to secure some space for such solitary communion and meditation if we seriously feel that we must, and are ready to cut off needless distractions. He who thus has the habit of going alone with God will be able to hear His voice piercing through the importunate noises of earth, which drown it for others. Do promptly, precisely, perfectly, all that you know He has said. That is the way to sharpen your ears for the more delicate intonations of His voice, and the closer manifestations of His will. If you do not, the voice will hush itself into silence. Thus bringing your lives habitually into contact with God's word, and testing them all by it, you will not be in danger of refusing Him that speaketh.'

III. Lastly, Note The Solemn Motives By Which This Sleepless Vigilance Is Enforced.

If they escaped not who refused Him that spake on earth'--or, perhaps, who on earth refused Him that spake'--much more shall not we escape if we turn away from Him that speaketh from heaven.' The clearness of the voice is the measure of the penalty of non-attention to it. The voice that spoke on earth had earthly penalties as the consequence of disobedience. The voice that speaks from heaven, by reason of its loftier majesty, and of the clearer utterances which are granted to us thereby, necessarily involves more severe and fatal issues from negligence to it.

Mark how the words of my text deepen and darken in their significance in the latter portion. In the first we had simply' refusal,' or the desire not to hear the voice, and in the latter portion that has solidified and deepened itself into turning away from Him.' That is to say, when we once begin, as many professing Christians have begun, to be intolerant of God's voice meddling with their lives, we are upon an inclined plane, which, with a sharp pitch and a very short descent, carries us down to the darker condition of turning away from Him.' The man who stops his ears will very soon turn his back and be in flight, so far as he can, from the voice. Do not tamper with God's utterances. If you do, you have begun a course that ends in alienation from Him.

Then mark, again, the evils which fell upon these people who turned away from Him that speaketh on earth were their long wanderings in the wilderness, and their exclusion from the Land of Promise, and final deaths in the desert, where their bleaching bones lay white in the sunshine. And if you and I, dear friends, by continuous and increasing deafness to our Father's voice, have turned away from Him, then all that assemblage of flashing glories and majestic persons and of reconciling blood to which we come by faith, will melt away, and leave not a wrack behind.' We shall be like men who, in a dream, have thought themselves in a king's palace, surrounded by beauty and treasures, and awaken with a start and a shiver to find themselves alone in the desert. It will be loss enough if the fair city which hath foundations, and the palace-home of the king on the mountain, and the joyful assemblage of the angels, and the Church of the firstborn, and the spirits of the just made perfect, and the blood of sprinkling, all pass away from our vision, and instead of them there is nothing left but this mean, vulgar, fleeting world. They will pass if you do not listen to God, and that is why so many of you have so little conscious contact with the unseen and glorious realities to which faith gives access.

But then there are dark and real penalties to come in another life which the writer dimly shows to us. It is no part of my business to enlarge upon these solemn warnings. An inspired man may do it. I do not think that it is reverent for me to do it much. But at the same time, let me remind you that terror is a legitimate weapon to which to appeal, and unwelcome and unfashionable as its use is nowadays, it is one of the weapons in the armoury of the true preacher of God's Word. I believe we Christian ministers would do more if we were less chary of speaking out the terror of the Lord.' And though I shrink from anything like vulgar and rhetorical and sensational appeals to that side of divine revelation, and to what answers to it in us, I consider that I should be a traitor to the truth if I did not declare the fact that such appeals are legitimate, and that such terror is a part of the divine revelation.

So, dear friends, though I dare not dwell upon these, I dare not burke them. I remind you--and I do no more--of the tone that runs through all this letter, of which you have such instances as these, If the word spoken by angels was steadfast, and every transgression received its just recompense of reward, how shall we escape if we neglect so great salvation?' and' Of how much sorer punishment,, think you, shall they be thought worthy who have counted the blood of the Covenant wherewith they were sanctified a common thing?' See that ye refuse not Him that speaketh,' for the clearer, the tenderer, the more stringent the beseechings of the love and the warnings of Christ's voice, the more solemn the consequences if we stop our ears to it. Better to hear it now, when it warns and pleads and beseeches and comforts and hallows and quickens, than to hear it first when it rends the tombs and shakes the earth, and summons all to judgment, and condemns some to the outer darkness to which they had first condemned themselves.

