Hebrews

From: Short Sketches of the Books of the Bible

By: Nicolas Simon

From: Christian Shepherd, The: 2003

The epistle to the Hebrews bears the name of no earthly writer. Rather, the Lord Himself is peculiarly the Author of this epistle: “God, ... Hath in these last days spoken unto us by his Son” (Heb. 1:1, 2¹God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, ²Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:1‑2)). Christ is seen as the Apostle: “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus” (Heb. 3:1¹Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1)).

The book is written to the Hebrews—the ‘we’ used habitually throughout—a people whose hopes were earthly. They looked for an earthly kingdom and an earthly Messiah, but where was all that now? This epistle lifts their eyes heavenward. There we see the One of whom it is written: “Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom” (Heb. 1:8,⁸But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (Hebrews 1:8) cited from Psa. 45:6⁶Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. (Psalm 45:6)). There we see Jesus “who was made a little lower than the angels for the suffering of death, crowned with glory and honour” (Heb. 2:9⁹But 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. (Hebrews 2:9)).

For the Jew who had received Jesus as Messiah (Luke 24:21²¹But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. (Luke 24:21); Acts 19:1-4¹And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, ²He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. ³And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. ⁴Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. (Acts 19:1‑4)), this was undoubtedly perplexing. However, for all that the Jew valued, better things are to be found in Christ: a better hope, a better covenant, better promises, a better sacrifice, in heaven a better and abiding substance, and a better country. Hebrews opens to them things seen only by faith.

For us, in a day when Christianity has become an earthly religion, Hebrews likewise takes us out of this scene, through the rent veil, into heaven itself.

Alas, there were those that had partaken of the wonders and miracles of the Holy Ghost, but were in danger of rejecting this testimony, to turn back to the dead ritualism of Judaism. This is apostasy—having come so far, and then turning from the truth. Grace rejected leaves man without remedy.

Better Things

The epistle to the Hebrews follows an easily discerned line of reasoning. It neither addresses an assembly, nor takes up matters of the assembly. Instead, it has the form of a treatise, its special purpose outlined above.

In the first chapter we have the Son of God: His glory as Son and Messiah, and His superiority to angels. The second brings before us the Son of Man: the Captain of salvation and Sanctifier of those He calls His brethren. Between the two we have a parenthesis: “If the word spoken by angels was stedfast, ... How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord” (Heb. 2:2-3²For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; ³How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; (Hebrews 2:2‑3)).

The third chapter contrasts Christ as Son over His own house with Moses; this brings us to the wilderness journey. Many that left Egypt failed to enter the land of Canaan. They were to take heed, lest they too should find within themselves the same heart of unbelief. In the fourth chapter we have the subject of rest. Canaan was their destination, their rest, but there is a rest beyond the promised land—“My rest” (Psa. 95:11¹¹Unto whom I sware in my wrath that they should not enter into my rest. (Psalm 95:11)). There remains, then, a rest for the people of God. As with those in the wilderness, we have a High Priest—One who is passed into the heavens, Jesus the Son of God, who sympathizes with our infirmities, having been tempted in all things in like manner, “sin apart” (Heb. 4:14-15¹⁴Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. ¹⁵For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. (Hebrews 4:14‑15) JND).

The fifth chapter further develops the priesthood of the Lord Jesus, comparing and contrasting it with the Aaronic priesthood. Christ glorified not Himself to be made a high priest, but God has appointed Him a priest forever after the order of Melchisedec (Psa. 110:4⁴The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:4)). The writer would develop this subject further, but must first address their spiritual state; they had become dull of hearing. The things written aforetime are types and shadows, but they didn’t comprehend.

The sixth chapter is an exhortation to “go on [to what belongs] to full growth” (Heb. 6:1 JnD). They were not ignorant of the principles of the doctrine of Christ—the Messiah, the Lord’s anointed (Heb. 6:1¹Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, (Hebrews 6:1)). Not only that, they had witnessed the power of the Holy Ghost, which in itself spoke of the glorification of the Lord. There was no going back; the former things would be of no help now.

The seventh chapter resumes the subject matter of the fifth. The priesthood of Melchisedec is in every aspect superior to that of Aaron. Abraham, from whom Aaron descended, paid tithes to Melchisedec (Heb. 7:9-10⁹And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. ¹⁰For he was yet in the loins of his father, when Melchisedec met him. (Hebrews 7:9‑10)).

In the eighth chapter we have the new covenant—a better one—established upon better promises, of which Christ is the mediator. This is a covenant that will be made with the house of Israel (not the church): “This is the covenant that I will make with the house of Israel after those days, saith the Lord” (Heb. 8:10¹⁰For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: (Hebrews 8:10)). A new covenant necessarily makes the former old, ready to vanish away (Heb. 8:13¹³In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. (Hebrews 8:13)).

The ninth chapter contrasts the sacrifices of the old covenant with the one, perfect sacrifice of Christ, a sacrifice that does not give entrance into an earthly tabernacle—which was a figure of the true—but rather into heaven itself (Heb. 9:24²⁴For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: (Hebrews 9:24)).

The tenth chapter continues with the subject of the sacrifice, now in its application to the believer. “For the law ... can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. ... For by one offering he hath perfected for ever them that are sanctified” (Heb. 10:1, 14¹For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. (Hebrews 10:1)
¹⁴For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)).

The Path of Faith

The doctrinal portion ends with verse 18 of the tenth chapter; the path of faith in practice follows. As purged worshipers, we have boldness to enter into the holiest by the blood of Jesus. The veil is rent, that is to say, His flesh—the rent veil of the temple confirmed the access we have into the holiest, but was not the means that provided the access (Heb. 10:19-20¹⁹Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, ²⁰By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:19‑20)).

Those to whom the epistle is addressed had suffered persecution, but there could be no drawing back—that would be apostasy. The writer, however, could confidently say, “We are not of them who draw back unto perdition; but of them that believe to the saving of the soul” (Heb. 10:39³⁹But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (Hebrews 10:39)). In chapter six the Holy Spirit is prominent, in chapter ten, the sacrifice of Christ. In each case the behavior of those who had been enlightened, or “shined upon”, is considered. In verse 39 of chapter ten, we see a distinction drawn between those “that believe to the saving of the soul” and those that draw back, having merely enjoyed the blessings (and who were now experiencing the persecution) of their professed position.

The just shall live by faith (Heb. 10:38,³⁸Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. (Hebrews 10:38) cited from Hab. 2:4⁴Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. (Habakkuk 2:4)). God’s word cannot and will not fail; Habakkuk had to learn this, as did those in the eleventh chapter. Each had to walk by faith, not by sight. “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb. 11:13¹³These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. (Hebrews 11:13)).

In chapter 12 weights and sin entangle us; the difficulties of the way lead to discouragement; the hands hang down and the knees become feeble. Far above all earthly example, we have One on whom we fix our gaze, and whose path we are to consider, Jesus in the glory—the leader and completer of faith. We also have a loving Father, who sees that we do not wander out of the path, chastening those He loves (ch. 12). “He leadeth me in the paths of righteousness for his name’s sake ... thy rod and thy staff they comfort me” (Psa. 23:3-4³He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. ⁴Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. (Psalm 23:3‑4)).