This is one of four inspired epistles that were written to establish Jewish converts in the truth of Christianity. These epistles (Hebrews, James, 1 and 2 Peter)—sometimes called “The Hebrew Christian Epistles”—deal specifically with things that concern believers who come from a background of Judaism.
The epistle to the Hebrews deals with the struggle involved in a Jewish believer’s leaving Judaism for Christianity. Having been raised in the long and rich heritage of Judaism, which had been given to them by God through Moses, it is understandable why they would have a difficulty in letting go of it. Their consciences had been formed to embrace the Judaistic way of approach to God; and to give it up made them feel as though they were violating their consciences. What they needed to understand was that the very same God who had established Judaism long ago was now calling them out of it because He had something better for them with His Son in Christianity. The writer of the epistle calls this “the new and living way” of approaching God (Heb. 10:2020By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:20)). Nonetheless, if the things that are presented in this epistle are understood properly, and acted on in faith, they would deliver the Jewish believer from that system and establish him firmly in the Christian way.
Why Leave Judaism?
To a Jew whose mind is ensconced in Judaism, the whole idea of leaving that God-ordained religion is unthinkable. He asks, “Why would anyone want to leave that which God has established as being the right and proper way for men to approach Him in worship? It would be disobedience!” The answer is twofold:
Firstly, because those Judaic sacrifices, forms, and rites had served their purpose as being a “pattern” of the “good things to come,” which have now been fulfilled in the coming of Christ (chaps. 8:5; 9:11; 10:1). The benefits that flow from His finished work on the cross are not only for Christians, but also for Israel and the Gentile nations who will be blessed in His coming millennial kingdom (See Collected Writings of J. N. Darby, vol. 27, p. 385.) Hence, there is now no need for the “shadow” of these things in Judaism when we have “the image itself” (chap. 10:1).
Secondly, God has called a new heavenly company of believers into existence (the Church) that is separate and distinct from Israel, and which has no need for the outward forms and rituals in its approach to God. Before the foundation of the world was laid—and therefore, before God called Israel into a covenant relationship with Himself—He purposed to call this heavenly company of believers out of the world and to give them a heavenly destiny with Christ. God did not reveal this in Old Testament times, but waited for redemption to be accomplished in Christ’s death on the cross. After that, God sent the Spirit to disclose this secret in what the New Testament calls “the Mystery” (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25); 1 Cor. 4:11Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. (1 Corinthians 4:1); Eph. 1:8-10; 3:3-11; 5:32; 6:198Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:8‑10)
3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11According to the eternal purpose which he purposed in Christ Jesus our Lord: (Ephesians 3:3‑11)
32This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32)
19And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, (Ephesians 6:19); Col. 1:5, 25-27; 2:2-35For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; (Colossians 1:5)
25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:25‑27)
2That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3In whom are hid all the treasures of wisdom and knowledge. (Colossians 2:2‑3)).
The calling and formation of the Church would be a completely new concept to Jews, because it is something that is outside the scope of revelation given to them in the Old Testament. The formation of the Church at this present time does not in any way upset God’s promises to bless Israel according to what their prophets taught. God will keep His Word to them and will bless them on earth in Christ’s millennial kingdom. In contrast to this, the Church’s sphere of blessing, in Christ, is heavenly. Hence, in the coming kingdom, there will be two spheres of glory and blessing for redeemed men—“in heaven” and “on earth” (Eph. 1:1010That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:10)).
