Epistle to the Hebrews

Boyd’s Bible Dictionary:

Written probably by Paul, from Rome, A

D. 62 or 63, to overcome Hebrew favoritism for the old law.

Concise Bible Dictionary:

This is the only Epistle attributed to Paul that does not bear his name. In all the oldest MSS his name does not occur, either at the beginning or at the end. Most of the early writers attribute it to Paul, though with some there were doubts respecting it. 2 Peter 3:15-16¹⁵And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; ¹⁶As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. (2 Peter 3:15‑16) seems to confirm the authorship of Paul, besides the internal evidences of it. The question as to who the writer was does not touch its inspiration: of this there can be no legitimate doubt. It may be that Paul’s name is withheld because he was so maligned by the Jews, many of whom were related to the very ones to whom he was writing, that they might not be prejudiced against the Epistle. Doubtless many to whom he was writing had heard the discourses of the Lord, and the Epistle was, as it were, a further discourse from God through Christ as His Apostle: “Hath spoken unto us in [His] Son.” Here Paul classes himself with the listeners.

It was written to Jews as persons already in relationship with God, but evinces that only those who received the Lord Jesus as Mediator were really in that relationship, and were “partakers of the heavenly calling.” It shows that they no longer needed the shadows of heavenly things, for in Christ Jesus the heavenly things themselves were to be possessed. Eternal things are spoken of to the displacement of those that were temporal. It is not properly speaking an Epistle addressed to an assembly, but a treatise, in which the heavenly glory of Christ is contrasted with earthly hopes.

The tender way in which the apostle deals with the consciences of the Jews still clinging to Judaism, stands in marked contrast to the severe manner in which he writes to the Galatians, who as Gentiles never should have placed themselves under law. The believing Hebrews needed to be detached from the earth and attached to Christ in heaven; but though association with Christ is touched on, union with Him is not taught in the epistle, nor is the believer’s relationship to God as Father brought out. The saints are viewed as in the wilderness on their way to the rest of God. In accordance with this the tabernacle is referred to, and not the temple, which belongs to the kingdom. As might be expected, the epistle contains many quotations from the Old Testament, but they are often cited by way of contrast rather than of comparison.

When and where the epistle was written is unknown: the temple service was still being carried on, and therefore it was written before A.D. 70 (Compare Heb. 8:4-5⁴For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: ⁵Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount. (Hebrews 8:4‑5); Heb. 10:11¹¹And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: (Hebrews 10:11); Heb. 13:10¹⁰We have an altar, whereof they have no right to eat which serve the tabernacle. (Hebrews 13:10)). It probably dates from A.D. 63 or 64.

The great subject of the Epistle to the Hebrews is approach to God, the basis of which is found in the blessed Person and work of the Son of God, the Lord Jesus Christ. He is viewed as the Apostle and High Priest, while His work is set forth, of such a nature as to give boldness to the believer to enter into the holiest by a new and living way inaugurated by Christ, who has died and risen, and entered as the great priest over God’s house. This entrance is the climax to which the epistle leads the believing Hebrews, in complete contrast to the system, which, though given of God, left the worshippers at a distance and the holiest inaccessible to man. They were to learn the incomparable superiority of that which had been brought in by God Himself through Christ, over all that had been given by Him through Moses, and that, though all was on the ground of faith, with present suffering, they were brought into better things: they had better promises, better hopes, and had privileges to which those who served the tabernacle had no right. But all turns on the glory of the person of the Lord Jesus.

In Hebrews 1. God has spoken in [the] Son. He is the Apostle in whom God speaks, one of the Persons of the Godhead—the exact expression of His substance. Again, when viewed as born on earth, begotten in time, He is still the Son; His Person is identified with His manhood. In this respect He inherits a more excellent name than the angels. He is worshipped by them. He is addressed as God. If, being man, He has companions, He is above them. He is the Creator. He is set at the right hand of God where no angel is ever placed.

Hebrews 2. Having thus presented the glorious Person as the One in whom God had spoken in these last days to His people, the inspired writer in Hebrews 2 parenthetically warns those who had believed, of the danger of slipping away from such a message, and of the impossibility of escape for those who neglected so great salvation, which had first been presented by the Lord Himself, and had been confirmed by those who had heard Him, to whom God also had borne testimony by various acts of power. The subject of the Person is then resumed. If God had been revealed in the Son become man, Man is also presented before God in this same blessed One, and this in answer to the quotation from Psalm 8, “What is man, that thou rememberest him? “ Jesus is the “Son of Man,” made indeed a little lower than the angels for the suffering of death, but now crowned with glory and honor. Everything is to be placed in suitability to the mind and will of God through His death. But He is not alone in the purposes of God as to glory, He is the leader of many sons, destined to this fullness of blessing, and as leader He has reached the goal through suffering. Then is stated what is of the deepest interest, namely, that those who are sanctified—believers in Him—are all of one with the sanctifier Himself: they are His brethren, and form the company identified with Him, “Behold I and the children which God has given me.” He had partaken of flesh and blood and had died, that this might be brought about, having in his death annulled the devil, and broken the power of death for His own, who were now in liberty. He has taken up, not the cause of angels, but the seed of Abraham. It became Him in all things to be made like His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make propitiation for the sins of the people. As such He is able to succor the tempted, having Himself suffered being tempted.

