In the book of Hebrews, the writer does not identify himself, and the customary introductory style for letters is not followed. The impressive literary introduction focuses on the greatness of the Son of God.
According to the Ecclesiastical History of Eusebius (Book VI, 14.2), Clement of Alexandria (c. 150-c. 215 CE) attributed Hebrews to Paul, saying that he wrote it in Hebrew but that Luke translated it for the Greeks. Clement mentioned that this explains the same style found in Hebrews and in Acts. The book of Hebrews does differ markedly in style from the letters in which Paul specifically identified himself by name. Origen (c. 185-c. 254 CE) rightly said, “The construction of the sentences is closer to Greek usage, as anyone capable of recognizing differences of style would agree.” In his view, the writer would have been someone who recalled Paul’s teaching, and the “primitive Church” was fully justified in handing it down as the work of the apostle. Origen then added that God alone actually knows who wrote Hebrews but mentioned as the suggested possible writer Clement of Rome or Luke. (Ecclesiastical History, Book VI, 25.11-14) Tertullian (c. 160-c. 221) attributed Hebrews to Barnabas. (On Modesty, chapter 20) A papyrus codex (P46), which preserves many of Paul’s letters and is thought to date from about 200 CE, includes the book of Hebrews after the letter to the Romans and before 1 Corinthians. This appears to suggest that Paul was regarded as the writer of Hebrews.
Hebrews 13:23 mentions Timothy’s release from imprisonment. This provides a basis for assigning the second half of the first century CE as the time for the composition.
The book of Hebrews highlights the exalted position of the Son of God. At the same time, it makes clear that the arrangement for worship based on faith in him is far superior to that associated with the law given to the Israelites through the mediator Moses.
Long ago or in times past, God spoke to the “fathers” or ancestors of the Israelites or Hebrews “in the prophets,” doing so on “many occasions” (or, in many parts) and in “many ways.” The Greek word polymerós can relate to many times, many occasions, or many parts (suggestive of fragmentary, not complete, revelation). “Many ways” (polytrópos) can signify many different kinds of ways or a multitude of ways or manners. (1:1; see the Notes section.) Translators have variously rendered the Greek terms. “Long ago God spoke to our ancestors in many and various ways by the prophets.” (NRSV) “In times past, God spoke in partial and various ways to our ancestors through the prophets.” (NAB) “In the past God spoke to our ancestors through the prophets many times and in many different ways.” (NCV) “When in times past God spoke to our forefathers, he spoke in many and varied ways through the prophets.” (REB) “At many moments in the past and by many means, God spoke to our ancestors through the prophets.” (NJB)
During the course of Israelite history, God did often and on many occasions reveal his will and purpose “in” (en) the prophets or by using them as his agents to make known his message. The revelation of his purpose, particularly in relation to the coming of the Messiah, came part by part or in a fragmentary manner. Prophets received God’s word or message in dreams, visions, through angels, or the operation of God’s spirit upon them in a way that left no uncertainty about its divine origin. Accordingly, the messages the prophets conveyed were from God and so he spoke “in” them or by means of them to the people. So any of the various meanings assigned to the Greek expressions polymerós and polytrópos could fit the context. (1:1)
From the standpoint of the Hebrews, God’s speaking repeatedly through the prophets occurred in the past, with the last of the prophets being active in the fifth century BCE until John the Baptist appeared on the scene in the first century CE. Appropriately, therefore, the writer of the book of Hebrews referred to God’s speaking “in” the prophets as having occurred “long ago.” (1:1)
With the coming of God’s Son to the earth, a new era dawned. Rightly, then, the writer of the book of Hebrews referred to God’s speaking at the “last of these days” as being “in” (en) his Son or through the agency of his Son. Jesus himself declared that he made known his Father’s teaching, indicating that his Father was speaking “in” him. (John 7:16, 17) The former arrangement relating to worship at the temple was coming to an end, about to be replaced by divinely approved worship based on faith in Christ and which worship did not depend on any physical place or geographical location. (Compare John 4:21-24; 14:6.) The vital role of the Son is evident from his having been appointed by his Father as the “heir of everything.” Moreover, the Father made the “ages” through him. As heir, the Son has been granted all authority in heaven and on earth, making him the King of kings and the Lord of lords of all the living and the dead. (Matthew 28:18; Philippians 2:9-11) The “ages” do not designate time but everything that is associated with these ages, that is, the whole created universe. From the “last” of the “ages” to the very beginning of the “ages,” the Son has been involved as the agent through whom his Father, as the Creator, brought everything into existence. This assures that the divine will and purpose will not fail to be fulfilled. (1:2)
In verse 3, the Greek word apaúgasma is applied to the Son. This could mean that he is the “reflection” or the “radiance,” “beaming forth,” or “flashing forth” of God’s glory. The Son does reflect the glory, magnificence, or splendor of his Father flawlessly. He also possesses “glory” or “splendor” of his own, and so the meaning could be that he radiates the divine glory. (Compare John 1:14; 17:24.) The Son is so much like his Father that he can be called the “impress of his very being.” He is the perfect representation of his Father, being like him in every way or in his essential nature. (1:3)
The Son bears up or sustains everything by his “word of power” or his powerful word. Through him, the Father brought everything into existence, and the creative works are represented in Genesis chapter 1 as the expression of God’s word or saying. In view of the Son’s being involved in the creative works, everything came into being through his word and continues to exist. From this standpoint, his powerful word sustains everything. (1:3)
Whereas all creation came into being through the word or expression of the divine will and is thus also sustained, the Son accomplished the cleansing of humans from sins in his own person, surrendering his life for them. After having effected the purification, he sat at the right hand of the Majesty in the heights. Upon being raised from the dead and returning to his Father in the “heights,” the highest heavens, the Son is portrayed as seated at his Father’s right hand or in the most favored position as the one exalted above the whole creation, animate, inanimate, human, and angelic. (1:3; see the Notes section.)
The Son has become “much better” or far superior to the angels, having inherited a name uniquely different from theirs. This name includes his intimate relationship with his Father and his authority as Lord of the living, the dead, and all the angels. (1:4; Philippians 2:9-11)
Emphasizing that the Son’s “name,” or his complete identity as a person and all the authority associated therewith, is greater than that of the angels, the writer of Hebrews, raised questions incorporating quotations from the sacred scriptures. “To which one of the angels did he [God] ever say [Psalm 2:7, LXX],‘You are my son; today I have begotten you?’ And again [2 Samuel 7:14; 1 Chronicles 17:13, LXX], ‘I will be a father to him, and he will be a son to me’? [1:5] But when he again brings his firstborn into the world [oikouméne], he says [Deuteronomy 32:43; Psalm 96[97]:7, LXX], ‘Let all God’s angels do obeisance [proskynéo] to him.’” (1:6; see the Notes section.)
Angels are called “sons of God,” but no angel is specifically singled out as “the Son of God.” The quotation from Psalm 2:7 is identical to the reading of the extant Septuagint text. First-century believers attributed Psalm 2 to David and recognized it as pointing to the Messiah or Christ. (Acts 4:24-28) In the case of David, he came to be in a special relationship with God on the basis of the covenant promise conveyed to him through the prophet Nathan. That promise assured the anointed one, the king, of being God’s son. (2 Samuel 7:12-16; 1 Chronicles 17:13) Upon raising Jesus, the Anointed One in the royal line of David, from the dead, God declared him to be his Son, the one whom he had begotten. (1:5; Acts 13:33; Romans 1:4)
God’s covenant promise to David specifically indicated that God would be a father to a man in the royal line and that he would be a son to God. The extant text of the Septuagint is the same as the quotation. (2 Samuel 7:14; 1 Chronicles 17:13) Uniquely, the words apply to Jesus Christ as the promised Messiah in the royal line of David. (1:5)
In verse 6, “again” (pálin) appears to relate to the Father’s bringing his “firstborn” or preeminent Son back into the world or the realm of humankind. This would be when Jesus Christ returns in glory as Judge and King of kings and Lord of lords. At that time especially, all the angels will acknowledge him as Lord, for angels will be accompanying him. (2 Thessalonians 1:6-10) The Greek term proskynéo basically means to prostrate oneself before someone. It can express a high degree of respect (as when Abraham prostrated himself before the “sons of Heth” [Genesis 23:7, LXX] and Ruth did so before Boaz [Ruth 2:10, LXX]). At times, however, doing obeisance or prostrating oneself constituted an act of worship. (Revelation 19:10) As expressed in Philippians 2:10, 11, all in heaven or all the angels will bend the knee, acknowledging Jesus Christ as Lord “to the glory of God the Father.” (1:6)
The quotation about “all the angels of God” is not found in the Masoretic Text. In Deuteronomy 32:43, a scroll found in the Dead Sea area contains the words, “Bow down to him all you gods.” (The Dead Sea Scrolls Bible). Instead of “all you gods,” the Septuagint says “all [you] sons of God” and otherwise reads like the quotation in Hebrews 1:6. In the Septuagint, Psalm 96[97]:7 uses the expression “his angels.” In the Dead Sea Scrolls, verse 7 has only been partially preserved, but the missing part is thought to have read, “worship him, all you gods.” (The Dead Sea Scrolls Bible) Both Deuteronomy 32:43 and Psalm 96[97]:7 apply to God. The Son, however, in his exalted role as King of kings and Lord of lords is rightly revered like his Father, whose very impress he is. Moreover, he is the “firstborn,” making him the preeminent one. (1:6)
To the angels are applied the words of Psalm 103[104]:4 (LXX), “He makes his angels winds, and his servants flaming fire.” The Hebrew and Greek words for “angels” and “winds” can also mean “messengers” and “spirits.” Contextually, “angels” fits best, and “winds” appears to be the preferable choice as a parallel to “flaming fire,” probably meaning “lightning.” To emphasize the greatness of the Son of God, the writer used the words of the psalmist to show that angels are merely servants of the Most High, functioning in various ways for the accomplishment of his will. (1:7)
Possibly the writer of Hebrews had in mind events at Mount Sinai when the law was transmitted through angels. (Acts 7:53; Galatians 3:19; Hebrews 2:2) On that occasion, the phenomena included thunder and lightning and, therefore, also wind. (Exodus 19:16; compare Hebrews 12:18.) This aspect may have been one reason the writer quoted from Psalm 104:4 and associated wind and fire with the angels. It is of note that the Targum paraphrases the psalmist’s words to mean that God makes his messengers “swift” like winds and “strong” like flaming fire. The Son, who is greater than the angels, always remains unchangeable (the same yesterday, today, and forever) and thus also differs from the angels who are represented in the application of Psalm 104:4 (103:4, LXX) as variable — like “wind” and like “fire.” (1:7)
In the quotation from Psalm 44(45):6(7), which is applied to the Son, both the Masoretic Text and the Septuagint read “god” after “your throne.” In Psalm 82, corrupt judges are called “gods,” and so it is possible that the king who occupied a position superior to such judges may, in Psalm 44(45), be addressed as one representing God or as being like God in having authority over the life and death of his subjects. Numerous translations do render the passage in the book of Psalms to refer to the monarch as god and the quotation in the book of Hebrews to designate the Son as being addressed as God. (1:8)
Elsewhere in the Scriptures, however, no Israelite king is ever directly addressed as “god.” This is apparently a major factor in the choice of renderings of Psalm 44(45):6(7) that point to the king’s authority as coming from God. Examples are: “Thy throne given of God is for ever and ever.” (Margolis) “Your divine throne is everlasting.” (Tanakh [JPS, 1985 edition]) “Your throne is a throne of God.” (NRSV, footnote) “God has made you king, and you will rule forever.” (CEV, footnote) Although involving supplied words, such renderings could be defended on the basis that King Solomon is spoken of as sitting on the “throne of YHWH” or ruling for him in a representative sense. (1 Chronicles 29:23; 2 Chronicles 9:8) Moreover, Israelite kings were called the “anointed of YHWH” or the “anointed of God” (2 Samuel 1:14, 16; 23:1), indicating that God was the source of their royal authority or their throne. (1:8; see the Notes section.)
The scepter, the emblem of royal authority, is a “scepter of uprightness.” This indicates that the authority itself and the use thereof are based on justice. As applied to the Son, “the scepter of [his] kingdom” is one that reflects justice and impartiality. (1:8)
The words of the psalmist (Psalm 45:7[8]; 44:8, LXX), as quoted in the book of Hebrews, provide the assurance that Christ will treat his subjects fairly and that he will impose appropriate penalties for lawless actions, for he loves righteousness and hates wickedness or lawlessness. On account of his having the proper view of righteousness or justice and lawlessness, God, his God, anointed him with the “oil of exultation,” suggesting that the anointing proved to be a source of joy. The anointing is described as being “more than” or “beyond” his companions. When God anointed his Son with the holy spirit at his baptism, he elevated him above all his angelic sons, declaring him to be his beloved Son. (1:9; Matthew 3:16, 17)
The quotation from Psalm 101(102):25-27(26-28) basically corresponds to the reading of the extant Septuagint text, with certain manuscript readings of Hebrews 1:10-12 varying in ways that do not affect the meaning. To show that the Son of God was greater than the angels, the writer of Hebrews applied the words of the psalmist to him. This use of Psalm 101(102) harmonized with the Son’s role in the creation. Through him, the Father created everything.
“At [the] beginning,” the Son, as his Father’s agent, founded the earth (as if it were a building with a foundation), and the “heavens” are the “work” of his “hands.” Although the creative works would perish, the Son would continue to exist for all eternity. The creative works would grow old or wear out like a garment. The Son would roll up the creative works like a cloak, like a garment, and they would be changed. He, however, would remain the same, eternally immutable. His years would have no end. (1:10-12)
Quoting from Psalm 110:1 (109:1, LXX), the writer of Hebrews raised the question, “But to which one of the angels did he ever say, ‘Sit at my right hand until I place your enemies [like] a footstool for your feet’?” No angel ever had these words directed to him, but they came to apply uniquely to the Son. Upon his resurrection from the dead, he was exalted as Lord of lords and King of kings, occupying the position of his Father’s intimate, as if seated at his right hand. All his “enemies” must be reduced to nothingness, death being the last enemy to be thus deprived of power as if made a footstool for the Son’s feet. (1:13; 1 Corinthians 15:25-27)
The role of the angels is quite different. They are servants, ministering spirits sent to serve believers, those who are to inherit salvation. Believers will inherit salvation upon being completely delivered from their sinful state. They will then be able to reflect the image of God flawlessly as members of his beloved family of children. (1:14)
Notes:
In verse 1, number of manuscripts say “our fathers” or ancestors, not just “fathers.”
Certain manuscripts, in verse 3, add “our” after “sins.”
The Greek word oikouméne (in verse 6) designates the regions of the earth that humans inhabit.
The writer of Hebrews quoted from Psalm 45 in order to show that Jesus Christ is greater than the angels but provided no explanatory comments. In the book of Hebrews (1:8, 9), the quotation from Psalm 45:6, 7 (7, 8; 44:7, 8, LXX) is basically the same as the reading of the Septuagint. Jesus is the Christ or the Anointed One, the royal descendant in the line of David. Therefore, the writer of the letter to the Hebrews could apply the psalmist’s words to the King who is greater than David. As the unique Son of God, he can rightly be addressed in the lofty language of the psalmist. It should be noted, however, that Psalm 45 and the quotation in the book of Hebrews reflect strict monotheism, as God is the One who does the anointing. The reference to “your God” is in full agreement with Jesus’ words after his resurrection, “I am ascending to my Father and your Father, and to my God and your God.” (John 20:17) Similarly, the apostle Paul, in his first letter to the Corinthians (8:6), wrote that there is “one God, the Father,...and one Lord, Jesus Christ.”
God had spoken “in” his Son, conveying his word or message through him, and the Son occupies a position far superior to that of the angels. Therefore, the Hebrew believers (and, in fact, all believers) needed to give close attention (prosécho) to the things they had heard to avoid drifting away from the word, failing to live in harmony with it. According to another possible meaning of prosécho, they should keep fast hold on what they had heard, which significance would then be a contrasting parallel to drifting away. (2:1)
Failure to continue to act in harmony with the word God spoke through his Son has very serious consequences. His word spoken “through angels” proved to be firm (bébaios), and every transgression and act of disobedience received its just payment. The Greek term bébaios can apply to something that is firm, in force, valid, unchangeable, or reliable. In this context, the word appears to denote that which is firm, inviolable, or not subject to being altered. The word God spoke through angels refers to the law that was given to the Israelites at Mount Sinai. (Acts 7:53; Galatians 3:19) In Deuteronomy 33:2, the link to angels is implied. According to the Septuagint, God came from Sinai and angels were with him. (2:2)
The law given to the Israelites included penalties (or just payment) for failure to obey it. If, for example, a man stole a bull or a sheep and slaughtered the animal, he had to make compensation with five bulls for the bull, and four sheep for the sheep. The thief who was found with the live animal had to make double compensation, for he had not destroyed the evidence of his theft. When unable to make the required compensation, the thief would be sold to work off the payment for his crime. (Exodus 22:1-4)
In view of what was true of the word spoken through angels, how could believers expect to escape from punishment for neglecting the “great salvation,” turning away from the divine arrangement for having their sins forgiven and being saved or delivered from the condemnation to which sin leads? This salvation is not insignificant. It is great, and calls for a continued appreciative response and a life that harmonizes with it. (2:3)
The message of salvation was first declared “through the Lord,” for the Son of God revealed his role in how forgiveness of sins and an approved standing with his Father would be made possible. (John 6:29-40; 8:34-36; 10:14, 15, 27, 28) Those who heard what Jesus said and responded in faith attested (bebaióo, make firm) to all that had been imparted to them, making the message known to persons who had not personally heard it. To the testimony of those who heard Jesus, God added his own confirmatory witness, empowering the ones who declared the word about salvation with signs (semeíon), wonders (téras), various works of power, and “distributions of holy spirit according to his will.” (2:3, 4)
Miracles constituted God’s confirmatory testimony. The Greek word semeíon here may be understood to designate a miracle that serves to convey something of special significance, which, in this case, would be that God is its source. A wonder or portent (téras) is a miracle that caused wonderment or amazement, prompting observers to give attention to what the significance of the miracle might be. When, for example, Peter healed a man who had been lame from birth, the people who saw the man afterward walking in the temple area and praising God were astonished. Their amazement provided the opportunity for Peter to explain the significance of the miracle as it related to Christ. (Acts 3:1-26) “Works of power” made the power of God evident. Raising the dead and expelling demons proved to be such mighty works. The “distributions of holy spirit” evidently refer to the varied gifts of the spirit that God apportioned to individual believers according to his will or choice. (2:4; 1 Corinthians 12:4-11)
The “world to come” appears to identify what is also referred to in the sacred writings as “new heavens and a new earth,” which expression designates a renewed world under the administration of Jesus Christ as King of kings and Lord of lords. (2 Peter 3:13; Revelation 20:11; 21:1-4) As the writer of Hebrews expressed it, the world to come of which he (literally, the editorial “we”) spoke has not been subjected to angels. (2:5)
To establish this point, the writer referred to certain testimony but did not say just where it could be found. (2:6) He then quoted from Psalm 8:4-6(5-7), and his quotation is the same as the extant text of the Septuagint. Not all manuscripts of the book of Hebrews, however, include the words, “and placed him over the works of your hands.” (2:7)
According to the superscription, Psalm 8 is linked to David and can be understood as it related to him. When viewing the night sky, the psalmist was filled with awe by what he recognized as being the works of God’s “fingers.” He marveled about the way in which the moon and stars were set in place. The vastness and wonder of what he saw made him reflect on how insignificant man appeared to be. He pondered how it was possible for the Creator of everything to take note of man and to care for him, evidently with reference to enabling him to have all the essentials for life. In relation to the earthly creation, man was superior. On account of his unique status, man was just a little less than the angels. In his exalted state in relation to the earthly creation, man was crowned with glory or dignity and honor. He had been placed in the position of ruler over all God’s earthly creation (“the works of [God’s] hands”). Everything was under his control, under his feet. (Psalm 8:3-6[4-7]) On earth, Jesus Christ was a man and, as such, a little lower than the angels. Therefore, in him as a man in the noblest sense of the word, the expressions of the psalmist found their fullest realization. (2:6-8)
God subjected all things to his Son, leaving nothing that is not subject to him. The writer of Hebrews, however, acknowledged, “We do not yet see all things in subjection to him.” For the most part, humans continued to be in a state of alienation from God and under the control of the powers of darkness. Sin and death had not been eradicated. (2:8; 1 Corinthians 15:25, 26; 1 John 5:19)
Believers, however, did see Jesus, “who had been made a little lower than angels, crowned with glory and honor because of having suffered death.” His resurrection, ascension to heaven, and the pouring out of the holy spirit he had received from his Father established that he had been highly exalted. (Acts 2:32-36) Although believers did not yet see everything subject to Jesus Christ, they did see the evidence that he had been “crowned with glory and honor.” By God’s gracious “favor,” he tasted or experienced death for everyone. The Father, in expression of his gracious favor or unmerited kindness, sent his Son to the earth so that he might lay down his life. This opened up the opportunity for humans to become God’s approved children by responding in faith to his provision for having their sins forgiven. In submission to his Father’s will, Jesus Christ willingly suffered death for all humans. For this reason he was crowned with “glory and honor,” being granted the magnificence or splendor and the unparalleled dignity of King of kings and Lord of lords. (2:9)
The one “for whom all things” exist and “through whom all things” came into being is the Father. Ultimately, all creation exists for his will and purpose and came into being through him as the Creator. To the Father, it was fitting to perfect the “chief leader of salvation” through sufferings. The Son is the “chief leader of salvation,” he being the one who leads believers to their final salvation or to the complete liberation from sin as flawless children of his Father. Jesus Christ’s sufferings culminated in his agonizing death by crucifixion. The intense sufferings that terminated in his death perfected him for the role of “chief leader of salvation,” for his sacrificial death proved to be the means for effecting the deliverance of humans from sin. Moreover, the sufferings Jesus endured fitted him for his divinely assigned role in relation to humans. These sufferings made it possible for him to fully understand the plight of sinful humans and to look upon them with deep compassion. So the sufferings of the Christ have served as the means by which the Father has brought “many sons to glory.” All who respond in faith to Christ’s having suffered and died for them gain forgiveness of sins and finally attain the ultimate glory or magnificence of being sinless sons or children of God. (2:10)
Jesus Christ is the one who sanctifies or makes believers holy, clean, or pure. They are the sanctified ones by reason of their having been forgiven of their sins. With apparent reference to their sonship, Jesus Christ (as the unique Son of God) and believers (as fellow sons of God) are “all from one,” having God as their Father. The basis on which Jesus Christ is his Father’s unique Son differs markedly from how sinful humans come to be sons. Nevertheless, Jesus Christ is not ashamed to “call” or to acknowledge believers as his “brothers,” identifying himself as a member of the same family. (2:11)
This acknowledgment is expressed in the quotation from Psalm 21(22):22(23), “I will declare [I will relate, LXX] your name to my brothers; in the middle of the congregation, I will sing praise to you.” Jesus Christ did declare the name of his Father to his brothers, revealing the person of his Father to them by faultlessly reflecting his image in every aspect of his life and ministry. He also taught the things he had heard from his Father. (John 7:16, 17; 17:6) Publicly, in the congregation, Jesus Christ praised God. Rightly, then, the words of the psalmist can be applied to the Son. (2:12)
Two other quotations highlight aspects about Christ’s sonship and the manner in which he views his “brothers.” Although the word order of the extant Septuagint text (Isaiah 8:17, 18) differs from that in verse 13, the meaning is same. “I will trust in him.” In being like his brothers, Jesus put his trust in God. Even the unbelieving taunters at the crucifixion site said that Jesus had placed his trust in God. (2:13; Matthew 27:43)
The Son regarded believers as his Father’s gifts to him and affectionately referred to his disciples as children. (John 13:33; 17:6; 21:5) Therefore, the words of Isaiah 8:18 represent the words of Jesus Christ, “Look! I and the children whom God has given me.” Just as the prophet Isaiah appreciated his children as God’s gifts to him, so Jesus valued those who were as children to him and who were likewise his Father’s gifts. (2:13)
Those who come to be “children” are humans, sharing the characteristic flesh and blood of humans. Upon coming to the earth, Jesus Christ became like them, for he shared the nature of flesh and blood with them. As a mortal of flesh and blood, Jesus was able to sacrifice his life and, “through his death,” deprive of strength “the one having the power of death. This [one] is the devil.” (2:14)
The designation “devil” identifies him as a slanderer. He slandered God and made it appear that acting contrary to God’s way would prove to be a means for desirable gain. In this manner, the devil introduced sin to the first humans and the accompanying penalty death. Accordingly, through sin, the devil has the power of death. Jesus Christ, “through his death,” defeated sin and negated the devil’s power of death. The forgiveness of sins made possible through Jesus’ surrender of his life also assured resurrection for all believers and their attaining life in the sinless state for all eternity. (2:14; see the Notes section.)
