Of the epistles attributed to Paul, this is the only one that does not bear his name in the epistle itself. Neither in the heading nor in the subscription is Paul mentioned in any of the earliest MSS.
It was most probably written by Paul (cf. 2 Peter 3:15,16), but whether it was he who wrote it or not in no way touches its inspiration. Its being written to Jews, who perhaps had heard the Lord Himself speak, and had had intercourse with the other apostles, may be the reason why Paul's name is not attached; but chiefly that it is more a treatise than an epistle, and the Lord Himself is regarded as "the Apostle;" the writer placing himself among those addressed by the apostleship of the Son. "Hath spoken unto us in [his] Son?" Paul was the apostle to the Gentiles. The writer proves every point by quoting the scriptures, with which the Hebrew saints were familiar.
It was written to Jews as to a people already in relationship with God, but shows that believing Jews, “holy brethren, partakers of the heavenly calling" (Heb. 3:1), alone continued in that position of relationship as having received Jesus as Mediator. It also shows that they no longer needed the shadows of heavenly things pertaining to the law, for in Christ Jesus they had a better covenant, better promises, better sacrifices, and Christ eclipses angels, prophets, Moses, Aaron, Joshua, Melchisedec, covenants, promises, sacrifices-indeed everything that they as Jews had rightly valued.
The epistle is marked by the bringing in of what is eternal and heavenly to the displacement of what was temporal and earthly in Judaism.
The tender way in which the apostle deals with their consciences in clinging to the Jewish ritual stands in marked contrast with his severity towards the Galatians, who, as Gentiles, never should have placed themselves under the law.
These believing Hebrews needed to be detached from the earth, and attached to Christ in heaven; but union with Christ is not taught in the epistle, nor is God spoken of as our Father. The saints are viewed as in the wilderness, on their way to the rest of God. In keeping with this the tabernacle is referred to, which is connected with the wilderness, not the temple, which belongs to the kingdom.As might be expected, the epistle is full of quotations from the Old Testament; hut there is more of contrast than of comparison.
When and where written is unknown; it was written while the temple service was being carried on, and therefore before the destruction of Jerusalem; A.D. 70 (cf. Heb. 8: 4, 5; 10:11; 13:10). Perhaps, from the few intimations at the close, it was written from Italy about A.D. 63.
Heb. 1.
(The divine glory of Christ, the Son, who in this chapter is shown to be Son of God, as born in time, verse 5; God, verse 8; Creator, verse 10; 'the same,' verse 12. His office as Apostle is connected with this glory.)
God had spoken at different times and by various means, but now had spoken in the Person of His Son, whom He had appointed heir of all things, and by whom He made the worlds.
Who being the effulgence of God's glory, and the expression of His substance, and upholding all things by the word of His power, having by Himself made the purification of sins (this being here attached to His divine title), He set Himself down on the right hand of the Majesty on high, taking a much better place than the angels.
For He is Son, though a man; God His Father. All the angels worship Him. His throne, as God, is forever and ever. His scepter is of uprightness; yet as man, loving righteousness and hating iniquity, He is anointed above His companions. He founded the heavens and the earth. (The above is proved from the Old Testament scriptures.)
The heaven and earth shall pass away, for He shall fold them up, but Christ is the same. To no angel was it ever said, "Sit at my right hand till I put thine enemies as a footstool of thy feet." For angels are spirits sent forth for service to those who shall inherit salvation.
Heb. 2:1-4
may be read as a parenthesis. We should take heed lest we let these things slip, or rather lest we ourselves drift away, for if the word spoken by angels (the law, cf. Acts 7:53) was steadfast, and disobedience was punished, there is no escape for those neglecting the great salvation, introduced by the Lord and confirmed by those who heard Him with various acts of power and gifts of the Holy Ghost. (To neglect salvation is to despise it).
Heb. 2:5-18 refer to the humiliation and exaltation of Christ as Man.