Hebrews 3-4. It will be noted that in Hebrews 1- 2 God is speaking to man, and man is presented to God in the same blessed Person. Accordingly in Hebrews 3-4 the Hebrews, as partakers of the heavenly calling, are invited to “consider the Apostle and High Priest of our confession, Jesus.” Compared with Moses, who had indeed been faithful as a servant in the house of God, Christ had been faithful.

But He was the builder of the house, and Son over it. “Whose house are we, if indeed we hold fast the boldness and the boast of hope firm to the end.” This “if” introduces a reference to the forty years wandering in the wilderness, the argument being that the Hebrews at that time were not able to enter the rest of God because of not hearkening to the word—because of unbelief. This is warning for the present time. The rest of God is what He has in view for His people. Let none seem to come short of it. The rest now is neither that of creation nor that of Canaan, but one still future, into which those enter who believe. Let all use diligence to enter into that rest, hearkening to the word, which is sharper than a two-edged sword and discovers the very motives of the heart. Returning from this digression on the “if,” the writer takes up again the thread from Hebrews 3:6⁶But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6): “Having therefore a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast the confession.” He is a High Priest able to sympathize in believers’ infirmities, having been tempted in all things as they are, apart from sin. They should approach the throne of grace therefore with boldness so as to receive mercy, and find grace for seasonable help. This aspect of the priesthood of Christ is for their relief from what would otherwise turn them out of the way.

In Hebrews 5-8 the subject of the priesthood of Christ is continued, with another digression in chapters 5 and 6 on the condition of the Hebrew saints, and warnings arising therefrom. High Priests among men, as Aaron, had their functions, but were called of God to the dignity. So Christ, addressed by God as His Son, is selected also by Him as High Priest after the order of Melchisedec. Witness is then borne to His perfect dependence and obedience in the days of His flesh, and that perfected as High Priest beyond death, He became, to all who obey Him, Author of eternal salvation. Of Him much had to be said, but the state of the Hebrews called for serious remark. They had made no progress in spiritual growth, but had become babes.

Hebrews 6. They are urged to leave the word of the beginning of the Christ, and to go on to what belonged to full growth. The hopelessness of apostasy is most solemnly set forth, but of those he is addressing, the writer is persuaded better things, and he presses them to follow those who through faith and long patience have inherited the promises. These promises were all on the ground of grace, and were secured to the heirs of promise by the word and the oath of God. They then have strong encouragement, and the hope set before them as an anchor of the soul entering within the veil—into the very presence of God, where Jesus has entered as the forerunner—a High Priest after the order of Melchisedec.

In Hebrews 7 some detail is given of Melchisedec. His titles are interpreted—king of righteousness and king of peace. The fact is noted that nothing is said of his father, mother, or genealogy; nothing of his birth or death; he is said to be assimilated to the Son of God, and abides a priest continually. The greatness of this personage is then dwelt on, as evidenced by Abraham’s conduct toward him, and he is shown to be superior to Levi. Further, if perfection had come in with Levi, why speak of another Priest of another order? Melchisedec is in fact the type of the priesthood of Christ, constituted after the power of an endless life. There was a setting aside of the Aaronic priesthood, because connected with the law which perfected nothing, and the bringing in of a better hope by which we draw nigh to God. The superiority of Christ’s priesthood is further evidenced by its being introduced by the swearing of an oath, and by its continuing forever. He then is able to save completely those who come to God by Him, always living to intercede for them.

The High Priest of Christians is the Son, holy, harmless, undefiled, and as man made higher than the heavens. He had no need as other priests to offer up sacrifices for His own sins; He has offered Himself once for all for the sins of the people.

In Hebrews 8, a summary is given, setting forth again the glory of our High Priest, where He is set, and what He is minister of; all is contrast to what, as Jews, they had in the old order. The ministry is more excellent: the covenant, of which He is Mediator, a better one, established on the footing of better promises. A new covenant had been spoken of in the prophets, not like the first, for it was on the principle of sovereign grace. The old covenant was ready to vanish away.

If Christ be such a Priest, He must have “somewhat to offer,” and in the following chapters the value of His offering is shown forth. This He did once when He offered up Himself.