Through his death, Jesus provided the basis for freeing humans who had been held in slavery throughout their lives to the fear of death. Without the firm assurance of future life that Jesus’ death and resurrection made possible, humans were held in slavery to the fear of death, conducting their affairs of life as persons without hope and without a sense of future accountability for their actions. Moreover, their fear of death could be exploited, making them do shocking deeds that they would not otherwise even have thought of carrying out. The feeling that the present life is all there is or ever will be contributes to the pursuit of self-interest and pleasures without any consideration being given to the resultant hurtful effects on others. Individuals in positions of power have been able to get their subordinates to commit terrible atrocities so as not to have their life come to a violent end. Whether directly perceived or not, the fear of death has been an enslaving power. It has forced individuals to make choices that they, as persons without this fear, would simply not have made. (2:15; see the Notes section.)
In the context of the surrender of his life, Jesus Christ did not come to aid angels but to help the “seed of Abraham.” All who manifest the kind of faith Abraham had, putting their trust in the Son of God and what he accomplished by laying down his life, are the true seed of Abraham. What distinguished Abraham from his contemporaries was his faith, and so his seed or offspring must likewise be persons of unwavering faith. (Compare John 8:39-41; Romans 4:11, 12; 9:7, 8; Galatians 3:7-9.) In his capacity as the “leader of salvation,” Jesus Christ continues to aid all who are part of the “seed” of Abraham to attain the fullness of the real life in the sinless state that his sacrificial death made possible. (2:16)
In view of his role in assisting Abraham’s seed, the Son had to become “like his brothers in all respects.” He had to become a human and share in the suffering that had become the lot of sinful humans. This experience served to equip him to function as a “merciful and faithful high priest” in matters relating to God, making expiation for “the sins of the people.” Jesus Christ fully understands the human condition and the difficulties sinful humans face. Therefore, he can respond mercifully or compassionately as one who experienced trials and sufferings. As a faithful high priest, he is absolutely trustworthy or dependable, never deviating from expressing mercy toward those who prove themselves to be children of Abraham. To make expiation or atonement for their sins, Jesus Christ surrendered his life for the people, which was an act of matchless love and compassion. This assures that he will continue to be loving and merciful, helping all who have responded to him in faith. (2:17)
While on earth, Jesus Christ was put to the test, with the powers of darkness and faithless humans aligned against him. While thus tested, he suffered. Knowing what testing under suffering entails, Jesus Christ is able to aid believers who are subjected to testing. Unlike humans who may fail to endure a trial to the ultimate end, the Son of God flawlessly maintained faithfulness to the very finish. Consequently, he knows from experience how strong or intense the pressure can be and so is also aware of the kind of aid those being tested need. As the merciful and faithful high priest, he will respond accordingly. No sinful human could possibly have the kind of sympathy that the Son of God has, for a sinner fails under the strain of the test and never experiences its full intensity. (2:18)
Notes:
The Book of Wisdom, thought to have been written in the first century BCE also presents the devil as responsible for death. “By the envy of the devil, death entered the world.” (Wisdom 2:24)
The second chapter of the Book of Wisdom additionally expresses the reasoning of those who live lawlessly because of believing that the present life is all there is, with no future accountability. “Our dying cannot be deferred because it is fixed with a seal; and no one returns. Come, therefore, let us enjoy the good things that are here, and make use of creation with youthful zest. Let us have our fill of costly wine and perfumes, and let no springtime blossom pass us by; let us crown ourselves with rosebuds before they wither. Let no meadow be free from our wantonness; everywhere let us leave tokens of our merriment, for this is our portion, and this our lot. Let us oppress the righteous poor; let us neither spare the widow nor revere the aged for hair grown white with time. But let our strength be our norm of righteousness; for weakness proves itself useless. Let us lie in wait for the righteous one, because he is annoying us; he opposes our actions, reproaches us for transgressions of the law and charges us with violations of our training.” (Wisdom 2:5-12, NAB, revised edition)
Addressed as “holy brothers, sharers in a heavenly calling,” believers are asked to think carefully (katanoéo) about the “apostle and high priest of our confession, Jesus.” As “brothers,” believers are members of the family of God’s children, individually having an equal standing before him as his approved “sons.” Forgiven of their sins on the basis of Jesus’ sacrificial death, they are “holy,” clean, or pure. Theirs is a heavenly inheritance to be enjoyed in company with Christ. They responded to the invitation or call to be reconciled to God by accepting the atoning benefits of Christ’s sacrifice. So, individually, they are sharers in a heavenly calling. (3:1)
The Greek word noéo can denote to “perceive,” “understand,” “recognize,” “think through or about,” “imagine,” or “contemplate.” As an apparent intensified form of noéo, katanoéo (in this context) may be understood to mean “think carefully” or “consider closely.” (3:1)
The Father sent his Son to the earth. Therefore, as “one sent forth,” Jesus is an apostle. In carrying out sacred service for believers, he is the high priest, the one whom they confess or acknowledge as serving as such for them. (3:1)
Jesus Christ remained faithful to his Father, the One who had made him apostle and high priest, just as also Moses had been “in his [whole] house.” Moses faithfully discharged his responsibilities in God’s house, that is, in the household of God’s people or the nation of Israel. Jesus Christ flawlessly fulfilled his Father’s will when functioning as apostle and high priest. (3:2; see the Notes section.)
Although both Jesus and Moses were faithful, trustworthy, or dependable in their respective roles, Jesus is worthy of “more glory” than Moses, just as the builder of a house would be accorded more honor than would the house itself. The credit for a well-constructed house is given to the builder. No one would think of assigning credit to the house itself. (3:3; see the Notes section for a different meaning of “house.”)
Houses, of course, do not build themselves. So every house has a constructor, and God is the builder of all things. Through the Son, the Father created everything, and the Son is the heir of everything, making him far greater than Moses. (3:4; compare 1:2; John 1:3; Colossians 1:16.)
Apparently drawing on the words of Numbers 12:7 (LXX), the writer of Hebrews referred to Moses as having been “faithful” or trustworthy in God’s “whole house” (the household of God’s people Israel) as an “attendant” or servant. Continuing, the writer pointed to the purpose of the service as being “for a testimony of the [matters that] were going to be spoken [later].” This testimony related to the Messiah or Christ, for God would raise up a prophet like Moses and the various features of the law pointed forward to grander realities that would be fulfilled in Christ. (Compare Deuteronomy 18:18, 19; Colossians 2:16, 17; Hebrews 10:1.) These grander realities include a better covenant, a superior sacrifice, real forgiveness of sins resulting in a completely cleansed conscience, a greater high priest who does not die and so will never fail as an intercessor. (3:5)
Unlike Moses who was an attendant or servant in the “house,” Christ, as the Son, is over the house. Believers are (literally, “we are”) this “house,” for believers are the true Israel or the household of God’s people. To remain part of the house or household, however, they must maintain their “confidence [parresía] and pride [kaúchema] of hope.” According to the reading of other manuscripts, they needed to maintain their confidence and pride of hope “firm to the end.” (3:6)
The Greek term parresía conveys the thought of “boldness,” “outspokenness,” “fearlessness,” or “confidence.” Regardless of what they may have to face, believers need to remain unwavering in their faith in God and Christ and in the certainty of the fulfillment of their hope of being united with Christ as children of God in the sinless state. The hope itself is one in which they should take pride or, according to another significance of the Greek word kaúchema, in which they should boast or glory. (3:6) Translations vary in their renderings, depending on the specific sense of the Greek terms translators have chosen to convey. “And we are that household, if only we are fearless and keep our hope high.” (REB) “We are his house if we hold firm the confidence and the pride that belong to hope.” (NRSV) “And we are his household, as long as we fearlessly maintain the hope in which we glory.” (NJB) “And we are members of this household if we maintain our trust and joyful hope steadfast to the end.” (J. B. Phillips) “And we are his house, if we hold on to our courage and the hope of which we boast.” (NIV)
The failure of the nation of Israel in remaining faithful to God serves as a warning to believers. Quoting the Greek text of Psalm 94:7-11 (95:7-11), the writer of Hebrews introduced the quotation with the words, “Therefore, as the holy spirit says.” The divine judgment against the faithless generation of Israelites was revealed through the operation of the holy spirit. So the poetic narration of that judgment (coupled with the warning to be heeded), found in Psalm 95(94), is appropriately attributed to the speaking of God’s spirit. The quotation reads, “Today, if you would hear his voice, you should not harden your hearts as in the embittering [provocation, rebellion; Hebrew, Meribah], like the day of the testing [test, trial; Hebrew, Massah] in the wilderness, where your fathers tested [me] in trying [me], and they saw my works [for] forty years. Therefore, I loathed that generation and said, ‘Always they stray in the heart, and they did not know my ways. As I swore in my wrath, If they shall enter into my rest.’” (3:7-11)
The time to “hear,” or to listen to, God’s voice is “today.” Obedient response to his words is not to be postponed. Israel’s past history demonstrated the need for prompt obedience. (3:7)
The Israelite forefathers hardened their hearts, showing themselves to be unresponsive to God’s words. At Rephidim, they murmured for water, complaining that Moses had brought them and their livestock into the wilderness to die of thirst. By their murmuring, they faithlessly tested God, acting in a way that suggested he could not provide for them. (Exodus 17:1-7) This testing occurred despite their having seen his activity, including his delivering them from Egypt and providing them with manna as their food. According to the extant Septuagint text, God is represented as loathing the faithless generation of Israelites for forty years. In the book of Hebrews, however, the quoted words relate to the forty years the Israelites saw God’s activity. This suggests that the murmuring about water was representative of the way in which the faithless generation responded during the forty years in the wilderness. (3:8-10)
On account of their faithlessness, God felt a loathing for that generation. In the “heart,” or in the inmost self of their being, they proved to be wayward. They did not “know” God’s ways, that is, they refused to recognize his ways, repeatedly disobeying his commands. For this reason, he swore in his anger that they would not enter into his rest. The Greek word for “if” (ei) in the phrase “if they shall enter” functions as an indicator of solemn assertion that the faithless Israelites definitely would not gain entrance. To Abraham, God had originally promised to give his descendants the land of Canaan. Liberated from enslavement in Egypt, the Israelites could have entered God’s rest, sharing in the blessed results from the completion of his creative work. They would have been able to take possession of the land that was part of God’s creation and then to enjoy its bounties. With the exception of Caleb, Joshua, and the Levites, the entire faithless generation died in the wilderness, losing out on the opportunity to enter God’s rest. (3:10, 11)
Entrance into God’s rest appears to relate to his purpose to have humans enjoy intimacy with him as his beloved children and all the blessings that he would grant them. According to the Genesis account, God pronounced all his creative work as “good,” and so his resting meant entering the joy of work completed. The rest of believers would involve sharing in that joy to the full, something that would only be possible in the sinless state. Israel’s taking possession of the Promised Land, under the leadership of Joshua, did not exhaust the full meaning of the promise about entering God’s rest. During the days of their earthly sojourn, believers look forward to the time they will be able to enter his rest as persons freed from their toil, pain, struggles, and sorrows. Any time remaining open for heeding God’s appeal to enter his rest would still be “today.”
In view of what happened in the case of the faithless Israelites, the writer of Hebrews admonished his “brothers” to watch that none among them would develop an “evil [and] unfaithful heart,” distancing themselves “from the living God.” In their inner selves, they were not to allow themselves to stray from God’s ways. They should make sure that their disposition, words, and actions would be in harmony with his will, and that they pursued a course that revealed full faith or trust in him and his promises. (3:12)
As long as the time still proved to be “today” (because the opportunity remained open for entering God’s rest), believers should strive each day to admonish or encourage one another to remain faithful, so that none among them might be hardened by “the deception of sin.” Deception is linked to sin, because sin seems to offer something that is desirable but which, in the end, results in loss, not gain. Once a course of sin is undertaken, a person can become hardened or inured, with the conscience being weakened in its prompting to conduct oneself aright. (3:13)
To become “partakers of the Christ” would mean for individuals to come to be at one with him as members of his body and to share in all the associated privileges and blessings. To share in everything that union with Christ signifies, believers need to maintain firm to the end the confidence they had at the beginning or at the time they first put faith in him. (3:14)
Reemphasizing the necessity of remaining faithful to the end, the writer of Hebrews repeated the quotation from Psalm 95(94):7, 8, “Today, if you would hear his voice, you should not harden your hearts as in the embittering.” In keeping with these words, believers should be responsive to God’s words, not allowing their hearts or inmost selves to become impervious to paying attention. They should not be like the Israelites whose murmuring in the wilderness showed a lack of faith in God’s ability to provide for them. (3:15)
The Israelites who had been delivered from Egypt “heard” God’s message conveyed through angels. (2:2) Yet, though they had “heard,” they caused embitterment or proved to be rebellious. With the exceptions having been few (Caleb, Joshua, and the Levites), the writer of Hebrews, by means of a question, indicated that all who left Egypt under Moses’ leadership rebelled. “And whom did God loathe [for] forty years? Was it not those who sinned, whose carcasses fell in the wilderness?” It was the disobedience of the Israelites that disgusted God, resulting in his judgment that the rebellious generation would die in the wilderness. (3:16, 17; see the Notes section.)
“And to whom did [God] swear that they would not enter his rest, if not to the disobedient ones?” When 10 spies brought back a bad report about the Promised Land, the Israelites lost faith in God’s ability to bring them into the land, complained against Moses and Aaron, maintaining that it would have been better for them to have died in Egypt or in the wilderness. They even wanted to appoint a leader to take them back to Egypt. Therefore, God decreed that none of the rebellious generation would enter the Promised Land, to enjoy the rest that he had purposed for his people. (3:18; Numbers 13:25-14:23)
Commenting on the reason the Israelites of the adult generation that left Egypt did not enter the Promised Land, the writer of Hebrews added, “And we see that they were unable to enter because of unbelief.” Their failure to continue having faith or trust in God and in the certain fulfillment of his promises resulted in their losing out on entering the Promised Land and enjoying the rest he had purposed for them. The experience of the Israelites reveals that spiritual blessings and privileges one may have enjoyed in the past do not guarantee one’s inheriting the promised spiritual blessings to come. What counts with God is continued faithfulness to him and his Son to the very end. (3:19)
Notes:
In connection with “house” (verse 2), a number of ancient manuscripts do not include the word “whole” (hólo).
In verse 2, the Greek word oikós, based on the context, designates a household, not a house or home. There is a possibility that this is also the case in verse 3, which meaning is reflected in the rendering of verses 2 and 3 in The Revised English Bible. “He [Jesus] was faithful to God who appointed him, as Moses also was faithful in God’s household; but Jesus has been counted worthy of greater honour than Moses, as the founder of a house enjoys more honour than his household.” It may be noted, however, that the founder of a house or family does not always excel his household in honor or dignity. There often are times when members of the household distinguish themselves by greater accomplishments and a nobler life. In the case of a literal house, the greater honor is given to the builder and never to the house itself.
The reference to “forty years” (in verses 10 and 17) is not to be understood as meaning exactly forty years. It is a round number.
With the opportunity still open for individuals to enter God’s rest, believers should have a wholesome fear of failure to do so. The mere appearance that a believer might somehow be missing out on entering God’s rest should be sufficient to prompt a wholesome fear. (4:1) One should take to heart the warning example of the Israelites who left Egypt in the time of Moses.
The good news about entering God’s rest had been made known to believers, just as it had been to the Israelites. Upon putting faith in the good news about God’s Son and accepting his death for them as the basis for having their sins forgiven, believers came to be members of his Father’s family. As children of God and joint heirs with Christ, they had the hope of life in the sinless state, completely free from all the toil and distress associated with the present life. Accordingly, entering God’s rest proved to be an eagerly awaited future prospect. (4:2)
Similarly, the Israelites heard the divine promise about finding rest in the land of Canaan. But they did not benefit from the “word” or message they heard. Based on which manuscript reading of the Greek text that is followed, the reason for their not benefiting may be understood in two different ways. They did not respond in faith to the things they heard. Or, they did not respond in faith like those who listened (as did Caleb and Joshua). (4:2)
Both meanings are found in modern translations. “For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith.” (NIV) “For indeed we have had the good news preached to us, just as they had. But the message they heard did them no good, for it was not combined with faith in those who heard it.” (REB) “We received the gospel exactly as they did; but hearing the message did them no good because they did not share the faith of those who did listen.” (NJB) “For indeed the good news came to us just as to them; but the message they heard did not benefit them, because they were not united by faith with those who listened.” (NRSV)
Drawing a contrast between believers and the loss the faithless Israelites experienced, the writer of Hebrews continued, “For we enter into the rest [because of] having believed, just as [God] has said, ‘As I swore in my wrath, “If they shall enter into my rest,”’ although from the founding of the world [his] works had been completed.” As evident from the context, entrance into God’s rest in the complete sense is a future prospect. Therefore, the positive “we enter into the rest” appears to indicate that the hope is sure and that the faith of believers has the goal of entering God’s rest. The “if” (ei), in the quotation from Psalm 94(95):11 (LXX), serves as an indicator of a solemn assertion, establishing that the faithless Israelites definitely would not enter God’s rest. By means of the quotation, the writer of Hebrews indicated that, although the faithless Israelites failed to enter God’s rest, the opportunity was still open. The fact that God had finished his creative works from the time of the founding of the world, or in the distant past, had no bearing on this opportunity, for entering his rest meant enjoying with him all the good resulting from his completed works. (4:3; see the Notes section.)
The words quoted from Genesis 2:2 (LXX), which are referred to as having been said somewhere “about the seventh day,” confirm that the creative works were completed from the time of the founding of the world. “And God rested on the seventh day from all his works.” His pronouncing all creation as good indicated that his purpose for it had been attained, with no additional need for the continuance of creative activity. (Genesis 1:3-31) God’s resting signified his looking upon all creation with delight as work that had been finished. (4:4)
The writer of Hebrews repeated the quotation from Psalm 94(95):11 (LXX), “If they shall enter into my rest.” This solemn oath-bound declaration revealed that the faithless Israelites would be unable to do so. The quotation, however, indicated that the opportunity for entering God’s rest had not ended and that one could take advantage of the opportunity by responding in faith to the message about entering it. (4:5)
Based on the quotation from Psalm 94(95):11 (LXX), the writer of Hebrews pointed out that, “for some,” entering God’s rest was still possible and that those (the Israelites in the time of Moses) to whom the good news about doing so was formerly declared had not entered because of their “disobedience.” (4:6; see the Notes section.)
Then, again quoting from Psalm 94(95), the writer refers to God as designating or setting a certain day, with the specific opportunity of entering his rest. Focusing on the word “today” as the fixed day, the writer attributed the quotation to God’s speaking through David a considerable time after decreeing that the faithless Israelites would not enter his rest. “Today, if you hear his voice, do not harden your hearts.” In keeping with this admonition, all who hear God’s voice should be receptive to it in their hearts or inmost selves, responding to it with faith and obedience. (4:7)
Joshua did lead the younger generation of Israelites into the Promised Land. As the writer of Hebrews indicated, however, this did not mean that Joshua had given them rest, that is, the fullness of rest associated with entering God’s rest. If Joshua had done so, God would not at a much later time (through David in Psalm 94[95]:11) have spoken of “another day,” that is, “another day” as “today.” (4:8)
This means that, “for the people of God” (all who are his people by reason of their faith in him and his Son and their obedient response to his words), a sabbath rest remains. “Today” continues, for none of the Israelite contemporaries of David entered God’s rest in the complete sense. (4:9)
Entrance into God’s rest means resting from one’s own works, “as God did from his own.” God completed his creative activity, pronouncing it as good and so finding joy in work that had fulfilled its purpose. In the case of believers, their earthly toiling is often associated with pain, struggle, and sorrow. Not until they are completely liberated from sin will believers be able to enter God’s rest and come to enjoy life as he meant it to be for them, life without the former toil, distress, and sadness. (4:10)
Considering all the joys and blessings entering God’s rest will mean for them, believers should do their utmost to enter it, so that none among them might be like the Israelites who served as a warning example of what can happen when one falls through disobedience. (4:11) Believers must continue to heed God’s word.
In this context, the “word of God” relates to the promise of entering his rest. The passage of time has not reduced the divine promise to a dead word, with no assurance of its ever being fulfilled. Rather, it is alive and active, absolutely certain of not failing in being brought to full realization and continuing to exert a powerful influence on all who hear it. In its effect, this word of promise is “sharper than any two-edged sword,” penetrating to the point of dividing “soul” from “spirit,” and “joints” from “marrow.” It is able to judge or discern the “thoughts and purposes of the heart.” (4:12)
In the way individuals respond to the word, they reveal their real nature. Like a sword that pierces the flesh and the bones, penetrating to the marrow, the word exposes what individuals appear to be (the “soul” or outer person) and what they actually are (the “spirit” or the inner person, including the disposition and motivation for thought and action). (4:12)
While in Egypt, the Israelites suffered and proved to be objects of pity. In their response to God’s word after their liberation from Egypt, however, many were shown up to be rebellious, faithless, and stubborn. The word revealed them to be very different from what they had appeared to be as a suffering and oppressed people. It made the thoughts and intentions of their hearts or their inmost selves apparent as if they had been submitted to careful judicial examination. (4:12)
The word exerts this kind of power because God is its source. Before him, no creation is hidden, “but all things [are] naked and laid bare to the eyes of him to whom we are accountable.” Humans must render an account to God for their words and actions, and they will be unable to conceal anything from him in an effort to alter his just judgment. Everything is fully exposed to his sight, and his word serves as a means to effect the exposure. (4:13)
Earlier, the writer of Hebrews called attention to Jesus’ role as high priest. (3:1) After having discussed the necessity of maintaining faith in God’s promise about entering his rest, he again directed attention to Christ and how believers should be affected by his functioning as their high priest. Unlike the high priests of the house of Aaron who could only enter the Most Holy of the temple (the representative place of the divine presence), Jesus Christ, as high priest, entered heaven itself (literally, “passed through the heavens”), appearing in the very presence of his Father. Therefore, believers should keep fast hold on their “confession,” continuing to acknowledge Jesus Christ as their high priest who made it possible for them to be forgiven of their sins and reconciled to his Father as beloved children. (4:14)
Although Jesus Christ is far greater than any of Israel’s high priests ever were, he is able to sympathize with humans in their “weaknesses.” This is because he was tested in all respects “according to [our] likeness [but] without sin.” On earth, Jesus Christ was fully human and so understands the human condition intimately. He knows the kind of pressures to which humans are subjected and understands human weaknesses or frailties. (4:15)
Jesus Christ was tested in every way, for he maintained his faithfulness to his Father to the very end. At no time did he fail in letting a distressing development run its full course, giving up as humans often do when the trial becomes too intense. He endured to the limit as a human, as a man in our likeness, but always maintained his sinless state. (4:15)
With Jesus Christ as the compassionate high priest, believers can approach the “throne” of gracious favor “with boldness” or confidence, to be granted mercy and needed help at the right time. The “throne” is representative of God’s royal dignity. He extends his favor or kindness to those who approach him in faith, and the “throne” is one of gracious favor (as if kindness is dispensed from there). Believers can approach the Father with boldness, having no reason to fear. This is because their high priest, Jesus Christ, intercedes for them. So they can be confident that their petitions will be heard and that they will be recipients of God’s compassionate response and needed aid. (4:16)
Notes:
In verse 3, a number of manuscripts do not include the definite article “the” before “rest.”
Instead of “disobedience” (in verse 6), P46 (c. 200 CE) reads “unbelief” (as in 3:19).