The world to come, the millennium, was not to be made subject to angels; but to man made a little inferior to the angels. (Gen. 1:26-28 was spoken of Adam, but through his failure the supremacy passed in a higher degree to the Son of Man. Psalm 8 has not yet been fully accomplished: for)
We see not yet all things put under Him, but we see Jesus, who was made a little inferior to the angels in order to suffer death, and by the grace of God having tasted death for every one, now crowned with glory and honor.
For it became God, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings (perfected in glory, and yet, reaching it through sufferings, He is fitted for the office).
For He that sanctifieth and those sanctified are all of one (as to order, nature, and position): for which cause He is not ashamed to call them brethren (as in Psa. 22:22); they are children given Him during the defection of Israel (Isa. 8 18).
As the children partake of blood and flesh, He also took part in the same, that through death He might (1) annul the devil, who had the power of death, and set free those who were subject to bondage (as were the Old Testament saints).
He took hold of the seed of Abraham, and was in all things made like unto His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make (2) propitiation for the sins of the people: for, having suffered, being tempted, He is (3) able to help those that are being tempted.
Heb. 3.
Holy brethren, partakers of the heavenly calling (in distinction from the earthly calling of Israel, yet not in heavenly places, as in Ephesians) are exhorted to consider the Apostle and High Priest of their confession (or profession, which agrees with the character of this epistle) Christ Jesus; who is faithful to Him who appointed Him, as also was Moses in God's house (as Apostle Christ comes from God to us, hence the administration of the house of God is His, but as Son; as High Priest He goes to God for us).
Moses had the administration of God's house of old, but Jesus had more glory than Moses, for He built the house. He that built all things is God.
Moses was faithful in God's house as a servant; but Christ as a Son over His house: which house are we if we hold fast the boldness and the boast of hope firm to the end.
And we are made partakers (companions, cf. Heb. 1:9) of Christ if we hold the beginning of our assurance firm to the end.
Wherefore take warning from the Israelites while it is to-day (now); for they fell in the wilderness, and could not enter into the rest God had provided for them, because in unbelief they hearkened not to the word. (See Deut. 1:26; Num. 14:43. The chief wilderness dangers are sin and unbelief, that is to say, not hearkening to God's word. The “ifs” of responsibility are connected with the Christian's course toward the rest of God. In Heb. 4. we have the divine provision for the Christian, namely, the word and the priesthood of Christ.)
Heb. 4.
A promise being left of entering into God's (heavenly) rest, let us fear lest any should seem to fail of it.
Glad tidings have been preached to us, as unto them (cf. Exodus 3: 8), but it did not profit them, not being mixed with faith. The “rest” in question still remains, for long after Joshua, in the days of David, it was still, "To-day, if ye will hear his voice:" for God had in view a still future and more perfect rest—the sabbatism that remaineth to the people of God. (The 'to-day' quoted from Psa. 95 never closes for Israel till God again takes up His ancient people for blessing.)
He who has entered into rest has ceased from his works as God did from His. Let us use diligence (energy of soul) therefore to enter into that rest (not here rest of conscience as to justification, but rest from labor).
For our preservation we have (1) the word of God, living and operative. His eye is upon the intents of the heart, and it is our safety to be searched and detected.
(2) A great High Priest, who has passed through the heavens, Jesus the Son of God—able to sympathize with our infirmities, for he was tempted in all things as we are, apart from sin (Christ having no temptations from within).
Let us hold fast our confession, and come boldly to the throne of grace, that we may receive mercy, and find grace for seasonable help. (This is going straight to God, not to a priest.)
Heb. 5
introduces the main subject of the epistle-the priesthood and the one offering of Christ.
Every high priest in Israel was established for men—to God, to offer gifts and sacrifices; and to exercise forbearance towards the ignorant and the erring.
And no man took this honor on himself: he must be called of God, as was Aaron. So also Christ glorified not Himself to be made a high priest, but God had said unto Him, "Thou art my Son: to-day have I begotten thee" (Christ's personal glory); and also, "Thou art a priest forever after the order of Melchisedec" (His official glory).