MHCC: Heb 12:18-29

Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak frame. Under the gospel all may come with boldness to God's presence. But the most holy must despair, if judged by the holy law given from Sinai, without a Saviour. The gospel church is called Mount Zion; there believers have clearer views of heaven, and more heavenly tempers of soul. All the children of God are heirs, and every one has the privileges of the first-born. Let a soul be supposed to join that glorious assembly and church above, that is yet unacquainted with God, still carnally-minded, loving this present world and state of things, looking back to it with a lingering eye, full of pride and guile, filled with lusts; such a soul would seem to have mistaken its way, place, state, and company. It would be uneasy to itself and all about it. Christ is the Mediator of this new covenant, between God and man, to bring them together in this covenant; to keep them together; to plead with God for us, and to plead with us for God; and at length to bring God and his people together in heaven. This covenant is made firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood of Christ speaks in behalf of sinners; it pleads not for vengeance, but for mercy. See then that you refuse not his gracious call and offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly fear. Only the grace of God enables us to worship God aright. God is the same just and righteous God under the gospel as under the law. The inheritance of believers is secured to them; and all things pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.

Matthew Henry: Heb 12:18-29

Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity.

I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, Heb 12:18-21. 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (Heb 12:18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, Heb 12:19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, Heb 12:20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw night to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it.

II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Gal 4:24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society.

1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul.

2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.

III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (Heb 12:25, etc.): See then that you refuse not him that speaketh - that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe,

1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens, - not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people, - not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.

2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, Heb 12:25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things: - (1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.

Barclay: Heb 12:25-29

Here the water begins with a contrast which is also a warning. Moses brought to earth the oracles of God. The word that he uses (chrematizein, 5537) implies that Moses was only the transmitter of these oracles, the mouthpiece through which God spoke; and yet the man who broke these commandments did not escape punishment. On the other hand there is Jesus. The word used of him (lalein, 2980) implies the direct speech of God. He was not merely the transmitter of God's voice, he was God's voice. If that be so, how much more will the man who refuses to obey him find punishment? If a man merits condemnation for neglecting the imperfect message of the law, how much more does he merit it for neglecting the perfect message of the gospel? Because the gospel is the full revelation of God, there is laid on the man who hears it a double and a terrible responsibility; and his condemnation must be all the more if he neglects it.

Hebrews goes on to draw out another thought. When the law was given, the earth was shaken. "And Mount Sinai was wrapped in smoke, because the Lord descended upon it in fire; and the smoke of it went up like the smoke of a kiln, and the whole mountain quaked greatly" (Exo 19:18). "Tremble, O earth at the presence of the Lord" (Psa 114:7). "The earth quaked, the heavens poured down rain at the presence of God" (Psa 68:8). "The crash of thy thunder was in the whirlwind; thy lightnings lighted up the world; the earth trembled and shook" (Psa 77:18).

The writer to the Hebrews finds another reference to the shaking of the earth in Hag 2:6. There the Greek version of the Old Testament says: "Once again, in a little while, (the Hebrew says, "very soon") I will shake the heavens and the earth and the sea and the dry land." The writer to the Hebrews takes this to be an announcement of the day when this earth shall pass away and the new age will begin. In that day everything that can be shaken will be destroyed; the only things to remain will be the things which can never be shaken; and chief among them is our relationship with God.

All things may pass away; the world as we know it may be uprooted; life as we experience it may come to an end; but one thing stands eternally sure--the relationship of the Christian to God.

If that be so there is a great obligation laid upon us. We must worship God with reverence and serve him with fear; for nothing must be allowed to disturb that relationship which will be our salvation when the world passes away. So the writer to the Hebrews finishes with one of those threatening quotations which he so often flings like a thunderbolt at his readers. It is a quotation from Deu 4:24. Moses is telling the people that they must never break their agreement with God and relapse into idolatry. For he is a jealous God. They must worship him alone or they will find him a consuming fire. It is as if the writer to the Hebrews was saying: "There is a choice before you. Remain steadfastly true to God, and in the day when the universe is shaken into destruction your relationship with him will stand safe and secure. Be false to him and that very God who might have been your salvation will be to you a consuming fire of destruction." It is a grim thought; but in it there is the eternal truth that, if a man is true to God, he gains everything and, if he is untrue to God, he loses everything. In time and in eternity nothing really matters save loyalty to God.