Jews and Gentiles who believe the gospel of God’s grace today are sealed with the Holy Spirit and are thereby made part of this new heavenly company. Since their calling and destiny is to dwell eternally with Christ in the heavens (1 Cor. 15:48-4948As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49And as we have borne the image of the earthy, we shall also bear the image of the heavenly. (1 Corinthians 15:48‑49); 2 Cor. 5:11For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. (2 Corinthians 5:1); Eph. 1:3; 2:6; 6:123Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)
6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)
12For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:12); Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20); Col. 3:1-21If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2Set your affection on things above, not on things on the earth. (Colossians 3:1‑2); Heb. 3:1; 8:1-2; 9:11; 10:19-22; 11:16; 12:22; 13:141Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1)
1Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. (Hebrews 8:1‑2)
11But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; (Hebrews 9:11)
19Having 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; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)
16But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. (Hebrews 11:16)
22But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, (Hebrews 12:22)
14For here have we no continuing city, but we seek one to come. (Hebrews 13:14); 1 Peter 1:44To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:4)), they have been given “a new and living way” to approach God in worship within “the holiest”—the immediate presence of God (Heb. 10:19-2219Having 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; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)). This is a spiritual thing (John 4:23-2423But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:23‑24)) as opposed to Israel’s worship which was predominantly an outward order of forms and rituals. This is because Israel’s worship was designed for an earthly company of people with an earthly calling and destiny; whereas Christian worship is a heavenly thing designed for a heavenly company of people. In many ways, these are contrasting orders. Since Christians stand in the presence of God with this incredible liberty to “draw near,” within the veil of the true sanctuary in heaven (Heb. 8:1-2; 10:19-221Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. (Hebrews 8:1‑2)
19Having 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; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)), they do not need a system of forms and rituals and a caste of priests to approach God in worship. This being the case, believers on the Lord Jesus who come from the background of Judaism are exhorted, in this epistle, to leave that earthly order for “the new and living way” in Christianity, because, as to their position before God, they are no longer Jews, but Christians. (Gal. 3:2828There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28); Col. 3:1111Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. (Colossians 3:11))
In a coming day, when the kingdom of Christ is established, the outward order of worship in Judaism will be used again on earth, by redeemed Israel, to commemorate the great sacrifice of Christ on the cross—which they will gladly accept (Ezek. 43-46). But today, for the heavenly company (the Church), that earthly system of approach to God is simply not necessary—in fact, it is a hindrance to Christians (Heb. 5:11-1411Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:11‑14)). Hence, Jews who receive Christ as their Saviour (and are thereby made a part of the Church) are exhorted in this epistle to go “without the camp” of Judaism unto Christ who is presently outside of that system (Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)).
The idea of leaving Judaism is not something exclusive to the writer of Hebrews. The Lord Jesus Himself taught that when He would be rejected by His own nation, He would lead “His own sheep” (true believers) out of the fold of Judaism and into the “flock” of Christianity wherein they would be linked together with “other sheep”—Gentile believers (John 10:1-161Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2But he that entereth in by the door is the shepherd of the sheep. 3To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8All that ever came before me are thieves and robbers: but the sheep did not hear them. 9I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13The hireling fleeth, because he is an hireling, and careth not for the sheep. 14I am the good shepherd, and know my sheep, and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:1‑16)). This is something that He did not do during His life and ministry on earth, but only after all efforts of the Holy Spirit to call the nation to repentance (through the apostles) had failed (Acts 1-7). It was only after Christ’s formal rejection by the leaders of the nation, demonstrated by their stoning of Stephen (Acts 7), that He began His work of leading believers out of the Jewish fold.
The Cost of Leaving Judaism
Such a step, however, was (and still is) a costly thing for Jewish Christians. When a person left the faith of his forefathers for the Lord Jesus, he was considered an apostate (Acts 21:2121And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. (Acts 21:21) – “apostasy from Moses”). He would be “excommunicated” from the congregation (John 9:3434They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. (John 9:34) – marginal reading), and thereafter, persecuted by his fellow countrymen (Heb. 10:33-3433Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. 34For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. (Hebrews 10:33‑34)). Oftentimes the person’s family would have a mock funeral for him and disinherit him! In some cases, leaving Judaism would lead to martyrdom (Acts 22:44And I persecuted this way unto the death, binding and delivering into prisons both men and women. (Acts 22:4)).