“Every high priest taken” or selected from among men functions for them in matters relating to God, offering “gifts and sacrifices for sins.” The gifts would include offerings of thanksgiving for blessings received, deliverance from danger or distress, and aid in time of need, and the sacrifices for sins would be presented to be granted God’s forgiveness. (5:1)
As a flawed human, a high priest had his own weaknesses or failings. Aware of his personal limitations, he was able to deal gently with those who erred in ignorance or strayed from the right course. (5:2) Like the people, he failed in adhering to divine requirements in a faultless manner. So, in carrying out his sacred service, he had to offer sacrifices for them and also for himself. (5:3; Leviticus 16:6, 11)
To be a legitimate high priest in ancient Israel, a man could not seize this honor for himself. It depended on God’s calling (or on God’s requirements for service) as was the case with Aaron, who came to be the high priest by divine appointment. In subsequent centuries, no man other than one qualified according to the law’s requirements and in the line of Aaron could serve in this capacity. (5:4; Leviticus 8:2-9:24; 21:17-23)
Jesus Christ, too, did not appoint himself as high priest, not “glorifying” or honoring himself. His Father honored him. The writer of Hebrews quoted from Psalm 2:7 (LXX), indicating the words to refer to Christ and that his being honored originated with his Father, who said, “You are my son; today I have begotten you.” (5:5)
Then, quoting from another passage (Psalm 109[110]:4, LXX), the writer of Hebrews called attention to the appointment as priest, “You are a priest forever, according to the order [táxis] of Melchizedek.” The Greek term táxis can denote “order” or “rank.” In this context, however, the word appears to relate to the nature or kind of priesthood, signifying a priesthood like that of Melchizedek, the priest-king of ancient Salem. (5:6; Genesis 14:18; see the Notes section.)
“In the days of his flesh” (as a man on earth), Jesus prayed with great intensity. “Strong cries and tears” accompanied his petitions to his Father, “the one who was able to save him out of death.” His prayers were heard on account of his godliness. (5:7)
On the final night before his death, Jesus appears to have been subjected to the relentless assault of the powers of darkness. (Compare John 14:30.) Each of the three times he then prayed, his petitions reflected full submission to his Father, for he always asked that his Father’s will be done. (Matthew 26:38-44) Particularly at that time, his prayers must have been expressed in loud cries and with tears. According to Luke 22:44, Jesus came to be in anguish and his perspiration came to be like drops of blood (possibly meaning that perspiration flowed from his forehead like drops of blood from a cut). (5:7)
The reference to saving “out of death” seems to mean delivering from the power of death by means of a resurrection. Jesus manifested his godliness or reverential regard for his Father by loyally subjecting himself to his will. Therefore, his fervent appeals were favorably heard, for his Father’s will was done. (5:7; for another possible meaning of “out of death,” see the Notes section.)
Although being God’s unique Son, Jesus learned obedience from undergoing suffering. While he had at all times been submissive to his Father, his obedient response prior to his coming to the earth never entailed distress. So, on earth, he learned obedience under trying circumstances. (5:8)
Through his experiences as a man on earth, which included suffering, Jesus was made complete or was perfected for the saving role his Father purposed for him. The Son of God is responsible for the eternal salvation (or the permanent deliverance from sin and its consequences) in the case of all who obey him, faithfully adhering to his teaching and patterning their conduct according to his example and thereby submitting to him as their Lord who died for them. (5:9)
Christ’s saving role specifically relates to his being the high priest, his Father having designated him as such. With a quotation from Psalm 109(110):4 (LXX), the writer of Hebrews proved that the priesthood of Jesus Christ is like that of Melchizedek, the priest-king of ancient Salem. (5:6, 10)
In view of the main thrust of Hebrews, the writer had much to say about Jesus Christ, including his position as high priest. The Hebrews to whom he directed his words, though, had become “dull in hearing,” that is, in hearing with understanding. This made it hard for the writer to explain matters he wanted to discuss. (5:11)
The Hebrews were the first to hear the message about Jesus Christ. Many of them would have been believers for some time and should have been able to teach others. They, however, had failed to make the essential progress. Instead of being teachers, they still needed to be taught the “basic elements” (literally, “elements of the beginning”) of God’s “words.” It appears that the Hebrews continued to rely on the outward observance of the law as the means to demonstrate their upright standing before God and so did not appear to recognize fully the exclusive role of Christ in their being declared guiltless and enjoying the status of children in his Father’s family. (Compare Acts 21:20-26.) The ABCs they still needed to be taught, therefore, would have included the truth about the complete deliverance from sin that Christ had attained for them. So, like babes, they still needed milk, teaching adapted to the level of their spiritual condition. They were not ready for “solid food,” teaching that focused on the full revelation of God’s purpose respecting his Son and the significance of his death and resurrection. (5:12)
All who still partake of milk have not advanced sufficiently in their spiritual life to grasp all that Jesus Christ accomplished and what this means for them. The writer of Hebrews referred to them as being inexperienced in, or deficient in knowing, the “word of righteousness.” This indicated that they did not fully understand the sole basis on which individuals came to have a righteous or approved standing before God. They were still babes, lacking in the needed powers of comprehension. (5:13)
“Solid food,” on the other hand, is the nourishment for those who are mature, having attained the level of spiritual growth needed for spiritual comprehension. Mature believers have trained perceptive faculties gained through experience and are, therefore, capable of judging or discerning good from bad. This could mean that they do not need others to instruct them regarding what is and is not acceptable to their heavenly Father as his beloved children. They are fully capable of making proper evaluation. It is also possible that “good” and “bad” relate to spiritual nourishment. Mature believers are not like babies who are prone to stick anything they might find into their mouths, but they are able to discern what is good and wholesome for their spiritual well-being and what is bad or injurious. (5:14)
Notes:
In verse 6, numerous manuscripts do not include the verb translated “are” (“you are a priest”), but this verb is found in the oldest extant manuscript (P46, c. 200 CE).
There is a possibility that the writer of Hebrews, when identifying the Father as the One who could save his Son “out of death” (5:7), had in mind Jesus’ prayer, “Father, save me from this hour.” If the possibility of being delivered from a dreadful death had been an option, Jesus would have wanted his Father to save him from experiencing it. He realized, however, that submission to his Father’s will mattered most. So he immediately added, “But therefore I have come to this hour.” (John 12:27, 28)
The Hebrews had remained dulled in their understanding, resulting in their continuing to be spiritual babes. “Therefore,” the writer of Hebrews wanted them to go beyond the basic teaching relating to Christ (literally, “having left the word of the beginning of the Christ”), advancing to the state of solidly grounded mature believers and not starting at a point of again laying a foundation. This foundation consisted of basic teachings ― “repentance from dead works and faith toward God, teaching about baptisms, the laying on of hands, resurrection of the dead, and eternal judgment.” (6:1, 2)
Faith and love motivate believers to act in a divinely approved manner. So any activity wherein faith and love are lacking would be a dead work, having no value from God’s standpoint. Dead works could include all deeds that are out of harmony with the disposition, words, and conduct that reflect trust in God and love for him and fellow humans. Being contrary to God’s ways, such works would lead to death. The Hebrew believers would have known that a basic requirement for having a right standing with God was to repent for acts he would have disapproved. (6:1)
Even before coming to be believers in Christ, the Hebrews had faith in God. It was their faith in God and his promise about the coming Messiah that aided them to be responsive to the message about Christ. (6:1; compare Acts 2:14-41.)
The “baptisms” with which the Hebrews were familiar included immersing themselves in water to be cleansed from certain kinds of defilement and the ceremonial washing of various vessels for cleansing purposes. (Leviticus 14:8, 9; 15:5-27; 17:15, 16; Mark 7:4) Preserved written evidence exists that at least some Jews in the first century recognized that immersion in water did not effect cleansing unless repentance preceded it. Among the Dead Sea Scrolls, a document commonly known as “The Community Rule” (thought to have originated around 100 BCE) makes mention of individuals entering the water but indicates that no cleansing would take place unless they had turned away from wickedness. (1QS, V) The Talmud preserves ancient rabbinic statements about the need for proselytes to immerse themselves in the presence of witnesses. (6:2; see the Notes section for additional details.)
The background information available from ancient sources appears to explain why nothing in the nature of the questions directed to John suggest that he had introduced baptism (preceded by repentance) as something completely new or foreign. The priests and Levites whom the Pharisees had sent only asked him about his authority for doing baptizing but did not question the act itself. (John 1:19-25) So it appears that the basics about the “teaching of baptisms” were already known to the Hebrews at the time they became believers, repented of their sins, got baptized in the name of Jesus Christ, and thereafter received the holy spirit. (Acts 2:38-41) Most appropriately, then, the “teaching about baptisms” is included among the ABCs. (6:2)
For centuries before the coming of Jesus Christ to the earth, the laying on of hands was common for a number of purposes. Worshipers who would present an animal for sacrifice would lay their hands on its head, indicating that the offering would be made for them. (Leviticus 1:3, 4) Moses laid his hands on Joshua to appoint him as his successor and to impart the gifts he needed to carry out his responsibilities. (Deuteronomy 34:9) Fathers would lay their hands on the heads of their children or grandchildren when blessing them. (Genesis 48:14) Accordingly, the laying on of hands for the purpose of appointing individuals to perform special services or to impart God’s spirit to them would have been just another one of the ABCs. (6:2; Acts 6:3-6; 8:14-20; 13:2, 3; 1 Timothy 4:14; 5:22; 2 Timothy 1:6)
Unlike the Greeks to whom the teaching regarding a resurrection was something new (Acts 17:18-20, 32), the Hebrews knew about it prior to their coming to be believers. They were acquainted with the promise made to Daniel that he would rise for his lot at the “end of the days.” (Daniel 12:13; compare John 11:24.) According to the Talmud (Sanhedrin, 90b) the highly esteemed Rabban Gamaliel quoted Isaiah 26:19 when proving that there would be a resurrection. According to the Septuagint, this passage reads, “The dead will rise, and those in the tombs will be raised, and those in the earth will rejoice.” Upon coming to be believers, the Hebrews put faith in Jesus Christ as the one whom his Father raised from the dead. So belief in the resurrection truly is a fundamental teaching. (6:2)
From the holy writings, the Hebrews knew about a judgment to come. The prophet Isaiah, for example, referred to the terrible judgment to befall those who transgress against YHWH. They are portrayed as lying as unburied corpses in a place of refuse, where fires burn continually and maggots feed. (Isaiah 66:24) In his teaching about the judgment to come, Jesus Christ conveyed the same thought. (Mark 9:43-48) Judgment also included the imparting of rewards to those found to be divinely approved. (Daniel 12:2, 3; compare John 5:28, 29; Acts 17:31; 24:15; Romans 2:6-16.) Upon coming to be believers, the Hebrews learned about Christ’s role as judge and the eternal outcome of that judgment. Based on what they already knew from the holy writings, the teaching regarding eternal judgment belonged to the basics. (6:2)
The words “and this we will do” (“and this let us do,” according to another manuscript reading) relate to moving on from the basics and focusing attention on the fullness of the revelation that came through Jesus Christ and how this should have affected the Hebrew believers in all their thoughts, words, and actions. The writer’s aim was for them to grow, attaining the level of spiritual maturity that distinguishes those who are firmly grounded in their faith in God and Christ. Nevertheless, he realized that he could be of assistance to them only if God permits. Without divine help and blessing, the Hebrew believers would not grow spiritually. (6:3)
For the Hebrews, remaining in their infantile state and being limited to a condition comparable to the laying of a foundation posed a grave spiritual danger. This is the danger of experiencing a loss of faith and reaching a point where repentance and a return to God and his Son become impossible. The writer of Hebrews commented about those who could not be restored to repentance. (6:4-6)
They had once been “enlightened,” coming to recognize Jesus Christ as Lord and God’s unique Son and accepting his sacrificial death for them so as to be forgiven of their sins. Their having tasted the heavenly gift included their realization of having come to enjoy an approved relationship with God as his beloved children on account of his gracious favor in making it possible for them to be declared guiltless on the basis of his Son’s having died for them. (6:4; compare John 4:10; Romans 5:15, 16; Hebrews 3:1.) As “partakers of the holy spirit” (6:4), they may have been granted special gifts to be used for the benefit of others. (1 Corinthians 12:4-31) They would have experienced the spirit’s guidance and strengthening. Under the impelling power of the spirit, they would have had an inner conviction that made it possible for them to address God as “Abba, Father,” with the kind of trust and affection that distinguishes a father’s deeply loved child. (Romans 8:9-16)
Tasting the “good word of God” would have included experiencing the joys and blessings from having put faith in this word or message, acknowledging Jesus Christ as Lord and his Father as the one who raised him from the dead. The joys and blessings included the realization of having been granted a clean conscience, continuing to benefit from divine help and blessing, and being part of the family of God’s beloved children. (Romans 10:8-11) One’s tasting the “powers of the age to come” would have included experiencing the tremendous transformation in life that God’s spirit made possible. Instead of continuing to be dead in trespasses and sins, the believer comes to enjoy a newness of life and the motivating power of God’s spirit to live uprightly. (Ephesians 2:4-7) All that God’s spirit accomplishes within a believer is a foretaste of what is ahead in the age to come. At that time, the transformation that started upon putting faith in Jesus Christ will be complete, making it possible for the individual to reflect the image of God flawlessly in the sinless state. (6:5)
A person who experienced everything to which the writer of Hebrews made reference and then fell away could not be restored to repentance. Upon becoming a believer, such a one had repented of his sins and accepted Jesus’ sacrifice as the means to be forgiven and reconciled to God. Upon falling away, he would have cast aside the only basis on which a divinely approved standing is made possible. Individuals who fall away reject their initial repentance, and so it is impossible for anyone to restore it. They crucify the Son of God anew and expose him to public disgrace. Although the manner in which Jesus Christ died served God’s purpose, those who did not put faith in him but considered him to be an impostor sought his death by crucifixion. In seeking to have him killed in this manner, they sought to expose him publicly to an agonizing and shameful death as a vile criminal stripped of his clothing. Accordingly, those who fall away would be siding with those who faithlessly rejected God’s Son, which is tantamount to sharing with them in the crucifixion and the exposure to public shame. (6:6)
God’s blessing can only be retained through faithfulness and remaining responsive to his help and guidance. Believers must prove themselves to be like productive soil and not like ground that produces weeds or worthless fruit. Soil that absorbs water from repeated rains and produces a crop that benefits those for whom it is cultivated “receives a blessing from God.” In the case of the ground, the “blessing from God” is continued productivity. Similarly, believers who accept God’s gifts (like the repeated rains that fall on the ground) and continue to think, speak, and act in a manner that reflects genuine faith or trust in God and his Son will receive his blessing in the form of continued aid and guidance. They will bear fruit, bringing praise and honor to God and his Son through their exemplary disposition, speech, and conduct. (6:7)
If, on the other hand, the ground produced thorns and thistles, it would be rejected as useless and would come near to being cursed or to being despised as valueless land. Anciently, a field overgrown with thorns and thistles would have been set on fire. Likewise, believers who fall away, reaching the point where restoration to repentance becomes impossible, would experience a severe judgment, comparable to the “end” for a field of unproductive land. (6:8)
Even though the writer had expressed himself in very strong terms, he did not believe that the Hebrews would experience such a severe judgment. He was confident about “better things” for them, his “beloved ones,” “brothers” (according to other manuscripts), or fellow believers. These “better things” related to “salvation” (their complete deliverance from sin and coming to enjoy all the privileges and blessings God would bestow on them as his sinless children). (6:9)
Confidence in God is based on knowing that he is not unrighteous, unjust, or unfair in his dealings and judgments. In the case of the Hebrew believers, he would not forget their works, which included compassionately helping the needy, and the love they had shown for “his name” (or for him). This love would have been reflected in words, conduct, and activity that was consistent with their faith or trust in God. Their love for him would have been evident in their love for those whom he loved, their serving and continuing to serve the “holy ones,” or fellow believers, in keeping with their needs. (6:10)
The writer desired that, to the end or throughout their entire life course as believers, each one of the Hebrews would manifest the “same earnestness” respecting confidence in their hope as they had shown by their commendable deeds and their love for God. They were never to waver in their conviction that the hope based on God’s promises would be fulfilled. The hope included sharing in all the privileges and blessings they would receive as God’s beloved children and joint heirs with his Son. (6:11)
Their confidence in the hope would prevent them from becoming sluggish, ceasing to be earnestly motivated to bring praise and honor to God and Jesus Christ. The writer admonished the Hebrews to be “imitators of those who through faith and patience inherited the promises.” Often the faith of those who figured prominently in the history of the Hebrews was severely tested. The immediate circumstances gave no indication that the promises could be fulfilled. Abraham and Sarah remained childless for years. After being sold into slavery and unjustly imprisoned, Joseph found himself in a situation that appeared to be unlikely to lead to the fulfillment of his prophetic dreams. Abraham, Joseph, and others needed to maintain faith and to be patient or steadfast until they experienced the fulfillment of the promises. (6:12)
God made an oath-bound promise to Abraham, swearing by himself. This was because God could not swear by anyone greater. (6:13) The words of this promise are found in Genesis 22:17 (LXX), “Surely, blessing, I will bless you, and multiplying, I will multiply you.” Abraham heard these words after he had demonstrated his faith by his willingness to offer his beloved son Isaac as a sacrifice. (6:14; Genesis 22:9-18)
Upon having proved to be patient or steadfast, Abraham obtained the promise. Twenty-five years passed from the time that Abraham entered Canaan until the birth of Isaac. (Genesis 12:4, 5; 15:1-5; 21:1-5) In the meantime, he had become too old to father children, and his aged wife Sarah could no longer conceive. (Genesis 17:1-21) Still, he believed that, in fulfillment of God’s promise, he would come to have a son by Sarah. (Romans 4:18-21) So he waited patiently for the fulfillment of a promise that, from a human standpoint, could never have become a reality. According to the Jewish historian Josephus, Isaac was 25 years old at the time of Abraham’s attempted sacrifice. (Antiquities, I, xiii, 2) This would mean that some 50 years passed from the time of Abraham’s entrance into Canaan until he heard God’s oath-bound promise that is recorded in Genesis 22:17 and quoted in Hebrews 6:14. (6:15)
In the case of humans, they swear by someone who is greater than they are. The oath serves to confirm a matter, placing it beyond any dispute. (6:16)
Likewise, wanting to show more prominently the immutability of his purpose to the heirs of the promise, God “guaranteed” (mesiteúo) it by an oath. The heirs are believers, the true children of Abraham by reason of their faith. As heirs, they share in all the blessings associated with the promise. Being the Messiah or Christ who was divinely promised to be the “seed” of Abraham, Jesus is the heir of everything by his Father’s appointment. Therefore, by coming to be at one with Jesus Christ, believers are constituted joint heirs. The Greek verb mesiteúo incorporates the noun mesítes, meaning “mediator.” In this context, mesiteúo appears to mean “to act as surety” and so may be understood to signify “guarantee.” (6:17)
On the basis of two unalterable things (God’s promise and his oath), wherein it is impossible for God to lie, the Hebrew believers had strong encouragement to take hold of the hope set before them. They are described as having fled or taken refuge, but the object of their flight or security is not identified. God is the one who made the promise and backed it up with his oath. So believers may be regarded as having fled to him as their refuge, doing so by putting faith in his Son and, through him, having their sins forgiven and escaping from the condemnatory judgment to which sin leads. In view of the role of the Son in making forgiveness of sins possible and effecting reconciliation with his Father, the Hebrew believers may be represented as having fled to Jesus Christ. There is also a possibility that believers are being referred to as having fled to the hope that is based on God’s oath-bound promise. (6:18)
God’s promise and the oath he attached to it provided strong encouragement to the Hebrew believers to seize the hope that lay before them. This hope, which included being united with Christ as sinless members of his Father’s beloved family of children, rested on God’s oath-bound promise. This made its fulfillment absolutely certain. The Hebrew believers needed to keep fast hold of the hope, for its sure fulfillment lay before them. (6:18)
An anchor keeps a ship from drifting away from a specific location. Likewise, hope aids believers to avoid drifting away from a life of faith centered in Christ and what he effected through his death. Hope is an “anchor for the soul,” a sure or dependable and firm, secure, or immovable anchor. In this context, the “soul” seems to designate a believer’s inner life. (6:19)
In being described as “entering into the inner [location] of the curtain,” the hope is identified as being in a place represented by the “Most Holy” of the sanctuary, which lay beyond the curtain that separated the “Holy” from the “Most Holy.” This could signify that the hope has entered God’s very presence in the heavens and is firmly attached to him as the one who provided the basis for it. The location of this hope, “the anchor of the soul,” is the most secure place possible, guaranteeing that not a single aspect will go unfulfilled. (6:19)
For believers, Jesus entered beyond the “curtain,” into his Father’s presence in the holy heavens, as a “forerunner” in the capacity of high priest “according to the order of Melchizedek.” His being the forerunner indicates that others would follow, joining him as sinless children of his Father. Functioning as high priest, Jesus made atonement for them and continues to intercede in their behalf, assuring that they will see the fulfillment of their hope. Like Melchizedek, Jesus combines in himself the offices of king and priest. So his priesthood is like that of the king-priest Melchizedek in the ancient city of Salem. (6:20)
Notes:
The ancient Jewish sages maintained that a man was not a proper proselyte without having been circumcised and having immersed himself in water. Certain ancient rabbis also adhered to this view and stipulated that three men needed to be present as witnesses. These witnesses would have been able to verify that every part of the naked man’s body had been covered by the water. Before the performance of the ritual ablution, the man wanting to be a proselyte was asked why he had this desire, considering that Israel was then persecuted, oppressed, despised, harassed, and afflicted. If he acknowledged that he knew and yet considered himself unworthy, he was accepted and given instructions regarding some minor and major commandments. One of the major commandments related to observing the Sabbath. (Yevamoth, 46a, b; 47a)
In the case of a woman proselyte, Jewish women had her sit in water up to her neck. Two learned Jewish men would be standing outside and provide the woman with instructions regarding some minor and major commandments. (Yevamoth, 47b)
After Abraham returned from having defeated “the kings” (Amraphel of Shinar, Arioch of Ellasar, Chedorlaomer of Elam, and Tidal of Goiim who had invaded Canaan and defeated the rulers of five city kingdoms in the vicinity of the Dead Sea), “Melchizedek, king of Salem [and] priest of the Most High God,” met him “and blessed him.” Abraham, with 318 slaves and his allies Aner, Eshcol, and Mamre (who doubtless were accompanied by other fighting men), had pursued the invading kings to rescue his nephew Lot who had been taken captive. (7:1; Genesis 14:1-24)
From the booty he and his slaves had taken from the invaders, Abraham gave a tenth of everything to Melchizedek. The writer of Hebrews defined Melchizedek as meaning “king of righteousness,” and “king of Salem” as signifying “king of peace.” (7:2)
He then described Melchizedek as being “fatherless, motherless, without genealogy, [having] neither a beginning of days nor an end of life.” This description may be understood in relation to what is contained in the holy writings. In the Genesis account, Melchizedek is introduced without any reference to his father, mother, genealogy, or birth, and no mention of his death is later included. Therefore, from the standpoint of the preserved record, he is without father, mother, and genealogy. Nothing can be proved from the account about his birth nor about his death. Without any record of his death, Melchizedek remains a priest perpetually. In this respect, he is like Jesus Christ. (7:3)
The fact that the patriarch Abraham gave Melchizedek a tenth of all the booty is indicative of this priest-king’s greatness. (7:4) In later centuries, the Levites (“sons of Levi”) were entrusted with priestly services, and the law authorized them to receive tithes from their “brothers,” fellow Israelites of the other tribes who, like they, were descendants of Abraham (literally, “from the loins” of Abraham). (7:5) Yet Melchizedek, a person who was not from the tribe of Levi, received the tenth of the spoils from Abraham and also blessed him, the very man to whom God had given his promises. (7:6)
Based on his having blessed him, Melchizedek proved to be greater than Abraham. This is in keeping with the indisputable principle that the lesser is the one whom the greater one blesses. (7:7)
The Levites, though mortal humans, received tithes. On the other hand, Melchizedek, who also received tithes, is represented as living. There being no record of his death, the only existing testimony is that he lives. (7:8) Accordingly, in a manner of speaking, Levi, who received tithes, paid a tenth of the spoils to Melchizedek through his forefather Abraham. (7:9) The writer of Hebrews said this because Levi was still in his forefather’s loins at the time Melchizedek met Abraham. (7:10)
If, then, “perfection” or “completeness” had been effected “through the Levitical priesthood,” there would have been no need (as the answer to the rhetorical question indicates) for a different priest to arise “according to the order of Melchizedek” and “not according to the order of Aaron” of the tribe of Levi. The “perfection” that the levitical priesthood could not produce included total forgiveness of sins, the complete cleansing of the conscience, and full reconciliation with God. Therefore, this necessitated the arising of a different priest (not one like Aaron) who could effect “perfection” or “completeness.” This would be a priest like Melchizedek, a priest who continues to live and who is greater than Abraham and than any of the priests in the line of Aaron. (7:11)
Requirements for the levitical priesthood and its functions were part of the law, and the writer of Hebrews purposefully seems to have included this aspect as part of his question (literally, “for upon it [the priesthood] the people had the law established”). In the Greek text, the verb for “established the law” is a passive form of nomothetéo, a compound of nómos (“law”) and títhemi (“place” “establish,” “ordain”) and has been rendered “received the law.” (7:11)
Numerous translations represent the entire parenthetical phrase as meaning that the people received the law on the basis of the levitical priesthood. (NAB, NIV, NJB, REB) “The people were given the law based on a system of priests from the tribe of Levi.” (NCV) It could be said that the Israelites received the commands about sacrifices and other ceremonial features on the basis of an existing priesthood, for without the priesthood the people could not have carried out this significant part of the law. The biblical context as a whole, however, suggests that the people received the law which included commands about the levitical priesthood. (7:11; see the Notes section.)