Constable: Heb 12:14--Jam 1:1

V. Life in a Hostile World 12:14--13:25

This final major section of the book apparently grew out of the writer's reflection on the Greek text of Proverbs 4:26-27 (cf. 12:13). He specified how his readers could "make straight paths for your feet."

"In the final division of the homily the writer provides the members of the house church with a fresh orientation for life as Christians in a hostile society. The new people of God are engaged in pilgrimage to the city of God. This world is not their home; their goal is a kingdom that cannot be shaken' (12:28) or the city that is to come' (13:14). The metaphor of the journey to the city of God characterizes men and women of committed faith as pilgrims and implies an understanding of Christian life as commitment to pilgrimage. It also implies fidelity to the covenant."⁴⁰⁶

The sections of this final division all contain these themes of pilgrimage and covenant privilege and obligation. As in the first division (1:1-2:18), there is much emphasis on God speaking and the importance of listening to His voice.

"The writer offers his readers advice on how to live as a community of faith, between well-founded hope and the dangers which surround them."⁴⁰⁷

Constable: Heb 12:14-29

A. The Danger of Unresponsiveness (the Fifth Warning) 12:14-29

The writer now turned from the hearers' responsibility as they experienced suffering (vv. 1-13) to the peril of rejecting God who continues to speak to us through His Son using the Scriptures.

As the preceding pericope (vv. 1-13), this one also is a chiasm.

A Exhortation (vv. 14-17)

B Exposition (vv. 18-24)

A' Exhortation (vv. 25-29)

"The synthesis of so many significant themes and motifs within a single section identifies 12:14-29 as the pastoral and theological climax of the sermon . . ."⁴⁰⁸

Constable: Heb 12:25-29

3. The consequences of apostasy 12:25-29

The writer shifted again from exposition to exhortation. The hook word "speak" (Gr. lalounti and lalounta) in verses 24 and 25 ties the two sections together.

12:25 The One speaking probably refers to God. "Him who warned them on earth" probably refers to God when He spoke from Mt. Sinai. The contrast is not between the persons who spoke but between the places from which God spoke (cf. v. 26). It would have been specially impressive to Jewish Christians. The present warning came from God in heaven and dealt with failure to continue to cleave to His Son (cf. 1:1-2; 2:2-3).

12:26-27 God's voice shook the earth at Mt. Sinai (Exod. 19:18; Judg. 5:4-5; Ps. 68:8; 77:18; 114:4, 7). It will shake the earth and the heavens at the end of the Millennium. That shaking will lead to the creation of new heavens and a new earth that will remain (Ps. 95:9-11; Hag. 2:6; Rev. 21:1).

"The shaking' is a metaphor for the judgment of God executed in history, as in the case of the fall of Babylon announced in Isa 13:1-22."⁴²⁸

12:28-29 Our kingdom is eternal. Our motive should be gratitude. Our activity should be the service of God. Our attitude toward Him should be reverence and awe in view of His ability to judge the unfaithful (cf. 1 Cor. 3:14-15).

"As a consuming fire, God purifies all that is unworthy and unacceptable in those who serve Him and all that is unfit to abide in His presence."⁴²⁹

Many readers of Hebrews associate the figure of God consuming with His judging unbelievers in hell, but this figure also occurs in the Old Testament with reference to His judging His people (cf. Exod. 24:17; Lev. 10:2; Num. 16:35; Deut. 4:24; 1 Cor. 3:15).

The reference to fire in verse 29 completes an inclusio begun with another mention of fire in verse 18. The whole section that these references to fire enclose deals with how important it is to respond properly to God.

"The warning proper is found in 12:25-29. The readers are called to heed Yahweh, for an eschatological shaking is coming in which the earthly material order will pass away, leaving only an eternal kingdom. The faithful readers who endure will have a part in the eschatological kingdom--the millennium and the New Jerusalem as companions' of Jesus, the Messiah-King (1:9, 13-14). This kingdom will become an eternal kingdom. . . .