Every conceivable effort would be made to convince the one who had stepped away from Judaism into Christianity to renounce Christ and to return to Judaism. Strong arguments would be used to persuade the person of his so-called “mistake.” The Jews would proudly point to the heritage that they had in Judaism. They had the writings of their prophets (the Scriptures), the ministry of angels, great leaders such as Moses and Joshua, an inheritance in the land of Canaan that flowed with milk and honey, the Aaronic priesthood, the sacred sanctuary where God Himself dwelt, the covenant of Law which morally was holy, just, and good, and the venerated service of God carried out through an elaborate array of rituals and sacrifices and offerings. The unbelieving Jews would ask the deserter, “Why would you want to leave such a rich heritage for a new religion that has nothing to show for it, but a table in an upper room with bread and wine on it?” To the Jew who held tightly to Judaism, it was senseless.
The unbelieving Jews would ask, “What does Christianity have in comparison to all this which we have in Judaism?” This epistle affords the Jewish believer with a definitive answer to this taunt. The divinely inspired writer proceeds to hold up one venerated thing after another that distinguished the Jews’ religion, and compares it to what we have in Christianity, and in every case, he shows that Christians have something far superior in Christ. He presents:
The superiority of the Son to the prophets (chap. 1:1-3).
The superiority of the Son to the angels (chaps. 1:4–2:18).
The superiority of the Son to Moses, the mediator (chap. 3:1-19).
The superiority of the Son to Joshua, the military commander (chap. 4:1-16).
The superiority of Christ’s priesthood to Aaron’s priesthood (chaps. 5-7).
The superiority of the New Covenant to the Old Covenant (chap. 8:1-13).
The superiority of Christ’s one sacrifice to the sacrifices on the Great Day of Atonement (chaps. 9–10:18).
The superiority of access into the presence of God through the blood of Christ (chaps. 8:1-6; 9:8; 10:19-22).
The great point made in the epistle is that Christ is superior to all the forms and rituals of Judaism. As the reader will notice, the characteristic word throughout the book is “better” (chap. 1:4; 6:9; 7:7, 19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24).
Eternal Things in the Epistle
It is interesting that all through the epistle the Spirit of God seeks to attach the reader’s heart to heavenly and eternal things, rather than to what is earthly and temporal. J. N. Darby said, “The reader will remark how anxiously, so to speak, the Epistle here attaches the epithet ‘eternal’ to everything. It was not a temporary or earthly ground of relationship with God, but an eternal one; so of redemption; so of inheritance. Corresponding to this, as to the work on earth, it is once for all. It is not unimportant to notice this as to the nature of the work. Hence the epithet is attached even to the Spirit” (Synopsis of the Books of the Bible, footnote, p. 335 – Loizeaux edition). These are:
“Eternal” salvation (chap. 5:9).
“Eternal” judgment (chap. 6:2).
“Eternal” redemption (chap. 9:12).
“Eternal” Spirit (chap. 9:14).
“Eternal” inheritance (chap. 9:15).
“Eternal” covenant (chap. 13:20).
In addition to this, the writer also uses other terms and expressions to indicate eternal things:
The Son’s throne is “forever and forever” (chap. 1:8).
He is a Priest “forever” (chap. 5:6; 7:21).
The Son is perfected “for evermore” (chap. 7:28)
The Son sits “forever” at God’s right hand (chap. 10:12).
Believers are perfected “forever” (chap. 10:14).
The Writer of the Epistle—Paul
The epistle is anonymous. The King James Version (KJV) states Paul the Apostle as being the writer, but the title wherein this is stated is not divinely inspired—though most Bible teachers agree that the KJV is correct. This has been deducted from a statement that the Apostle Peter made in his second epistle. He says that an epistle had been written by Paul to the Jews, which he classes among the “Scriptures” (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)). What other epistle could he be referring to other than this one? If it is not this epistle to the Hebrews, then Peter was referring to a divinely inspired epistle of Paul that has been lost! This would mean that God has not preserved all of the Scriptures for us—which is something that Christians unanimously do not accept.
