Verses 1-4 of this chapter are an exhortation based on truths set forth in the preceding chapter, namely, the personal glories of Jesus as being the Son of God, as God, and as being Jehovah of the Old Testament, the Creator, also His superiority to angels and all created beings.
The scope of Hebrews embraces the period from the first advent of Christ to earth until Pentecost, with the accompanying signs and wonders supplied in power by the Holy Spirit of God. This includes the resurrection of Christ and His promise of return to set up eternal rest after having had His enemies put down and made His footstool. The teachings hardly go beyond what has been stated. They are connected with approach to God and the being maintained in a state as worshippers. It does, in addition, make provision for the hope of Israel in a coming day when "it shall turn to the Lord", showing the Priest and King at that time to be after the order of Melchisedec. Union with Christ and being seated in the heavenly places are not contemplated, although the writer would seem to write from the consciousness of the entire scope of God's purpose.
The Jewish believers are seen as no longer following an earthly leader, as Moses or Aaron, to an earthly Canaan, but companions of a heavenly Christ, although they are themselves still in a wilderness, spiritually, going on to a heavenly rest.
In verses 1-4 warning is given to an apostate before he let the words spoken from heaven by God's Son slip from his heart. From such a state there can be no recovery. The despising of the Word spoken by angels led to judgment.
Christ appeared to man in angelic form in the Old Testament. Angels comprise the highest form of being next to God.
In the following verses, Christ is seen as Man replacing angels, having been given as Man the place of authority with nothing that is not put under Him (Psa. 8, Luke 9:2626For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. (Luke 9:26)). This is the glory that He has earned as Son of Man besides His title over all things as Creator and Son of God.
In this chapter are found four reasons why Christ died: First, the counsels of God must be fulfilled. These could only be fulfilled in Man through death.
Second, the one who carried the power of death must be destroyed and those held by him delivered.
Third, propitiation must be made in order that Abraham's seed might be fit for companionship with the heavenly Man of God's counsels. "He took not ahold of angels" (N.T.). He took on our nature, sin apart.
Fourth, it behooved Christ to be in all things made like unto His brethren that He might be a faithful and merciful High Priest in things pertaining to God, to make propitiation for the sins of the people. "For in that he himself bath suffered being tempted, he is able to succor them that are tempted." This last reason is chiefly the subject of this epistle. We do not find the subject of quickening in Hebrews.
There are three aspects of the priesthood of Christ: The first might be typified by Phinehas, Num. 25:10-1310And the Lord spake unto Moses, saying, 11Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. 12Wherefore say, Behold, I give unto him my covenant of peace: 13And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. (Numbers 25:10‑13). Having made propitiation, or giving complete satisfaction to a holy God in regard to sin, by a sacrifice that He offered, He now has an everlasting priesthood.
Second is after the type of Aaron, either by comparison or contrast. Having experienced as a Man on earth the vicissitudes of life, apart from sin, He can sympathize with the Christian because He is human as well as divine. Intercession is the character of priesthood in Hebrews.
Third, after the type of Melchisedec, without father or mother, beginning or end, He abideth a Priest forever and at the same time is King of righteousness and King of peace on an eternal throne. This carries an earthly character for His earthly people.
The type set forth by Phinehas has been completed by His death. The type given us as to Melchisedec cannot take place until He puts His enemies down and sits on His own throne on earth as King and Priest. The type of Aaron must then be the chief one taken up in Hebrews.
It is said in chapter 8:3, "For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer." In chapter 7:27 it says, "For this he did once, when he offered up himself." As a result of this sacrifice He has been given an everlasting priesthood. All of God's counsels build upon this foundation.
The carrying out of the office of priest after the order of Melchisedec is still future. Although He is now Priest after that order, He cannot take the office until this present period of calling out believers for heaven is past.
The comparison with the priesthood of Aaron begins in chapter 4:14 and continues until chapter 10.
Some may feel that it is too much to say that the Melchisedec office of Christ is not the subject of Hebrews. If this be the case, the reader will notice that although the new order of priesthood is spoken of often as after the order of Melchisedec, nothing is said pertaining to that office except its character and what is yet future. In chapter 7:1-21 He will take office as King and Priest in the millennial day. It will be on earth and there will be peace then. (See Psa. 10.)
In chapter 2 we read, "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man (everything, N.T.)."
It is on this basis that God now displays His character-"It became him." In verses 9-11 we see the eternal Heart of love to which we will be attached as sons forever. Does not this lead us to praise in the holiest?
God is known as "God" in Hebrews. The "Father" or the subject of that relationship is not found here. The means of our approach is through a Mediator.
Hebrews 3
We are now brought to "the Apostle and High Priest of our confession," (N.T.) Christ Jesus.
The glory of the Son over His own house sets aside Moses who was merely a servant faithful in all his house.
The house, of which the professing Jew is a part, is seen in a wide character, including those who in the end may fall away because of unbelief. Thus, warning is given again, as in chapter 2:1-3, to any who might think of turning back to the ordinances and traditions that were now being replaced by a Person. The new order of things is now visible only to faith (Heb. 11:2727By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. (Hebrews 11:27)).
Three steps of decline are given in this warning:
"Harden not your hearts," v. 8.
"They do always err in their heart," v. 10.
"An evil heart of unbelief in departing from the living God," v. 12.
It was not ignorance. "For some, when they had heard, did provoke." The unbeliever "should not enter into his rest."