In Hebrews 9-10:18, the contrast between the two covenants is further enlarged on. Certain features of the tabernacle arrangement are given with regard to the holy and most holy places. Into the first the priests went at all times, but into the second the high priest only once a year. The way into the holiest had not been manifest while the first tabernacle was standing, wherein gifts and sacrifices were offered, which could not give to those who brought them a perfect conscience. But Christ, in contrast to this, had, in connection with a heavenly tabernacle, entered in once into the holy of holies by His own blood, having found an eternal redemption. The blood of Christ, who through the eternal Spirit offered Himself without spot to God, was efficacious in complete contrast to the blood or ashes of the victim of old. The “called” ones now received the promise of eternal inheritance. All was established on the basis of death. The tabernacle was but a pattern of things in the heavens, which latter had to be purified with better sacrifices than those of bulls and goats. Christ had entered into heaven itself, to appear in the presence of God for us. His work had never to be repeated, like the yearly sacrifices of the high priests. He had once been manifested in the consummation of the ages for the putting away of sin by the sacrifice of Himself. And as it was the lot of man to die and then to be judged, Christ had borne the sins of many, having borne the judgment due to them, and will appear to those who look for Him to salvation, having broken the power of death.

Of the great work of Christ, and of the good things to come which depended on that work, the law had only shadows, not the very image. The yearly sacrifices never perfected those who brought them; else they would have ceased to be offered by worshippers having no more conscience of sins; sins were in fact brought to mind every year, not put away forever. But there was One who, coming into the world, could speak of a body prepared for Him, in which He would accomplish the will of God. Sacrifice and offering and offering for sin were taken away, that the will of God might be accomplished by His Son in the prepared body. By this will believers in Christ were sanctified by His one offering. In contrast to the priests, who always stood, offering often the same sacrifices, with barren results as to the taking away of sins, He, having offered one sacrifice for sins, forever sat down on the right hand of God, His rejection from earth being indicated by the words of the psalm, “from henceforth expecting till his enemies be made his footstool.” The sanctified ones were now perfected in perpetuity. Their sins would never be remembered, the Holy Ghost being witness. There remaineth therefore no longer a sacrifice for sin.

Hebrews 10:19¹⁹Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (Hebrews 10:19) gives immediate application of all this. We have boldness to enter into the holy of holies—the presence of God—by the blood of Jesus, by a new and living way, through the veil, that is, through His flesh. And we have a great Priest over the House of God. Let us then “approach with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our bodies with pure water.” This is the climax of the epistle. Other results follow. “Let us hold fast the confession of the hope,” and “let us consider one another to provoke to love and good works.” A second solemn warning is given as to the danger of apostasy. The Hebrews should remember how they had suffered for the truth’s sake, and should not now cast away their confidence which would have great recompense.

In Hebrews 11-12, on the question of faith “to soul salvation,” a most remarkable cloud of witnesses is marshalled, to give their testimony as it were to this great principle. Beginning with Abel and closing with Rahab, various individual characteristics of faith and its consequences are presented, while in Hebrews 11:32³²And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: (Hebrews 11:32) is given a group of worthies, many not mentioned by name, who by faith triumphed in different ways through suffering, with regard to whom it is added “And these all, having obtained witness through faith, received not the promise, God having foreseen some better thing for us, that they should not be made perfect without us.” The application of this to the Hebrew believers is at once given, “Let us.... laying aside every weight and sin which so easily entangles us, run with endurance the race that lies before us, looking steadfastly on Jesus the leader and completer of faith.” He had reached the goal, the right hand of the throne of God, through suffering. Believers must resist to blood, if need be, wrestling against sin. Chastening after all is necessary, and a proof of God’s interest in them as sons. To those exercised by it, it would yield the peaceable fruit of righteousness. The Hebrews were to encourage those who were feeble; but to watch lest any lacked the grace of God, and lest evil should come in amongst them.

A very striking contrast between the terror of law and the fullness of grace is now given, to which latter with all its blessings Christians were now come. Let them beware of refusing Him who now speaks from heaven. Everything would be shaken by Him, save the kingdom which He sets up, and which believers receive. Let them serve Him with reverence and godly fear.

Hebrews 13. A few exhortations follow as to love, hospitality, and the marriage bond. Believers should consider those in affliction, should beware of covetousness, and be content with their present circumstances, if only He is there with them. Leaders who had been faithful and had passed away were to be remembered and their faith followed. But Jesus Christ is the same in the past, present, and future. The Hebrews are warned against “divers and strange doctrines,” a systematic mixture of Judaism and Christianity. Referring to the great day of atonement, it is shown that the Christian’s altar was one of which those who serve the tabernacle have no right to eat. The sacrifice on that day was wholly burnt outside the camp, Jesus had suffered outside the gate—outside the Jewish system which had rejected Him. Believers in Him must now go forth to Him, bearing His reproach. It is the final breach between Christianity and Judaism. Sacrifices of praise and of doing good should be rendered to God. Their guides were to be obeyed, for they watched over their souls. The writer commends the saints to the God of peace, who brought again from the dead the Lord Jesus, the great Shepherd of the sheep, in the power of the blood of the everlasting covenant, that they might be perfect in every good work to do His will.