Who in the days of His flesh (being dependent on God) offered up strong crying and tears, and was heard in that He feared, or, for His piety (as in the garden of Gethsemane: He was heard in being enabled to take the cup from His Father's hand, and not from the hand of Satan; and an angel came and strengthened Him, Luke 22:43; and still further in being raised from the dead: cf. Psa. 21:2-6.)
Though He was a Son, yet He learned obedience from the things He suffered; and having been perfected (by taking His place in heaven as a glorified Man) He became to all them that obey Him the author of eternal salvation: being saluted by God as high priest after the order of Melchisedec: (the order is that of blessing, as it was with Abraham, and as it will he in the millennium).
(Heb. 5:11 to end of Heb. 6. may be read as a parenthesis, referring to the state of the Hebrew saints).
Of this Melchisedec Priest the writer had many things to say, but they were not in a spiritual condition to receive them. They had become such as needed to be fed with milk, as babes, unskilled in the word of righteousness, and not with solid food as full grown men. Ordinances and religious tradition had thrown them back, they became as babes.
Heb. 6.
Therefore leaving the word of the beginning of Christ (as Christ on earth), let us go on unto perfection (full growth, in connection with Christ in glory), not laying again a foundation of repentance from dead works and faith in God; of the doctrine of washings; of imposition of hands; of resurrection of the dead; of eternal judgment: (all these are “first principles” and true, but they are short of a glorified Christ), for it is impossible to renew again to repentance those who have tasted of the heavenly gift (the gift is heavenly because Christ is in glory), and have shared in the presence and operations of the Holy Spirit who has come from heaven, and have enjoyed the gospel as being the good word of God (the law was not that), and have seen the miracles (as Simon Magus: cf. Matt. 13:20, 21) if they fall away, seeing they crucify for themselves the Son of God.
God looks for fruit from what He ministers from heaven, as He does even in nature.
But the apostle was persuaded better things than apostasy of those to whom he writes, even things connected with salvation. They had borne fruit, and are exhorted to show the same diligence to the full assurance of hope unto the end, for God's counsel is immutable.
As an oath is with men the end of all strife, God confirmed His word by an oath, that by these two unchangeable things we who have fled for refuge might have strong consolation. (Cf. Num. 35:6.)
Heb. 7
This chapter resumes from the end of Heb. 5, and shows the exaltation of Christ as a priest after the order of Melchisedec: an order superior to that of Aaron in which they boasted.
Melchisedec was priest of the Most High God (the name God takes in the millennium), and to him Abraham (and in Abraham, Levi) gave a tenth. He was King of righteousness and King of peace (priesthood and royalty).
As a priest he abides continually, for the scripture mentions no parentage or successor: he is thus presented as a type of the Son of God.
If perfection were by the Levitical priesthood, why was there a change to the order of Melchisedec, involving a change of the law also? For Moses spoke only of one tribe, Levi, for the priesthood, and our Lord was clearly of the tribe of Judah.
Christ is therefore constituted a priest forever, not according to the law of a carnal, or fleshly, commandment, but according to the power of an indissoluble life, after the order of Melchisedec.
Israel's priests were many because of death; but Christ, because He continues forever, has an unchangeable priesthood. Wherefore He is able to save completely (to the end of the journey) those who approach to God by Him, who always lives to intercede for them.
Such a high priest became us (suits us, and that for the heavenly sanctuary)—who is holy, harmless, undefiled, separated from sinners (He was always separate morally, but now separate by death and resurrection), and become higher than the heavens. Who needs not daily to offer for His own sins, then for the people, for He offered Himself once for all.
Heb. 8.
Of the things spoken this is a summary. We have such a high priest who has sat down on the right hand of the majesty in the heavens, a minister of the holy places and of the true tabernacle which the Lord pitched, and not man.
As every high priest had to offer gifts and sacrifices, it was needful that this One should have somewhat to offer. On earth He would not be a priest, there being those who presented the offerings according to the law.