With a change in the priesthood, there would also have to be a change respecting the law, for the law included no provision for anyone other than a member of the tribe of Levi to function as a priest. (7:12) The man (Jesus Christ) about whom various things were said relating to his priesthood was from another tribe, a tribe from which no one had ever served at the altar in the courtyard of the sanctuary. (7:13) Indisputable evidence indicated that our Lord Jesus Christ, according to the human line of descent, arose from Judah, a tribe about which Moses said nothing regarding priests. (7:14)
It is still more evident that, when a different priest arises, one like Melchizedek, he is not such “according to the law of a fleshly commandment, but according to the power of an indestructible life, for it is testified [in Psalm 110:4 (109:4, LXX)], ‘You are a priest forever [literally, “into the age”], according to the order of Melchizedek.’” To be a priest for the ages to come or for eternity, the one thus officiating would have to be in possession of a life that cannot be destroyed. In the case of priests of the tribe of Levi, their authorization to serve and continue officiating depended on the “law of a fleshly commandment.” The commandment is identified as “fleshly” because it involved physical qualifications. Men who served as priests had to be descendants of Aaron, meet the legal requirements of being in a physically sound condition, and maintain ceremonial purity. The primary fleshly command requiring that a priest be a descendant of Aaron did not apply in the case of the one who would be a priest according to the order of, or like, Melchizedek. (7:15-17)
The introduction of a priest like Melchizedek meant that the earlier “commandment” was set aside. This “commandment” is the one that was previously identified as being “fleshly,” for the requirements for serving as priests depended on physical conditions — descent from Aaron, bodily soundness, and ceremonial purity. The earlier commandment was set aside because it proved to be “weak and ineffectual.” Its physical requirements revealed its weakness, for the levitical priests were mortal and had to be replaced. Additionally, the priests also were sinners, making it necessary for them to offer sacrifices for themselves. The ineffectual aspect related to the fact that the priestly services could not cleanse the consciences of the people. Sacrifices had to be continually repeated and only effected ceremonial cleanness. (7:18; compare 7:23-25, 28; 9:9-14.)
The law that was given to the Israelites through Moses did not perfect or complete anything, for it could not remove the sinful condition of the people. The introduction of a “better hope” accomplished what the law could not, opening up a nearness of approach to God that was formerly not possible. In this context, the “better hope” relates to the fulfillment of God’s promise to provide a priest like Melchizedek. The promise served as the basis for hope. In this context, the “better hope” is not one in prospect but one that has been realized. On account of the priestly services of Jesus Christ, the high priest like Melchizedek, believers can draw near to God with a clean conscience as persons who have been forgiven of their sins. They can be confident that he will always intercede for them as they draw near to his Father through prayer. (7:19)
It was not apart from a sworn oath that Jesus Christ came to be high priest. By implication, this reveals that his priesthood is superior to the levitical priesthood. (7:20)
The way in which Jesus Christ came to be a priest differed from the usual manner in which individuals came to have that office. Men from the tribe of Levi became priests without having been previously designated as such by God’s oath. When Aaron was installed as high priest, Moses washed him with water, clothed him in specially made attire, anointed him with oil, and offered sacrifices for him and his sons. (7:21; Leviticus 8:1-30)
Jesus Christ, however, became priest on the basis of his Father’s sworn oath. This is confirmed by what is said to him (in Psalm 110:4 [109:4, LXX]), “The Lord [YHWH, Hebrew text] has sworn and will not regret, ‘You are a priest forever’” (literally, “into the age”). God’s oath respecting the priesthood of his Son is unchangeable. Never will God regret or change his mind with reference to having made an oath guaranteeing the enduring nature of his Son’s priesthood. (7:21; see the Notes section.)
In view of the superiority of Jesus Christ’s priesthood in relation to the levitical priesthood, he has also become the guarantee of a “better covenant.” When laying down his life in sacrifice, Jesus provided the basis for forgiveness of sins and full reconciliation with his Father to all who would accept his death for them. According to the terms of the new covenant prophetically set forth in Jeremiah 31:31-34, God would forgive iniquity and no longer remember sin. His law would be written on “hearts,” indicating that the motivation for following his ways would stem from the inmost selves of those who would benefit from the new covenant. Through everything that Jesus Christ accomplished while on earth, he guaranteed that all the terms of the new covenant would be fulfilled, thereby becoming the “sure pledge” of a “better covenant.” It was superior to the law covenant, for the law covenant condemned sinners and could not save them from the death to which condemnation leads. (7:22)
Moreover, the priesthood that existed under the law covenant had limitations. There had to be a succession of numerous priests serving over the centuries because death prevented them from continuing to function in this capacity. (7:23)
Jesus Christ, however, remains alive forever and so his priesthood requires no successors. (7:24) Therefore, he is able to save completely all who make their approach to God through him. As priest, he is always alive to intercede for those petitioning his Father. In making their approach in prayer “through” Jesus Christ, believers do so with full faith that he will make their request acceptable to his Father and be an advocate for them. The Son of God is able to save them completely, assuring their full entrance into the eternal life of an enduring relationship with him and his Father as persons totally liberated from sin. (7:25)
In the case of believers, their sense of fitness or suitableness makes them recognize that Jesus Christ is fully qualified to be their high priest. He is “holy, blameless, undefiled, separated from sinners,” and he came to be “higher than the heavens.” In every respect, Jesus Christ is clean or pure, no taint of badness clings to him, and nothing of a defiling nature has tarnished his purity. Although he lived among sinners on earth, he was never like them, for he flawlessly reflected his Father’s love and loyally submitted to his will. Although he still deals with sinners as high priest, he (unlike the levitical priests) has no sins of his own. In his exalted heavenly state, he is in a realm where there are no sinners. The unparalleled degree of his exaltation is conveyed by the expression “higher than the heavens.” (7:26)
Jesus Christ does not need to offer sacrifices daily as did priests in the line of Aaron. On the Day of Atonement, the high priest offered a sacrifice first for himself and then for the people, repeating this year after year for as long as he lived. Jesus Christ offered himself up once for all, his sacrifice requiring no repeating and providing the basis for the forgiveness of all past, present, and future sins. (7:27; see the Notes section.)
Under the law, men in the line of the Levite Aaron, all having weaknesses, were appointed as priests. They were mortal and had to contend with their own sins. “The word of the oath, however, which [came] after the law, [appointed the] Son, who has been perfected forever.” This “word of the oath” is God’s oath-bound promise that there would be a priest according to the order of Melchizedek. In keeping with this “word” that was made known long after the time of Moses and which is found in Psalm 110:4, the Son has been appointed as high priest. By what he experienced while on earth and through his death for sinners, the Son was perfected for the ages to come to serve as a compassionate high priest who genuinely understands the sinful human condition. (7:28)
Notes:
In the parenthetical phrase of verse 11, the pronoun autés, translated “it,” is in the genitive case and, therefore, the preceding preposition epí could be translated “concerning” or “about” (“about it [the levitical priesthood] the people received the law”). Numerous later manuscripts have the dative case for the pronoun rendered “it” (auté), which would support rendering epí as “on the basis of” (“on the basis of which the people received the law” [NAB]).
A Hebrew edition of the book of Hebrews, edited in the sixteenth century by Sebastian Münster, represents the people as receiving the Torah (law) at the mouth of the levitical priesthood. This would mean that the reference is to the priests teaching the law to the people. A similar meaning may be conveyed by translating epí as “under” (“the people received the law under this priesthood” [NRSV]). During the time it functioned (or under it), the Israelites received the teaching of the law from the levitical priesthood. (Compare Malachi 2:7.)
The parenthetical phrase in verse 11 has also been rendered to convey still other meanings. “In connection with the levitical priesthood, the people received the law.” (German revised Elberfelder Bible) “Clear requirements about the levitical priesthood are contained in the law.” (German, Hoffnung für alle) “The law that was given to our people recognizes no other priesthood.” (German, Neue Genfer Übersetzung) “The levitical priesthood was ordained through the law, and the law stands or falls with it.” (German, Gute Nachricht Bibel) “The people received legal requirements about the levitical priesthood.” (German, Einheitsübersetzung)
At the end of verse 21, many manuscripts add, “according to the order of Melchizedek.”
According to the law, priests offered a morning and an evening sacrifice each day. The sacrificial service, though, was not limited to the high priest. Possibly the writer of Hebrews attributed it to the high priest, as he would have been responsible for carrying out the requirements of the law. Only on the Day of Atonement did the high priest offer a sacrifice first for himself and then for the people. Some have reasoned that the writer of Hebrews conflated what happened on the Day of Atonement with the daily arrangement for sacrifice, and certain renderings of verse 27 support this view. “He is not like the other priests who had to offer sacrifices every day, first for their own sins, and then for the sins of the people. Christ offered his sacrifice only once and for all time when he offered himself.” (NCV) “He has no need to offer sacrifices daily, as the high priests do, first for their own sins and then for those of the people; he did this once for all when he offered up himself.” (REB)
The words of verse 27, however, may also be rendered to indicate that Christ did not have to make daily sacrifices like the high priests, not needing to present daily offerings for his own sins and then for the sins of the people. “And he is better than any other high priest. Jesus doesn’t need to offer sacrifices each day for his own sins and then for the sins of the people. He offered a sacrifice once for all, when he gave himself.” (CEV) “He has no need, as did the high priests, to offer sacrifice day after day, first for his own sins and then for those of the people; he did that once for all when he offered himself.” (NAB)
The head, crowning, chief, principal, or most important point is: “We have such a high priest, one who has sat down at the right hand of the throne of the Majesty in the heavens.” The “throne” is representative of royal authority, and Jesus’ being at the right hand of “the throne of the Majesty” identifies him as sharing kingly authority with the “Majesty,” his Father, who is the supreme Sovereign. Thus the writer of Hebrews indicated that Jesus Christ is like Melchizedek in being both king and priest, greatly transcending the dignity and authority of the levitical priesthood. (8:1)
Unlike the priests in the line of Aaron, Jesus Christ does not serve in a “tent” that humans set up (as in the case of the “tent” or tabernacle that was constructed in the wilderness and which served as the first sanctuary for the Israelites). His sacred service is performed in “the true tent which the Lord, not man, set up.” Jesus Christ functions as a “minister of the holy [places] and of the true tent.” Possibly the plural for “holy” is used because there were two compartments (the Holy and the Most Holy) in the tent or tabernacle that served as the sanctuary for the Israelites and which tent was but a pattern for heavenly realities. Likely the conjunction “and” (kaí) that precedes “of the true tent” here means “even,” identifying the “holy [places],” or the heavenly sanctuary, as the “true tent” or the real temple (not one of human construction where God would merely be present in a representative way). The heavenly sanctuary exists because of what God has done, and there he is personally present. (8:2)
For every high priest, their appointed service included offering gifts and sacrifices. The “gifts” may here refer to voluntary offerings such as those presented to express thanksgiving. Sacrifices would include those the priests offered for the sins of the people generally or whenever fellow Israelites or they themselves had committed certain sins. When functioning as high priest, Jesus Christ would not be exempt from the sacrificial service, but he also needed to have something to offer. (8:3)
If Jesus Christ had then been on the earth, he would not have served in the capacity of a priest, as the law given to the Israelites designated the descendants of Aaron as authorized to offer gifts or sacrifices. (8:4) Their sacred service, however, was performed in a “pattern,” “model,” or “copy” and “shadow of the heavenly [places],” meaning the heavenly sanctuary (possibly regarded as having compartments). The original “tent” where the levitical priests served was but a model of the far grander heavenly reality, the true sanctuary where God is personally present. That “tent” was a “shadow,” providing a very limited image of the real sanctuary. Its being referred to as a shadow could also call attention to its temporary nature. Shadows vanish, but the reality remains. (8:5)
To establish that the tent was a model and a shadow, the writer of Hebrews quoted the divine directive given to Moses when about to erect it, “See that you make everything according to the pattern shown you on the mountain.” (8:5; Exodus 25:40, LXX) These words suggest that Moses had been given a vision of what the sanctuary and everything associated with it should look like. What he saw, though, would not have been the reality but a pattern of the reality, for he was not transported to the heavenly realm. (8:5)
The words “now, however,” introduce Jesus’ priestly service as a contrast to that of the levitical priests. Under the law covenant that was concluded with the Israelites through Moses as mediator (one who functioned as an intermediary between God and the people), the levitical priests had their sacred duties assigned to them and carried these out in a mere copy of the real sanctuary. Jesus Christ does not serve in a model but in the heavenly reality. So he has obtained a ministry of excelling superiority. Correspondingly, in view of Jesus’ superior priestly service, the covenant for which he functions as mediator is better than the law covenant and is established on better promises. These better promises relate to the benefits all persons who are under the new covenant come to enjoy. God, by means of his spirit, makes his commands the dominant governing principle of their thinking and in an integral part of their inmost selves, motivating them to conduct themselves aright. They come to “know” him or come to enjoy a relationship with him as approved persons, for they are granted complete forgiveness of sins. (8:6)
If the “first” covenant (the law covenant) had proved to be “faultless” from the standpoint of producing a cleansed people with an acceptable standing before God as his children, there would not have been a need to seek or to look for a “second” covenant. (8:7) The law covenant, however, did not produce an approved people who were fully acceptable to God. “He,” as the writer of Hebrews concluded from the words of Jeremiah 31:31-34 (38:31-34, LXX), “finds fault with them.” The fault lay with the people, for they transgressed the commands they were obligated to obey. In their conduct and standing before God, they definitely were not like the acceptable people who would come into existence through the new covenant that he promised to conclude “with the house of Israel” and “with the house of Judah.” (8:8)
With minor variations in wording, the quotation from Jeremiah 31:31-34 (38:31-34, LXX) is the same as that of the extant Septuagint text. “‘Look! Days are coming,’ says the Lord [YHWH, Hebrew text], ‘and I will conclude a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day of my grasping their hand to lead them out of the land of Egypt, because they did not continue in my covenant, and [so] I was unconcerned for them,’ says the Lord [YHWH, Hebrew text]. ‘For this is the covenant I will make with the house of Israel after those days,’ says the Lord [YHWH, Hebrew text], ‘imparting my laws to their mind, and on their hearts I will write them. And I will become God to them and they will become a people to me. And by no means will each one teach his fellow citizen [neighbor, according to many later manuscripts] and each one to his brother, saying, “Know the Lord [YHWH, Hebrew text],” for all will know me, from the least to their greatest, because I will be kind respecting their injustices, and by no means will I still remember their sins.’” (8:8-12)
More than six centuries passed before these words about the making of a new covenant (the new solemn agreement that God makes with all whom he recognizes as his people) were fulfilled. The first ones to be granted the opportunity to be beneficiaries of the new covenant were Israelites from all the tribes. So it proved to be true that this covenant was concluded with the “house of Israel” and with the “house of Judah.” (8:8)
Unlike the violators of the requirements of the law covenant who ceased to benefit from God’s loving concern, the beneficiaries of the new covenant would earnestly desire to do what is right. They would not be ignorant of his laws, for they would be receptive to his putting what he required of them into their minds. He would also write his laws on their hearts. These laws would then prove to be the motivating principle in their inmost selves, prompting them to think, speak, and act uprightly. Unlike the faithless Israelites, the beneficiaries of the new covenant would acknowledge YHWH as their God, and he would recognize them as his people. (8:9, 10)
None of those under the new covenant would need to tell any of their fellows to “know” God (YHWH), for all of them (whether regarded as great or as insignificant) would have an approved relationship with him. He would graciously extend his kindness or mercy to them, not continuing to hold their wrongs against them but granting them complete forgiveness of their sins. (8:11, 12)
God’s speaking of a new covenant meant that the law covenant (the “first” covenant) had been made old, and whatever is made old continues to age, nearing the point of disappearing. The book of Hebrews represents the services at the temple as still continuing. So, from outward appearances, the law covenant, with its requirements for a priesthood and sacrifices, gave no tangible indication of vanishing. The introduction of the new covenant made it certain that the law covenant would disappear. With the destruction of the temple in the year 70 CE, the priestly services, which were specifically outlined in the law, came to an end. Thus, in its application, the law then disappeared. (8:13)
With seeming reference to the law covenant (literally, “the first”), the writer of Hebrews referred to regulations set forth in the law for sacred service and the “worldly” or mundane holy place or sanctuary. The law outlined the sacrificial arrangements and the various priestly and levitical duties to be performed at the sanctuary. Of human construction and from earthly materials, the tent or tabernacle is termed “worldly” or “mundane.” It was of this world or the earthly or human realm. (9:1; see the Notes section.)
In relation to the entire tabernacle, the “first” tent designates the first compartment, which was called the “Holy.” It contained a lampstand, a table, and the bread of presentation. The lampstand, consisting of pure beaten gold, had a central shaft from each side of which three branches extended. At the top of the central shaft and each of the branches there were lamps in which olive oil was burned for illumination. (Exodus 25:31-37; 27:20, 21; 37:17-23) The table, made of acacia wood and plated with gold, measured two cubits in length, one cubit in width, and a cubit and a half in height. With a cubit being approximately 18 inches (c. 46 centimeters), the table had a height of about 27 inches (c. 69 centimeters). (Exodus 25:23, 24; 37:10, 11) On each Sabbath, two stacks of six freshly baked loaves were placed on the table. These loaves were the “bread of presentation.” (Leviticus 24:5-8) In nearly all extant manuscripts, the most prominent furnishing in the Holy, the altar of incense, is not mentioned. (9:2; see the Notes section.)
A curtain blocked the view from the courtyard into the Holy. (Exodus 26:36) The “Holy of Holies” or the “Most Holy” was situated behind the second curtain, which served to separate the Holy from the Most Holy. (Exodus 26:31-33) In his description, the writer of Hebrews refers to the Most Holy as a “tent,” probably because it formed a separate compartment, the most sacred inner portion of the tabernacle. (9:3)
In the extant Septuagint text, the altar for burning incense is called thysiastérion (altar) followed by the genitive form of the word meaning “incense” (thymíama). (Exodus 30:1) In 2 Chronicles 26:19 and Ezekiel 8:11, the censer or pan used for burning incense is called thymiatérion. Nearly all extant Greek manuscripts contain the same word in Hebrews 9:4, where the items located in the Most Holy are listed. In connection with the Most Holy, elsewhere in the Scriptures no mention is made about a specific golden censer, and so numerous translators have rendered the Greek term to designate the altar of incense. (CEV, NAB, NCV, NIV, NJB, NRSV, REB) This poses a problem, for the altar of incense was in the Holy, not in the Most Holy. One proposed reconciliation for the difference is to regard the altar of burnt offering (though in the courtyard) as belonging to the Holy, and the altar of incense as belonging to the Most Holy. (9:4; see the Notes section.)
The ark of the covenant, a chest made of acacia wood and with its interior and exterior overlaid with gold, was the most prominent item in the Most Holy. It contained the two stone tablets on which the Ten Commandments were written, a gold jar in which manna was preserved, and Aaron’s rod that had budded overnight and produced blossoms and ripe almonds. The miracle involving Aaron’s rod occurred after the rebellion of Korah and served to establish that Aaron and his house had been divinely chosen to serve as priests. (9:4; Numbers 17:1-10)
According to the Greek text of Exodus 16:33 the jar containing the manna was to be placed “before God [YHWH, Hebrew text],” and Numbers 17:10(25) indicates that Aaron’s rod was to be deposited “before the testimonies.” These instructions are commonly understood to mean that both items were to be near the ark, especially since 1 Kings 8:9 and 2 Chronicles 5:10 say that there were no items other than the two tablets in the ark. The words of 1 Kings 8:9 and 2 Chronicles 5:10, however, would not preclude that other items were inside the ark at a much earlier time, and the expressions “before God” and “before the testimonies” are not specific enough to establish that these items could never have been placed inside the ark.
The Greek word hilastérion here designates the cover for the ark and may be understood to denote the place of propitiation or atonement. This is because on the Day of Atonement, the high priest sprinkled the blood of the bull and the goat on and before the cover of the ark to make atonement for sins. Above the ark itself, or on its cover, were two glorious cherubs made from gold. These particular gold cherubs, with the exception of their having wings, are not described anywhere in the Scriptures. They were mere representations of heavenly cherubs. They were not objects for veneration and were never to be seen by Israelites other than the high priest. With their wings outstretched and facing each other, the cherubs overshadowed the cover of the ark. (9:5; Leviticus 16:11-16)
According to the writer of Hebrews, it was then not the time to speak in detail about the features of the tabernacle. Although the arrangement for worship that existed under the law covenant possessed a glory or grandeur, the arrangement for worship centering in Jesus Christ and what his death accomplished, eclipses this splendor. Therefore, for the Hebrew believers, their focus should have been the grander reality that God had brought into being through his Son. (9:5)
With apparent reference to the tabernacle and its furnishings, the writer of Hebrews mentioned that “thus these [things] had been prepared.” To render their sacred service, the priests entered the “first tent” (the Holy) at all times or every day. (9:6) Into the “second [tent]” (the Most Holy), however, only the high priest entered but once each year (on the Day of Atonement), never doing so without the blood of offerings for himself and for the unintentional failings of the people. (9:7; Leviticus 16:2-34)
The Most Holy represented heaven itself, God’s place of dwelling. Its being entered only by the high priest on the annual Day of Atonement proved to be revelatory. The disclosure through the operation of God’s spirit made it clear that, as long as the “first tent” was standing (literally, “having standing”), the way into the heavenly holy place had not yet been manifested. (9:8)
It appears that the Greek expression for “having standing” here does not refer merely to the physical existence of the tabernacle and, later, of the temple. Although the daily priestly services continued after Jesus’ death, resurrection, and ascension to heaven, the temple ceased to have the standing or the exclusive position as the place for divinely approved worship. (9:8; compare John 4:21-24.)
Under the law with its prescribed priestly services, the Israelites would not have thought in terms of having intimate personal approach to God at all times and in every respect. They were debarred from even entering the sanctuary, let alone the Most Holy that represented God’s presence. Therefore, free approach to his very presence would have been inconceivable to them. (9:8)
The “first tent” or the sanctuary served as a parabolic teaching for the time when the greater reality would be revealed. This came to pass when Jesus Christ ministered, surrendered his life, and returned to his Father after being raised from the dead. Accordingly, the writer of Hebrews spoke of the “first tent” as being a “parable” or likeness for the then-present time, revealing significant aspects that could not have been understood before the Son of God completed his earthly ministry. The “gifts” (offerings made to express gratitude) and “sacrifices” for sins were part of the parabolic teaching, revealing that a person could not thereby gain a fully approved standing before God, with a completely free approach to him. The individual engaging in sacred service by presenting his offerings at the temple could not thereby “perfect” his conscience, for animal sacrifices could not effect an inner cleansing. (9:9)
In relation to sanctuary services, the regulations of the law dealt with ceremonial cleanness and not the purification of the conscience or the inmost self of the worshiper. So the writer of Hebrews, in relation to gifts and sacrifices, mentioned that these only pertained to “foods and drinks and various washings [baptisms].” The law outlined who could eat particular portions of an offering and what could or could not be eaten. (Leviticus 7:1-6, 11-36; 11:2-47; Deuteronomy 14:3-21) “Drinks” could include the regulations for drink offerings and the prohibitions about drinking wine or other alcoholic drinks applying to priests and Nazarites. (Leviticus 10:9; Numbers 6:3) The baptisms or washings may relate to what the priests had to do in preparation for sacrificial services and the various regulations for washing required for incurring ceremonial uncleanness. (9:10; Leviticus 11:24-40; 13:5, 6, 34, 58; 14:8; 15:4-30; 16:4; 17:15; 22:4-6; Numbers 19:2-21)
Regulations pertaining to priestly services and the required cleanness for the priests and the people related to the “flesh” or the externals of a ceremonial nature, remaining in effect until the time came for a new arrangement (literally, a time of “straightening out,” “improvement,” or “correction”). This new arrangement would effect changes that would go far beyond ceremonial purity, thus straightening out, improving, or correcting what the law could not accomplish. (9:10)
When “Christ came as high priest of the good things” that believers have experienced, he passed through a “tent” greater and “more perfect” or complete than the tabernacle. Human hands did not construct this “tent,” for it was heavenly and so no part of the earthly creation. Being the heavenly holy place where God is present in person, it is indeed a far greater and truly perfect “tent.” The “good things” Jesus Christ’s coming as high priest effected included redemption from the condemnation of sin, forgiveness of transgressions, the cleansing of consciences, and reconciliation with his Father. (9:11; see the Notes section.)