"All five warnings in the epistle have a positive thrust and a negative impetus. . . . Disobedience to God and His Word will result in a forfeiting of eschatological rewards; obedience to God and His Word will result in a gaining of eschatological rewards."⁴³⁰

Warren Wiersbe pointed out that this chapter contains three resources that encourage and enable us to run the Christian race with endurance. They are the example of Jesus (vv. 1-4), the assurance of the Father's love (vv. 5-13), and the enablement of God's grace (vv. 14-29).⁴³¹

College: Heb 12:1-29

HEBREWS 12

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

and do not lose heart when he rebukes you,

⁶ because the Lord disciplines those he loves,

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

^a 6 Prov. 3:11,12

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. PRACTICAL ACTIONS (12:12-17)

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

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

^a 13 Prov. 4:26

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

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

The Picture of Christ

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

The Style

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

The Author

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

The Recipients

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

The Date

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

The Purpose

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

JFB: Hebrews (Book Introduction)

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

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

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

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

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

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

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

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

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

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

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

JFB: Hebrews (Outline)

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

TSK: Hebrews 12 (Chapter Introduction)

Overview

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

Poole: Hebrews 12 (Chapter Introduction)

CHAPTER 13

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 12 (Chapter Introduction)

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

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

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

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 12 (Chapter Introduction)

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

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

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

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

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

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

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

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

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

The Double Background

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

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

The Hebrew Background

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

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

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

The Perfect Priest And The Perfect Sacrifice

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

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

The Riddle Of The New Testament

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

When Was It Written?

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

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

To Whom Was It Written?

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

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

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

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

By Whom Was It Written?

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

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

The Author Of Hebrews

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

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

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

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

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

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

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

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 12 (Chapter Introduction)

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

The Standard Of Comparison (Heb_12:3-4)

The Discipline Of God (Heb_12:5-11)

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

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

The Greater Obligation (Heb_12:25-29)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Outline¹⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

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

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

1. The person of our high priest ch. 7

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

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

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

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

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

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

A. Perseverance in faith ch. 11

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

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

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

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

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

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

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

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

1. The goal of peace 12:14-17

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

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

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

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

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

Bateman, Herbert W., IV. "Two First-Century Messianic Uses of the OT: Heb 1:5-13 and 4QFlor 1.1-19." Journal of the Evangelical Theological Society 38:1 (March 1995):11-27.

Baylis, Charles P. "The Author of Hebrews' Use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Black, David Alan. "A Note on the Structure of Hebrews 12, 1-2." Biblica 68:4 (1987):543-51.

_____. "The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal." Grace Theological Journal 7:2 (Fall 1986):163-77.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bligh, John. "The Structure of Hebrews." Heythrop Journal 5 (April 1964):170-77.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

Bornkamm, Gunther. Early Christian Experience. New York: Harper & Row, 1969.

Bruce, F. F. The Epistle to the Hebrews. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

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

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Casey, J. M. "Eschatology in Heb 12:14-29: An Exegetical Study." Ph.D. dissertation, Catholic University of Leuven, 1977.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

Cockerill, G. L. The Melchizedek Christology in Heb. 7:1-28. Ann Arbor, Mich.: University Microfilms International, 1979.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Colijn, Brenda B. "Let Us Approach': Soteriology in the Epistle to the Hebrews." Journal of the Evangelical Theological Society 39:4 (December 1996):571-86.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

____. "The Substitutionary Death of Christ in Hebrews." Th.M. thesis, Dallas Theological Seminary, 1966.

Cosby, M. R. "The Rhetorical Composition and Function of Hebrews 11 in Light of Example-lists in Antiquity." Ph.D. dissertation, Emory University, 1985.

Cross, Frank M. "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Cullmann, Oscar. The Christology of the New Testament. Revised ed. Translated by Shirley C. Guthrie and Charles A. M. Hall. Philadelphia: Westminster Press, 1963.

Custer, Stewart. "The Awfulness of Apostasy (Hebrews 6)." Biblical Viewpoint 24:1 (April 1990):45-50.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Hebrews, Epistle to the," by F. S. Marsh.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Hebrews, Epistle to," by A. B. Bruce.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dodds, E. R. Pagan and Christian in an Age of Anxiety. New York: Norton, 1965.

Dunham, Duane A. "An Exegetical Examination of the Warnings in the Epistle to the Hebrews." Th.D. dissertation, Grace Theological Seminary, 1974.

Dunn, J. D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Translated by Christian Frederick Cruse. Popular ed. Grand Rapids: Baker Book House, 1974.

Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and Carlisle, England: Paternoster Press, 1993.

Elliott, J. H. Home for the Homeless: A Sociological Exegesis of 1 Peter. Philadelphia: Fortress Press, 1981.

English, E. Schuyler. Studies in the Epistle to the Hebrews. Reprint ed. Neptune, N.J.: Loizeaux Brothers, 1976.