But He hath obtained a more excellent ministry, being also Mediator of a better covenant established upon better, unconditional promises.
In the new covenant He will put His laws into their mind, and write them upon their hearts: He will be their God, and they shall be His people.
(In Heb. 9. we have the atonement; in Heb. 10. the application of the blood to the individual.)
Heb. 9.
The first covenant had ordinances of service, and the sanctuary a worldly one (one suited to the earth, or rather setting forth the order of the universe which will be reconciled: cf. Col. 1:20; Lev. 16:18-20).
The order and contents of the tabernacle are then related.
The high priest went into the holy of holies only once a year to offer for himself and the errors of the people (on the day of atonement), signifying that the way into the holy of holies was not then made manifest.
Nor did the offerings make the conscience of the worshipper perfect. For there were divers ceremonial offerings until the time of reformation, or setting things right:
But Christ is a high priest of good things to come (millennial blessings, not fully revealed in this epistle) by a better and more enduring tabernacle; and by His own blood has He entered in once for all into the holiest, having found an eternal redemption.
For if the former offerings sanctified for the purity of the flesh, how much rather shall the blood of the Christ, who by the eternal Spirit offered Himself spotless to God, purify the conscience from dead works to serve the living God?
And for this reason He is Mediator of a new covenant, so that by His death the called under the first covenant shall receive eternal inheritance.
(Read verses 16, 17, as a parenthesis: a common event is brought in to illustrate Christ's death.) Where a man makes a will or testament he must die before it is of force. God's covenant is always absolute: the blessings of the first covenant were conditional. His new covenant will be unconditional, and so usually is a man's will: Christ must have died for the blessings of the new covenant to be available, as a man must die before his will is of force.
The first covenant was inaugurated by blood, and nearly all things under the law were purified by blood, and without blood-shedding there is no remission; but it is necessary that the heavenly things themselves (they are defiled by sin) should be purified by better sacrifices.
Christ has entered into heaven itself to appear before the face of God for us.
And it is the portion of men once to die, and after this, judgment; thus the Christ also, having been once offered to bear the sins of many, shall appear to those that look for Him the second time without sin for salvation (in contrast to the general appointment of judgment after death for man).
Heb. 10
The law, having but a shadow of the coming good things, and not even the exact image, could never perfect by its sacrifices those that approached. For then those sacrifices would have ceased to be offered, because the worshipper once purged would have had no longer any conscience of sins. ('Conscience of sins' is the dread of being judged of God for sins, not to be confounded with the consciousness of having sinned, and of having sin dwelling in us. The believer knows that through the efficacy of Christ's sacrifice he is cleansed from all his sins, and that God will never judge him for them, though the Father may discipline him in this life as His child if he should sin, and not judge himself.)
In contrast to the many sacrifices, Christ came to do God's will: this required a sacrifice which could take away sin, and “a body” in which that sacrifice could be accomplished.
By which will we have been sanctified through the offering of the body of Jesus Christ once for all. (The work by which we are saved is wholly of God's will.)
Christ, after He had offered one sacrifice for sins, sat down in perpetuity: waiting till His enemies are made His footstool.
For by one offering He hash perfected in perpetuity the sanctified ones (in contrast to verses 1 and 2), and of this the Holy Ghost bears witness to us. Where remission of sins is, there is no more offering for sin.
Having therefore boldness to enter into the holiest by the blood of Jesus, by the new and living way, dedicated for us through His flesh, and having a great priest over the house of God, let us draw near with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water (compare the consecration of the priests in Ex. 29).
Let us hold fast the confession of the hope unwavering: for He is faithful who has promised.
Let us consider one another to provoke unto love and good works: not forsaking the assembling of ourselves together (that is, assembling as Christians; they were in danger of going back to their old association with Judaism); but encouraging one another, and so much the more as we see the day drawing near. (For them 'the day' was the break up of Judaism by the destruction of Jerusalem. Another day awaits apostate Christendom.)
