Chap. V. Divine Design. 45. the Epistle to the Hebrews
The distinctive character of this Epistle is at least as plain and as important as that of any other. It is expressly anonymous; for he who wrote it, though himself an apostle, did so as a teacher, resting its authority on the Old Testament, supplemented by the Son of God come, and deigning to be Apostle in the highest sense and rank. This gives a divine and heavenly character to the communications, which were to Israel, represented now by a believing remnant, and sanctified for glory with Him on high, till the new age arrive, when the then remnant shall become a strong nation, and the new covenant formally and fully comes into force with the two houses of Israel as such. Then the Lord Jesus, Who was Apostle and Prophet on earth, and is the Great Priest in the heavens and above them, shall reign as King not only in Zion but over all the habitable earth. It may be observed that even this Epistle, like the rest, says nothing of that royal position so amply revealed by the Old Testament Prophets. It dwells on the present and intermediate place of Christ above, and thence passes to the heavenly calling of the saints.
Chapter 1 opens with His personal glory as Son of God, abundantly attested by the Psalms and the Prophets; as chapter 2:5 and onward follows with His glory as Son of Man, according to Psa. 8, in answer to His work of redemption, qualifying Him to be a merciful and faithful High-Priest as none else could be. Hence in chapter 3 the believers, addressed as holy brethren, partakers of a heavenly calling out of the chosen nation, are exhorted to consider Jesus the Apostle and High-Priest of our confession, before Whose worth, dignity, and power, Moses and Aaron were but shadows. The saints, like Israel, are passing through a wilderness of temptation and danger. Profession may be only profession, and thus many not only slip but fall and perish. Living dependence on God is essential; and the beginning of confidence to be held fast firmly unto the end. Unbelief is the great snare. Chapter 4 pursues this: we, who have believed are not in God's rest of glory but going on to it. Adam did not enter, though God sanctified the sabbath as its sign: Joshua did not lead into it, but only into a Canaan that typified it; for long after David spoke of it as still future. Meanwhile we have to fear even seeming to come short; and we need to give diligence, for the time still calls for this. The rest remains. And God has provided two invaluable means to bring us through: His word (answering to the apostleship), and Jesus the Son of God, a great High-Priest before God as He went through the heavens. Thus we may approach the throne of grace with boldness, that we may receive mercy and find grace for seasonable help.
In chapter v. the Aaronic priesthood is compared to show the incontestable superiority of Christ's. He Who erst commanded learned obedience, not only as man, but in suffering beyond all. Perfected through death and resurrection, He is addressed or saluted of God as High-Priest after the order of Melchizedek. The danger for the saints here is of remaining babes, instead of growing to full age (perfection) by receiving the solid food of Christ. Chapter vi. solemnly warns against not pressing on to this status of majority, lest, even after great privileges were known, the mere elements expose to falling away and irretrievable ruin. But the writer was persuaded better things of those who had shown life in love, as he desired for them full assurance of hope, for God had laid indefectible ground for strong consolation. Then chapter vii. expands the surpassing excellence of Christ's office as Melchizedek priest, not in exercise (this is set forth as Aaronic), as it will be, but in its order; for He answers fully and now to what His prototype was in figure, His being one sole intransmissible priesthood in contrast with Aaron's order.
Chapter 8 gives a summary of the aforesaid, and adds the greater excellency of Christ's ministry as Mediator of a covenant better than the Mosaic; not man's failing to obey, but God's effectual work in grace, the very title of “new” writing death on the old. In the earlier verses of chapter 9 is shown that under the law the way into the holies was not yet manifested: man could not go in, as God had not come out. Christ has verified both. In Him God came out, in Him man is gone in. How transcendent is the Christian's blessedness who reaps the fruit of both by His sacrifice and priesthood! In this chapter the fact of a testator and “testament” is turned to good account (vers. 16, 17); everywhere else it is “covenant,” as the context proves. Christianity is not man tested, but God who has wrought for His own glory in saving grace toward man. Chapter 10 applies the blessing fully to those who believe, and this on the basis of Christ's one perfecting sacrifice. Hence He sat down in perpetuity at God's right hand as He has perfected in perpetuity the sanctified. Why wonder? It is God's will, Christ's work, and the Holy Spirit's witness. The believers, with whom the inspired writer joins himself, are exhorted to act now on these precious privileges in verses 19-25, and warned of the peril of apostasy in slighting or abusing Christ's sacrifice by sinning willfully, as they were in chapter 6 of not going on to full growth. But they are again reminded of better things, and told not to cast away their confidence, though they had need of endurance. It is not all the truth that the unjust are justified by faith (Rom. 4:55But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5)); for “the just shall live by faith.”
Hence in chapter 11 we have the roll of faith differently but invariably displayed in God's noble army of confessors long before Israel, of whom the Lord Jesus is the Leader and Completer (chapter xii. 2). As to chastening, they were neither to despise it nor to faint under it. The danger here is failing from, or lacking, the grace of God (i.e., losing confidence) through unbelief in His love; and Esau's profanity stands as a beacon. Then we have a grand contrast of what Israel came to at Sinai, with our having come by faith to the entire scene of blessing flowing out of Christ and His redemption: first Zion the highest point of royal grace on earth; then the heavenly city, not the old but new Jerusalem; next the indigenous dwellers on high, myriads of angels, all their assemblage; further the assembly of firstborns enregistered in heaven; and God Himself Judge of all; then we come down to the spirits of just men made perfect (the Old Testament saints), and to Jesus with fullest mercy and joy for the earth as Mediator of a covenant that is not only “new” but as “fresh” as ever; and lastly to the blood of sprinkling in contrast with Abel, whose blood brought curse, this Christ's everlasting blessing. He changes even a warning into a promise to faith. But let us have grace by which to serve God acceptably with reverence and awe. For our God is a consuming fire.
Chapter 13 closes the Epistle with urging that brotherly affection abide, hospitality, and kindness to sufferers; that marriage be honorable in all (or, every way), and conduct be free from love of money. Next, departed guides are to be remembered; but if they were gone, Jesus is the same yesterday, and to-day, and forever. Hence they were to be set against various and strange doctrines. Grace confirms the heart, not meats which profit not devotees even. Jesus that suffered without the gate, Whose blood avails within the holiest, is the key of the Christian position. “Therefore let us go forth to Him without the camp, bearing His reproach.” The middle place, beloved of Judaisers and philosophers, is the place of apostate Jews, and now of effete Christendom. “By Him, therefore, let us offer the sacrifice of praise to God continually;” yet sacrifices in doing good have also their real place. Next, living guides are to be obeyed. This is their use, to lead others who might not readily see the path of Christ. They shall give account, not of the souls led, but of how they led them. No one valued the prayer of saints more than he who here asks it, after his first imprisonment and before the second. With Timothy set at liberty he hoped to see them again. How suited is the prayer in verses 20, 21, not only to them and the writer, but to this Epistle! It seems to be beyond just question what Peter in his second Epistle refers to (3:15), as written by Paul to Christian Jews, to whom Peter addressed both of his (1 Peter 1:11Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, (1 Peter 1:1), and 2 Peter 3:11This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: (2 Peter 3:1)).