Estes, Daniel J. "Looking for Abraham's City." Bibliotheca Sacra 147:588 (October-December 1990):399-413.

Fanning, Buist M. "A Theology of Hebrews." In A Biblical Theology of the New Testament, pp. 369-415.

Farrar, F. W. The Epistle of Paul the Apostle to the Hebrews. Cambridge Greek Testament for Schools and Colleges series. Cambridge: University Press, 1894.

Filson, Floyd V. "Yesterday": A Study of Hebrews in the Light of Chapter 13. Studies in Biblical Theology 2nd series 4. Naperville, Ill.: Allenson, 1967.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall C. "The Old Testament Background of Rest in Hebrews 3:7-4:11." Bibliotheca Sacra 157:627 (July-September 2000):281-303.

_____. "The Old Testament Background of the Warning in Hebrews 6:4-8." Bibliotheca Sacra 155:617 (January-March 1998):62-91.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gourgues, M. "Lecture christologique du Psaume CX et fête de la Pentecôte." Revue Biblique 83 (1976):5-24.

Govett, Robert. Entrance into the Kingdom. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1978.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Bold in Grace. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. Hebrews. Tyndale New Testament Commentaries series. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harrison, Everett F. "The Theology of the Epistle to the Hebrews." Bibliotheca Sacra 121:484 (October-December 1964):333-40.

Hay, D. M. Glory at the Right Hand: Psalm 110 in Early Christianity. Society of Biblical Literature Monograph Series 18. Nashville: Abingdon Press, 1973.

Hewitt, Thomas. The Epistle to the Hebrews. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Hodges, Zane C. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. "Hebrews." In The Bible Knowledge Commentary: New Testament, pp. 777-813. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horning, Estella B. "Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2. Biblical Research 23 (1978):37-48.

Hughes, Philip Edgcumbe. "The Blood of Jesus and His Heavenly Priesthood in Hebrews." Bibliotheca Sacra 130:518 (April-June 1973):99-109; 519 (July-September 1973):195-212; 520 (October-December 1973):305-14; 131:521 (January-March 1974):26-33.

_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S.v. "Hebrews, Epistle to the," by T. Rees.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985.

Kent, Homer A., Jr. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1983.

Lane, William L. Hebrews 1-8. Word Biblical Commentary series. Dallas: Word Books, 1991.

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

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

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

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

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

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

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

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

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

_____. Hebrews. Chicago: Moody Press, 1983.

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

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

Review 168 (1967):325-38.

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

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

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

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

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

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

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manson, W. The Epistle to the Hebrews: An Historical and Theological Reconsideration. London: Hodder and Stoughton, 1951.

Marshall, I. Howard. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

_____. "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.

Mauro, Philip. God's Pilgrims. Revised ed. New York: Gospel Publishing House, n.d.

McCullough, J. C. "The Impossibility of a Second Repentance in Hebrews." Biblical Theology 20 (1974):1-7.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Millar, Merland Ray. "What Is the Literary Form of Hebrews 11?" Journal of the Evangelical Theological Society 29:4 (December 1986):411-17.

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

Moffatt, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews. International Critical Commentary series. Reprint ed. Edinburgh: T. and T. Clark, 1963.

Montefiore, H. W. A Commentary on the Epistle to the Hebrews. London: Black, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Hebrews." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Mugridge, Alan. "Warnings in the Epistle to the Hebrews." Reformed Theological Review 46:3 (September-December 1987):74-82.

Neal, Marshall. "The New Covenant (Hebrews 8)." Biblical Viewpoint 24:1 (April 1990):59-65.

Neighbor, R. E. If They Shall Fall Away. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1984.

Newell, William R. Hebrews Verse by Verse. Chicago: Moody Press, 1947.

Oberholtzer, Thomas Kem. "The Warning Passages in Hebrews." Bibliotheca Sacra 145:577 (January-March 1988):83-97; 578 (April-June 1988):185-96; 579 (July-September 1988):319-28; 580 (October-December 1988):410-19; 146:581 (January-March 1989):67-75.

Parsons, Mikael C. "Son and High Priest: A Study in the Christology of Hebrews." Evangelical Quarterly 60:3 (July 1988):195-215.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. A Faith That Endures. Grand Rapids: Discovery House Publishers. 1992.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press, Victor Books, 1990.

Peters, George N. H. The Theocratic Kingdom. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed. Grand Rapids: Kregel, 1972.