God’s Son, in his capacity as high priest, did not enter the holy place (literally, “the holies”) or the highest heaven with the “blood of goats and calves [young bulls]” as did the Aaronic high priest when annually entering the Most Holy of the sanctuary on the Day of Atonement. The plural “goats and calves” is indicative of the repeated offerings the law covenant required, for the high priest obtained blood from only one bull that he offered for himself and his house or family and from only one goat that he sacrificed for the people on the Day of Atonement. (Leviticus 16:11-17) Jesus Christ entered the dwelling place of his Father (the holiest location) only once and with his own blood, presenting himself as the one whose blood had been shed in the course of the crucifixion process. So he came with the value of his own precious blood, having obtained eternal redemption or liberation from the condemnation of sin for all who accept his sacrifice for them. (9:12)
The blood of goats and bulls, and the water of cleansing that included the ashes of a red heifer and which was sprinkled on an “unclean” or ceremonially defiled person, effected sanctification or purification in relation to the flesh. Those who were ceremonially defiled as to their flesh or body thus came to be ceremonially clean. (9:13) Under the law covenant, the blood of goats and bulls and the ashes of the heifer in the water of cleansing had efficacy in relation to ceremonial purity. Accordingly, a far greater purification would result from the priceless blood of Jesus Christ. He offered himself “through the eternal spirit” to God, doing so as a person without blemish or completely free from the stain of sin. (9:14)
The expression “eternal spirit” may designate the “holy spirit,” which is actually the reading found in a number of manuscripts (including a correction in the fourth-century Codex Sinaiticus). This could mean that Jesus Christ willingly responded to the leading of God’s spirit when dying for the human family. Another possibility is that the “eternal spirit” is Jesus’ own spirit. The spirit of a man identifies him for who he truly is in his inmost self. So the “eternal spirit” of Christ could denote who he is in his very being, the unique Son of God who is always in perfect oneness with his Father. He was with his Father from before the universe began and so before the ages. His spirit, therefore, is eternal and never changes from being in full harmony with God’s will and purpose. (9:14)
With his precious blood, Jesus Christ made possible a cleansing of the consciences from the “dead works” of all who accept his sacrifice for them. Believers who are thus purified are able to serve the “living God” acceptably, for they are no longer defiled by works that are out of harmony with faith in God and love for him and for fellow humans. (9:14; see the Notes section.)
According to Exodus 24:3-8, the law covenant was put into effect on the basis of animal sacrifices. In his capacity as mediator, Moses splashed half of the blood of the sacrificial victims on the altar. Then, after reading the law that had been divinely revealed to him and which he had recorded, Moses sprinkled blood from the sacrificial victims on the people. The new covenant, on the other hand, came into being on the basis of the far superior sacrifice of the Son of God. He is, therefore, mediator of the new and far better covenant. In the Greek text, “new covenant” precedes “mediator,” with the emphasis being on the new covenant (not on mediator). The far superior sacrifice also means a far better covenant, a new covenant. On the basis of his sacrificial death (literally, “because a death had taken place”), the Hebrew believers had been “redeemed” or liberated from the transgressions committed under the “first covenant,” that is, the law covenant. They had been forgiven of all their failures to live up to the law’s requirements. As forgiven called ones, or persons who had been invited to become part of God’s family of approved children on the basis of acceptance of Christ’s sacrifice for them, believers receive the promise of “the eternal inheritance.” This inheritance is eternal, for it can never be lost or destroyed. The fulfillment of the promise respecting this inheritance will mean sharing with Christ in his being the heir of everything that his Father has granted him. Believers will enjoy this inheritance in the sinless state as members of God’s family. (9:15)
The meaning of the principle that the writer of Hebrews next set forth depends on the significance of the Greek word diathéke. Up to this point, diathéke (the term found in the Septuagint as the rendering for the Hebrew word beríth) designated a “covenant” or “agreement.” Translators commonly depart from this meaning in the next two verses, rendering diathéke as “will” or “testament” according to the significance current in Hellenistic times. (9:16, 17) “Where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive.” (NRSV) “Now where there is a testament it is necessary for the death of the testator to be established; for a testament takes effect only when a death has occurred: it has no force while the testator is still alive.” (REB)
One must consider, however, that the words were directed to Hebrew believers and, based on ancient tradition, may have been originally written in Hebrew. Therefore, it appears preferable to regard diathéke according to its significance in the Septuagint when appearing as a rendering for the Hebrew word beríth, meaning “covenant,” “agreement,” “compact,” or “alliance.” The principle about a covenant might then be expressed literally as follows: “For where [there is] a covenant, [it is] necessary to present [phéro] the death of the covenant-validating victim [diatheménou, from diatíthemi], for a covenant is established over dead [victims], since it is not in force when the covenant-validating victim [diathémenos, from diatíthemi] is living.” (9:16, 17)
The Greek word phéro basically means “carry” or “bear” and can also signify “ordain,” “decree,” “put,” “bring,” “produce,” or “establish.” So it could relate to the proof that the covenant-validating sacrifice had been brought forth or presented. The participial forms of the Greek word diatíthemi in verses 16 and 17 are not found in the Septuagint, but the Septuagint does use forms of this verb when referring to making a covenant. (Genesis 9:17; 15:18; 21:27, 32; 26:28; 31:44; Exodus 24:8) In the context of the law covenant and the new covenant, validation involved sacrifice. So there is a basis for considering the participial forms of diatíthemi to designate the covenant-validating victim. While the covenant-validating victim continued to live, covenants that required sacrifices for validation would not have been in force. The death of the covenant-validating victim sealed the covenant, removing any possibility of change in the conditions to which the parties in the covenant had bound themselves. (9:16, 17)
An application to the covenant-validating victim fits better with the further development of the subject, for the death of a testator does not require the shedding of blood. The sentence that started in verse 17 continues with the thought that, in this way (literally, “in which”), the “first [covenant],” or the law covenant, was not “inaugurated without blood.” (9:18) This was the blood of sacrificial victims. After Moses made known to all the people “every commandment according to the law,” he took “the blood of calves [young bulls] and of goats, along with water and scarlet wool and hyssop, and sprinkled the book and all the people, saying [Exodus 24:8], ‘This [is] the blood of the covenant which God enjoined on you.’” (9:19, 20; see the Notes section.)
Moses probably mixed the blood with water and used the scarlet wool and hyssop (likely majoram, a plant of the mint family that has hairy branches and thick hairy leaves) to sprinkle the people and the scroll containing the divine commands he had written. The Exodus account makes no mention of sprinkling the book but indicates that half of the blood was splashed on the altar, suggesting that the writer of Hebrews drew on information that is not preserved in the extant Scriptures. (9:19)
“The blood of the covenant,” or the blood of the sacrificed animals, validated the covenant or put it in force. For the Israelites, this meant that they were obligated to conduct themselves in harmony with the law. (9:20)
Likewise with the blood from sacrificed animals, Moses splashed the tent or tabernacle and also the utensils used for sanctuary service, thereby setting aside everything thus sprinkled as cleansed for sacred use and not stained by the hands of sinners. The blood was regarded as the agent of purification from defilement. As the writer of Hebrews commented, “Nearly everything is cleansed by blood according to the law, and no forgiveness occurs without the pouring out of blood.” Additionally, water was an agent for cleansing, as also was the specially prepared water of cleansing that contained the ashes of a red heifer. Blood not being the exclusive substance for purifying purposes, the writer of Hebrews said that, in keeping with the regulations set forth in the law, “nearly” everything was cleansed by blood. Without the pouring out of blood for sacrificial purposes, no forgiveness of sins occurs. (9:21, 22; compare Leviticus 8:15, 19.)
The tabernacle with its furnishings represented heavenly realities, and it and its associated features are called hypódeigma, meaning “model,” “pattern,” or “sketch.” These representations of heavenly realities needed to be purified by reason of their contact with sinful humans, and the blood from sacrificial animals served as the cleansing agent. To effect the purification of the far grander heavenly realities required something exceedingly superior to the blood of sacrificed animals. This does not mean that the heavenly realm proved to be in a state of defilement. Sin, however, had alienated humans from the heavenly realm, which meant that they could not have an unhindered approach to God. So the purification of the heavenly realities involved ending the state of alienation and opening up to humans the freedom to make an acceptable approach. This necessitated a superior sacrifice, one that could indeed make it possible for humans to be forgiven of their sins. (9:23)
Jesus Christ provided the superior sacrifice when he surrendered his life. With the value of this sacrifice, he did not enter a humanly constructed sanctuary (literally, the plural of “holy,” probably because the tabernacle consisted of the Holy and the Most Holy). This sanctuary was but a copy of the “true one” (literally, “true ones” in keeping with the plural “holy [places]” designating the copy or representation). God is in the holiest place, and there, “in heaven,” Christ appeared “for us” in God’s presence (literally, “to the face of God”). Believers are the ones who benefit from Christ’s sacrifice, and so the writer of Hebrews spoke of Christ’s appearing as having been “for us,” including himself and the Hebrews to whom he wrote. They benefit from being forgiven of their sins and constituted children in God’s beloved family. (9:24)
Unlike the Aaronic high priest who entered the Most Holy of a mere copy or representation from year to year on the Day of Atonement with the blood of animals (not with his own blood), Christ entered the heavenly sanctuary for the purpose of presenting the value of his sacrifice once for all time and not to offer himself often. (9:25)
A repeated offering of himself would have necessitated his being submitted to suffering “many times from the founding of the world,” or again and again from the very beginning when sin first made its entrance among humans. Instead, Jesus Christ appeared at “the end of the ages” to remove sin through his sacrifice. When he came to the earth, a new era dawned, opening up to humans everywhere the opportunity to become approved children of his Father. For this reason, Christ’s appearance is mentioned as taking place at the conclusion of the ages. His one sacrifice was sufficient to effect the cleansing from past, present, and future sins in the case of all those who accepted his sacrifice for them. (9:26)
The writer of Hebrews next introduced a general principle. It is destined for humans to die once, and their death is to be followed by judgment. This judgment can have either a favorable or an unfavorable outcome. (9:27; John 5:28, 29; Romans 2:12-16; 2 Corinthians 5:10)
Likewise, Christ offered himself once to bear the sins of many. Humans are destined to die because of sin, but Christ died as a sin bearer for many sinners. His death proved to be a contrasting parallel. The second time he appears he will be coming “apart from sin,” or not as a sin bearer, but as the glorified Son of God to whom his Father granted all authority in heaven and on earth. This second appearance will result in salvation for all believers who are eagerly waiting for his return. Their eager waiting would be apparent from their exemplary conduct and their devotion to the furtherance of Christ’s interests. In their case, final “salvation” will mean being united with Christ and coming to enjoy all the privileges and blessings to be extended to God’s approved children as persons completely liberated from sin. (9:28; see the Notes section.)
Notes:
According to the reading of numerous manuscripts, the opening words of verse 1 are, “Was having indeed, therefore, also [kaí] the first.” Other manuscripts do not include the word kaí, meaning “also” in this context. A number of manuscripts add “tent” after “first,” which could refer to the first tabernacle or to the first compartment of the tabernacle (the Holy where daily priestly services were performed). While many translators have added “covenant” after “first,” Young’s Literal Translation follows the reading of manuscripts that read “first tent.” “It had, indeed, then (even the first tabernacle) ordinances of service, also a worldly sanctuary.”
In verse 2, fourth-century Codex Vaticanus contains the expression commonly rendered “golden altar of incense,” which expression can also refer to a “golden censer,” but this manuscript does not include these words in verse 4 (as do the majority of extant Greek manuscripts and which manuscripts do not include the words in verse 2). Therefore, the common view is that the reading of Codex Vaticanus is a scribal correction, eliminating the problem of a reference to the altar of incense as having been in the Most Holy (instead of where it actually was, in the Holy).
The extant Hebrew text of Exodus 16:33, including that of the Dead Sea Scrolls, does not say that the jar for the manna was gold, as does the writer of Hebrews (verse 4). The Septuagint, however, does say “gold jar.”
According to fourth-century Codex Sinaiticus and numerous other manuscripts, the reference in verse 11 is to future “good things,” which would include everything believers will come to enjoy upon being united with Christ, entering the “rest” that his Father has promised.
In verse 14, instead of “our conscience,” many manuscripts read “your conscience.” At the end of the verse, a number of manuscripts add “and true” after “living.”
The words “and of goats” (in verse 19) are missing in numerous manuscripts, including P46 (c. 200 CE).
The quotation from Exodus 24:8 in verse 20 differs from the extant text of the Septuagint, which reads, “Look! The blood of the covenant which the Lord made with you regarding all these words.”
A number of manuscripts (in verse 28), including fifth-century Codex Alexandrinus, read “salvation through faith.”
The law given to the Israelites “had a shadow of the good [things] to come, not the very image of the realities [or the future good things].” A shadow provides a limited representation of an actual object. Similarly, the law contained a sketchy forgleam of the grander realities that Jesus’ coming to the earth would reveal. The far greater realities relate to his sacrifice and what it and his priestly services accomplish. Under the law covenant, the priests who offered the same animal sacrifices from year to year for themselves and the people could not make themselves nor any of the other worshipers “perfect,” that is, persons completely cleansed from sins and having purified consciences. (10:1)
If the animal sacrifices had been able to effect complete and permanent cleansing from sin, the priests would not have needed to continue making offerings year after year. The worshipers would have been cleansed once and for all and so would no longer have had any consciousness of guilt on account of their sins. (10:2) This, however, was not the case. With their being repeated from year to year, the sacrifices reminded the priests and the people of their sins. (10:3)
The repetition of the sacrifices made it unmistakably clear that they could not produce lasting purification, “for the blood of bulls and of goats” did not and could not remove sins. Animal blood was not the means God had determined upon as the basis for declaring sinful humans guiltless and reconciling sinners to himself. (10:4)
Therefore, when Christ came into the world of mankind, he made known what his Father wanted. To highlight this aspect, the writer of Hebrews has Jesus Christ express himself in the words of Psalm 40:6-8(7-9) (39:7-9, LXX), “Sacrifice and offering you did not want, but you prepared a body for me. Holocausts and [offerings] for sin you did not take delight in. Then I said, ‘Look! I have come ([as] it is written about me in the scroll [literally, “little head”] of a book) to do your will, O God.’” (10:5-7; see the Notes section.)
According to its superscription, Psalm 40(39, LXX) relates to David and, on this basis, originally would have applied to him. As the promised “seed” of David, the Messiah or Christ, or David’s permanent royal heir, Jesus can rightly be represented as expressing himself in the psalmist’s words. God’s not desiring and not finding pleasure in sacrifice and offering are evidently to be understood as meaning that he did not need such sacrifices and that, in themselves, mere outward forms of worship brought no delight to him. As for his Son, the Father desired something of much greater value than animal sacrifices. He prepared a body for his unique Son, making it possible for him to live as a man on earth and to surrender his body as a sacrifice for the human family. Upon entering the world of humankind, Jesus fully submitted to doing his Father’s will, which included sacrificing his prepared body. (10:5-7)
In the case of David, it could be said that it was written about him in the “scroll of the book,” for the Torah (law) contained specific commands that applied uniquely to the king or the anointed of YHWH. (Deuteronomy 17:14-20) With reference to the Messiah or Christ, much more is found written in the Torah (the law) and the rest of the holy writings. (10:7)
The law required the offering of sacrifices and, yet, as the writer of Hebrews repeated with reference to Christ, “First he says, ‘Sacrifices and offerings and holocausts and [offerings] for sins you did not want nor take delight in.’” Then Christ says, “Look! I have come to do your will.” In this way, he removed the “first” (the arrangement for animal sacrifices the levitical priests offered as the law commanded) and established the second (the offering of his body as the superior sacrifice that could take away sins, doing so in submission to his Father’s will). (10:8, 9)
It is by God’s will (as Christ carried it out) that “we have been sanctified through the offering of the body of Jesus Christ once for all.” Believers are “sanctified,” made holy, or are purified through or on the basis of Christ’s sacrifice. He did not need to offer up his prepared body repeatedly, but the one offering effected the sanctification, setting believers apart as divinely approved persons because of their acceptance of Christ’s sacrifice for them. Forgiven of their sins, they are in a purified state. (10:10)
From day to day, levitical priests took their place to offer the same animal sacrifices. These sacrifices could not take away sins, as evident from their having to be repeated. (10:11)
Jesus Christ, on the other hand, offered one sacrifice for sins when he surrendered his prepared body and presented the value of his sacrifice to his Father in the heavenly sanctuary. Unlike the levitical priests who ministered in the sanctuary and then immediately departed after having completed their service there, Jesus Christ remained in the very presence of his Father (the location represented by the Most Holy of the sanctuary that only the high priest was authorized to enter just on the annual Day of Atonement). As a high priest far greater than those of the line of Aaron, Jesus Christ sat down perpetually at the right hand of God, representative of the most honorable, royal, and intimate position. Like Melchizedek of ancient Salem, he is both king and priest. God has granted him all authority in heaven and on earth, elevating him to the position of King of kings and Lord of lords. In his exalted state, he is waiting until his Father makes all his enemies a footstool for his feet (deprived of every vestige of power to interfere with Christ’s beneficent rule). The last of these enemies is death, and this confirms that Jesus’ one sacrifice is sufficient to accomplish everything, because the complete eradication of sin on the basis of his sacrifice brings an end to death, the condemnation to which sin leads. (10:12, 13; compare Luke 1:21; 1 Corinthians 15:25, 26.)
By means of his one sacrifice, Jesus Christ has perpetually “perfected” believers, the “sanctified ones.” They have been made perfect or complete by being forgiven of their sins, and thus they have ceased to be flawed and unacceptable in God’s sight. Their purified standing has been brought about once for all through Christ’s one sacrifice, which does not need to be repeated. So, as “sanctified ones,” or persons made holy or purified, they have forever been made perfect, with no additional sacrifices being needed to effect their cleansing from sin. (10:14)
The testimony of the holy spirit confirms that all those who are sanctified have been perpetually perfected or made clean once and for all through Jesus Christ’s one sacrifice. Through the operation of God’s spirit, the prophet Jeremiah received the revelation regarding a new covenant, with its provision for complete forgiveness of sins. Therefore, the writer of Hebrews, when quoting from verses 33 and 34 of Jeremiah 31 (38:33, 34, LXX), attributed them to the speaking of the holy spirit. (10:15)
The writer first quoted from verse 33, but departed somewhat from the order of the words as found in his previous quotation (8:10) and in the extant text of the Septuagint. “‘This is the covenant I will conclude with them after those days,’ says the Lord [YHWH, Hebrew text], imparting my laws to their hearts, and on their mind I will write them.” After this expression of the holy spirit, the next words from Jeremiah 31:34 (38:34, LXX) establish the point about the perfecting through the forgiveness of sins, “And their sins and their lawlessness [plural in Greek] I will by no means still remember.” (10:16, 17; see the Notes section.) After sins were forgiven on the basis of Jesus Christ’s one sacrifice that put the new covenant in force, no additional offering for sin was needed. (10:18)
Believers (“brothers” in the family of God’s children) can have “boldness” or “confidence,” being able to enter the “holy [places]” (the heavenly sanctuary as the reality of the earthly tabernacle consisting of the Holy and the Most Holy). They can approach God in prayer with freeness of speech and without any fear, knowing that they have been forgiven of their sins. Their drawing near to God is made possible “in the blood of Jesus,” for his precious blood proved to be the means by which they were cleansed from their transgressions and came to have a divinely approved standing. (10:19)
Jesus Christ opened up a “new and living way” for believers to have approach to his Father “through the curtain, that is, his flesh.” It is a new way, for it is a direct approach in prayer and one that does not require the services of a priesthood. Unlike the entrance of the Aaronic high priest into the Most Holy of the sanctuary with the blood of sacrificial victims, Christ entered heaven itself with the value of his sacrifice. So the approach to his Father that he made possible is a “living way,” for he is eternally alive. In the tabernacle, the curtain separating the Holy from the Most Holy blocked direct access to the location of God’s representative presence. The “flesh” of Jesus, on the other hand, opened up the way of approach to his Father. On the basis of the flesh that he sacrificed, believers have unhindered access to God as approved persons forgiven of their sins. (10:20)
Jesus Christ is the “great” or high priest for all believers. He is over the household of the entire family of God’s children. (10:21)
With unhindered access having been opened up to them and with Jesus Christ functioning as their high priest, believers have every reason to approach God with a “true heart” in complete faith or trust. The “heart” designates the inner self, the real person. Accordingly, when drawing near to God in prayer, the believer’s inmost self would be revealed as being sincere and undivided in devotion and affection. A believer’s approach to God would be without fear. The “heart,” or inmost self, would not be plagued by guilt, giving rise to the kind of apprehension that would hinder the individual from freely drawing near to God in prayer. All approach to God would be made with the kind of trust a little child has when interacting with a loving and caring father. (10:22)
The hearts of believers are “sprinkled” (as if by cleansing water), and thus the inner person is purified or freed from an “evil” or guilt-ridden conscience. This cleansing occurred when believers, in faith, accepted the forgiveness of sins made possible through Jesus’ sacrificial death. With the benefits of Christ’s sacrifice having been applied to them, they can be spoken of as having been purified like persons sprinkled with his precious blood. Believers have also experienced a washing of the “body” with “clean water.” Seemingly, the “clean water” refers to the water of baptism, which is the tangible expression of the repentance and inner change in the life of the believer. Accordingly, the whole person, both inwardly and outwardly, has been cleansed. (10:22)
Fully purified and rendered acceptable to God, believers should keep a firm grip on the “confession of their hope,” never allowing themselves to be turned away from it. The hope centers on Christ and relates to being united with him in the sinless state and coming to enjoy all the privileges and blessings stemming from being members of God’s beloved family. This is the hope believers confess or acknowledge as belonging to them, and their acknowledgment can be made with complete assurance. This is because the one who has promised is their heavenly Father who is always faithful or trustworthy in carrying out his word. (10:23)
Being members of God’s family, believers should rightly be concerned about one another. They should manifest a sense of responsibility for the well-being of fellow children of God. This should prompt them to rouse one another to let love have its full expression in attitude, word, and deed, and to engage in good works, which would include all activities that promote the welfare of others and honor God and Christ. (10:24)
To be in a position to encourage fellow members of God’s family in this way requires associating with them. Therefore, believers were not to withdraw deliberately from meeting with fellow believers, as had become the habit for some. The writer of Hebrews did not explain why certain ones no longer associated with the community of believers. Perhaps opposition and ridicule from fellow Hebrews prompted them to distance themselves, and the small gatherings of believers in homes may have seemed insignificant and unimpressive when compared with the ceremonial services at the temple in Jerusalem. (10:25)
The “day” that was then drawing near probably applies to the foretold time of judgment that was to befall Jerusalem and the temple, thereafter culminating in Jesus Christ’s return in glory. On that day or at that time, the temple would be destroyed, bringing an end to the arrangement for worship that had been established centuries earlier. (Matthew 23:37, 38; 24:1, 2; Mark 13:1, 2; Luke 19:41-44; 21:5, 6) In relation to this time of judgment upon Jerusalem, believers did not know just when Jesus Christ would return in glory, which return would result in fulfilling their hope of being united with him. Therefore, as far as they were concerned, the day for both events was drawing near. The certainty of Christ’s return was not in doubt, and this day would arrive when many would least expect it. Consequently, believers could see or discern that the day was indeed approaching, and they needed to remain prepared for Christ’s return so as not then to be found in a disapproved state. Therefore, the Hebrews should have felt compelled to meet with fellow believers for the purpose of encouraging one another to remain devoted to God and his Son. (10:25; Matthew 24:30, 31, 36-44; Mark 13:26, 27, 32-37; Luke 21:34-36)
In the event the abandonment of association with fellow believers constituted an individual’s rejection of Jesus Christ and the forgiveness his sacrificial death had made possible, this would have had very serious consequences. There is no other sacrifice for sins available on the basis of which forgiveness can be divinely granted. So those who came to have a knowledge of the “truth” and thereafter willfully persisted in the sin of unbelief (rejecting the truth they had formerly embraced) would be without any provision to have their sin forgiven. Based on the context, the “truth” relates to Jesus Christ and all that his death accomplished. (10:26)
An individual’s rejection of the sole provision for being forgiven of sin only leaves the prospect of a fearful condemnatory judgment and an intense fire that will consume whatever or whoever stands in opposition to God’s will. The reference to an “intense fire” (literally, a “zealous fire”) appears to relate to the adverse judgment that does not spare anything or anyone against whom it is expressed. (10:27)
The “law of Moses” identified certain sins as meriting the death penalty. So anyone who deliberately violated the law was sentenced to death without mercy after two or three witnesses provided their testimony about the transgression. (10:28)
In view of the way lawbreakers were dealt with according to the law of Moses, the writer of Hebrews raised the question, “How much worse punishment do you think shall the man deserve who has trampled on the Son of God and regarded as profane the blood of the covenant by which he was sanctified, and who has shown contempt for the spirit of favor?” To trample on the Son of God would mean to disown him, ceasing to acknowledge him as Lord and to further his interests. Jesus’ shed blood put the new covenant in force, and to reject him would have signified treating his precious blood as profane and, therefore, as having no more value than any other blood. Yet it was this priceless blood that made forgiveness of sins possible, sanctifying or purifying the one who had previously responded in faith. The Greek verb that can signify “showing contempt for” is enybrízo, which term can mean “insult,” “outrage,” “offend,” or “abuse.” God grants his spirit as an expression of his gracious favor, and this may be the reason for the expression “spirit of favor.” Upon becoming a believer, the individual had received God’s spirit, and thus had confirmatory evidence in his life that Jesus is indeed God’s unique Son. So rejecting Jesus Christ and his sacrifice would have meant treating the spirit with contempt or in an insulting, outrageous, offensive, or abusive manner. The former enlightenment of the person who rebelled against the truth made him deserving of a punishment that was more severe than the one administered under the law for deliberate transgression. (10:29)
The Hebrew believers knew God based on the revelation he had provided and which was preserved in their holy writings. They knew him as the one about whom it was said in Deuteronomy 32:35 , “Vengeance [is] mine; I will repay,” and then again in Deuteronomy 32:36 (LXX), “The Lord [YHWH, Hebrew text] will judge his people.” The thoughts expressed in Deuteronomy served to establish that those who deliberately chose to turn away from the truth relating to Christ would not escape God’s judgment. (10:30; see the Notes section.)