For if we sin willfullya after receiving the knowledge of the truth, there no longer remains any sacrifice for sins, but judgment and indignation.
He that despised the law died without mercy. How much worse punishment shall he deserve who has trodden under foot the Son of God, contemned the blood of the covenant, and insulted the Spirit of grace? For vengeance belongeth to the Lord, and He will judge His people. It is a fearful thing to fall into the hands of the living God. (This is the case, not of a believer falling under temptation through unwatchfulness, but of presumptuous rebellion and renouncing of Christ after having professed faith in Him.)
But the apostle calls to their remembrance what they had suffered since their enlightenment: and exhorts them not to cast away their confidence. The just shall live by faith; but God takes no pleasure in any that draw back.
Heb. 11
The apostle gives, not a definition of faith, but the traits of the faith by which the just live.
It is the substantiating of things hoped for, the conviction of things not seen. By it the elders obtained witness (as in ver. 39).
By faith we understand that the worlds were created, and framed by the word of God (therefore He had a purpose in making them: faith goes outside seen things into God's purpose).
By faith Abel acknowledged the fall, and offered an acceptable sacrifice.
Enoch was translated for he pleased God, and was a type of the church in not dying; Noah believed in coming judgment, and was a type of the remnant saved through judgment.
Heb. 11:8-16 skew strangership and the patience of faith, expecting God's promise, God's city and God's heir.
Heb. 11:17-22, the confidence of faith in God's accomplishment of promises.
Heb. 11:23-27, faith overcomes difficulties, refuses the present scene, and accepts suffering in it.
Heb. 11:28-31, faith enters into God's salvation.
Heb. 11:32-35, wonders wrought by faith.
Heb. 11:35-38, sufferings endured by faith.
All these obtained witness through faith, but did not receive the promise, God having foreseen a better thing, that they without the church should not be made perfect (in glory).
Heb. 12
Practical exhortations follow. Let us cast aside every weight (things outside) and sin (inside), and run the race with patience, looking off unto Jesus, the leader and completer of faith (He ran the whole course).
Consider Him: ye have not yet resisted unto blood (lost your lives), wrestling against sin.
Despise not the chastening of the Lord, nor faint when rebuked of Him. It yields the peaceable fruit of righteousness to those who are exercised thereby (in judgment of themselves before God).
Ye are not come to mount Sinai with all its terrors.
But ye (Hebrew believers) are come to mount Zion (the seat of royal grace) and to the city of the living God, heavenly Jerusalem (as the capital of God's kingdom); and to myriads of angels, the universal gathering (the unseen heavenly powers); and to the assembly of the firstborn enregistered in heaven (the church); and to God the judge of all; and to the spirits of just men made perfect (Old Testament saints); and to Jesus Mediator of the new covenant; and to the blood of sprinkling which speaks of grace, instead of vengeance as Abel's did.
If they did not escape who refused the voice of Moses on earth, much more shall not any escape who turn away from Him that speaks from heaven.
Heaven and earth will be shaken, but we receive a kingdom that is not to be shaken; let us therefore serve God acceptably with reverence and fear: for our God is a consuming fire.
Heb. 13
Exhortations are continued.
Heb. 13:7. Remember your leaders (those departed). Jesus Christ is ' the same' yesterday, to-day, and forever. Obey your leaders (those present, ver. 17) and be submissive.
Heb. 13:10. We have an altar (Christ, ver. 15) of which they have no right to eat who serve the tabernacle (for whom Christ is not enough).
For the bodies of those beasts were burned outside the camp. Wherefore Jesus suffered without the gate: therefore let us go to Him without the camp, bearing His reproach: for we have not here any abiding city, but we seek the coming one.
Let us offer by Christ the sacrifice of praise continually to God, that is, the fruit of the lips, confessing His name (Aaronic action); and let us do good to others (Melchisedec action). The apostle asks for their prayers and prays for them. Salutations follow, and the benediction.