Peterson, D. G. "An Examination of the Concept of Perfection' in the Epistle to the Hebrews.'" Ph.D. dissertation, University of Manchester, 1978.

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

Pink, Arthur W. An Exposition of Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1974.

Reich, Max I. The Glories of Christ in the Epistle to the Hebrews. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1960.

Rhee, Victor (Sung Yul). "Chiasm and the Concept of Faith in Hebrews 11." Bibliotheca Sacra 155:619 (July-September 1998):327-45.

_____. "Christology and the Concept of Faith in Hebrews 5:11-6:20." Journal of the Evangelical Theological Society 43:1 (March 2000):83-96.

Rice, George E. "Apostasy As a Motif and Its Effect on the Structure of Hebrews." Andrews University Seminary Studies 23:1 (Spring 1985):29-35.

Ridout, Samuel. Lectures on the Epistle to the Hebrews. 6th ed. New York: Loizeaux Brothers, 1943.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, S. E. "The Apocraphal Story of Melchizedek." Journal for the Study of Judaism 18:1 (June 1987):26-39.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March 1994):71-84.

Ross, Robert W. "Hebrews." In The Wycliffe Bible Commentary, pp. 1401-27. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Ryken, Leland. The Literature of the Bible. Grand Rapids: Zondervan Publishing House, 1974.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Scofield, C. I., ed. The Scofield Reference Bible. New ed. New York: Oxford University Press, 1909.

Scott, Brett R. "Jesus' Superiority over Moses in Hebrews 3:1-6." Bibliotheca Sacra 155:618 (April-June 1998):201-10.

Scott, J. Julius, Jr. "Archegos in the Salvation History of the Epistle to the Hebrews." Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.

Selby, Gary S. "The Meaning and Function of Suneidesis in Hebrews 9 and 10." Restoration Quarterly 28:3 (Third Quarter 1985/86):145-54.

Sharp, Jeffrey R. "Typology and the Message of Hebrews." East Asia Journal of Theology 4:2 (1986):95-103.

Smith, T. C. "An Exegesis of Hebrews 13:1-17." Faith and Mission 7:1 (Fall 1989):70-78.

Soden, John. "The Use of Psalm 45:7-8 (6-7) in Hebrews 1:8-9." Exegesis and Exposition 2:1 (Summer 1987):51-70.

Spencer, William David. "Christ's Sacrifice as Apologetic: An Application of Heb 10:1-18." Journal of the Evangelical Theological Society 40:2 (June 1997):189-97.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

Stedman, Ray C. What More Can God Say? Bible Commentary for Laymen series. Reprint ed. Glendale, Calif.: Gospel Light Publications, Regal Books, 1977.

Swete, H. B. The Ascended Christ. London: Macmillan and Co., 1916.

Swetnam, James. "Form and Content in Hebrews 1-6." Biblica 53 (1972):368-85.

_____. "Form and Content in Hebrews 7-13." Biblica 55 (1974):333-48.

Tenney, Merrill C. "A New Approach to the Book of Hebrews." Bibliotheca Sacra 123:491 (July-September 1966):230-36.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Fredrich. Translated and edited by Geoffrey W. Bromiley, 1964-74. S. V. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1 (1964):512-14.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. Hebrews: A Devotional Commentary. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Thompson, J. W. The Beginnings of Christian Philosophy: The Epistle to the Hebrews. Catholic Biblical Quarterly Monograph Series 13. Washington: The Catholic Biblical Association of America, 1981.

Toussaint, Stanley D. "The Exchatology of the Warning Passages in the Book of Hebrews." Grace Theological Journal 3:1 (Spring 1982):67-80.

Trotter, Andrew H., Jr. Interpreting the Epistle to the Hebrews. Guides to New Testament Exegesis series. Grand Rapids: Baker Book House, 1997.

Vanhoye, Albert. A Structureal Translation of the Epistle to the Hebrews. Translated by James Swetnam. Rome: Pontifical Biblical Institute, 1964.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. Major Bible Prophecies. Grand Rapids: Zondervan Publishing House, 1991.

_____. The Millennial Kingdom. Revised ed. Findlay, Oh: Dunham Publishing Co., 1963.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Westcott, Brooke Foss. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Wills, L. "The Form of the Sermon in Hellenistic Judaism and Early Christianity." Harvard Theological Review 77 (1984):277-99.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East. Part III: The Temple in Palestine-Syria." Biblical Archaeologist 7:4 (December 1944):65-77.