It would indeed be a fearful thing “to fall into the hands of the living God” as a person whom he disapproved. Whereas the nonexistent, lifeless deities cannot do anything, the living God will not fail to execute his judgment, and nothing will alter it. (10:31)
After being “enlightened,” or having come to know the truth about Jesus Christ and what his death for them accomplished, the Hebrew believers were subjected to distress from those who remained entrenched unbelievers. The writer to the Hebrews wanted them to recall those former days, evidently to remind them that they had highly valued their enlightenment and were willing to endure a “great contest” or a difficult struggle while submitted to sufferings. (10:32)
Hebrew believers had been publicly exposed to abuse and mistreatment. At other times, if not themselves the direct objects of reproach and tribulation, they were compassionate sharers with fellow believers who were so afflicted. (10:33) They sympathized with fellow believers who were imprisoned, doubtless visiting them and providing them with necessities. (Compare Matthew 25:36; Philippians 2:25-30; 2 Timothy 1:16-18.) “With joy,” or with the inner satisfaction of knowing that they had pursued a divinely approved course, the Hebrew believers submitted to having opposers plunder their possessions. They were willing to endure material loss because of recognizing that they had a better possession, one that could not be ripped away from them and which would last. This far better possession was their heavenly inheritance, the sure prospect of being united with Christ and sharing in his eternal inheritance as approved children of his Father. (10:34)
Considering what they had endured in the past, the Hebrew believers should have exerted themselves to maintain the faith that had made it possible for them to bear up under suffering. They were not to cast away their confidence, for continued faithful endurance would yield a “great reward.” This “great reward” would include all the priceless privileges and blessings that God, through Christ, would grant them as his beloved children. (10:35)
In the future, the Hebrew believers would continue to experience abuse and mistreatment, calling for endurance on their part as they remained firm in faith. Then, after having done God’s will, they would receive what had been promised to them, the heavenly inheritance of incomparable value. As God had promised, they would enter his rest, no longer having to bear hardships and distress. (10:36)
To encourage the Hebrew believers to endure, the writer drew on the words of the prophet Habakkuk (2:3). “For yet in a very little while, ‘the one coming will come and will not tarry.’” (10:37) It appears that, in its initial application, the words of Habakkuk refer to God’s coming for judgment. He would not delay but would execute this judgment at just the right time. In his quotation, the writer of Hebrews likely had in mind the return of Jesus Christ in glory, which would also signify the Father’s coming by means of his Son. This event was sure to occur, and the Hebrew believers needed to endure patiently as they looked forward to Jesus’ arrival and the blessings and relief from suffering in which they would then share. (10:37)
The writer of Hebrews continued the quotation from Habakkuk (2:4), “But my righteous one will live by faith. And if he should draw back, my soul [God himself] is not pleased in him.” For his development, the writer of Hebrews inverted the phrases, but the quoted words are basically the same as in the Septuagint. The Hebrews would have understood that, by reason of their having been reconciled to him through Jesus Christ, they belonged to God and were regarded as righteous ones on the basis of their faith in Christ. Their living by faith was more than a mere existence or a continuance of life. It was a meaningful living as God’s approved children who enjoyed his help, guidance, and approval despite the difficult circumstances they were facing. Their faith or trust in God and Christ proved to be the source of their living as persons having an enduring relationship with them. If, however, any of them were to draw back faithlessly from him, disowning his unique Son, God would reject them as disapproved. (10:38)
The writer did not feel that the Hebrew believers would suffer loss, but spoke confidently, saying, “But we are not [persons] drawing back to destruction, but [persons] of faith for the acquisition of the soul.” The Hebrews were not the kind of believers who would turn away from Jesus Christ for whom they had endured abuse and mistreatment and then end up losing out on everything upon having a condemnatory judgment expressed against them. They had faith or trust in God and Christ, and that faith would sustain them in all their hardships and afflictions. Their faith would not lead to loss, but they would gain their “soul” (the entire person from the standpoint of having the God-given right to live in permanent fellowship with him). (10:39)
Notes:
Rahlfs’ printed text, like the Masoretic Text, says “ears” (otía) in Psalm 39(40):6(7). The book of Hebrews (10:5), where these words are quoted, reads “body” (sóma), which (in this psalm) is also the word found in fourth-century Codex Vaticanus and Codex Sinaiticus and fifth century Codex Alexandrinus.
The quotation in Hebrews of Psalm 39(40):6-8(7-9) departs in minor ways from the reading of Septuagint manuscripts of the book of Psalms. In Hebrews 10:6, the reading holokautómata (holocausts; burnt offerings] agrees with Psalm 39:7 of fifth-century Codex Alexandrinus, but other Septuagint manuscripts say holokaútoma (holocaust; burnt offering) in Psalm 39. The last two words of Hebrews 10:6 are ouk eudókesas (you were not pleased; you found no delight). Printed texts of the Septuagint (in Psalm 39:7) read ouk étesas (you did not require), whereas fourth-century Codex Sinaiticus and fifth-century Codex Alexandrinus read ouk ezétesas (you did not seek; you did not desire). In Hebrews 10:7, the position of “God” differs from the Septuagint reading in Psalm 39 and also lacks the pronoun “my” (my God).
Later manuscripts (in verse 9), add “O God,” when referring to the doing of his will.
Verse 16 reverses the order found in verse 10 of chapter 8 and in the Septuagint. The imparting or giving of the laws is said to be to (literally, “on”) the hearts, and God’s writing them would be on the mind. In Jeremiah and the earlier quotation in the book of Hebrews, the imparting or giving of the laws is to the mind, and the writing is on the hearts. Still, the basic thought is preserved, with both the mind and the heart (or the inmost self) being positively affected by the laws or guiding principles of the new covenant.
In verse 17, the quotation from Jeremiah 31:34 (38:34) differs from the extant text of the Septuagint, which does not contain the reference to “their lawlessness.” The word for “lawlessness” is plural in the Greek text, indicative of repeated lawless action. In the Greek text, there are two different words for “not,” serving to intensify the negation (not, never remember).
In verse 30, the wording of the quotation from Deuteronomy 32:35 differs from that of the extant Septuagint text, which reads, “In the day of vengeance, I will repay.” The quotation and the words from Deuteronomy 32:36 in the extant Septuagint text, however, are the same.
After having introduced the vital need for faith (10:39), the writer of Hebrews continued to focus on it, highlighting numerous historical examples of those who displayed remarkable faith. The Greek term for “faith” is pístis and can mean “belief,” “trust,” “conviction,” or “confirmation.” According to the writer of Hebrews, it is the sure foundation for the hope believers have. Earlier, he referred to the hope based on God’s promise about entering his rest (4:9-11), that is, coming to experience the relief from suffering and distress as his approved children in the sinless state. Faith is the inner conviction that the hope based on God’s promise will be fulfilled. Additionally, faith is the “proof” (élenchos) for things that are not seen. The Greek term élenchos can also mean “reproof” or “correction.” Faith in God and his word enables the believer to have unshakable conviction that the yet unfulfilled word is certain to be fulfilled. The believer’s faith corrects what might otherwise be concluded on the basis of the external circumstances. (11:1)
With reference to faith, the writer continued, “In this [it, according to other manuscripts], the elders had testimony borne to them.” Based on the discussion that follows, the elders were men of ancient times who distinguished themselves by their faith in God. The testimony they received was the tangible evidence of divine approval for their faith. (11:2)
“By faith we comprehend that the ages were arranged by the word of God, so that what is seen has come to be from what is not seen.” In this case, “ages” appears to denote everything that distinguishes the ages. According to the opening chapter of Genesis, the whole creation came into existence through the expression of God’s word. Faith or trust involves that which is not as yet seen, and so faith enables its possessor to discern that something previously unseen or nonexistent could come to be seen or come to exist. In the context of the book of Hebrews, faith makes it possible to discern that God’s word will be fulfilled, and so entering his rest in the age to come is a certainty for believers. (11:3)
On account of his faith, Abel offered to God a “greater sacrifice” than did Cain. The writer of Hebrews did not explain in what respect Cain’s sacrifice was inferior. Josephus expressed a view that may have been common among the Pharisees of the first century. It pleased God more when he “was honored with what grew naturally [firstlings from Abel’s flock] of its own accord” than “with what was the invention [cultivated plants] of a covetous man, and obtained by forcing the ground.” (Antiquities, I, ii, 1) The reading of the extant text of the Septuagint suggests that Cain failed to make the offering in an acceptable manner. “If you offered properly but did not divide properly, did you not sin?” (Genesis 4:7, LXX) According to 1 John 3:12, Cain was not in the right condition before God to make a proper sacrifice, for his “works were evil.” (11:4)
Abel received God’s testimony that he was regarded as righteous or upright, for his offering was favorably accepted. Although he died at the hands of his brother Cain, Abel still speaks through his faith, that is, through the trust he had in God and what he knew of his word at the time he presented his offering. The record about Abel has been preserved throughout the centuries, and so he continues to speak through his faith or as one who possessed faith and acted in harmony therewith. (11:4; see the Notes section for comments from the Targum of Jonathan.)
“By faith,” or on account of his faith, Enoch was “changed,” “removed,” “transferred,” or “taken” (metatíthemi) so as not to “see” or experience death. After this occurred, Enoch was nowhere to be found. Before this transferral or removal from the earthly sphere occurred, Enoch received the testimony that he had pleased God. (11:5)
According to the reading of Genesis 5:24 in the extant text of the Septuagint, the Greek term for the “change” or “removal” is the same as in the book of Hebrews. The Septuagint reads, “Enoch pleased God well. And he was not found, for God removed him.” Ancient Jewish writings present the view that the change or removal referred to Enoch’s being taken to another realm without undergoing death. Josephus (Antiquities, I, iii, 4) wrote that Enoch “departed and went to God,” and for this reason nothing was recorded about his death. Philo maintained that Enoch was “carried off in such a way as to be invisible, for then he was not found,” and suggested that he “was translated from a visible place, perceptible by the outward senses, into an incorporeal idea, appreciable only to the intellect.” (Book 41, Questions and Answers on Genesis, I) The “Book of Jubilees” (chapter 4) says that Enoch was conducted “into the Garden of Eden in majesty and honor.” According to chapter 12 of the Book of Enoch, “Enoch was hidden, and no one of the children of men knew where he was hidden, and where he abode, and what had become of him.” The “Targum of Jonathan ben Uzziel” states that Enoch “ascended to the firmament,” whereas the “Targum of Onkelos” says that the “Lord had not made him die.”
Comments about Enoch contained in the Scriptures do not provide enough details for reaching any definitive conclusions about what actually happened to him. It would appear that Jesus’ words (in John 3:13) do not support the view that Enoch was taken to heaven. “No one has ascended into heaven except the one who descended from heaven, the Son of Man.”
Without faith, one cannot please God, for the individual who draws near to him must believe that he “is and that he becomes the rewarder of those who seek him.” It is impossible to have a good relationship with anyone whom one cannot trust and whose word is undependable. Therefore, the one who distrusts God and does not believe his promises could never have his approval. It is not enough just to believe that God exists. One must believe that he is good, generous, and just, that he rewards those who seek him. Such seeking means earnestly desiring to have a close relationship with him and sincerely wanting to do his will. With the kind of trust that distinguishes a deeply loved child, believers can draw near to God, petitioning him for aid and guidance without any fear of not being heard. (11:6)
Noah had no reference point for a coming flood of such proportions as was divinely revealed to him. By faith or trust in God’s word about events that had not happened before and that no human had ever seen, Noah demonstrated his godliness when he heeded the divine warning and constructed an ark to save his household from the future calamity. By his faith, which was evident from his responsiveness to God’s word, “he condemned the world and became an heir of the righteousness that accords with faith.” The world of mankind that heard Noah’s proclamation about the coming flood and witnessed his preparations for it did not believe the divine warning. So by his faith, Noah condemned the world for a total lack of faith and an unwillingness to heed God’s word. Noah did what was right when he acted in harmony with his faith in the divine revelation he had been given. This made him an heir or a possessor of the righteousness (the doing of what is right) that springs from faith or trust. (11:7)
Abraham responded in faith to God’s call, obediently going to a place he would receive as an inheritance. It required faith, for he set out not knowing the land to which he would be going and which was far away from where he had lived for many years among his relatives. Although he did not personally inherit the land, the divine promise respecting it was so certain of fulfillment for his descendants that it could be spoken of as Abraham’s inheritance that he could pass on to them. In fact, his grandson Jacob, on his deathbed in Egypt, expressed himself as a possessor of this inheritance. (11:8; Genesis 48:5, 6, 21, 22; 49:13-15)
When in the land God had promised to give him as an inheritance, Abraham lived there as a resident alien and a tent-dwelling nomad, moving from one location to another with his flocks and herds. His son Isaac and his grandson Jacob, who were heirs of the same promise, likewise lived in tents, with no permanent home in one of the cities of the land. (11:9)
By living as a nomadic resident alien, Abraham demonstrated that he had not attached himself to any place as if it were his permanent home. He lived for the reality that he perceived by his faith in God’s promise to him. In view of his living for what was unseen, he could be said to be waiting for the city having enduring foundations, a city of which God is the designer and builder. God is the one who made the promise, and the tangible fulfillment of that promise is what Abraham expected. At the time, however, he did not know just what the reality would personally mean for him. (11:10)
When Sarah first heard that she would be the mother of a son, she could not believe it. She was then past child-bearing age, and Abraham was too old to father a child. (Genesis 17:15-17; 18:9-15) So it would appear that the writer of Hebrews spoke of Sarah’s being able to conceive “seed” (literally, “received power for a foundation of seed”) as happening by faith because God’s promise that Abraham had embraced in faith when he first left his native land and in which she shared included the assurance that he would become a great nation. (Genesis 12:2) Without the original response in faith, Isaac would not have been born, and the foundation for a “great nation” would not have come about through Sarah. As a sharer with Abraham in the promise, Sarah considered God, the maker of the promise, as faithful or trustworthy. (11:11; see the Notes section.) Therefore, from one, Abraham (a man as good as dead from the standpoint of being able to father children), a nation of numerous descendants came into being, descendants “like the stars of heaven in number and countless like [grains of] sand” on the shore along the sea. (11:12)
The words “all these died” could apply to all those previously mentioned as persons who had faith in God and acted accordingly. It is more likely, however, that the reference is to the patriarchs, starting with Abraham. They were the ones who lived as strangers and resident aliens in the land that had been divinely promised as their inheritance. Abel, Noah, and Enoch, though men of outstanding faith, had not been given the same promise. From the standpoint of not personally seeing the fulfillment of all the promises they had been given during their lifetime, the patriarchs Abraham, Isaac, and Jacob did not receive them. Nevertheless, they, in faith, saw the fulfillment of the promises from afar and “greeted” or welcomed them and acknowledged themselves as being strangers and resident aliens in the land, with no permanent home as their own. (11:13)
By the way they lived and the expressions they made, Abraham, Isaac, and Jacob revealed that they were seeking a “fatherland,” one that God, their heavenly Father, had promised to give them. (11:14; compare Genesis 23:4; 26:3; 34:30; 47:9.)
Abraham, Isaac, and Jacob could have returned to the land of their roots, the land where their relatives lived. If they had “remembered” that land or thought fondly about being at home there with relatives, they would have had the opportunity to return. They could have resumed permanent dwelling in their fatherland instead of continuing to live as nomadic strangers and aliens among the native inhabitants of the land that had been divinely promised to them. (11:15)
The life of the patriarchs, however, revealed that they lived for God and what he had promised to give them. With their hope being based on their faith in him and the trustworthiness of his word, they reached out for a “better” fatherland, a heavenly one. Their focus was on an acceptable relationship with God, and so they reached out to him and, therefore, to a heavenly place. In turn, he was not ashamed to be called upon by them as their God, and he has made a “city ready for them.” Its being called a “city” points to its being their permanent home to be enjoyed in an enduring relationship with him. (11:16)
When Abraham’s obedience to God was severely tested by the command to offer his son Isaac as a sacrifice, he set out to do so. His faith enabled him to attempt to offer the only son by his beloved wife Sarah, the son who was intimately bound up with God’s promises. (11:17; see the Notes section.)
It was concerning this son by Sarah that it had been divinely declared to Abraham (Genesis 21:12, LXX), “In Isaac will your seed be called.” This indicated that the descendants of Isaac would be most closely identified with Abraham and that through the line of Isaac the promised one (the “seed”) would come through whom all families of the earth would be blessed. (Genesis 22:18) This promised “seed” proved to be God’s unique Son, Jesus Christ. (11:18)
In view of the divine promise about Isaac, Abraham considered that God would be able to raise him from the dead. In having gone to the point of nearly completing all that was needed for the sacrifice, Abraham figuratively (literally, “in parable”) did receive his son back as if by a resurrection. (11:19)
Isaac blessed Jacob and Esau. The pronouncements of blessing related to future developments and were of a prophetic nature. These future developments had been divinely revealed to Isaac. His expression of the blessings demonstrated that he believed what had been revealed to him. Accordingly, by faith, he blessed his sons. (11:20; Genesis 27:27-29, 39, 40; 28:3, 4)
When about to die, Jacob blessed the sons of Joseph, Ephraim and Manasseh. His pronouncement of blessing was also revelatory, indicating that Ephraim, though not the firstborn, would become the more prominent as a tribe. (Genesis 48:14-20) Therefore, as in the case of Isaac’s pronouncement of blessing, Jacob’s blessing Ephraim and Manasseh was by faith. (11:21)
At the time, Jacob was ill and very weak. A short time before blessing Ephraim and Manasseh, he had made Joseph swear that he would not have him buried in Egypt. According to the reading of the Septuagint (Genesis 47:31), Jacob thereafter “bowed [proskynéo] on top of his staff.” In connection with the blessing of the sons of Joseph, the writer of Hebrews used the same words as found in the Septuagint in Genesis 47:31. In the book of Hebrews, where these words are repeated, many translations render proskynéo to signify “to worship” or “to bow in worship.” (NAB, NCV, NIV, NRSV, REB) In its basic sense, however, proskynéo means to prostrate oneself, and the meaning “bow down” would have the support of Genesis 47:31 in the Hebrew text. So the reference may be to Jacob’s bending down over the staff that provided support for him. The German Einheitsübersetzung says that he “bent over the upper part of his staff” (neigte sich über das obere Ende seines Stabes). Young’s Literal Translation reads, “by faith Jacob dying — each of the sons of Joseph did bless, and did bow down upon the top of his staff.” (11:21; see the Notes section regarding Genesis 47:31.)
Joseph, too, demonstrated his faith in God’s word, not doubting that Canaan, the land promised to Abraham, would be given to Jacob’s descendants. When he was about to die, Joseph mentioned the future exodus from Egypt to his brothers (the “sons of Israel” or Jacob) and directed that his bones then be taken back to the land of Canaan. (11:22)
Moses’ parents, Amram and Jochebed, showed faith. When he was born, they, seeing his beauty, hid him for three months, not fearing the order of the king, Egypt’s Pharaoh. At the time of Moses’ birth, Pharaoh’s official decree required that every Hebrew male baby be cast into the Nile River. (Exodus 1:22; 6:20) So, with faith in God’s power to shield them and their son from the severe penalty (likely death) that could have been imposed, they fearlessly defied the official order of Pharaoh. (11:23; see the Notes section.)
Upon coming to be an adult, Moses acted in faith. He refused to be called the “son of Pharaoh’s daughter” and chose to be mistreated with “the people of God,” preferring this course to the transitory enjoyment of sin. For Moses to have identified himself with the Egyptians as the son of Pharaoh’s daughter would have meant rejecting his own people and the promise God originally made to Abraham. It would have revealed that the position, honor, and riches associated with being a member of Pharaoh’s household meant more to him than anything linked to God’s promise. Whatever he might have enjoyed as a member of Egypt’s ruling family would have been short-lived, ending at his death. Had Moses opted to turn his back on his own people and thus to treat God’s promise as valueless would have been the sin of faithlessness. In that case, the benefits from his faithless course would have been the short-lived enjoyment of sin. He could not have served as a suitable instrument in the fulfillment of God’s purpose for his people. (11:24, 25)
Egypt’s ruling family controlled great wealth, including an abundance of gold and precious stones. Moses, however, regarded the “reproach of Christ” as of greater worth than the “treasures of Egypt.” He remained focused on the “payment of the reward.” (11:26)
In the case of Moses’ ancestors Abraham, Isaac, and Jacob, they looked forward to the fulfillment of God’s promise, which included the coming of the “seed” through whom all the families of the earth would be blessed. (Compare Genesis 12:1-3; 15:13, 14; 22:16-18.) So the “reproach of Christ” could signify the reproach the Egyptians would heap on Moses for choosing to believe in and act in harmony with God’s promise that would be completely fulfilled when the “seed,” the Messiah or Christ, would arrive. In faith, Moses looked forward to the payment of the reward in which the fulfillment of God’s promise would result. In the context of the book of Hebrews, this reward is entrance into God’s rest, being liberated from the hardships and distress of the past and coming to enjoy the blessings he would grant to those whom he recognizes as his own. (11:26; see the Notes section for other possible meanings for the expression “reproach of Christ.”)