There are also certain internal evidences within the epistle that point to Paul being the author. For instance, the extensive use of Jewish figures and the many quotations from the Old Testament Scriptures show that the writer is purposely trying to gain the ear of those to whom he is writing by favouring their tendencies, without compromising the truth. This is a principle on which Paul acted in his ministry. He said, “Unto the Jews I became as a Jew, that I that might gain the Jews” (1 Cor. 9:2020And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; (1 Corinthians 9:20)). Also, the way in which Timothy is spoken of suggests that it is Paul (Heb. 13:2323Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. (Hebrews 13:23)).
It may be asked that if he is the writer, why did he not introduce himself in his normal fashion, as in his other epistles? There are two or three reasons. First, Paul didn’t mention his apostleship here, in writing to his Hebrew brethren, because his apostleship was exclusively for his work among the Gentiles. He was “the apostle to the Gentiles” (Rom. 11:13; 15:1613For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: (Romans 11:13)
16That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. (Romans 15:16); Gal. 2:88(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) (Galatians 2:8)). He had no authority to address his fellow countrymen as an apostle. Peter’s apostleship, on the other hand, was for his work among the Jews (Gal. 2:7-87But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) (Galatians 2:7‑8)). This does not mean that Paul couldn’t address his Jewish brethren; it just means that if and when he did, he couldn’t do it with apostolic authority.
A second reason why he didn’t mention his apostleship was because the burden of the Spirit of God in the epistle is to present Christ as the great “Apostle” of our confession (Heb. 3:11Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1)). For Paul to bring in his apostleship might have been confusing and distract from that objective. Thus, he would have his readers to understand that the message in the epistle was coming from a greater Apostle than himself—the Lord (chaps. 1:2; 12:24-25). Paul, therefore, happily remains in the background in order to bring Christ to the forefront in a more pronounced way.
A third reason might be that if the epistle, which was written to believing Jews, fell into the hands of unbelieving Jews, and they knew that its author was Paul, they would never have read it. They would have dismissed the whole thing immediately because they saw him as a renegade from Judaism.
A Mixed Multitude—Five Warnings Against Apostasy
The epistle was written primarily to the remnant of the nation who had believed the gospel and had received Christ as their Saviour. However, it is evident from the warnings included in the epistle, that it appears some were there among this company who were merely professing believers and were not real at all. Such may have been attracted by the outward blessings connected with Christianity (the mighty signs and miracles, etc.) but sadly, they didn’t have real faith in Christ. It was, therefore, a mixed company.
The Jews who had taken the Christian stand were experiencing persecution from their unbelieving countrymen, and under this duress, they were getting weary and doubtful in the path. Some were tempted to give up and return to Judaism. For those who were merely professing believers, to draw back from Christianity would prove to be apostasy. Apostasy is the formal abandoning of the faith that a person has professed. This is something that only a merely professing believer could and would do. It is a very solemn thing, for once a person apostatizes from Christianity, there is no hope of him turning around in repentance. Scripture says that to recover such a one is “impossible” (Heb. 6:4-64For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4‑6)). Since there were some among their number who were in danger of apostatizing, through the course of the epistle the writer gives five distinct warnings against drawing back from Christian ground and returning to Judaism (chaps. 2:1-4; 3:7–4:11; 5:11–6:20; 10:26-39; 12:16-27). In these warnings he explains, in no uncertain terms, the fatality of such a step and encourages them to go on in the Christian path with true faith, rather than to “draw back unto perdition” (chap. 10:39).