Wuest, Kenneth S. "Hebrews Six in the Greek New Testament." Bibliotheca Sacra 119:473 (January-March 1962):45-53.

Zuck, Roy B. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

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

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

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

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

Gill: Hebrews 12 (Chapter Introduction)

INTRODUCTION TO HEBREWS 12

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

College: Hebrews (Book Introduction)

INTRODUCTION

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

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

AUTHORSHIP

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

Did Paul write the Letter to the Hebrews?

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

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

Who else could have written the letter to the Hebrews?

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

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

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

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

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

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

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

What do we know about the author?

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

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

DATE, DESTINATION AND PURPOSE

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

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

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

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

Passage Exhortation End in View

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

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

3:6 hold on to our courage and the

3:6 hope of which we boast

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

. . . heart that turns away from the

living God

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

may be hardened by

sin's deceitfulness

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

confidence we had at first share in Christ . . .

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

found to have fallen

short of it [rest]

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

that rest fall

4:14 let us hold firmly to the faith we

profess

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

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

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

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

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

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

opposition from sinful men grow weary and lose

heart

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

FORM AND STRUCTURE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BIBLIOGRAPHY

Aristotle. The "Art" of Rhetoric . Loeb Classical Library. Translated by J. H. Freese. Cambridge: Harvard University Press, 1926.

____________ . On Rhetoric . Edited and translated by George A. Kennedy. New York, Oxford: Oxford University Press, 1991.

Attridge, Harold W. Hebrews . Hermeneia Commentaries. Edited by Helmut Koester. Philadelphia: Fortress Press, 1989.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Translated by William Arndt and F.W. Gingrich. 2nd ed. Revised and augmented by F.W. Gingrich and F.W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. "Baptism." The New International Dictionary of New Testament Theology . Vol. 1. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Bietenhard, H. "Name." The New International Dictionary of New Testament Theology . Vol. 2. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Blass, F., A. Debrunner, and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Blowers, Paul. "Patterns of Perfection in Hebrews." Unpublished paper presented to a Fellowship of Professors at Johnson Bible College in Knoxville, Tennessee, September. 21, 1990.

Boatman, Don Earl. Helps From Hebrews . Bible Study Textbook. Joplin, MO: College Press, 1960.

Bromiley, Geoffery, ed. International Standard Bible Encyclopedia . 4 Vols. Rev. ed. Grand Rapids: Eerdmans, 1979.

Brown, Colin, ed. The New International Dictionary of New Testament Theology . 3 Vols. Grand Rapids: Zondervan, 1975.

Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

Bruce, F.F. The Epistle to the Hebrews . New International Critical Commentary on the New Testament. Grand Rapids: Eerdmans, 1964.

Calvin, John. The Epistle of Paul the Apostle to the Hebrews . Trans. by William B. Johnston. Grand Rapids: Eerdmans, 1963.

Carson, D.A., Douglas J. Moo and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Chamberlain, William. An Exegetical Grammar of the Greek New Testament . Grand Rapids: Baker, 1941. Reprinted 1979.

Crouch, Owen. God Has Spoken: Expository Preaching and Teaching - Hebrews . Joplin, MO: College Press, 1983. Reprinted 1990.

Davidson, A.B. The Epistle to the Hebrews . Edinburgh: T. & T. Clark, n.d.

Dods, Marcus. The Epistle to the Hebrews . Vol. IV in The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Eerdmans, 1910.

Douglas, J.D., ed. The New Bible Dictionary . 2nd. Ed. Leicester, England: InterVarsity, 1992.

Ellingworth, Paul. Commentary on Hebrews . New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1993.

Elwell, Walter, ed. Evangelical Dictionary of Theology . Grand Rapids: Baker, 1984.

Enos, Theresa, ed. Encyclopedia of Rhetoric and Composition: Communication From Ancient Times to the Information Age . New York: Garland Pub., 1996.

Fant, Clyde E. and Pinson, William E., eds. Twenty Centuries of Great Preaching: An Encyclopedia of Preaching . 23 Vols. Waco, TX: Word Books, 1971.

Feinberg, C.L. "Tithe." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Fensham, F.C. "Oath." International Standard Bible Encyclopedia , Vol. III, ed. by G. Bromiley. Grand Rapids: Eerdmans, 1979.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-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