A word as to Timothy’s liberation, and mutual salutations bring this deeply important epistle to a close.

Bible Handbook:

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 (see 2 Peter 3:15-16¹⁵And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; ¹⁶As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. (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” (verse 2 JnD) Paul was the apostle to the Gentiles. The writer proves every point by quoting the Scriptures, with which the Hebrew saints were familiar.

Written to Jews

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” (ch. 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; but 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 (see chs. 8:4-5; 10:11; 13:10). Perhaps, from the few intimations at the close, it was written from Italy about A.D. 63.

Chapter 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 sceptre is of uprightness; yet as man, loving righteousness and hating iniquity, He is anointed above His companions. We get companionship with a heavenly Christ in this epistle; but not union. 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 until I put thine enemies as footstool of thy feet” (verse 13 JnD). For angels are spirits sent forth for service to those who shall inherit salvation.

Chapter 2

Verses 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, see Acts 7:53⁵³Who have received the law by the disposition of angels, and have not kept it. (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 Spirit. (To neglect salvation is to despise it.)

Verses 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. 1:26-28²⁶And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. ²⁷So God created man in his own image, in the image of God created he him; male and female created he them. ²⁸And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 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.)

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 everyone, now crowned with glory and honour.

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. 22:22²²I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. (Psalm 22:22)); they are children given Him during the defection of Israel (Isa. 8:18¹⁸Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. (Isaiah 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.

Chapter 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 (most editors omit the word ‘Christ.’); 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, see ch. 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 today (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. 1:26²⁶Notwithstanding ye would not go up, but rebelled against the commandment of the Lord your God: (Deuteronomy 1:26); Num. 14:43⁴³For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you. (Numbers 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 chapter 4 we have the divine provision for the Christian, namely, the Word and the priesthood of Christ.)

Chapter 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 (see Ex. 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 Psalm 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 labour).

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.)

Chapter 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 honour 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 for ever 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 22:43⁴³And there appeared an angel unto him from heaven, strengthening him. (Luke 22:43); and still further in being raised from the dead: see Psalm 21:2-6²Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah. ³For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head. ⁴He asked life of thee, and thou gavest it him, even length of days for ever and ever. ⁵His glory is great in thy salvation: honor and majesty hast thou laid upon him. ⁶For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance. (Psalm 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 be in the millennium).

(Verses 5:11 to end of chapter 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.

Chapter 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: see also Matt. 13:20-21²⁰But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; ²¹Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. (Matthew 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 (see Num. 35:6⁶And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. (Numbers 35:6)).

Chapter 7

This chapter resumes from the end of chapter 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.

Chapter 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. In chapter 1:3 Christ sat down in the glory of His Person; chapter 8:1, He sat down as High Priest; chapter 10:12, He sat down as to the perfection of His work; chapter 12:2, He sat down as to having finished the race.

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 chapter 9 we have the atonement; in chapter 10 the application of the blood to the individual.)

Chapter 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: see Col. 1:20²⁰And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20); Lev. 16:18-20¹⁸And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. ¹⁹And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. ²⁰And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: (Leviticus 16:18‑20)).

The order and contents of the tabernacle are then related. In verse 3 the veil rent at the death of Christ is called “the second veil,” the curtains to the holy place being accounted the first veil.

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.

Under the first covenant there was (1) an earthly sanctuary; (2) the worshipper kept outside; and (3) imperfect sacrifices. In Christianity (1) the sanctuary is heaven morally; (2) the way is open to all believers; and (3) the redemption obtained is eternal.

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).

Chapter 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 hath perfected in perpetuity the sanctified ones (in contrast to verses 1 and 2), and of this the Holy Spirit 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 wilfully 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.

Chapter 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 verse 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.

Verses 8-16 shew strangership and the patience of faith, expecting God’s promise, God’s city and God’s heir.

Verses 17-22, the confidence of faith in God’s accomplishment of promises.

Verses 23-27, faith overcomes difficulties, refuses the present scene, and accepts suffering in it.

Verses 28-31, faith enters into God’s salvation.

Verses 32-35, wonders wrought by faith.

Verses 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).

Chapter 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.

Chapter 13

Exhortations are continued.

Verse 7. Remember your leaders (those departed). Jesus Christ is ‘the same’ yesterday, to-day, and forever. Obey your leaders (those present, verse 17) and be submissive.

Verse 10. We have an altar (Christ, verse 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.

Epistle to the Hebrews

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