When, after killing an Egyptian oppressor in defense of a fellow Israelite, Moses fled from Egypt, he did so out of fear. (Exodus 2:11-15) This was not the case decades later when he led the people of Israel out of the land. Based on his experience with Pharaoh, Moses knew that the Egyptian ruler might change his mind about having allowed the Israelites to depart. Moses, though, did not fear Pharaoh’s anger. He remained steadfast or strong as if actually seeing the “invisible one,” God. In faith, Moses looked to YHWH as the one who could and would deliver his people from whatever Pharaoh might attempt to do. (11:27)
Along with the rest of Israelites, Moses observed the Passover, which included splashing the blood of the animals that were then eaten on the two doorposts and lintels of their houses. He did so in faith, believing that this was the divinely designated provision for the firstborn of the Israelites to be spared from the death which would befall all the Egyptian firstborn and that all who kept the Passover would be able to leave Egypt. (11:28; Exodus 12:3-13, 29-32)
“By faith,” the Israelites passed through the Red Sea as over dry land. The crossing involved faith, for the people needed to believe that the passage would remain open until they had safely reached the other side of the sea and that the pursuing Egyptians would not be able to harm them. When Egyptian forces followed the Israelites, they did so without any regard for God and in defiance of his purpose for his people. The sea returned to its usual state, and the pursuing Egyptians drowned. (11:29)
A fortified city’s walls do not fall upon having an army merely march around them once on each of six days and seven times on the seventh day. So, “by faith” in God’s word that this would happen, the Israelite army marched around Jericho for seven days, and the walls did fall. (11:30; Joshua 6:3-20)
“Rahab the harlot” manifested her faith when she hid the two Israelite spies who came to Jericho. She must have known that this would have been regarded as a treasonous act, and, if caught, she would have been severely punished. Based on what she had heard about YHWH’s making it possible for the Israelites to pass through the Red Sea and concerning the defeat of the Amorite kings Sihon and Og, Rahab believed that YHWH would give the land of Canaan to the Israelites. Therefore, she welcomed the two spies “in peace,” extending to them the customary protection that was accorded to guests. (Joshua 2:17-22) As a result, Rahab did not perish with the “disobedient ones,” that is, the inhabitants of Jericho who did not respond in faith to the same evidence that Rahab acted upon. The people of Jericho continued to live in a manner that was contrary to the voice of conscience. (11:31)
Continuing his discussion of those who displayed faith, the writer of Hebrews acknowledged, “And what more can I say? For the time would fail me if I were to tell about Gideon, Barak, Samson, Jephthah, David as well as Samuel and the prophets.” All of them had faith in or trusted God and, for this reason, were divinely empowered to accomplish what would otherwise have been impossible. Despite the unresponsiveness of the Israelites, the prophets faithfully discharged their commission while being subjected to mistreatment. (11:32)
The writer of Hebrews commented about the exploits and experiences of those who manifested faith. They triumphed over kingdoms. (11:33) Under the command of Joshua, the Israelites defeated the nations of Canaan. (Joshua 11:16-23; 12:7-24) Ehud led the Israelites against the Moabites and subdued them. (Judges 3:15-30) Barak, accompanied by Deborah, set out against the superior forces of King Jabin under the command of Sisera. With divine help, he and the Israelites under his command gained the victory, putting an end to Jabin’s cruel oppression. (Judges 4:2-5:31) Gideon and his men triumphed over the better equipped and more numerous Midianite invaders and oppressors. (Judges 7:2-8:21) Through the leadership of Jephthah, the Ammonites were defeated. (Judges 11:4-33) Samson single-handedly battled against the Philistines. (Judges 14:15-16:30) Samuel filled the role of both judge and prophet, taking a courageous stand against idolatry and the enemies of the Israelites. (1 Samuel 7:3-17) His intercession for the Israelites led to a victory over the Philistines who had assembled against them. (1 Samuel 7:7-14) With full trust in YHWH’s aid, David, having only his shepherd’s staff, a sling, and five stones, faced the well-armed giant Goliath and gained the victory. Repeatedly thereafter David succeeded in defeating the enemies of his people. (1 Samuel 17:32-51; 18:5-7) As king, David subdued the Philistines, Syrians, Amalekites, Moabites, Ammonites, and Edomites. (2 Samuel 8:1-14; 10:6-19; 1 Chronicles 18:1-20:8)
Men of faith “worked righteousness,” doing what is right or administering justice. (11:33) This description would apply to Samuel. When he called attention to his service to the nation and asked the people to present any testimony against him, they acknowledged that he had not defrauded or oppressed anyone. (1 Samuel 12:2-4) Among others who “worked righteousness” or justice was David, for he administered “judgment and justice for all his people.” (2 Samuel 8:15, LXX)
To “obtain promises” would signify to experience the fulfillment of the promises. Gideon, for example, was divinely assured that he would be used to defeat the Midianites. With divine backing, he and a small force of 300 men threw the Midianite camp into confusion, causing the Midianites to slaughter one another in the dark. (11:33; Judges 7:7-22)
The prophet Daniel was delivered from being cast into a den of lions, and both Samson and David encountered lions and succeeded in killing them. (Judges 14:6; 1 Samuel 17:34-36; Daniel 6:22) The writer of Hebrews may have had all three in mind when speaking about those who shut the “mouths of lions.” (11:33)
The companions of Daniel (Shadrach [Hananiah], Meshach [Mishael], and Abednego [Azariah]) were thrown into a fiery furnace for refusing to bow down to the image Nebuchadnezzar had set up. (Daniel 1:7; 3:1-28) Their faith in God was rewarded, as they were delivered by means of an angel and thus could be said to have “quenched the power of fire.” Among those who escaped the “edge [literally, ‘mouths’] of the sword” were Moses, David, Elijah, the prophets whom Obadiah hid, and Elisha. (11:34; Exodus 18:4; 1 Kings 18:7-13; 2 Kings 6:11-19; Psalm 144:10, 11)
Samson proved to be one who was “made powerful from weakness,” or was strengthened subsequent to his having been reduced to a weak state. After Delilah betrayed him, the Philistines blinded him and made him grind grain as a prisoner in Gaza. They credited their god Dagon for having delivered Samson into their hands. Later, at a celebration in honor of Dagon, some three thousand men and women assembled in an edifice, and Samson was brought in for entertainment purposes. In answer to his prayer, Samson was given the strength to push apart the two supporting pillars of the structure, killing all the assembled Philistines as the final act of his life. (Judges 16:18-30) Joshua, Ehud, Barak, Gideon, Jephthah, King Saul’s son Jonathan, David, David’s mighty men, and others were made “strong in war” and put foreign armies to flight. (11:34; Joshua 10:1-12:24; Judges 3:12-30; 4:12-23; 7:9-25; 11:29-33; 1 Samuel 14:6-23; 2 Samuel 5:17-25; 8:1-14; 23:8-23)
By a resurrection, a widow in the city of Zarephath received her son back from dead, as also did a woman who extended hospitality to the prophet Elisha. Both women demonstrated faith in God, for they manifested proper regard for his representatives, the prophets Elijah and Elisha. (11:35; 1 Kings 17:8-24; 2 Kings 4:8-10, 32-36)
Others revealed their faith by choosing death instead of availing themselves of divinely unacceptable means to preserve their lives. In faith, they looked forward to a “better resurrection,” a resurrection to life as persons who had remained faithful to God. (11:35) During the time Antiochus IV Epiphanes (in the second century BCE) carried out his vicious campaign to make the Jews forsake obedience to the law, the aged Eleazar, a prominent scribe, could have saved his life by eating pork or making a pretense of eating the meat of a sacrificial meal, but he refused to do so. (2 Maccabees 6:18-31) Seven brothers and their mother who were severely tortured to death could likewise have escaped terrible suffering if they had been willing to violate the law and eaten pork. (2 Maccabees 7:1-41) The mother encouraged her sons to remain loyal to God because of her faith in the resurrection. She exhorted each of them with the words, “I do not know how you came into existence in my womb; it was not I who gave you the breath of life, nor was it I who set in order the elements of which each of you is composed. Therefore, since it is the Creator of the universe who shapes each man’s beginning, as he brings about the origin of everything, he, in his mercy, will give you back both breath and life, because you now disregard yourselves for the sake of his law.” (2 Maccabees 7:21-23, NAB)
Particularly the prophets suffered much, being mocked, flogged, put in bonds, and imprisoned. (11:36) The prophet Hanani’s reproof so angered King Asa that he ordered him to be imprisoned. (2 Chronicles 16:7-10, LXX) Zedekiah, a false prophet, slapped the true prophet Micaiah and mocked him as one who did not speak YHWH’s word, and King Ahab ordered that Micaiah be imprisoned and given less bread and water than other prisoners. (1 Kings 22:24-27) Repeatedly, the prophet Jeremiah was subjected to insult. (Jeremiah 15:10, 15) The priest Pashhur struck him and had him confined in stocks. (Jeremiah 20:2) On another occasion Jeremiah was beaten and then imprisoned. (Jeremiah 37:15, 16)
Faithful servants of God were stoned to death. (11:37) This happened to Naboth for not violating God’s law and selling his inheritance to King Ahab or exchanging it with him for another property. (1 Kings 21:2-14) Zechariah, the son of the priest Jehoiada, moved by God’s spirit courageously declared to the people that YHWH had forsaken them because they had transgressed his commands and forsaken him as their God. Thereafter, by the command of King Jehoash (Joash), the people stoned Zechariah to death in the courtyard of the temple. (2 Chronicles 24:20-22)
Although included in fourth-century Codex Sinaiticus and numerous other manuscripts, the Greek verb for “they were tried” is missing in the oldest extant manuscript (P46, c. 200 CE). If original, the meaning could be that the godly ones were submitted to severe pressure to induce them to violate God’s law. (11:37)
Among those who maintained their faith to the death were individuals who were sawn asunder or executed with the sword. (11:37) According to an apocryphal work thought to date from the second century CE (“Ascension of Isaiah,” 1:9; 5:2, 14), King Manasseh had the prophet Isaiah sawn asunder. The prophets whom King Ahab’s wife Jezebel commanded to be executed were killed with the sword. (1 Kings 18:4; 19:10)
The prophet Elijah wore a hairy garment. (2 Kings 1:8) This would have been a garment made from animal skin to which either the hair or the wool remained attached. Other prophets must have been similarly attired in sheepskins or goatskins, especially in times of persecution when they would have been unable to obtain the customary garments. The hounded prophets of YHWH found themselves needy, in distress, and subjected to mistreatment. (11:37)
The world (humans in a state of alienation from and at enmity with God) was “not worthy” of the godly afflicted ones in their midst. Those who were hostile to God did not deserve to have faithful prophets and other godly persons among them. It was common for persecuted ones to seek refuge in deserts, mountains, caves, and crevices in the earth. (11:38) During the reign of King Ahab, one hundred prophets of YHWH, with fifty hiding in each of two caves, survived on the food and drink that God-fearing Obadiah provided for them. (1 Kings 18:4) In the time of Antiochus IV Epiphanes, many Jews who wanted to live in conformity with God’s law fled to the mountains and the desert, the arid region south of Jerusalem and west of the Dead Sea. (1 Maccabees 2:29, 30)
Those to whom the writer of Hebrews made reference were enabled to accomplish what they did and to endure much suffering on account of their faith in God and his word. So they received testimony or divine approval “through,” or because of, “their faith.” Nevertheless, they did not receive the “promise,” that is, they did not experience the full realization of what God had promised, for the fulfillment of the divine promise was then still future. (11:39)
The things to which the prophets and other godly Israelites looked forward began to be fulfilled when Jesus Christ came to the earth. (Matthew 13:17) For all who put faith in Jesus Christ and the surrender of his life for them, forgiveness of sins and reconciliation with God as his beloved children became a reality. This was something better than the prophets and other faithful servants of God had experienced in the past, and their perfecting on the basis of faith in God and his word does not precede the perfecting of those who put faith in Jesus Christ. Perfecting signifies coming into possession of the actual sinless state as God’s approved children and thus entering his rest as persons liberated from affliction and distress. (11:40)
Notes:
According to the “Targum of Jonathan ben Uzziel,” God told Cain, “If you do your work well, will not your guilt be forgiven you? But if you do not do your work well in this world, your sin is retained until the day of the great judgment.” This Targum also includes a discussion between Abel and Cain. Abel insisted that the world was created in goodness, that it is “governed according to the fruit of good works,” that there is a future judgment and another world, that a good reward will be given to the righteous, and that the wicked will face retribution. After denying all this, Cain killed Abel.
Many have thought that the literal expression “power for the foundation of seed” (in verse 11) to be more appropriate in describing the man’s role in the procreation process, and the Greek text does not contain any feminine pronouns. This is the reason for renderings that make the application to Abraham. “By faith he received power of procreation, even though he was too old — and Sarah herself was barren — because he considered him faithful who had promised.” (NRSV) “He was too old to have children, and Sarah could not have children. It was by faith that Abraham was made able to become a father, because he trusted God to do what he had promised.” (NCV) “By faith he received power to generate, even though he was past the normal age — and Sarah herself was sterile — for he thought that the one who had made the promise was trustworthy.” (NAB) Based on the opening words of the extant Greek text (“by faith also [barren (included in P46, the oldest extant manuscript, as well as other manuscripts] Sarah herself”), these interpretive renderings are questionable because they require assuming that the original Greek text read differently.
In verse 17, Isaac is called monogenés, meaning “only-begotten one.” This identified him as the unique son of Abraham by his wife Sarah.
The consonants for the word “bed” and “staff” are the same in Hebrew. Whereas the later Hebrew scribes understood the word to be “bed,” the translator or translators of the Septuagint thought the reference to be to a “staff.” This explains why, in Genesis 47:31, the Septuagint says “staff,” whereas the Masoretic Text reads “bed.”
A number of manuscripts (at the end of verse 23) add that Moses acted in faith when he killed the Egyptian upon witnessing the oppression of his brothers, fellow Israelites.
The “reproach of Christ” (in verse 26) could mean the reproach that Moses would bear as God’s anointed or appointed one to lead the Israelites out of Egypt. Another possibility is that the reproach Moses experienced by his choice was like the reproach Jesus Christ willingly bore.
The great “cloud of witnesses” to which the writer of Hebrews referred as surrounding the believers to whom he directed his words consisted of all (starting with Abel) who had revealed themselves to be persons with faith in God and his word. A densely packed mass of people resembles a cloud. Accordingly, the many whose life testified to their faith are called a “cloud of witnesses.” (12:1)
Surrounded by so many faithful ones, Hebrew believers in Christ were admonished to draw encouragement from their exemplary endurance. The Hebrew believers should have been moved to imitate those who maintained their faith to the end of their lives, ridding themselves of every “weight” or anything that would hinder them from running with the needed endurance the course that lay before them. Theirs would be a struggle in pursuit of the ultimate goal, being found divinely approved at the end of the race. This required throwing off the sin that easily entangles or impedes one from running the race with endurance. Based on the context, this sin would be a loss of faith, shrinking back from God and failing to live a life that reflects confidence in the certain fulfillment of his word. (12:1; compare 11:35-39; see the Notes section.)
In the race that lay before them, the Hebrew believers needed to keep their focus on the “chief leader [archegós] and perfecter of faith, Jesus.” The Greek word archegós can also designate an “originator” or “founder,” and so Jesus is either being called the one with whom the faith originates or the one who is the leader or the exemplar of faith. As originator, Jesus would be the one with whom the faith of believers has its start, for he led them to faith by his teaching, deeds, and conduct. In his role of perfecter of faith, he would then aid them to grow in faith so as to attain the ultimate goal as divinely approved persons with a perfected or completed faith. When, in this context, archegós is understood to apply to a leader, the meaning could be that Jesus set the example in what faith or trust in God involves and that, in his own person, he perfected faith, revealing it in its completed state as tried by faithful endurance under suffering and as having attained its goal. This goal would be the reward his Father bestowed on him for having maintained faith or trust in him to the very end. (12:2)
In relation to “joy,” the Greek preposition antí can mean “instead” or “because of.” The thought can either be that Jesus endured because of the future joy or instead of the joy that he could have had. If the reason for his endurance is here referred to as the joy before him, this joy could include what he knew his suffering and death would accomplish for the human family and what reward his Father would bestow on him for remaining unwavering in faith. When thus understood, the future “joy” enabled Jesus to endure the suffering and shame he experienced when crucified and thus misrepresented as a vile criminal deserving of the most horrific punishment. (12:2)
If, on the other hand, the significance is “instead of the joy,” the joy would relate to his continuing to remain in the presence of his Father as his beloved unique Son. Instead of the joy that was then lying before him, Jesus gave it up and faithfully endured suffering as a man on earth. (12:2; compare Philippians 2:7, 8.)
After completing his course in faithfulness, having disregarded the shame to which he was submitted upon being crucified, Jesus was highly exalted. He took his seat “at the right hand of the throne of God.” In being spoken of “at the right hand,” Jesus Christ is represented as in the intimate and most favored position with his Father, the Supreme Sovereign. The “throne of God” points to the exalted state Jesus Christ shares with his Father as the one who had been granted all authority in heaven and on earth as King of kings and Lord of lords. (12:2; Matthew 28:18; Revelation 19:16; see the Notes section.)
To avoid becoming weary and disheartened when faced with distress and affliction, the Hebrews (literally, “your souls”; or, according to other manuscripts, “souls”) needed to consider what Jesus Christ experienced. Sinners (persons who persisted in unbelief and were hostile toward him) spoke against him in abusive terms, but he endured patiently. (12:3; see the Notes section.)
On account of the trials they encountered in their life as believers, the Hebrews battled to maintain their faith. In their conflict, however, the circumstances had not progressed to the ultimate point of having their blood shed to resist the sin involving loss of faith. (12:4)
It appears that the Hebrew believers had forgotten the encouragement that was directed to them as sons and which was especially appropriate in view of the distress they were experiencing. The encouraging admonition is contained in Proverbs 3:11, 12 (LXX), “My son, do not belittle the Lord’s [YHWH’s, Hebrew text] discipline nor give out when you are reproved by him; for whom the Lord [YHWH, Hebrew text] loves, he disciplines and chastises [mastigóo] every son whom he accepts.” (12:5, 6; see the Notes section.)
The discipline God administers is not to be taken lightly nor should one become disheartened when he is the one who does the correcting. His discipline is an expression of his love, serving for the lasting benefit of all whom he acknowledges as his approved sons. (12:5, 6)
When applying the words from the book of Proverbs, the writer of Hebrews represented everything believers might experience as being God’s discipline. This included the abuse and mistreatment from hostile unbelievers, for he did not prevent it. So, for the purpose of “discipline” or “training,” believers endured distress and affliction. Through this discipline, they came to have a tested faith. Faith that sustains in times of severe trial is of inestimable value, for the believer’s approved relationship with God depends on maintaining this faith or trust. The fact that God allows believers to experience trials that, in the end, produce beneficial results proves that he is dealing with them as sons. No father who cares about his son would fail to discipline or train him. (12:7)
If believers did not receive the discipline or training of which all of them are partakers, they would not be God’s sons but would be illegitimate children for whom he had no concern. (12:8)
By their human fathers (men of “our flesh”), the Hebrew believers used to be disciplined, and they respected their fathers. Should they then not much more so subject themselves “to the Father of the spirits and live”? God may be regarded as the “Father of the spirits” from the standpoint that he imparts the “spirit” or the life principle to everyone and so makes life possible. The expression “Father of the spirits” could also mean that God is the one to whom believers owe their new life or their spiritual life. This would signify that their living refers to the enjoyment of a newness of life. Another meaning could be that believers should subject themselves to the Father of spirit persons or angels and thus come to have the real life. (12:9)
The context is not specific enough to determine for a certainty how the expression “Father of the spirits” is to be understood. This explains why translations vary in their renderings. (12:9) “Should we not submit even more readily to our spiritual Father, and so attain life?” (REB) “Isn’t it even better to be given true life by letting our spiritual Father correct us?” (CEV) “So it is even more important that we accept discipline from the Father of our spirits so we will have life.” (NCV) “Can we not much more readily submit to a Heavenly Father’s discipline, and learn how to live?” (J. B. Phillips) Müssen wir uns da nicht noch viel mehr dem Vater unterordnen, der allen Wesen Geist und Leben gibt? (Must we not then much more so submit to the Father who gives spirit and life to all beings? [German, Neue Genfer Übersetzung])
For a short time (literally, “few days”), human fathers administered discipline as they thought best for their children. God, however, does so for the benefit of believers so that they might be partakers of his “holiness.” To partake of God’s holiness would signify to become holy as he is holy, ultimately being able to reflect his purity in the sinless state as his approved children. (12:10)
Initially, being the recipient of any kind of discipline is not a joyous experience. It brings grief or pain. Afterward, to those who are rightly affected by the discipline, it produces “peaceable fruit,” the fruit “of righteousness.” “Peaceable fruit” could denote the sense of well-being that comes from having been properly affected by the discipline. When the discipline in the form of distress and affliction is over, the believer who has remained faithful to God and Christ experiences joy and satisfaction from having been sustained during the trial and endured successfully with divine help. As a fruit, “righteousness” could apply to upright living, for believers who benefited from the discipline are revealed to be persons who conduct themselves according to God’s ways. (12:11)
It may be that the writer of Hebrews addressed the stronger members in the community of believers, admonishing them to strengthen the “drooping hands” and the “enfeebled knees.” This would suggest that they were to come to the aid of those who were showing signs of weakness and discouragement in times of trial and affliction, sympathizing with them and comforting them. (12:12)
If the reference is to the stronger believers, they were to be on guard respecting their conduct, watching carefully that they were “making straight paths for [their] feet.” They should be exemplary in all aspects of their life, showing due consideration for others and, if necessary, foregoing personal rights so as not to occasion needless offense. Any failure on their part to be exemplary could injure weaker ones, making their enfeebled state worse (as when putting an already lame body member completely out of joint). A good example in faithful endurance, upright living, and the manifestation of genuine love would promote the spiritual healing of the weaker ones in the community of believers. (12:13)
On the other hand, the writer of Hebrews may have been addressing the believers who had become discouraged and so may have been exhorting them to take steps to strengthen themselves and to conduct themselves in a manner that reflected faith, thus making “straight paths for [their] feet.” On the right path (not like on a wrong path that is tortuous or hazardous and could contribute to injury to already enfeebled body parts), the “lame” member would not be “put out of joint” but would be on a course that would contribute to healing the weakened condition. (12:12, 13)
The admonition to “pursue peace with all” persons may have specific reference to the community of believers or be understood as applying to the interaction of believers with everyone. Within the community of believers, a tendency could develop among some to be upset with those who were showing signs of weakening in faith. This should have been avoided, as it would disrupt peace, resulting in a measure of alienation at a time when weaker ones especially were in need of comfort and encouragement. As far as believers are concerned, they should be promoters of peace, shunning attitudes, words, and actions that would give rise to needless offense. (12:14)
Believers were also to pursue “sanctification,” the state of being set apart as holy or pure in God’s sight. Without being in a sanctified, holy, or pure condition, the individual would not be able to “see the Lord.” In the context, the focus has been on the Father and so the “Lord” may be understood to mean the Father of the Lord Jesus Christ. Only those who are sanctified can have a clear vision of God by reason of an approved relationship with him. Upon attaining the sinless state after completing their earthly life in faithfulness and being united with Christ, they will actually see God. (12:14)
Believers should be concerned for one another, watching out that no one among them might fail to be a recipient of God’s gracious favor. Not to have his unmerited kindness would mean to lose out on the blessings he bestows on his beloved children. Especially is it essential to guard against any corrupting elements. The community of believers must be protected from the development of a “bitter root” that causes trouble and defiles many. Such a “bitter root” could be anyone who exerts a pernicious influence that undermines the faith of believers or causes them to deviate from living upright lives. (12:15; see the Notes section.)
The community of believers is no place for persons who engage in sexual immorality nor those who are profane or godless. Esau is an example of a profane man, one who lacked a spiritual focus. To satisfy his immediate hunger, he sold his birthright to his brother Jacob, manifesting no appreciation for the privileges and future blessings bound up with a firstborn’s birthright. (12:16; Genesis 25:29-34)
The Hebrew believers were well-acquainted with the events involving Jacob and Esau. They knew that, when Esau later “wanted to inherit the blessing, he was rejected.” Jacob, at the urging of his mother Rebekah, represented himself as the firstborn Esau to his blind father Isaac and then was given the prophetic blessing. It appears that Isaac recognized that the pronouncement of the blessing was according to God’s will. Therefore, Isaac could not nullify the blessing he had pronounced on Jacob, and so he was forced to reject Esau as the one to be blessed. Even though he gave way to tears, Esau could not effect a change in what his father had done when blessing Jacob. (12:17; Genesis 27:5-40)
Unlike Esau, the Hebrew believers needed to continue appreciating everything they had experienced upon putting faith in Jesus Christ. The realities associated with the arrangement of worship that was not dependent on any physical location was far grander than what the Israelites experienced at Mount Sinai. Commenting on what occurred at Mount Sinai, the writer of Hebrews introduced his words with a statement of contrast, “For you have not come to something [a ‘mountain,’ according to numerous other manuscripts) that can be touched.” He then continued to describe the physical manifestations at Mount Sinai. These included a blazing fire and a dense dark cloud at the top of the mountain. The Israelites at the base of the mountain could feel a tempest and heard the loud resounding of a trumpet and a strong voice speaking to them. On hearing the voice, the people requested that no more words be spoken to them directly. According to Exodus 20:19, the people asked Moses to relate God’s message to them and not to have God speak to them, fearing that they would die. (12:18, 19; Exodus 19:16; see the Notes section.)