Some Christians think that these warnings teach that a believer can lose his salvation if he turns away from the Lord. They point to similar passages such as: Matthew 7:21-23; 12:43-45; 13:5-6, 20-21; 24:13; 25:26-3021Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7:21‑23)
43When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. (Matthew 12:43‑45)
5Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6And when the sun was up, they were scorched; and because they had no root, they withered away. (Matthew 13:5‑6)
20But 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)
13But he that shall endure unto the end, the same shall be saved. (Matthew 24:13)
26His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28Take therefore the talent from him, and give it unto him which hath ten talents. 29For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. (Matthew 25:26‑30); Mark 3:28-3028Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: 30Because they said, He hath an unclean spirit. (Mark 3:28‑30); Luke 22:31-3231And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 32But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. (Luke 22:31‑32); John 15:2-62Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3Now ye are clean through the word which I have spoken unto you. 4Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. (John 15:2‑6); Romans 11:2222Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. (Romans 11:22); 1 Cor. 9:27; 15:227But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Corinthians 9:27)
2By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. (1 Corinthians 15:2); Hebrews 6:4-6; 10:26-29; 12:144For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4‑6)
26For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28He that despised Moses' law died without mercy under two or three witnesses: 29Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Hebrews 10:26‑29)
14Follow peace with all men, and holiness, without which no man shall see the Lord: (Hebrews 12:14); 2 Peter 2:1, 20-211But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)
20For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. (2 Peter 2:20‑21) to support their argument. However, a closer look at these passages of Scripture shows that they are not speaking of real believers on the Lord Jesus Christ, but of merely professing believers who apostatize from the Christian faith. The problem that many have that leads to this mistaken conclusion, is that they don’t know the difference between backsliding and apostasy. Both of these things refer to a person’s departure from God, but one (apostasy) is infinitely worse than the other. A real believer may backslide, waver in his convictions, and walk at a distance from the Lord, but he will not abandon the faith and denounce Christ, which is apostasy.
It may be asked: “Why would these warnings concerning apostasy be stated in Scriptures that are written to believers, if they have no application to believers?” The answer is that the divinely inspired writers of the New Testament were, on many occasions, addressing a mixed multitude of real and merely professing believers, as is the case in this epistle. Thus, their remarks included warnings for any who were merely professing faith in Christ, who were moving among the real believers. Such remarks were intended to reach the consciences of these people and to awaken them as to their need of being saved. They are thereby warned that if they abandon the Christian faith, which they were professing to believe, they would be lost forever! Continuance, therefore, is the best and most certain guarantee of one’s reality (chap. 3:6).
The Two Kinds of “Ifs” in Scripture
Hebrews is a “wilderness” epistle. That is, the saints are seen on earth under testing, walking in the path of faith with Christ in heaven before them as their goal. The wilderness epistles (1 Corinthians, Philippians, Hebrews, 1 Peter, etc.) are marked by having “ifs” in the text.
In fact, there are two kinds of “ifs” in Scripture which are quite different: the “if” of condition and the “if” of argument. The “if” of condition assumes that there is a possibility of failure in the path, resulting from a person not being real or from faith in the righteous breaking down in some way. These are the kinds of “ifs” that are found in the wilderness epistles. The “if” of argument, on the other hand, has to do with the writer’s laying down certain facts in his presentation, and then building on those facts to make a certain point. When this is the case, the word “since” could be substituted for “if.” It has been often said that Ephesians has no “ifs” of condition. In that epistle, the saints are not viewed as being tested on earth, but rather, seated together in heavenly places in Christ (Eph. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)). Colossians, on the other hand, has both: there is an “if” of condition in chapter 1:23 and there are “ifs” of argument in chapters 2:20 and 3:1. Hebrews also has both kinds of “ifs.”
The Epistle’s Application to Christendom
While the epistle was written to Jewish believers to help them get free from Judaism, we must not think that it has no application to Gentiles who have believed the gospel. The Christian profession, historically and at large today, has not understood the heavenly calling and character of the Church, and has imagined that it is some sort of adjunct to Israel. Christians generally, have misunderstood the instruction of Hebrews 9:8-9, 23-248The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:8‑9)
23It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24For 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 9:23‑24), which teach that the Old Testament tabernacle system is a figure of the true sanctuary in which Christians now worship by the Spirit. Instead of seeing it as a figure, they have used the tabernacle as a pattern for their churches, and have borrowed many things in a literal sense from that Judaic order for their places of worship and their religious services. Thus, they have entirely missed the point that God does not want a mixture of these two different orders of worship (Heb. 13:1010We have an altar, whereof they have no right to eat which serve the tabernacle. (Hebrews 13:10)).