The seriousness of disregarding the sanctity of Mount Sinai on account of the manifestation of God’s presence was highlighted by the command that any beast that touched the mountain would have to be stoned to death. Animals would not have been able to discern that Mount Sinai had become a sacred location, but the people would have been able to recognize that touching the mountain would have serious consequences. Seemingly, based on the seriousness or weightiness of the command because of its involving even unreasoning beasts, the Israelites could not bear it. The command itself resulted in an overpowering fear. (12:20; Exodus 19:12, 13)
The spectacle at Mount Sinai proved to be so awesome and fear-inspiring that even Moses was moved to say, “I am frightened and trembling.” At the time the Israelites made themselves guilty of worshiping a golden calf, Moses greatly feared the consequences. (Deuteronomy 9:19, LXX) Understandably, he would have been filled with a comparable fear when beholding the awesome physical manifestations of the divine presence at Mount Sinai. (12:21)
The Hebrew believers, however, had approached a mountain far more impressive than Mount Sinai and had experienced developments of a far grander nature. They had come to Mount Zion, to a “city of the living God, heavenly Jerusalem, and to myriads of angels, to a large gathering, and to the congregation of the firstborn registered in the heavens, and to God, the Judge of all, and to the spirits of righteous ones made perfect, and to the mediator of a new covenant, Jesus, and to the blood of sprinkling that speaks better than [the blood] of Abel.” (12:22-24)
At Mount Sinai, YHWH revealed his presence by fear-inspiring developments that the Israelites saw, felt, and heard. As a greater reality, the Mount Zion that the Hebrew believers had approached was a heavenly location, God’s very presence. They had come to a heavenly city, with a citizenry consisting of myriads of angels, a festival gathering of spirit persons beyond numbering. (12:22)
The divine message conveyed to Pharaoh through Moses identified the people of Israel as God’s firstborn. (Exodus 4:22) Accordingly, the congregation of the firstborn that is registered in the heavens includes all whom God recognizes as his people or his children or sons collectively. The ultimate Judge is God, and all are accountable to him. He will judge everyone, doing so through Jesus Christ, his unique Son to whom he has committed all judging. (12:23; John 5:26, 27; Acts 17:30, 31)
The significance of the expression “spirits of righteous ones” may be gleaned from other scriptures. Jesus Christ told his disciples that they should not fear those who can kill the body but are unable to kill the soul. (Matthew 10:28) So humans cannot destroy another person’s true self, the inner self, what the individual truly is. They cannot deprive the individual of the right to be a living being. Moreover, Jesus Christ identified his Father as the God of the living and that faithful men like Abraham, Isaac, and Jacob were all living to him. (Luke 20:38) Righteous ones (like Abraham) who had died ceased to have a living body, which body is the clothing of the inner self or the real person. (2 Corinthians 5:1-4) Therefore, it logically follows that the “spirits of righteous ones” designate those who had died but were awaiting their resurrection bodies. They had completed their course in life as persons with faith in God and his word, and the manner in which they lived their lives gave unmistakable evidence regarding their faith. In that sense, their “spirits” were those of “righteous ones made perfect.” They had been made complete on the basis of their faith, the very faith that was essential for benefiting from what Jesus Christ accomplished when surrendering his life. As to their “spirits” or inner selves, they had been perfected and would come to have the full enjoyment of the completed sinless state upon receiving their resurrection bodies. (12:23)
Hebrew believers had something better than the law covenant that was given to their ancestors at Mount Sinai. They had a new covenant that made it possible for them to be forgiven of sins, and the mediator of the new covenant is Jesus Christ, the unique Son of God and thus a mediator far greater than Moses. Jesus’ blood, on the basis of which the new covenant was put in force, is called the “blood of sprinkling.” In designating it as “blood of sprinkling,” the writer of Hebrews appears to allude to the fact that when the law covenant was put into effect the blood of animal sacrifices was sprinkled on the people. (Exodus 24:8) Jesus’ blood speaks out in a better way than Abel’s blood, for the blood Jesus shed calls out for mercy and forgiveness in the case of all who acknowledge its having been poured out for them. Abel’s blood, on the other hand, cried out for justice to be rendered on account of its having been wrongfully spilled. (12:24; Genesis 4:10)
The Hebrew believers were to see to it that they did not refuse the one who is speaking, not wanting to hear his voice. God is the speaker and, according to verses 1 and 2 of Hebrews chapter 1, he is speaking through his Son. In the time of Moses, the Israelites wanted to excuse themselves from having God speak to them. They do not appear to have responded to Moses’ admonition not to be afraid, for they did not thereafter choose to hear God’s voice. When refusing to listen to God’s word, failing to act on it, the Israelites did not escape adverse judgment. It was at Mount Sinai, a location on the earth, that the Israelites heard God’s word. Since the Israelites did not escape the consequences from failing to heed God’s commands spoken on earth, the Hebrew believers could not hope to escape a severe judgment if they turned away from God who is speaking from the heavens through his Son. (12:25; Exodus 20:18-21)
In the time of Moses, God’s voice shook the earth or the ground. Mount Sinai did then shake to a great degree. (Exodus 19:18 [Hebrew text but not in LXX]) Through his prophet Haggai, God promised still another shaking, “Yet once more I will shake not only the earth but also the heaven.” (12:26; Haggai 2:6)
The violent shaking of Mount Sinai preceded the construction of the tabernacle that was later replaced by the temple in Jerusalem. Similarly, in the time of Haggai, the tremendous shaking is linked to the rebuilding of the temple that had been previously destroyed by the Babylonians. Although everything was to be subjected to a great upheaval, the rebuilt temple would remain.
Ancient history confirms that the time in which Haggai lived was a turbulent period. When Darius the Great acquired the throne, the Persian Empire was in a state of revolt. Within about two years, Darius subdued the troublesome elements. Although Egypt had been able to free itself from Persian domination, the Persians reconquered the country in about 519/518 BCE. Thereafter Darius succeeded in expanding the empire eastward into India and westward into Thrace and Macedonia. In 490 BCE, a small Athenian army triumphed over a large Persian force in the battle at Marathon.
YHWH did not directly cause any of this shaking on the international scene. Having taken place by his permissive will, however, the great universal upheaval is referred to as his doing. This particular upheaval proved to be preliminary to the future shaking to which the writer of Hebrews referred.
The temple in Jerusalem was God’s representative place of dwelling. Therefore, the city itself was the city of the Great King, YHWH. So the future shaking of far greater proportion signified that everything that stood in opposition to God’s kingdom, or defied his sovereign will, would be shaken to pieces. When commenting on the phrase, “Yet once more,” the writer of Hebrews pointed out that this meant the “removal of the things being shaken” and that the shaken things are the things that have been made. The purpose of the shaking is that everything not affected might remain. In this context, the things made would be everything that is not of God and that is contrary to his will. All earthly powers in opposition to his sovereignty would come to ruin, and he alone would be recognized as exercising exclusive authority through his Son. (12:27)
Therefore, the Hebrew believers could be confident that the kingdom they “are receiving” is “unshakable.” They share in Jesus Christ’s inheritance and are in the realm where his Father is acknowledged as the rightful Sovereign. In view of what believers enjoy in the royal realm and will receive upon being united with Jesus Christ, they should be motivated to serve God acceptably “with godliness and awe.” The words, “may we have favor,” which introduce the thought about serving or worshiping God, are often rendered as an expression of thanksgiving. “Let us give thanks, by which we offer to God an acceptable worship with reverence and awe.” (NRSV) “The kingdom we are given is unshakeable; let us therefore give thanks to God for it, and so worship God as he would be worshipped, with reverence and awe.” (REB) It is also possible that the words about having “favor” refer to continuing to experience God’s gracious favor. This would mean that believers should serve him acceptably as appreciative recipients of his unmerited kindness. Acceptable service would involve reverential regard for him and a proper awe, being deeply concerned about not displeasing him. (12:28)
The writer of Hebrews reminded those to whom he wrote that “our God is a devouring fire.” This signifies that everything that is out of harmony with his holiness or purity will be consumed as by an intense fire. Being the Creator and supreme Sovereign, he is deserving of an exclusive love and does not tolerate any kind of defilement. (12:29; Deuteronomy 4:24, LXX)
Notes:
Instead of a word meaning “easily ensnaring,” “constricting,” or “obstructing” (euperístaton), P46 (c. 200) says “easily distracting” (euperíspaston). The reading of P46 (in verse 1) likely is not original, for nearly all the other manuscripts contain the word meaning “easily ensnaring.”
The exact shape of the implement on which Jesus died cannot be determined on the basis of the Greek word staurós (in verse 2), commonly translated “cross.” When the Scriptures refer to Jesus and then Simon as carrying the staurós, the meaning cannot be “cross,” for a stake with a transverse beam would have been too heavy for one man to carry or drag. Therefore, a more accurate rendering of staurós in the context of carrying it would be “beam,” and the Greek term can, in fact, designate a “stake” or “pale.” (Matthew 27:32; Mark 15:21; Luke 23:26; John 19:17)
The Greek word rendered “crucify” (stauróo) can denote hanging, binding, or nailing a victim on or to a stake, a tree, or an implement with a transverse beam. Doubtless the availability of wood and the number of individuals who were executed determined the shape of the implement used for crucifixion. In a Latin work attributed to Vulcatius Gallicanus, Emperor Avidius Cassius had criminals tied from the top to the bottom of a 180-foot high wooden stake. The manner in which these persons were attached to this stake is referred to as crucifixion (in crucem sustulit, according to the Latin text). Roman soldiers do not appear to have followed any specific method when carrying out crucifixions. According to the first-century Jewish historian Josephus (War, V, xi, 1), the soldiers, out of wrath and hatred for the Jews, nailed those they caught, one in one way, and another in another way.
In the allegorical Epistle of Barnabas (thought to date from the early second century and so from a time when the Romans continued to practice crucifixion), the staurós is linked to the letter tau (T). Moreover, very limited archaeological evidence does indicate that the Romans did make use of upright poles with a transverse beam.
It is commonly believed that upright stakes were already at Golgotha or that the beams that had been carried to the site were attached to three adjacent trees (or possibly even the same tree) there. The minority view (expressed, for example, in Vine’s Expository Dictionary of New Testament Words) is that Jesus was nailed in an upright position to the pole that Simon had carried and that it was not used as a transverse beam.
In verse 3, a few manuscripts, including fifth-century Codex Alexandrinus, contain the reading eis heautón (literally, “into himself”). This is the basis for rendering the verse as relating to Christ. “Consider him who endured such hostility against himself from sinners.” (NRSV) The superior manuscript evidence, however, supports the reading “into themselves” (eis heautoús or eis autoús). The plural could be understood to mean that sinners, when taking their stand against Christ, acted against themselves.
The pronoun “my” is missing in the extant Septuagint text of Proverbs 3:11, and a number of manuscripts do not include the word when quoting from this passage in Hebrews 12:5.
The Greek verb mastigóo (in verse 6) means “scourge,” “flog,” or “whip.” In this context, however, it probably has the more general meaning of “chastise” or “punish.”
The reference to a “bitter root” (in verse 15) appears to draw on the Greek text of Deuteronony 29:17(18), which mentions a “root sprouting up with gall and bitterness.” (LXX)
In connection with the word for “touched” (in verse 18), many manuscripts read “mountain” (órei), but the inclusion of órei does not have the support of the oldest extant manuscripts.
The community of believers is a family of “brothers,” God’s children. As such, the Hebrews owed love to one another. They had good reason to heed the admonition for brotherly love to continue to exist among them. (13:1)
On account of persecution, believers often came to be in need. They might have their possessions plundered and be forced to abandon their homes. In expression of their brotherly love, the Hebrews were not to “forget” or neglect to show hospitality (literally, “love of strangers”), welcoming fellow believers whom they did not know personally into their homes. Abraham and Lot extended such hospitality to complete strangers, unaware that they were entertaining angels. (13:2; Genesis 18:2-8; 19:1-3)
On account of the intense hostility believers faced, some among them were imprisoned for being Christ’s disciples. The Hebrews were to remember the imprisoned fellow believers as if they were “bound” or in confinement with them. They were also to remember the mistreated believers, truly feeling for them in their distress. Those who may not have been experiencing mistreatment at the time did know how it felt to be subjected to abuse, for they also were in a body, a body subject to sensations and not immune to future afflictions. To remember the imprisoned and afflicted believers would include praying for them and, if possible, going to see them to provide encouragement and whatever aid they might need. (13:3)
Believers should be exemplary in their married life, honoring their marriage by remaining faithful to their mates and thus keeping the marriage bed free from the defilement of sexual sins. Moral purity must be safeguarded, for God will judge those who engage in sexual immorality or make themselves guilty of adultery. (13:4)
Instead of allowing a “love of money” (literally, “love of silver”) to affect their life, believers should strive to be content with what they have. The basis for contentment is God’s assurance (quoted from Deuteronomy 31:6), “I will not forsake you nor abandon you.” He would never leave believers without any aid, making them completely dependent on their own efforts and resources.(13:5; see the Notes section.)
Believers can draw encouragement from God’s assurance, saying with confidence (Psalm 118:6 [117:6, LXX]), “The Lord [YHWH, Hebrew text] is my helper, and [missing in numerous manuscripts] I will not fear. What can a man do to me?” God strengthens and sustains those whom he recognizes as belonging to him, enabling them to endure the distressing situations that may confront them. So there is nothing to fear from what any human might seek to do to them. (13:6)
To continue living a life that reflected complete faith or trust in God and his Son, the Hebrew believers would have benefited from giving attention to good examples. These exemplary ones would have been men who had ministered to the community of believers. Entrusted with the responsibility of looking out for the welfare of fellow believers, they had spoken the “word of God.” Speaking the “word of God” would have involved imparting all the instruction that was essential for living a life that honored God and Christ. Upon considering how the conduct (the whole course of life) of these responsible believers turned out (how they maintained faith in God and Christ to the very end of their life), the Hebrews were to imitate their faith. Based on the context, the implication is that these devoted men endured faithfully to the end because they continued to trust in God as their helper and did not yield to any fear respecting what any human might do to them. (13:7; see the Notes section.)
The mention of Jesus Christ in the next verse suggests that those who completed their course in faithfulness also had his help and adhered to his example and teaching. The Hebrews could likewise fully rely on Jesus Christ, for he is “the same yesterday and today and forever” (literally, “into the ages”). (13:8)
In sharp contrast to Christ’s unchanging dependability, the Hebrew believers were in danger of beginning to waver in their convictions. So the writer of Hebrews admonished them not to allow themselves to be “carried away by various and strange teachings.” They needed to guard against teaching that could cause them to be turned aside from a life that reflected a genuine acknowledgment of Christ as their Lord. The “heart,” or the inmost self, of believers would not be made strong in adherence to the right course by following regulations about foods. Those who walked or conducted themselves as scrupulous observers of rules relating to foods were not benefited thereby. The “heart,” or the inmost self, is stabilized or made firm by divine favor. A believer’s strength comes from continuing to be a recipient of God’s unmerited kindness, and this requires responsiveness to his help and guidance. (13:9)
The book of Acts reveals that many of the Hebrew believers zealously observed the ceremonial features of the law, including the offering of sacrifices at the temple in Jerusalem. Their continued focus on these aspects of worship hindered a significant number among them from recognizing the fullness of the revelation that came through Jesus Christ, and it made them susceptible to teaching that tended to minimize his role in relation to an individual’s having an approved standing with his Father. (Acts 11:2, 3; 15:1, 5-11; 21:20-26; compare Galatians 1:6-9; 2:1-5, 11-18; 3:1-6.) For their spiritual well-being and progress, the Hebrew believers needed to appreciate fully the priceless sacrifice of Jesus Christ and the forgiveness of sins and reconciliation with his Father that it had made possible. With this apparent objective, the writer of Hebrews reminded them that they had an altar from which the priests serving at the sanctuary (literally, the “tent” or “tabernacle”) had no “authority” or “right” to eat. (13:10)
Animal sacrifices were presented on the altar in the temple courtyard, but the sacrifice of Jesus Christ did not take place on a literal altar. In full submission to his Father’s will, he surrendered his life. The arrangement that God had purposed for the acceptable sacrifice, including the way in which his Son would die sacrificially, proved to be like an altar. Only those who put faith in Jesus Christ and his sacrifice for them are partakers of the benefits of forgiveness of sins and reconciliation with his Father. In view of their being partakers of the benefits, they could be spoken of as having the right to eat from the altar (as would persons who shared in eating a portion of the animal that was presented for sacrifice). The priests who officiated at the temple and who did not have this faith did not have the right to eat from this “altar.” They were not partakers of the benefits from Christ’s sacrifice. (13:10)
According to the law, not even the priests were entitled to eat a portion of a sacrificial victim whenever the high priest took its blood into the sanctuary (literally, the “holies” or “holy places”). The plural for “holy” in the Greek text may signify that the blood was taken into both compartments of the sanctuary, the Holy and the Most Holy. It was in the Most Holy, representative of heaven itself, that the high priest sprinkled the blood on and in front of the cover of the ark of the covenant. This took place on the Day of Atonement. (Leviticus 16:11-15) The carcasses of the bull and the goat that were then sacrificed were taken outside the camp of Israel, or (after the temple was built) to a location outside the walls of Jerusalem, where they would be burned. (13:11; Leviticus 16:27)
Paralleling what happened to the carcasses of these animals, Jesus Christ “suffered outside the gate.” His sacrificial death, or the total surrender of his body (as if consumed by flames), occurred outside the walls of Jerusalem or “outside the gate” (the means of egress from and access to the city). This happened so that “he might sanctify the people through his own blood,” making it possible for humans to be sanctified or set apart as holy by reason of their being forgiven of their sins on the basis of the blood he shed sacrificially for them. (13:12)
The fact that Jesus Christ suffered outside Jerusalem suggested that the Hebrew believers should not continue to focus on the aspects of worship associated with the temple located in the city. They needed to direct their undivided attention to Jesus Christ, going to him “outside the camp,” or outside the “camp” of the Jews who worshiped at the temple but did not put faith in him, the promised Messiah to whom the law and the prophets pointed. Jesus experienced the taunts of unbelievers at the time he suffered outside the city of Jerusalem. (Matthew 27:39-44; Mark 15:29-32; Luke 23:35-37) Therefore, the Hebrew believers should have been willing to be reproached for going to him. They would be going to him by identifying themselves as his disciples, which would result in their being subjected to the same reproach that he endured from hostile unbelievers. (13:13)
Their going to Jesus Christ “outside the camp” would indicate that they no longer looked to Jerusalem and its temple as the central place for worship. As the writer of Hebrews stressed, “For here we do not have a lasting city, but we are seeking the one to come.” Believers are not attached to any city on earth as if it were to be their permanent home or their unique place for worship. They are seeking the heavenly city, with their lasting home being with Jesus Christ and his Father, enjoying a never-ending relationship with them. (11:10; 13:14)
Believers who are “outside the camp” present offerings other than animal sacrifices. Through Christ, or in recognition of him as their Lord and the great high priest who made them divinely acceptable by his one sacrifice, the Hebrew believers should have continued to offer a sacrifice of praise to God, thanking him for everything he made possible for them. This sacrifice is the “fruit of lips,” and the expression of the lips included the confession “to his name.” (Hosea 14:2[3]) The designation “name” stands for the person. God is the one to whom the “fruit of lips” is offered, suggesting that the words “his name” apply to him. On the other hand, believers render praise to God “through Christ,” thus acknowledging “his name,” or the person of Christ as their Lord. This confession or appreciative acknowledgment honors the Father who granted the Son all authority in heaven and on earth. (13:15; Matthew 28:18; John 5:23; Philippians 2:9-11)
Besides offering praise or thanksgiving to God through Christ, believers actively do good as part of their sacrificial service. The writer admonished the Hebrews not to forget or not to neglect the doing of good (or engaging in whatever promotes the well-being of others) and “sharing.” This “sharing” could refer to helping others, sharing with them what one has in response to their needs. God is pleased with such “sacrifices” that are an expression of love and concern for others. (13:16)
The Hebrews were admonished to follow the direction or guidance of responsible men in the community of believers, submitting to the exhortation they would be imparting. When functioning in the capacity of guides, these men would be concerned about the well-being of fellow believers. They would be watching out for their “souls.” In this case, “souls” could mean either the believers themselves or their lives. The responsible men in the community of believers would exercise the kind of diligent watching as would a shepherd over the sheep that are entrusted to him. They are accountable to God and Christ for the way they discharge their responsibilities. (13:17)
The desirable outcome would be for the responsible men to be able to give their account with joy. This would be the case when fellow believers are responsive to exemplary guidance and sound teaching. If, on the other hand, fellow believers are unresponsive, resisting efforts to encourage and to strengthen them to remain faithful to God and Christ, the responsible ones would give their account with sighing. When believers give occasion for such sighing, they would be harming themselves or working against their own spiritual interests. (13:17)
The writer of the letter asked that the Hebrew believers pray for him. When making this request, he assured them that there was nothing in his life that would hinder their prayers for him to be heard. Using the editorial plural, he wrote, “For we are confident that we have a good conscience; in everything, we desire to conduct ourselves commendably.” So when praying for him, the Hebrews could be sure that they were making their petitions to God for a fellow believer who had maintained a clean conscience and endeavored to live uprightly in all respects. (13:18) He encouraged them to pray for him all the more so in order for him soon to be restored to them. This could mean that there might be a change in his circumstances so that he would soon be able again to be with them. At the time, he may have been imprisoned in Rome. (13:19)
The expression “God of peace” identifies him as the source of the peace or inner well-being that believers experience, knowing that he will care for them and sustain them in whatever circumstances they may come to be. God is also the source of peace in that he made it possible for humans to be reconciled to him as his beloved children on the basis of Jesus Christ’s sacrifice. “He raised the great shepherd of the sheep from the dead.” The “sheep” are all believers who are under the loving care of “our Lord Jesus.” (13:20; see the Notes section.)
In the Greek text, the reference to the “great shepherd of the sheep” is followed by the words “in the blood of the eternal covenant.” This could mean that the God of peace raised his Son with the benefits from the blood that put the eternal new covenant in force. Another possible significance is that Jesus Christ validated the eternal new covenant with his own blood. A third meaning could be that Jesus Christ came to be the great shepherd of the sheep through his blood, the blood that put the eternal new covenant in force. As the eternal covenant, its benefits are enduring. (13:20)
The prayer for the Hebrew believers is that the God of peace would prepare or equip them “in everything good” (“in all good work” or “in all good work and word,” according to other manuscripts) “for the doing of his will.” This was an appeal for God to grant the Hebrew believers all the help and guidance they needed in order to do his will. God’s working among believers (“you,” the Hebrews who were being addressed; or “us,” including the Hebrews [according to other manuscripts]) would be through Jesus Christ and would result in their doing what would be pleasing in his sight. “To him [God be] the glory forever and ever [literally, ‘into the ages’; or, according to other manuscripts, ‘into the ages of the ages’]).” For all that God has done, “glory” or “honor” are his rightful due for all time to come. (13:21)
Instead of expressing himself at great lengths, the writer limited himself to a short presentation. On this basis, he admonished his “brothers,” fellow believers, to be patient with his word of exhortation or to give patient attention to what he had written. (13:22)
The writer informed them that Timothy had been released, evidently from imprisonment. He hoped that, if Timothy would soon be meeting him, the Hebrew believers would see both of them at his planned visit. (13:23) Greetings are then extended to “all” (not in P46, the oldest extant manuscript) the leading men among the Hebrews and “all the holy ones,” the entire community of believers. After conveying the greetings of fellow believers from Italy, the writer concluded with the prayerful expression, “Favor [be] with all of you.” This was an appeal that the Hebrew believers might continue to have God’s guidance and assistance in expression of his gracious favor. (13:24, 25; see the Notes section.)
Notes:
In verse 5, the quotation from Deuteronomy 31:6 expresses the assurance in the first person. In the extant Septuagint and Hebrew texts, however, the third person singular appears. Nevertheless, the quotation in the book of Hebrews preserves the basic thought. Both in the Greek text of the Septuagint and the quotation in the book of Hebrews, the assurance about being neither forsaken nor abandoned is stressed with two words that mean “not” and could signify “absolutely not forsake” and “absolutely not abandon.”
The Greek term designating those who had spoken the word of God to the Hebrew believers (in verse 7) is a participial form of hegéomai. This word has been defined as meaning to “lead” or “guide.” The men who provided guidance in the past and who spoke the word of God doubtless included apostles and other elders who had personally heard Jesus Christ’s teaching.
The participial form of hegéomai also appears in verse 17, where the reference is to those who were then providing guidance. These would have been elders in the community of believers.
In verse 20, many manuscripts add “Christ” after “Jesus.”
Not all manuscripts (in verse 23) include “our” when referring to Timothy (“our brother Timothy”).
According to numerous manuscripts, the book of Hebrews concludes with “Amen” (“so be it”).