The following is a list of some of the things that have been borrowed from Judaism in the formation of denominational and non-denominational church groups:
The use of literal ornate temples and cathedrals for places of worship.
A special caste of ordained men who officiate on behalf of the congregation.
The use of musical instruments to aid worship.
The use of a choir.
The use of incense to create a religious atmosphere.
The use of robes on the “Ministers” and choir members.
The use of a literal (non-sacrificial) altar.
The practice of tithing.
The observance of holy days and religious festivals.
A registry of names of persons in the congregation.
It is true that many of these Judaic things have been altered somewhat by these church groups to fit a Christian context, but these places of worship still have the trappings of Judaism. In fact, sadly, this Jewish order has permeated the Church. Much of it has been around in Christianity for so long that it has become accepted by the masses as God’s ideal. Most people today think that it is good and right to have this Judeo-Christian mixture. Unfortunately, the mixing of these two orders of worship has destroyed the distinctness of each, and what has resulted from the mixture is something that is not real Judaism, nor is it real Christianity. Both have been spoiled (Luke 5:36-3936And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38But new wine must be put into new bottles; and both are preserved. 39No man also having drunk old wine straightway desireth new: for he saith, The old is better. (Luke 5:36‑39)).
What has happened, to a large extent, is that Christendom has joined “the camp” of earthly religion from which believers have been called out (Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)). F. B. Hole said, “The importance of this epistle for the present hour cannot be exaggerated. Multitudes of believers today, though Gentiles, and hence in no way connected with Judaism, are entangled in perverted forms of Christianity, which consist very largely in forms and ceremonies and rituals, which in their turn, are largely an imitation of that Jewish ritual, once ordained of God to fill up the time until Christ came” (Hebrews, p. 1).
Since Christendom has become permeated with Judaistic principles and practice, this epistle has an important practical application to everyone in the Christian profession who names the name of the Lord. It calls believers to “go forth” unto Christ “without the camp” because He is not connected to that order of things at this time (Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)). This means that we are to dissociate ourselves from Judaistic principles and practice wherever they are found, whether they are in formal Judaism or in quasi Judaeo-Christian places of worship. Sadly, this call is largely misunderstood and generally unheeded by Christians.
A Brief Overview of the Epistle
The epistle has two main parts: a doctrinal section, followed by a practical section. As in most epistles, the practical exhortations are based on the doctrinal truth that has been taught.
Doctrinal
(Chapters 1–10:18)
This section has two parts which correlate with the two ways in which Christ is presented in the epistle—as “the Apostle and High Priest of our confession” (chap. 3:1). He is seen as an “Apostle” in chapters 1-2 and He is seen as our “High Priest” in chapters 3-10:18. An apostle is one who has been sent out from God for a particular purpose, and a priest is one who has gone into God’s presence to intercede for those in need.
As an “Apostle,” Christ has “come out from God” to reveal Him and to accomplish redemption (John 16:22They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. (John 16:2)8a). As such, He is shown to be infinitely superior to the two great messengers that God used in Judaism—the prophets and angels.
As a “High Priest,” Christ has gone into the presence of God to engage in His present service as our Intercessor (John 16:22They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. (John 16:2)8b; Rom. 8:3434Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:34); Heb. 4:1414Seeing 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. (Hebrews 4:14)). He has gone there with a ministration that is both manward and Godward:
Manward—succouring (helping) those in need (chap. 2:18), sympathizing with those who have infirmities (chap. 4:14), granting grace and mercy (chap. 4:16), having compassion on the ignorant and those out of the way (chap. 5:2), and saving them in a time of need (chap. 7:25).
Godward—securing the new covenant (chap. 8), offering Himself without spot to God as a supreme sacrifice to put away sin (chap. 9-10), and presenting our praises to God (chaps. 10:21; 13:15).
Practical
(Chaps. 10:19–13:25)
This section contains practical exhortations based on the truth that has been presented in the doctrinal part of the epistle. There are seven main groups of exhortations centering around the words, “Let us.” (chaps. 10:22, 23, 24; 12:1, 28; 13:13, 15).